Gálatas 2:1-10

Galatians 2:1-10.

1Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also [also with me]. 2And I went up by revelation, and communicated unto [or laid before] them that [the] gospel which I preach among the Gentiles, but privately to them which were [are] of reputation, lest by any means [per chance]1 I should run [be running]2 or had [have]3 run, in vain. But neither [not even] Titus, who was with me, being [though he was]4 a Greek, was compelled to be circumcised: 4And that because of [the] false brethren unawares [insidiously]5 brought in, who came in privily [crept in] to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:6 5To whom we gave place by subjection [by the submission, i.e., required of us] no, not [not even]7 for an hour; 6that the truth of the gospel might continue with you. But of those who seemed to be somewhat, [who are of reputation—]8 whatsoever they were, it maketh no matter to me: God accepteth no man’s person: for they who seemed to be somewhat in conference added nothing to me: [—to me those who are of reputation imparted9 nothing]: 7But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me [that I am entrusted with the gospel of the uncircumcision],10 as the gospel of the circumcision was unto Peter [as Peter with that of the circumcision]: 8(For he that wrought effectually [omit effectually] in [for]11 Peter to [toward] the apostleship of the circumcision, the same [omit the same] was mighty in me [wrought for me also] toward the Gentiles;) 9And when James, Cephas,12 and John, who seemed to be pillars, perceived the grace that was given unto me, they [and became aware of the grace that was given unto me, James and Cephas and John, who were esteemed as pillars,]13 gave to me and Barnabas the right hands of fellowship; that we should go14 unto the heathen [Gentiles], and they unto the circumcision. 10Only they would that we should remember the poor; the same which [which very thing]15I also was forward to do.

EXEGETICAL AND CRITICAL

Galatians 2:1. Then fourteen years after.—Is this to be reckoned from the calling of the Apostle, or from his first journey to Jerusalem (Galatians 1:18)? At first view we might incline to the latter opinion. But the period of time mentioned Galatians 1:18, is unquestionably to be reckoned from the calling, not from the return to Damascus; it is natural, therefore, to do the same here. His calling is the deciding point of time, and Paul wishes to show what he was doing from that time on, how his apostolical activity has its root in the revelation of Christ then given, and not in human instruction. Besides, if it is acknowledged that Paul here does not mean to enumerate his journeys to Jerusalem in an uninterrupted series, but that the journey to the apostolic council is here meant, there is no purpose served in giving the interval between the two journeys; but it might well be of importance to make known how many years he had already spent in his apostolical office. It would be important to know that, having received it at his calling, he had already been long in the exercise of it, when the other Apostles expressed their concurrence with his doctrine. Comp. also Elwert, programm on Galat. Galatians 2:1-10. The difficult question, which of the Apostle’s journeys to Jerusalem, mentioned in the Acts, is here meant, is too extended to be treated in our present space. Besides, it is of more essential importance for the Acts than for our Epistle. For no one doubts the historical character of the journey mentioned in the Epistle. The result of my investigation is that it was no other than the journey to the apostolic council, that it is not that mentioned Acts 11:30—since he is not giving an unbroken enumeration—nor that mentioned Acts 18:21 (against Wieseler).

[Although this question occupies so large a space in most commentaries on this Epistle, the view given above has been so ably defended latterly, and is now so well established, that a synopsis of the argument and a reference to more extended discussions will be sufficient. The point from which Paul reckons, is his conversion, “being a purely subjective epoch” (Ellicott). Schaff thus states the case: “The Acts mention five journeys after his conversion, viz.: 1.Acts 9:23 (comp. Acts 1:18), the journey of the year 40, three years after his conversion. 2.Acts 11:30; Acts 12:25, the journey during the famine year in 44. 3.Acts 15:2, the journey to the apostolic council in 50 or 51. 4.Acts 18:22, the journey in 54. 5.Acts 21:15 (comp. Romans 15:25 sq.), the last visit, on which he was made a prisoner and sent to Cæsarea, in 58.

“Of these journeys the first, of course, cannot be meant on account of Galatians 1:18. The second is excluded by the chronological date in Galatians 2:1. For as it took place during the famine of Palestine and in the year in which Herod died, A. D. 44, it would put the conversion of Paul back to the year 30, which is much too early. Some proposed to read four instead of fourteen, but without any critical authority whatever. There is no necessity why Paul should have mentioned this second journey, since it was undertaken simply for the transmission of a collection of the Christians at Antioch for the relief of the brethren in Judea, and not for the purpose of conferring with the Apostles on matters of dispute. In all probability he saw none of them on that occasion, since in that year a persecution raged in which James the elder suffered martyrdom, and Peter was imprisoned. The fifth journey cannot be meant, as it took place after the composition of the Epistle to the Galatians and after the dispersion of the Apostles. Nor can we think of the fourth, which was very short and transient (Acts 18:21-22), leaving no time for such important transactions as are here alluded to; nor was Barnabas with him on that occasion, having separated from Paul some time before (Acts 15:39).

