AGAIN TO JERUSALEM
Paul taught that the Gentiles were justified by faith only, without the works of the law. This doctrine when he had published abroad among the Gentiles, he cometh to Antioch, and declareth to the disciples what he had done. Then they which had been trained up in the old customs of the law, rose against Paul with great indignation, for that he preached to the Gentiles liberty from the bondage of the law. Whereupon followed great dissension, which afterwards stirred up new troubles. Paul and Barnabas stood strongly to the truth, and testified, saying: Wheresoever we preached among the Gentiles, the Holy Ghost came and fell upon those which heard the Word; and this was done throughout all the churches of the Gentiles.
But we preached not circumcision, neither did we require the keeping of the law, but we preached only faith in Jesus Christ; and at this preaching of faith, God gave to the hearers the Holy Ghost. The Holy Ghost, therefore, doth approve the faith of the Gentiles, without the law and circumcision; for if the preaching of the Gospel, and faith of the Gentiles in Christ, had not pleased him, he had not come down in a visible shape upon the uncircumcised which heard the Word. Seeing then by the only hearing of faith he came down upon them, it is certain that the Holy Ghost by this sign hath approved the faith of the Gentiles; for it doth not appear that this was ever done before at the preaching of the law.
Then the Jews and many of the Pharisees which did believe, and notwithstanding bare yet a great zeal to the law, earnestly striving to maintain the glory thereof, set themselves fiercely against Paul (who alarmed that the Gentiles were justified by faith only, without the works of the law), contending that the law ought to be kept, and that the Gentiles ought to be circumcised; for otherwise they could not be saved, And no marvel; for the very name of the law of God is holy and dreadful. The heathen man, which never knew any thing of the law of God, if he hear any man say: This doctrine is the law of God, he is moved therewith. How then could it be but the Jews must needs be moved, and vehemently contend for the maintenance of the law of God, which even from their infancy had been nusled and trained up therein?
El Greco, “Saints Peter and Paul” (1605-1608)
We see at this day, how obstinate the Papists be in defending their traditions and doctrines of devils; wherefore, it was much less to be marveled that the Jews did so vehemently and zealously strive for the maintenance of their law, which they had received from God. Custom is of such force, that whereas nature is of itself inclined to the observation of the law, by long continuance it so confirmeth nature, that now it becometh a double nature. Therefore, it was not possible for the Jews which were newly converted to Christ, suddenly to forsake the law; who, though they had received the faith of Christ, thought it necessary notwithstanding to observe the law. And with this their weakness God did bear for a time, until the doctrine of the Gospel might be plainly discerned from the law. So he bare with the infirmity of Israel in the time of king Ahab, when the people halted between two religions. He bare also with our weakness whilst we were under the blindness of the Pope. For he is long-suffering, and full of mercy. But we must not abuse this goodness and patience of the Lord, nor continue still in our weakness and error, since the truth is now revealed by the clear light of the Gospel.
Moreover, they that stood against Paul, affirming that the Gentiles ought to be circumcised, had to lay for themselves, first the law and custom of the country, theft the example of the Apostles, and last of all, the example of Paul himself, who had circumcised Timothy. Wherefore, if Paul in his defense said that he did not this of necessity, but for Christian love and liberty, lest they which were weak in faith should be offended, which of them would comprehend or believe him? Hereunto all the people would answer: Since it is evident that thou hast circumcised Timothy, thou mayest say what thou wilt; notwithstanding thou hast done it. For this is a matter far passing all man’s capacity, and therefore they could not understand it.
Moreover, no defense can serve when a man hath lost the favor of the people, and is fallen into such deadly hatred and contempt. Paul therefore seeing this contention and these clamors daily to increase more and more, and being also warned by revelation from God, after fourteen years (besides those wherein he had preached in Damascus and Arabia) goeth up again to Jerusalem, to confer his Gospel with the other Apostles; yet not for his own cause, but for the people’s sake.
Now, this contention touching the observation of the law, exercised Paul a long time after, and wrought him much trouble; but I do not think that this is the contention which Luke speaketh of in the fifteenth of the Acts, which happened, as it appeareth, by and by after the beginning of the Gospel; but this history which Paul here mentioneth, seemeth to be done long after, when Paul had now almost eighteen years preached the Gospel.
Via Luther’s Commentary on St. Paul’s Epistle to the Galatians, 1:15-16.
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