The Pulpit Commentary — Galatians — Section 128

aeain to Jerusalem with Ilarnabas, and took Titus with me also." 1. The period of this visit. It was fourteen years from the date of his conversion-not from the date of his former visit to Jerusalem-for he seems always to view his conversion as the true starting-point of his career. The word " again " does not determine whether he here refers to the second or third visit. It was evidently his third visit; for the second was with alms, when he probably saw no apostle, for the gift of the Gentile Churches was sent to "the elders," not the apostles, "by the hands of Barnabas and Saul " (Acts xi. 30). 'l'here was no need to mention all his visits to Jerusalem, only those which gave him opportunities of intercourse with the apostles, This visit, then, was that of Acts xv., the periocl of the council of Jerusalem. 2. His wmpanions on this visit-Barnabas and Tit'US. There was something significant in this companionship. Barnabas, a pure Jew, was the companion of the apostle in preaching freedom from the Law. He was one of the most beautiful characters in New Testament times, especially distinguished by the generosity of his disposition, Titus was a Gentile Christian, not even circum- cised, and may have been sent to the council as the representative of Gentile Christians. 'l'he apostle took him there as an illustration of Christian liberty, for the council woulcl be obliged to decide whether Titus was to be circumcised or not. Thus the apostle manifested the consistency of his doctrine and his practice. This is the first mention of Titus in Scripture; for the Galatian Epistle preceded the Second to the Corinthians, in which his name occurs in terms of high commendatio:11.. 3. The interval between his visits to Jerusalem was filled with constant labours as an apostle. He was engaged during all this period in independent labours, and therefore before the apostles could have had an opportunity of recognizing his work. During this time the apostles never thought of calling in question his free gospel. The Acts of the Apostles supply the history of his labours during this time (Acts xi. 26; xiii.; xiv. 28). 4. His journey was taken "by revelation." According to St. Luke, be was sent by the Church at Antioch (Acts xv. 2), and therefore was not summoned by the apostles to give an account of his gospel. But the revelation may have suggested the very action of the Church at Antioch, or it may, on the other hand, have confirmed it. The apostle was in any case assured of Divine guidance at a most critical epoch in Christian history. II. fus BOLD YET PRUDENT EXPOSITION OF ms GOSPEL. "And I went up by reve- lation, and laid before them that gospel which I preach among the Gentiles, but privately to them of reputation, lest by any means I might be running, or have run, in vain." 1. His public ezposition. (1) It was addressed to the general body of Christians at Jerusalem, not to the apostles or elders exclusively; for he expounded the gospel "rri- ntely " to the apostles. (2) His gospel was that of justification by faith ,vithout circumcision. (3) It was a gospel which had not changed since the council ; for he speaks of it as that which "I preach," not which "I preached." The conference, there- fore, made no change upon it. 2. His private expos.,ition. (1) It was addressed to the apostles-" to them of reputation," as Peter, James, and John are called in ver.:9. Not so called in any spirit of irony, but because it is as authorities their names came at all in question. Besides, one of them, James, was not an apostle. (2) Its object was to have a more thorough discussion, with a view to a mutual understanding in the interests of peace and the gospel. A private conversation admits of greater freedom and dis- cursiveness in dealing with difficult or contested points. The apostle did not seek the testimony of men, as if the Word of God could not stand without it; but he knew tba.t a cordial understanding with the apostles would add powerfully to the confirmation of the faith. If his gospel was approved by apostles, it would be clear of the charge of singularity, and would no longer be regarded as an invention of his own. He knew, besides, that, if the leading men could be gained over, the multitude would follow. He was anxious for the success of the gospel," lest he should run in vain," for a misunder- standing at that critical moment might involve the loss of his past and future labours, by imperilling the free mode of his offering the gospel to the Gentiles. Grave differences of judgment among ministers of tho gospel compromise alike its authority and its practical effect. (3) '!'here is nothing here to justify a secret and underhand policy. The Church of Home points to this case as favouring its doctrine of reserve. It is necessary to see, however, the utter groundlPssuess of this assertion. The apostle did not 11ay one thip11; in private and another in public, but communicated, as he expressly  94 THE EPISTLE TO THE GALATIANS. [cu. II, 1-21.