“We must therefore identify our journey with the third one mentioned in the 15th chapter of Acts. For this took place in 50 or 51, i.e., fourteen years after his conversion (37), and was occasioned by the important controversy on the authority of the law of Moses and the exact relation of the Gentile converts to the Christian church (Acts 15:2). This visit Paul could net possibly pass over, as it was of the greatest moment to his argument. It is true our passage differs somewhat from the account given by the Acts. But the difference is not irreconcilable. Luke, in keeping with the documentary character of his historical narrative, gives us only the public transactions of the council at Jerusalem; Paul shortly alludes to his personal conference and agreement with the Apostles (Galatians 2:2); both together give us a complete history of that remarkable convention, the first Synod in Christendom, for the settlement of the first doctrinal and practical controversy which agitated the Church.” (Schaff, Comm. in loco.) See also his Apostolic Church, p. 245 sq.; Conyb. and How son, Vol. I., p. 227 sq.; Meyer and Wordsworth, in loco; Alford, Vol. II., Proleg., p. 26; and the valuable note of Lightfoot, p. 122 sq. The authorities in support of this view might be multiplied.—R.]

Galatians 2:2. And I went up by revelation.—Not without design, doubtless, does he bring into view the fact that he went up κατὰ , and so was again deemed worthy of a special revelation from God. He will also remove every thought of his having been, as it were, obliged to present himself before the Apostles, of their having summoned him before them. Laid before them the gospel=that which I preach among the Gentiles, namely, that they are justified by faith.—“Them,” probably the whole church of Jerusalem.—But privately to them which are of reputation.—Besides having addressed the Christians in Jerusalem generally, he appears to have held separate conferences with those “of reputation.” wieseler’s distinction, however, is quite arbitrary; making Galatians 2:3-5 contain the account of his general agreement with the whole church of Jerusalem, and Galatians 2:6-10 the first account of the separate conferences with he Apostles. [Alford thinks there was but one conference, making κατʼ ἰδίαν δέ limit αὐτοῖς; “when I say ‘to them,’ I mean privately to those,” etc., but the view given above (that of Meyer, Ellicott, Lightfoot) is preferable. The general conference is described Acts 15:0 “they declared what things God had done with them,” (Acts 15:4) may refer to these private conferences which probably preceded. The emphasis here is undoubtedly on the private consultations, the result of the public council being already known to the Galatians.—R.] The judgment of “them” [the whole body] is thrown in the background, and he only speaks of “those in reputation,” just mentioned; for the fact that he had received their acquiescence is what he is opposing to the false teachers. Hence we must regard what is stated in Galatians 2:3, as their judgment also.—Δοκοῦντες, æstimati, principal persons. Men of authority; in fact, doubtless, the senior Apostles; especially the three who are named afterwards in Galatians 2:9. He calls them not “Apostles,” but δοκοῦντες, “men of repute” because it is as authorities, as those who stood in repute in the Jerusalem church first, but also in the Christian church generally, nay more, were decisive authorities, that they come into consideration. For precisely this is of moment to him, to be able to say to the Galatians that he has been acknowledged by these as an equally authorized Apostle. Of course δοκοῦντες does not in the least imply a disparagement of the Apostles themselves, for it is the church that accords to them this consideration;—the expression conveys a censure upon this estimation in the church only so far as it might imply a failure to recognize his own apostolic dignity. The censures therefore, touched especially this estimation in the sense in which the Apostles were δοκοῦντες for the Galatian false teachers, and in which these turned it to their own account. The censure of this false preference is given prominence in Galatians 2:6, by the addditional phrase “whatsoever they were.” Paul cannot intend to dispute in the least that in the right sense the senior Apostles were δοκοῦντες for the Christians. [The force of Paul’s expression is weakened by rendering “were of reputation,” since when he writes, they “are” of reputation, hence thus brought into the argument (Lightfoot).—It must be noted also that Paul throughout does not use the word “Apostle.” Whether they were Apostles or no, is not evident from anything in the passage, except the mention of James and Cephas and John (Galatians 2:9), and whether that James was either an Apostle or one of the twelve is an open question. Without discussing the point here, it maybe suggested that one reason for not calling them “Apostles,” was that one of the three “who seemed to be pillars,” and “of repute” was not an Apostle, but James the Just, the head of the church at Jerusalem. This will not only explain the omission of the title, but meet subsequent difficulties.—R.]

Lest perchance I should be running or have run in vain.—The sense remains essentially the same, whether we take μήπως as a final particle, or=whether perchance. After the thorough exposition of Wieseler, however, the latter is to be preferred. (So also Meyer in 4th ed.) Of course, however, he does not mean to say that he himself was doubtful about it. This would have been in conflict with the whole purpose of his detailed account, and would have represented him as dependent on the Senior Apostles. He wished only, on account of the antagonists of his teaching, to obtain from the Apostles, on whose authority these supported themselves, a confirmation of this teaching, in order to cut off every pretext from his opponents. “Run in vain”=labor to no purpose, operam perdere. This would have been the case, if Paul had actually proclaimed a false doctrine, with which the senior Apostles could not agree. The outward success of his preaching is not primarily in view, though we may conclude from Galatians 2:7-9, that he spoke of this also. Others take μήπως as a final particle, and interpret as follows: in order not to appear as one who was running or had run, in vain, as might have been the case, if I had not submitted my gospel to examination, had its harmony with Apostles established; but the idea of “appearing” is extraneous to the passage. [For a clear discussion of the grammatical and exegetical difficulties of this clause, see Ellicott, in loco. Whatever view be adopted, we must not concede that Paul had any doubt about his Gospel. The conditional μήπως is probably used to indicate respect for those in reputation at Jerusalem. The doubt could only concern the opinion of others, which by being opposed, might render his labors in vain.—R.] In what follows he says that he received the desired acquiescence on the part of the Apostles. He does not however at once declare this, but mentions a special circumstance, which implies it in a striking manner.

