Galatians 2:7

Note here, 1. That the ordinance both of Peter and Paul, for the office and work of apostles, was alike divine. The former, St. Peter, was to be the minister of the circumcision: that is to exercise his ministry among the Jews, and St. Paul, by virtue of the same divine ordinance, was to exercise his office among the Gentiles, called the uncircumcision; yet this must not be so understood, as if Paul might not preach to the Jews, nor St. Peter to the Gentiles, which they both did upon occasion, but because their more special and particular province was thus, St. Peter to preach to the Jews, and St. Paul to the Gentiles.

Learn hence, that the office of preaching the gospel is. special trust, committed by God himself to such as he qualifies for it; and as none must enterprise it, but such as he calls unto it, so must all that undertake, be accountable to him for it; The gospel of the uncircumcision was committed unto me, and the gospel of the circumcision was committed unto Peter.

Note, 2. How this great apostle ascribes the success and efficacy of his own ministry among the Gentiles, and of St. Peter's amongst the Jews, alike to God; He that wrought effectually is Peter, was also mighty in me: it is neither the person or pains of the minister, nor any natural energy or efficacy in the word preached, upon which the success of the gospel depends, but upon the effectual working of the holy Spirit; He that wrought effectually in Peter, was also mighty in me. The word of God works not as. natural agent, but as. moral instrument in the hand of the Spirit. The weapons of our ministerial warfare are then mighty, when made mighty through God, for the pulling down the strong-holds of sin and Satan.

Note, 3. The duty of the ministers of Christ implicitly declared, namely, to be pillars; not seeming to be so, but really so. As pillars, they are to uphold the truth, but their doctrine and diligence; as pillars, to be constant in defending the truth against all the blasts and storms of error and false doctrine; as pillars, to adorn the truth by an innocent life, and instructive example, whereby they ought not only to shine before others, but also to outshine others. When James, Cephas, and John seemed to be pillars.

These three apostles under Christ, were the great supporters of the church of Christ, by their diligence and faithfulness: yet observe, James is here named before St. Peter; which shews the weakness of the Papists arguments for Peter's primacy, because sometimes first named: But it is evident he is not always so; St. James is here mentioned before him, because, say some, bishop of Jerusalem, and the Lord's brother, or near kinsman; but certain it is, that St. Paul paid not here any deference to Peter, upon the account of his primacy or supremacy, which is now so much contended for, but was not then thought of, because it is the apostle's great drift and design to shew that he was in every respect equal with Peter and the rest of the apostles, and in no respect inferior to any of them; and consequently, that neither in his mission nor his message, neither in his office nor his doctrine, neither in his external authority, nor his internal gifts and graces, did he come behind the chiefest apostles, as the false apostles had misrepresented him.

Note farther, St. Peter's integrity with James's and John's, in this matter, they being all very well satisfied, by convincing evidence, that Almighty God had certainly called Paul to be an apostle no less than themselves; they own and acknowledge him for such, no doubt, to the grief, as well as to the shame of the false apostles, who had vilified his person, lessened his authority, and disparaged his doctrine: When James, Cephas, and John, perceived the grace that was given unto me; that is, the grace of apostleship, they, in the name of all the apostles, and the whole church, gave unto me, and Barnabas my fellow-labourer, the right hand of fellowship: that is, they owned us to be pillars as much as themselves, and acknowleged us to be apostles no less than themselves; and it was agreed and concluded upon, that we should continue to preach chiefly to the Gentiles, and they to the Jews:

So far were the apostles of Jerusalem from condemning St. Paul's doctrine, or undervaluing his calling, which was the thing that the false apostles were so desirous of, and hoped for.

Note lastly, that as an evidence of the happy agreement of Peter, James, and John, with Paul and Barnabas, and of the their owning them as apostles and ministers of Jesus Christ, they recommended to St. Paul's charitable consideration, the poverty of the Jewish converts to Christianity, desiring him to make collections in the Gentiles churches for the Christian Jews.

Here observe, 1. That the Jews were generally poorer than the Gentiles; it is frequently the lot of those who are rich in grace, to be poor in goods, and to be reduced to such straits, as to be forced to live upon some charitable supplies from others.

Observe, 2. That although those who are our own poor, and live within our bounds, near us, and about us, are chiefly to be believed by us; yet in cases of extreme necessity, such poor as live remote from us, whose faces were never seen by us, ought to be sharers in our charity.

Observe, 3. That the care of God's poor, and the supplying of the outward necessities of his saints, is an employment not unworthy the highest apostle, much less unbecoming the ordinary ministers of Christ; They would that we should remember the poor.

Observe, 4. That the faithful ministers of Christ ought, upon just and fit occasions, to excite and stir up their people to duties of charity, as well as piety; to costly and expensive duties, as well as those that are easy and less burdensome; these being no less profitable to the church, and much more evidential of. real work of grace upon the heart. Thus did St. Paul here, the apostles desired me to remember the poor: the same which. also was forward to do.