from Antioch to Jerusalem, it was not for his own sake, (for he saw clearly that his duty was simply to obey the doctrines of Christ,) but from a desire to reconcile the contentious; so now his object was the complete satisfaction of his accusers, not any wish of his own to learn that he had not run in vain. They conceived that Peter and John, of whom they thought more highly than of Paul, differed from him in that he omitted circumcision in his preaching, while the former allowed it, and they believed that in this he acted unlawfully, and was running in vain. I went up, says he, and communicated unto them my Gospel, not that I might learn aught myself, (as appears more clearly further on,) but that I might convince these suspicious persons that I do not run in vain. The Spirit forseeing this contention had provided that he should go up and make this communication. Wherefore he says that he went up by revelation,42 and, taking Barnabas and Titus as witnesses of his preaching, communicated to them the Gospel which he preached to the Gentiles, that is, with the omission of circumcision. “But privately before them who were of repute.” What means “privately?” Rather, he who wishes to reform doctrines held in common, proposes them, not privately, but before all in common; but Paul did this privately, for his object was, not to learn or reform any thing, but to cut off the grounds of those who would fain deceive. All at Jerusalem were offended, if the law was transgressed, or the use of circumcision forbidden; as James says, “Thou seest, brother, how many thousands there 15 are among the Jews of them which have believed; and they are informed of thee, that thou teachest to forsake the law.” (Acts xxi. 20, et seq.) Since then they were offended he did not condescend to come forward publicly and declare what his preaching was, but he conferred privately with those who were of reputation before Barnabas and Titus, that they might credibly testify to his accusers,43 that the Apostles found no discrepancy in his preaching, but confirmed it. The expression, “those that were of repute,” (τοῖς δοκοῦσιν) does not im- pugn the reality of their greatness; for he says of himself, “And I also seem (δοκῶ) to have the Spirit of God,” thereby not denying the fact, but stating it modestly. And here the phrase implies his own assent to the common opinion. Ver. 3. “But not even Titus, who was with me, being a Greek,44 was compelled to be circumcised.” 42 [“In St. Luke’s narrative (Acts xv. 2.) he is said to have been sent by the Church at Antioch. The revelation either prompted or confirmed the decision of the Church.”—Lightfoot.—G.A.] 43 [That is, that Barnabas and Titus as witnesses of the proceedings might testify to the Judaizing teachers everywhere, &c.—G.A.] 44 [Being “a Greek:” Lightfoot says this is a “causal” participial clause giving the “reason” why Titus was not circumcised; because he was a Greek and not a Jew or part Jew as Timothy was. Schaff makes it a “concessive” clause; although he was a Greek, that is, a heathen. Farrar in Life and Work of Paul (233–6) claims that Titus was circumcised but not compelled to be. This however cannot be held in view of the context and the position of the words in the sentence.—G.A.] 32 Galatians 2:1,2