Galatians 2:3. But not even Titus.—The sense is clear: οὐδέ points to a thought to be supplied. “I laid frankly before them, how I preach among the Gentiles; not concealing that I do not at all hold them to the keeping of the law, to the receiving of circumcision—and now, according to the representation of the false teachers, it was to be expected that they would appear in opposition to me; but. (ἀλλά) so far was this from being the case, so far from declaring this doctrine false [or, connecting it with the last clause, so far from my having run in vain—R.], not. even with respect to Titus, a born Gentile, who had come to Jerusalem, to the very mother of the Jewish Christian churches with me, was the demand made that he should be circumcised, though it might readily have been, when Jewish prejudice was so greatly offended by his uncircumcision.” Still less did they censure the doctrine of Paul, or demand of him that he should preach the necessity of circumcision among the Gentile Christians as a body. The case has been thoroughly perplexed by bringing in, in direct contradiction to what the words say, the thought, that the Apostles had wished, or even demanded, the circumcision of Titus; but that Paul and Titus had set themselves against their desire. Elwert justly remarks, Programm, p. Gal 10: Quid enim incptius dici potest quam illud: tantum abfuit, ut apostoli causam meam improbarent, ut ne Titus quidem illis contraria petentibus obsequeretur? [The word ἠναγκάσθη seems to imply that there was a demand made for the circumcision of Titus, not by the Apostles, but by the false brethren (Galatians 2:4). Had the idea bean merely, that the circumcision was not even demanded, so strong a word would not have been used. There is some force in the suggestion of Lightfoot, that the Apostles recommended Paul to yield as a charitable concession, but convinced at length that he was right, they gave him their support. Still we have not sufficient knowledge of the circumstances to decide whether Paul cites this as an evidence of the Apostles’ agreement with him or of his firmness—in all probability it is both. Not even Titus, of whom as a Greek the false brethren made the demand, was required to submit—or whom as a Greek I would not allow to be circumcised, since this would have been a giving up of the whole matter. The preceding context suggests the former, the subsequent context the latter side of the occurrence. On the reasons for the non-circumcision of Titus, and the circumcision of Timothy (Acts 16:2), see doctrinal notes.—R.]

Galatians 2:4. And that because of the false brethren.—What is to be supplied with “because of the false brethren?” After an examination of all the views presented, it appears to me that we can only say: we do not and cannot know, since Paul has broken off the sentence, and all attempts to fill it out are hazardous, from the danger of introducing foreign matter. The mention of the ψευδάδελφοι is very intelligible. He has already indicated the concurrence of the Apostles by reference to the striking case of Titus, or at least, negatively, that they did not oppose him. But before he says anything definite, positive, respecting this concurrence (Galatians 2:6 sq), he mentions his opposers, who did not concur, who attacked him and his teaching, and had also especially occasioned his journey to Jerusalem. The mention of the false brethren, however, stirs his displeasure, so that he does not complete the thought begun, but first by a brief and fit phrase, describes his opposers, and then falling out of the construction, continues with οἰς, and expresses the thought, which probably he had in mind in mentioning the “false brethren,” namely, that he had not in the least yielded to them. In what he did not yield, is not expressed; probably to their demands, in general, respecting the obligation of the Gentile Christians to keep the law. Not till he has first established this negative result does he revert to the action of the δοκοῦντες, and he now relates the positive acknowledgment, which he had from them.—If we seek a complement to διά, three suggest themselves. (1), ἀνέθην—(Ewald, substantially). According to this, as he cannot pass over the remoter cause of his journey, namely, the intrigues of the Pharisees, the same party that had now of late again persecuted him so bitterly, he begins in Galatians 2:4, anew, as it were, the account of this journey.—Ordinarily, however, the complement is sought in the foregoing sentence, because the somewhat abrupt character of this was rather perplexing, and its contents appeared to require the statement of a reason. This view took δέ usually as epexegetical, and therefore supplied (2) οὐκ ἠναγκάσθη, which, in fact, strongly commends itself; simply, however, in the sense: Now, this took place on account of the “false brethren,” that is, it was even on account of these, that the Christians in Jerusalem, particularly the Apostles, did not urge it upon him, lest, by yielding to them, the opinion that circumcision was necessary, should receive sanction. This contains the implied thought, that in itself they would not unwillingly have seen him circumcised, but that now, for the sake of principle, they did not press it. But this makes it necessary, first to ascribe to the Jewish Christians in Jerusalem a way of thinking, which is not ascribed to them in this chapter, but expressly limited to individuals, “false brethren,” in order afterwards to find it impossible that they should have abstained from all demands for circumcising Titus, on account of these “false brethren.” Whether the “false brethren” demanded particularly the circumcision of Titus, is not said. On the other hand, if we complete the sentence thus, the sense is inadmissible, that Paul, precisely on account of the false brethren, opposed himself to a demand to have Titus circumcised, from whomever it proceeded. This alters the plain meaning of Galatians 2:3; ἠναγκάσθη receives the sense: the constraint, which it was attempted to exercise, was frustrated; and especially ούδέ, and the implied thought to which it points, is quite neglected. Then we should have this absurdity: “so far were they from disapproving my teaching, that I or Titus did not even yield when his circumcision was demanded.” If this demand is referred to the Apostles, the thought is completely inverted (see above), but even if it is referred only to the “false brethren,” it is none the less impossible. And the case remains the same, if, instead of “he was not compelled,” we supply “he was not circumcised,” still explaining it, “I or we, on account of the false brethren, did not consent, when it was desired.” Finally, (3) “He was circumcised,” is supplied (δέ therefore being taken adversatively), and in its turn defended by Elwert, Programm, with much acuteness. And, in fact, if we must fill out the sentence, I should be most disposed to declare for this. It especially commends itself by the light which it throws both upon Galatians 2:3 and upon Galatians 2:11. For, beyond question, it remains somewhat enigmatical, why he instances so particularly this one fact of refusing to circumcise Titus, hastening to it even before he has spoken, on the positive side, of the reception of his preaching in Jerusalem. The reproach (Galatians 2:11) then remains not altogether intelligible. On the other hand, all is easily explained, if we assume that Titus was then circumcised. That is, many founded upon this the allegation that he commended circumcision. But especially was this circumstance urged, in order to deduce therefrom, that his teaching had been disapproved by the Apostles, and that he had yielded to these. Therefore, he declares at once: It is not even true, as is commonly related, that Titus was constrained to receive circumcision. Titus was circumcised, not upon a requisition of the Apostles, but voluntarily by me, solely on account of the false brethren insidiously brought in, that they might not, making a handle of his being uncircumcised, prepossess the Christians in Jerusalem against me, and dispose them to a resolution unfavorable for the Gentile Christians. “Quare eandem, quam semper et in omnibus normam secutus, ne quid detrimenti capiat res Christiana, suæ libertatis minime tenax illorum se voluntati sub-mittit, imbecillioribus servit. Neutiquam fratrum irrepttiorum habita ratione hoc fecit, sed eos respiciens, quos, quum fidei infirma ac Judicii parum subacti essent, illorum insectationibus objectos videret. Circumcisione Titi permissa insidias hominum malignorum evitavit, animos imbecilliorum sibi conciliavit apostolus.” Elwert, p. 13. This interpretation is only apparently in conflict with Galatians 2:5. Nay, Elwert remarks that only so does τῇ ὑποταγῇ, find its true explanation; for that only the following translation is natural: to whom not even for an hour did we yield by the submission: “obsequium se præstitisse Paulus profitetur, sed non ita præstitisse, ut illis se victum daret vel de jure suo aliquid cederet.” For he provided that the truth of the Gospel should remain with the Gentile Christians. Of course, he could not yield to the circumstances of the time, without, at the same time, giving a testimony to the evangelical truth, whereby this was maintained in its integrity. This explanation of τῇ ὑποταγῇ, however, awakens some misgiving; could Paul well admit a “ὑπο ταγή” towards the ψευδάδελφοι? Is not this expression too strong? We are tempted, therefore, even admitting this explanation of διά, etc., to join τῇ ὑποταγῇ to the negation, making Paul say that an εἵκειν τῇ ὑποταγῇ nevertheless did not take place, even if their behavior occasioned him to have Titus circumcised.

