All the earliest church communities included both Jews who had turned to Christ and recent pagans. Yet Jews still found it difficult to sit at the same table and...
All the earliest church communities included both Jews who had turned to Christ and recent pagans. Yet Jews still found it difficult to sit at the same table and break bread with the uncircumcised.
We may suppose that this was not always a matter of religious observance alone. It is quite possible that, in principle, in theory, many of the Jews who insisted on circumcision were prepared to acknowledge that it was not in itself essential for a Christian. But only in general, only in principle. When it came to the actual life of the church, those same people might well insist that everyone be circumcised, simply as a matter of custom, for the sake of peace in the community, so as not to unsettle newly converted Jews.
There would seem to be nothing very wrong with that. Indeed, there would not have been, had the circumcised not eventually begun to insist on the spiritual significance of circumcision as such. And that was something the apostle could no longer accept.
Generally speaking, Paul did not require religious observance of anyone, nor did he insist that it must be absent. He himself was and always remained a Jew, but he understood perfectly well that religious observance in itself neither helps nor hinders the Christian life. Provided, of course, that it does not become an end in itself or have a spiritual significance attributed to it that it does not actually possess.
Yet, judging by Paul's words, that is precisely what happened in the Galatian church. Circumcision came to be regarded there—apparently under the influence of local Jewish teachers—as obligatory not only for Jews but also for recent pagans who had accepted Christ. Circumcision began to be reinterpreted as a specifically Christian rite and therefore as obligatory for Christians; the view spread that the uncircumcised would not be saved or enter the Kingdom. And here the apostle naturally had to intervene—not because he opposed circumcision on principle (one could hardly expect that of a Jew who had no intention whatever of renouncing his Jewish identity), but because he considered any attempt to make a Christian's spiritual life conditional on religious observance a distortion or diminution of that life.
2
2:1 Then fourteen years after - My first journey thither.I went up again to Jerusalem - This seems to be the journey mentioned Act 15:2; several passages here referring to that great council, wherein all the apostles showed that they were of the same judgment with him.
2:2 I went up - Not by any command from them, but by an express revelation from God. And laid before them - The chief of the church in Jerusalem. The gospel which I preach among the gentiles - Act 15:4, touching justification by faith alone; not that theymight confirm me therein, but that I might remove prejudice from them. Yet not publicly at first, but severally to those of eminence - Speaking to them one by one. Lest I should run, or should have run, in vain - Lest I should lose the fruit either of my present or past labours. For they might have greatly hindered this, had they not been fully satisfied both of his mission and doctrine. The word run beautifully expresses the swift progress of the gospel.
2:3 But neither was Titus who was with me - When I conversed with them. Compelled to be circumcised - A clear proof that none of the apostles insisted on the circumcising gentile believers. The sense is, And it is true, some of those false brethren would fain have compelled Titus to be circumcised; but I utterly refused it.
2:4 Because of false brethren - Who seem to have urged it. Introduced unawares - Into some of those private conferences at Jerusalem. Who had slipped in to spy out our liberty - From the ceremonial law. That they might, if possible, bring us into that bondage again.
2:5 To whom we did not yield by submission - Although in love he would have yielded to any. With such wonderful prudence did the apostle use his Christian liberty !circumcising Timothy, Act 16:3, because of weak brethren, but not Titus, because of false brethren. That the truth of the gospel - That is, the true genuine gospel. Might continue with you - With you gentiles. So we defend, for your sakes, the privilege which you would give up.
2:6 And they who undoubtedly were something - Above all others. What they were - How eminent soever. It is no difference to me - So that I should alter either my doctrine or my practice. God accepteth no man's person - For any eminence in gifts or outward prerogatives. In that conference added nothing to me - Neither as to doctrine nor mission.
2:7 But when they saw - By the effects which I laid before them, Gal 2:8; Act 15:12. That I was intrusted with the gospel of the uncircumcision - That is, with the charge of preaching it to the uncircumcised heathens.
2:8 For he that wrought effectually in Peter for the apostleship of the circumcision - To qualify him for, and support him in, the discharge of that office to the Jews.Wrought likewise effectually in and by me - For and in the discharge of my office toward the gentiles.
2:9 And when James - Probably named first because he was bishop of the church in Jerusalem. And Cephas - Speaking of him at Jerusalem he calls him by his Hebrewname. And John - Hence it appears that he also was at the council, though he is not particularly named in the Acts.Who undoubtedly were pillars - The principal supporters and defenders of the gospel. Knew - After they had heard the account I gave them. The grace - Of apostleship. Which was given me, they - In the name of all. Gave to me and Barnabas - My fellow - labourer. The right hands of fellowship - They gaveus their hands in token of receiving us as their fellow - labourers, mutually agreeing that we - I and those in union with me. Should go to the gentiles - Chiefly. And they - With those that were in union with them, chiefly to the circumcision - The Jews.
2:10 Of the poor - The poor Christians in Judea, who had lost all they had for Christ's sake.