To whom we gave place by subjection, no, not for an hour - We did not submit to this at all. We did not yield even for the shortest time. We did not waver in our opposition to their demands, or in the slightest degree become subject to their wishes. We steadily opposed their claims, in order that the great principle might be forever settled, that the laws of Moses were not to be imposed as obligatory on the Gentile converts. This I take to be the clear and obvious sense of this passage, though there has been a great variety of opinions on it. A considerable number of manuscripts omit the words οἵς οὐδὲ hois oude), "to whom neither" (see Mill, Koppe, and Griesbach), and then the sense would be reversed, that Paul did yield to them for or after a short time, in order that he might in this way better consult the permanent interests of the gospel. This opinion has been gaining ground for the last century, that the passage here has been corrupted; but it is by no means confirmed. The ancient versions (the Syriac, the Vulgate, and the Arabic) accord with the usual reading of the text. So also do by far the largest portion of mss., and such, it seems to me, is the sense demanded by the connection. Paul means, in the whole passage, to say, that a great principle was settled. That the question came up fairly whether the Mosaic rites were to be imposed upon Gentile converts. That false brethren were introduced who demanded it; and that he steadily maintained his ground. He did not yield a moment. He felt that a great principle was involved; and though on all proper occasions he was willing to yield and to become all things to all men, yet here he did not court them, or temporize with them in the least. The phrase "by subjection" here means, that he did not suffer himself to be compelled to yield. The phrase "for an hour" is equivalent to the shortest period of time. He did not waver, or yield at all.

That the truth of the gospel might continue with you - That the great principle of the Christian religion which had been taught you might continue, and that you might enjoy the full benefit of the pure gospel, without its being intermingled with any false views. Paul had defended these same views among the Galatians, and he now sought that the same views might be confirmed by the clear decision of the college of apostles at Jerusalem.

To whom we gave place by subjection - So fully satisfied was he with his Divine call, and that he had in preaching among the Gentiles acted in strict conformity to it, that he did not submit in the least to the opinion of those Judaizing teachers; and therefore he continued to insist on the exemption of the Gentiles from the necessity of submitting to Jewish rites; that the truth of the Gospel - this grand doctrine, that the Gentiles are admitted by the Gospel of Christ to be fellow-heirs with the Jews, might continue; and thus the same doctrine is continued with you Gentiles.

To whom we gave place by subjection,.... Meaning not the apostles, elders, and brethren at Jerusalem, who did not insist upon the observance of the rituals of the law as necessary, but were one and all of opinion that the Gentiles should be free from them; but the false teachers with whom they combated, and would not yield in the least unto, so as to be brought into subjection to their impositions, nor suffer others to yield unto them:

no, not for an hour; for the least space of time, knowing what advantages and improvements would be made of it, should they allow of the use of these things as necessary for any short time, though it should be agreed then to drop them. This is a way of speaking used by the Jews, when they would express their steady adherence to any principle or practice; of which take the following instance from Gamaliel (c):

"it happened to Rabban Gamaliel, that he read the first night he was married; his disciples said to him, master, hast thou not taught us, that the bridegroom is free from reading the Shema, i.e. "hear, O Israel", &c. the first night? he replied to them, I will not hearken to you to cause to cease from me the yoke of the kingdom of heaven, , "even one hour".''

The reason why the apostle, and others with him, were so resolute and pertinacious in this matter was,

that the truth of the Gospel might continue with you; with the Galatians in particular, and with all the Gentiles in general, which otherwise would have been in danger of being entirely removed from them, at least of being adulterated and mixed with the Mosaic rites, and the inventions of men; whereas the apostle's desire was, that, the Gospel might be continued with them genuine, sincere, and unmixed, in opposition to the shadows of the law, and the false doctrines of men.

(c) Misn. Beracot, c. 2. sect. 5.

We gave place by subjection (εἴξαμεν τῇ ὑποταγῇ)

We, Paul and Barnabas. Gave place or yielded, N.T.o By the subjection which was demanded of us. The noun only in Paul and the Pastorals, and always in the sense of self-subjection. Comp. 2 Corinthians 9:13; 1 Timothy 2:11; 1 Timothy 3:4.

To whom we gave place by {c} subjection, no, not for an hour; that the {d} truth of the gospel might continue with {e} you.

(c) By submitting ourselves to them, and betraying our own liberty.

(d) The true and sincere doctrine of the Gospel, which remained safe from being corrupted with any of these men's false doctrines.

(e) Under the Galatian's name, he understands all nations.

2:5 To whom we gave place by subjection, no, not for an hour. We refused to yield to any of their demands. See Ac 15:5.

That the truth of the gospel might continue with you. Paul sternly opposed their demands in order to preserve the truth of the gospel among the Gentiles. The motive of his firmness was to make the future safe. Had he yielded a jot, advantage would have been taken of it.

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, Acts 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.

5. Greek, "To whom not even for an hour did we yield by subjection." Alford renders the Greek article, "with THE subjection required of us." The sense rather is, We would willingly have yielded for love [Bengel] (if no principle was at issue), but not in the way of subjection, where "the truth of the Gospel" (Ga 2:14; Col 1:5) was at stake (namely, the fundamental truth of justification by faith only, without the works of the law, contrasted with another Gospel, Ga 1:6). Truth precise, unaccommodating, abandons nothing that belongs to itself, admits nothing that is inconsistent with it [Bengel].

might continue with you-Gentiles. We defended for your sakes your true faith and liberties, which you are now renouncing.

2:1-10 Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. This doctrine would be ungrateful to many, yet he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the gospel would be reflected upon. Though Paul conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is not ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of Christian charity, which we should extend to all the disciples of Christ.