[As Lightfoot well remarks: “The counsels of the Apostles of the circumcision are the hidden rock on which the grammar of the sentence is wrecked,” but because the grammar is wrecked on this hidden rock, it is not necessary to wreck Paul’s facts and arguments and even principles, on a rock so easily avoided as the theory of Elwert advanced above. In fact, as Meyer remarks, such conduct “would have been unprincipled and wrong.” That is an all-sufficient objection. As regards what should be supplied, it is most naturally taken from the preceding verse, to which our verse then refers, δέ being explicative. Whether “he was not compelled,” or “he was not circumcised,” is open to discussion. The first implies that “those of reputation” did not compel it on this account; the other, that the thing was not done, either because Paul would not thus surrender a principle, or “those of reputation” thought it were best not to do it. As this latter does not imply any definite counsel of the other Apostles—the very point about which there is greatest doubt—it is on the whole safer to adopt it—R.]

Ψευδάδελφοι (also 2 Corinthians 11:26), comp. ψευδαπόστολοι, ψευδοπροφήται, are in general, brethren, fellow-Christians, who bear this name unworthily; specifically, because they, on account of their Judaizing opinions, especially on the necessity of circumcision for Christians, are properly still Jews. So Wieseler. Yet this in itself hardly suffices to explain the strong ψευδο (and especially the παρείσακτοι and παρεισῆλθον), but we must add to it their behavior towards the other Christians, the utterly unbrotherly hateful opposition (not shrinking indeed from intrigues and slanders), which they maintained against the freer evangelical views. The complete definition of “false brethren” is given in “spy out,” “bring us into bondage;” they do not yet stand in the freedom which there is in Christ; nay, more they wish to deprive others also of it; nay, more, they exercise a system of espionage against these. The false teachers in Galatia were essentially such people, perhaps they were emissaries of those in Jerusalem; and on this account it is with special purpose that their conduct in Jerusalem, and their discomfiture, are mentioned. But the Galatian teachers themselves are not meant here; this would be entirely foreign to the context.—A more particular notice respecting these people is given Acts 15:5, whatever judgment may be held of the general relation of the present chapter to Acts 15:0. They were, according to this, persons of the sect of the Pharisees, who, it is true, had come to believe on Jesus, that He was the Christ, but had not given up their Nomism and Ergism, and, therefore, doubtless were so much the more hostile to their former fellow-Pharisee, Paul, on account of his present position, so sharply anti-Pharisaic. Holding fast, as they thus did, essentially, to their Pharisaism, it is easy to understand that their belief in Christ had as yet produced in them few effects of moral transformation. The article describes the persons as the Pharisaical Christians, historically known to the readers; either the particular individuals were known, or, at all events, this sort of people, since the Galatian false teachers were of the same class.

