To whom we gave place by subjection, no, not for an hour. This steadiness was the seal of Paul's doctrine. For when false brethren, who wished nothing more than a ground of accusation against him, exerted themselves to the utmost, and he stood firm, there could no longer be any room for doubt. It cannot now be insinuated that he deceived the apostles. He asserts that he did not for a moment give place to them by subjection, that is, by such a mode of yielding as would have implied that his liberty had been crushed. In every other respect, he was prepared, to the very close of his life, to exercise mildness and forbearance toward all men. That the truth of the gospel. There was no danger that Paul would be deprived of his liberty even by yielding to them; but the example would have done harm to others, and therefore he prudently inquired what was expedient. This shows us how far offenses must be avoided, and points us to edification as the object which ought to be kept in view in all matters of indifference. The amount, is this: "We are the servants of the brethren, but still keeping in view that we all serve the Lord, and that the liberty of our conscience shall remain unimpaired." When false brethren wished to bring the saints in to bondage, it was their duty not to yield to them. The truth of the gospel denotes its genuine purity, or, which means the same thing, its pure and entire doctrine. For the false apostles did not altogether set aside the gospel, but mixed up with it their own notions, so as to give it a false and disguised aspect, which it always has when we make the smallest departure "from the simplicity that is in Christ." (2-Corinthians 11:3.) With what effrontery then will the Papists boast that they possess the gospel, which is not only corrupted by many inventions, but more than adulterated by many wicked doctrines? Let us remember that it is not enough to retain the name of the gospel, and some kind of summary of its doctrines, if its solid purity do not remain untouched. Where are the men who, by pretended moderation, endeavor to bring about a reconciliation between us and the Papists? as if the doctrine of religion, like a matter affecting money or property, could be compromised. With what abhorrence would such a transaction have been regarded by Paul, who affirms that it is not the true gospel, if it is not pure!

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 (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.

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.

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" (Galatians 2:14; Colossians 1:5) was at stake (namely, the fundamental truth of justification by faith only, without the works of the law, contrasted with another Gospel, Galatians 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.

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.