versary’s position. And this is what those did, who wished to bring the disciples back to their old servitude. Hence too appears how very contrary their purpose was to that of the Apostles; the latter made concessions that they might gradually extricate them from their servitude, but the former plotted to subject them to one more severe. Therefore they looked round and observed accurately and made themselves busybodies to find out who were un- circumcised; as Paul says, “they came in privily to spy out our liberty,” thus pointing out their machinations not only by the term “spies,” but by this expression of a furtive entrance and creeping in. Ver. 5. “To whom we gave place in the way of subjection, no, not for an hour.”46 Observe the force and emphasis of the phrase; he says not, “by argument,” but, “by subjection,” for their object was not to teach good doctrine, but to subjugate and enslave 16 them. Wherefore, says he, we yielded to the Apostles, but not to these. Ver. 5. “That the truth of the Gospel might continue with you.”47 That we may confirm, says he, by our deeds what we have already declared by words,—namely, that the “old things are passed away, behold they are become new;” and that “if any man is in Christ he is a new creature;” (2 Cor. v. 17.) and that “if ye receive cir- cumcision, Christ will profit you nothing.” (Gal. v. 2.) In maintaining this truth we gave place not even for an hour. Then, as he was directly met by the conduct of the Apostles, and the reason of their enjoining the rite would probably be asked, he proceeds to solve this objection. This he does with great skill, for he does not give the actual reason, which was, that the Apostles acted by way of condescension and in the use of a scheme, (οἰκονομία) as it were; for otherwise his hearers would have been injured. For those, who are to derive be- nefit from a scheme should be unacquainted with the design of it; all will be undone, if this appears. Wherefore, he who is to take part in it should know the drift of it; those who are to benefit by it should not. To make my meaning more evident, I will take an example from our present subject. The blessed Paul himself, who meant to abrogate circumcision, when he was about to send Timothy to teach the Jews, first circumcised him and so sent him. This he did, that his hearers might the more readily receive him; he began by circumcising, that in the end he might abolish it. But this reason he imparted to Timothy only, and told it not to the disciples. Had they known that the very purpose of his circumcision was the abolition of the rite, they would never have listened to his preaching, and the whole benefit would have been lost. But now their ignorance was of the greatest use to them, for their idea that 46 [“Had we consented to the suggestion to circumcise Titus, we should thereby have yielded to the false brethren standing in the background, who declared the circumcision of Gentile Christians to be necessary (Acts xv. 5.); but this did not at all take place.”—Meyer.—G.A.] 47 [“In order that by our conduct the principle of Christian freedom should not be shaken and ye should not be induced to deviate from the truth of the Gospel by mixing it up with Mosaism.”—Meyer.—G.A.] 34 Galatians 2:1,2