[Insidiously brought in. Lightfoot:—“The metaphor is that of spies or traitors introducing themselves by stealth into the enemy’s camp. The camp is the Christian Church. Pharisees at heart, these traitors assume the name and garb of believers.” He thus paraphrases: “The agitators, who headed the movement, were no true brethren, no loyal soldiers of Christ. They were spies, who had made their way into the camp of the gospel under false colors, and were striving to undermine our liberty in Christ, to reduce us again to bondage.” Wordsworth:—“By mentioning these, he clears the holy Apostles from the imputation of being supposed to have been parties to such a requisition, as that Titus, a Gentile, should be compelled to be circumcised.”—R.] “What is already indicated in the composite ψευδάδελφοι is, by the predicate παρείσακτοι, interchanging immediately after with παρεισῆλθον, brought forward with especial emphasis. They are called παρείσακτοι, because they have pressed in on one side of the entrance; that is, by a forbidden way, sc. into the Christian church, and, therefore, do not properly belong to it. Παρείσακτοι and παρεισῆλοθν are doubtless to be applied to these alone, and not to an outward insinuation of themselves into a single church (for instance, that of Antioch), in order there to oppose Paul. Comp. Acts 15:0.”—Wieseler. Of course, they did the latter also; it was closely connected with their having insinuated themselves into the Christian Church. But here, doubtless, the primary reference is only to their appearance in Jerusalem itself. A local interpretation of παρείσακ τοι and παρεισῆλθον is the less necessary, as parallel expressions are found: παρεισάγειν, 2 Peter 2:1, and παρεισδύειν, Judges 4:0, where the reference is clearly to the Christian Church in general. Who crept in to spy out.—The immediate purpose of their “creeping in” in itself was hardly “to spy out” the liberty of others; but what they did made their coming in (εἰσέρχεσθαι) a “creeping in” (παρεισέρχεσθαι) whose purpose could only be regarded as this “spying out.” “The false brethren are thus characterized according to their common dangerousness to Christian liberty, in order to give the reason why Paul could not yield to such false brethren.”—Wieseler.

Two things are laid to their charge: first, a “spying out of” our liberty;—they lie in ambush for our liberty, spy out in what we show ourselves freemen, turn their notice to that, but with hostile intent; therefore, how widely removed from brotherly love! Then, in the second place, they seek to reënslave the free, i.e., they demand of them to give up their freedom. By the freedom which we have in Christ Jesus is primarily meant freedom from the Mosaic law, from its ritual ordinances, and especially therefore from circumcision. The wider, deeper meaning of this freedom is involved in this, but here, doubtless, not primarily in view. “Our liberty.” Whose? Certainly it does refer to Paul merely, but yet primarily only to those who understood the freedom in Christ, and availed themselves of it, and these without exception. But as Paul no doubt vindicates this standing fast in freedom as at least a right of all Christians, and regards the “false brethren” with their views and their conduct as in truth no Christians, the “we,” in point of fact, embraces all Christians, the Gentile Christians, of course, and also the Jewish Christians, so far as these were not “false brethren.”—In Jesus Christ, as being found in him. [Schaff:—“In living union with Him who is the end of the law (Romans 10:4). This is the positive side of freedom.”—Ellicott:—Not “through Christ,” a meaning it may bear, but in the fuller and deeper sense “in Christ.”—R.]—That they might bring us into bondage:—that is, under the law. On this account, also, the reading καταδουλώ σωνται=make us their servants, is to be rejected, and καταδουλώσουσιν to be read, which is better attested than the subjunctive—σωσιν.

Galatians 2:5. To whom we gave place by the submission, no, not even for an hour.—Here “we” unquestionably, takes on a more restricted sense =I, Paul, probably also Titus himself, and Barnabas. This narrowing of the sense will appear arbitrary to no one. For here the reference is to a single, definite transaction, where Paul can have in mind only the individuals who had part in it; it is somewhat different with “freedom in Christ.” The yielding is still more strongly designated by ὑποταγῇ. (Comp. the different interpretation of Elwert above, Galatians 2:4.)

This decided refusal to yield had been adequately explained by the foregoing characterization of the pseudo-brethren; it is now given again; that the truth of the gospel might continue.—For yielding would have represented Christian freedom as void, and would have overturned the truth of the gospel, on which it is founded.—With you; in itself, doubtless, signifying with the Gentile Christians generally—nay, more, with all Christians; but Paul “individualizes the matter, with reference to those to whom he writes.” For it concerned him to bring home to them, that even at that time he had guarded the benefit of Christian freedom for them, in order to show in what contradiction their present behavior stood with this fact, since they themselves were now abjuring this benefit.

Galatians 2:6. But of those who are of reputation.—To the pseudo-brethren he now opposes “those of repute.” The former he withstood, from the latter he received no instruction implying disapprobation of his teaching. Galatians 2:6 is an anacoluthon, his language being somewhat disturbed in the thoughts of the presumption and deceit with which the Galatian false teachers had elevated the “δοκοῦντες” above him, and had vindicated the apostolic authority of the former only, denying it to him. He begins as if he would subjoin an οὐδὲν ἔλαβον. But the remark respecting the δοκεῖν εἰ̄ναί τι leads him away from this, and he continues with another verb, afterwards resuming δοκοῦντες, and giving at the same time the grounds of the parenthetical statements. Ewald, on the contrary, however, joins οὐδέν μοι διαφέρει with ἀπὸ τῶν δοκ.=compared with these, however high they stood, I am in nothing inferior. It is difficult to justify this grammatically. “Of reputation.”—See above, Galatians 2:2. The main idea implied in δοκοῦντες, used absolutely, is here clearly expressed by the addition εἶναί τι=to be something great, to be of some account; with what incidental meaning, see above.—Whatsoever they were, it maketh no matter to me.—On the one hand Paul has emphasized the consideration in which the Apostles stood, because it was of moment to him to be able to say, that he had been acknowledged even by these. Yet this might be misunderstood, hence the parenthesis. He emphasizes only for the sake of his readers. To him, on his own account, “it makes no difference in how high authority soever they stood;” as respected him, they did not come into consideration as δοκοῦντες, they asserted no authority: to me they imparted nothing. This exaltation of individuals=the Apostles, in such a way as to throw the authority of Paul into the shade, rests entirely upon mere human judgment. God’s census does not rank them thus: God accepteth no man’s person.—He makes no such distinction, to Him the senior Apostles are not “of repute” in contrast with Paul; he has chosen Paul to be an Apostle as much as them. And, he continues, I have a right so to speak, for those “of repute” demeaned themselves altogether agreeably to this divine valuation, and did not undertake to instruct me. [The E. V., “in conference added nothing to me,” gives the commonly received interpretation of the verb προςανέθεντο: “gave no new or additional instruction.” But notwithstanding the authority for such a rendering, it does not seem to be justified by the use of the word (Meyer, Alford, Ellicott). The idea of imposing burdens is obviously inadmissible.—R.] It is most simple to refer the ποτέ to the lifetime of Jesus=it signifies nothing to me that they enjoyed the immediate, confidential intercourse of Jesus, while I did not. For it was on this that the Judaizers founded special preëminence which they attributed to the other Apostles over Paul. Others: then in Jerusalem; which is less probable. [The point in question respecting ποτέ is: has it a temporal reference in the sense of olim, formerly (either during our Lord’s lifetime or then in Jerusalem), or does it simply render ὁποῖοι more general and inclusive, having the force of cunque. The latter is classical, but the N. T. usage is disputed. Since it is not said anywhere that these “of repute” were Apostles, who enjoyed immediate intercourse with the Lord, the latter is, on the whole, preferable, as giving a wider signification to δοκοῦντες. “Were” may mean in the past from the time of narration or of the incident narrated; the latter is more probable if ποτέ is taken as referring to intercourse with the Lord during His lifetime.—R.]

Galatians 2:7. When they saw that I am entrusted with the gospel of the uncircumcision.—Naturally, “gospel” of course means here (comp. πεπίστ. and Galatians 2:8) an official activity of the Apostle, therefore not the gospel as to its contents, but the evangelical preaching, τὸ εὐαγγελίζεσθαι, as often. The genitives, “of the uncircumcision,” “of the circumcision,” are therefore gen obj.=preaching of the gospel among the uncircumcision, or the circumcision; Galatians 2:8 exchanges it for “apostleship of the circumcision,” and as εἰς τὰ ἔθνη (Galatians 2:8-9) shows that the abstracts “uncircumcision,” “circumcision,” stand for the concretes—Jews, Heathen. That here we are not to suppose two gospels different in character, the Gospel of the Uncircumcision, and the Gospel of the Circumcision, of which the latter maintained the necessity of circumcision, while the former let it drop (Baur), but only two different circles of hearers of the same gospel, may be regarded as self-evident to the unprejudiced reader.16 Peter appears as the representative of the Apostles to the Jews, because he especially had hitherto labored as such. Afterwards, however, the two other Apostles, James and John, are designated, with Peter, as Apostles for the Jews (Galatians 2:9. αὐτοὶ δέ). “That Peter had a Gentile Christian vocation also (Acts 15:7) is not denied, but a parte potiori fit denominatio.”—Meyer; The converse applies to Paul. In Galatians 2:9 Barnabas also appears conjointly with him, as Gentile Apostle. [It must be noted that while Paul uses the word “apostleship” in Galatians 2:8, with reference to himself and Peter, he does not use it or anything to the same purport in Galatians 2:9, where James and Barnabas are spoken of. The same is true of the whole passage. There is no evidenoe of the apostleship of James or Barnabas in this whole Epistle, whatever the probabilities may be. See notes on Galatians 2:9.—R.] “Entrusted;”17 Supply: By God through Christ—agreeably to the proof of this affirmation rendered in Galatians 2:8. For from what facts did they perceive what is said in Galatians 2:7 respecting the different mission of each? Primarily from what follows in Galatians 2:8 (γάρ).

Galatians 2:8. For he that wrought effectually for Peter.—From the fact that God had been operative for Peter in the one, and for Paul in the other direction, they concluded that God had given to the one the one, and to the other the other vocation. How far now was God operative for one and the other?—Meyer, Wieseler:—“He furnished them forth for the apostolic office, with illumination and endowments, gave them the χαρίσματα of an Apostle.” (Comp. Acts 15:12 : God did miracles and wonders by them among the Gentiles.) True, it is certainly not merely these endowments themselves that are referred to, but also and especially what they did in virtue of the same, the beginning and result of their activity, wherein God’s “working” was recognized. What immediately follows in Galatians 2:9 : and became aware of the grace that was given unto me, [unfortunately misplaced in E. V.—R.] undoubtedly also refers to the outfit for the apostolic office by means of charisms, yet it is most naturally referred mainly to the success of their preaching. Precisely from this they perceived how highly endowed Paul was. They first inferred his equal apostolic calling from the “grace given,” hence the calling itself cannot be meant. [Yet what more natural than that Paul should mean: “they recognize my calling, because they perceive that I was called by grace.” The main reference may be to the success, but the perception of the calling through the grace given, is not to be excluded. On the two participles ἰδόντες and γνόντες, Lightfoot says: “the former describes the apprehension of the outward tokens of his commission, as evinced by his successful labors; the latter the conviction arrived at in consequence that the grace of God was with him.”—R.]

Galatians 2:9. James and Cephas and John.—“James.” Is this one identical with James the Lord’s brother, Galatians 1:19? The fact that there the additional appellation is expressly given, while it is lacking here, does not, of course, disprove the identity. Inasmuch as James had already been just mentioned as “the Lord’s brother,” if the same one is meant this special designation might be omitted here. The main question is: Could the James, whom Paul names in this passage, have been other than an Apostle? And this question we shall always be inclined to answer negatively. In itself it would be very intelligible, that a brother of the Lord converted to the faith, although not an Apostle, might have attained an eminent position in the church of Jerusalem. But, considering how plainly our Epistle itself brings to view the strong emphasis laid by the Jewish Christians on an immediate inauguration into the apostolate by Christ, would it have been probable that such a one, not an Apostle, would have been reckoned by these among the “pillars,” “those of reputation?” And if one not an Apostle had enjoyed so eminent an estimation as a “pillar” (James being here placed even before Peter), could they then have so strongly charged upon Paul a want of parity with the senior Apostles? And would he then have found it necessary to prove his equality with such strength of assertion as he does in Galatians 1:0? James, the Lord’s brother also lacks this parity, and could claim it even less than Paul, since he could not appeal to any immediate revelation and calling [? comp. 1 Corinthians 15:7.—R.], and Paul certainly would not have omitted bringing this forward, thereby to invalidate the reasoning of his opponents. These are substantially Wieseler’s arguments. We must then either take James the Lord’s brother as identical with James, the son of Alpheus, and therefore himself an Apostle (a view already rejected in commenting on Galatians 1:19), or take the James of this passage as a different one, i.e., the son of Alpheus and not the Lord’s brother. That the James in question occupied a certain official position as chief pastor in the church of Jerusalem is justly inferred from the precedence of his name here and also from Galatians 2:12. This on the other hand accords well with the special prominence given to Peter, Galatians 2:7-8. In reference to proper apostolic activity, in missionary activity, Peter precedes James.

[We are again confronted with this difficult question respecting James. On the theory of the identity of James Alphaei and James, the Lord’s brother, all difficulty vanishes here, as well as in Acts 15:0, and for this reason it is adopted by many. The view, that there were other Apostles besides the Twelve and Paul, avoids both the other difficulties, but is on other grounds very objectionable. We are to reconcile the view advanced Galatians 1:19 (that there were two prominent men named James, one the son of Alpheus and an Apostle, the other James the Lord’s brother, who was not an Apostle) with this passage. Which is referred to here? Schmoller, following Wieseler, says, the former, to which view objection must now be made. 1. The James here referred to was the head of the church at Jerusalem. Such a position is ascribed to the Lord’s brother, to James the Just; if he cannot be identified with the son of Alpheus, the son of Alpheus is not referred to here. 2. This position over the church of Jerusalem, so obviously implied here, does not necessarily imply that James was an Apostles. For with respect to missionary activity Peter stands first, with respect to the church at Jerusalem this James. Was not missionary work distinctively apostolic work? was not one not an Apostle more likely to be in a permanent position at Jerusalem? 3. Paul does not call these three, Apostles, any more than he calls Barnabas an Apostle. In fact all the way through he uses a term that is indefinite—“of reputation.” If he meant Apostles only and wished to show his agreement with the senior Apostles, he would hardly have so carefully avoided saying so.—“Those in repute” were esteemed in Galatia as well as Jerusalem, and he was defending himself against Judaizers, who while denying his apostleship, quoted against him the mother church as well as the college of the Apostles. Hence he speaks of “the pillars” of the church then and there, not of Apostles as such, and puts them in the order of precedence in that church, “James and Peter and John.” Had all of them been of the Twelve, and as such recognized his apostleship (for these three gave him the right hand of fellowship), how could James, name come first? Any argument proving James to have done this as a distinctively apostolic act proves too much: proves him to be the head of the apostolic college. It is as head of that church, whence the Judaizing influence in Galatia came, that he takes precedence. Therefore we identify this James with the Lord’s brother (so in Galatians 2:12).—R.]

Who were esteemed as pillars=as supports of the Christian church. Christ, of course, is the foundation. The Christian world is viewed as an οἰκοδομή.

They gave—the right hands of fellowship.—In general=They concluded with me and Barnabas an agreement as formal and firm as it was amicable. The more precise sense is given by the preceding context, inasmuch as this agreement was founded upon that. Seeing the coöperation (ἐνεργεῖν) of God rendered to both Peter and Paul, they had become persuaded of the equal divine vocation of each, of the former to the preaching of the gospel among the Gentiles, of the latter to the preaching of the gospel among the Jews. To this clearly recognized divine will they now rendered obedience by the formation of this compact. Agreeably to this twofold vocation they regulated also the twofold activity; assigning formally to each the field of labor to which, as they had become convinced, he was called. This was, it is true, a division of the work, but in the consciousness that it was a common work of preaching the gospel, one in God, who had only assigned to one this post, and to the other that. Therefore they gave “right hands of fellowship.” [Lightfoot: “gave pledges.” “The outward gesture is lost sight of in this expression, as appears from the fact that the plural is often used of a single person.”—R.] It was to be a parallel but a coöperative activity. The assumption of Baur therefore is entirely untenable, that it had only been a purely external compromise, that the senior Apostles after as before had held firmly the necessity of circumcision and the observance of the Mosaic law to salvation; that for the mission to the Gentiles they had tolerated Paul’s so widely divergent principles, because they could not prevent them, but that a further, inner bond between Paul’s mission to the Gentiles, and their mission to the Jews, did not exist. This would make “gave the right hands of fellowship” signify nothing more than, to come to an agreement and indeed really to an agreement to separate.18 That we should go unto the Gentiles, and they unto the Circumcision.—The purpose of the words, according to the connection, is doubtless to point out, that in this act the acknowledgment of the parity of Paul, and particularly the approbation of his teaching, was expressed in the strongest manner. So far were the senior Apostles from demanding a change in his teaching, that by this fixed compact they gave a full sanction to it, and declared in the most unequivocal manner, that they held it to be a pure gospel and worthy to be preached. For otherwise they would not have been able so composedly to make over the Gentile world to Paul as his mission field. To the general purpose of the statement the added clause “only,” etc., (Galatians 2:10) also contributes. One wish, to be sure, they had respecting Paul and Barnabas; which, however, related in no way to a change of doctrine, implied no obligation toward the “circumcision,” concerning doctrine, but was only an entreaty to remember the poor. But the meaning and purpose of this added clause is not, that this was the only limitation of the separation here coming to light (Baur). In practice, modifications of this partition of the field of labor arose, especially to Paul, in consequence of the Jews of the dispersion. The partition therefore is to be understood not so much ethnographically as geographically. (Comp. also Galatians 2:10, where “the poor” means poor people in Judea, and, therefore, “circumcision” here in contrast with the Gentile countries is also Judea.)

Galatians 2:10. Remember the poor:—of course by gifts. As to the cause of the poverty of the Christians in Judea there are different conjectures.—Which very thing.—Paul studiously brings this forward in order to strengthen the contrast between the Jewish Christian opposition to him, and his approved zeal and affection for the Jewish Christians.

DOCTRINAL AND ETHICAL

1. The significance of this event. On the significance, with respect to Christian doctrine and the Christian Church, of the proceedings between the Apostle Paul and the Christians in Jerusalem, especially the senior Apostles, since the proceedings themselves are not here detailed, the reader is referred to Acts 15:0 and to the remarks of Lechler in loco, Lange’s Comm. Acts, p. 282 sq. Only this need be said here; by the acknowledgment of the “liberty in Christ Jesus”, an emancipation from the old Covenant was for the first time effected; it was authoritatively established that a new Covenant was come, and Christianity was recognized as the absolutely perfect and the universal religion. Even though it was Paul who first brought this truth, in theory and practice, to its just validity, it was not, by any means, merely his own subjective view to such an extent as to make of Christianity something else than what it was, or was meant to be, in itself. This appears in the clearest light from his representation. Doubtless there were not a few who imputed this to him, and, therefore, were passionately hostile to the rise of his influence (“pseudo-brethren”), Jewish Christians, who were as yet more Jews than Christians. Against these Paul had to combat, and to what extent is shown, not only in our Epistle, but also in the Second Epistle to the Corinthians. But precisely those whose voice was most availing (“those of repute”), and who, at the same time, best knew what was Christ’s true mind and purpose, frankly concurred with Paul, were one with him, and with them certainly all who had really become disciples of Christ, and, in the power of the Holy Ghost, had overcome all Pharisaic leanings, or had never had them. And although they for themselves did not stand upon that point of the “liberty in Christ Jesus” represented by Paul, yet these only needed a setting forth, on the part of Paul, of his preaching among the Gentiles, and of the argument inhering in the fact of its success, to convince them, in the first place of the possibility, in the case of the Gentiles, of being saved through faith in Christ alone. Comp. respecting Peter, Galatians 2:16; moreover, his course, Acts 10:0, his justification of it, Acts 11:0; must not the other Apostles then have been prepared by the latter for the report rendered by Paul, Acts 15:0? Therefore, that chapter and Galatians 2:0, do not at all make the impression that they might still have had an opposite opinion and only now gave it up; and, of course, not the impression that they yet retained their antagonistic opinion, and yielded only externally. And even if they, and with them, the greater part of the Jewish Christians emancipated themselves only partially and gradually from a personal observance of the law, yet with that admission respecting the Gentiles, the principle of Christianity was acknowledged, it was acknowledged that a new Covenant had come, founded upon Christ alone.—There existed a consensus apostolorum on this question of principle: shall we have Law and the old Covenant or Christ and the new Covenant? This, thank God, is securely guaranteed, and the dissensus, which is said to have arisen between the original Apostles, as contracted Judaizers, and Paul, the man of Progress, is a discovery of modern criticism, which views testimony so plain as that of our chapter, and of Acts 15:0, only through the glass of its own preconceptions.

2. Liberty in Christ. In opposition to the pseudo-brethren, Paul, in the interest of the truth of the gospel, indicates the “liberty in Christ,” with the utmost decision, and will not be brought into bondage. On the other hand, where the truth of the gospel is not at stake, Paul scruples not of his own accord to make himself the servant of all, and for the sake of gaining souls (1 Corinthians 9:19-20) renounces “liberty.” The rule herein contained for the conduct of the Christian is clear; he may not bind his conscience by a human ordinance, which passes itself off for a commandment of God, nor permit it to be imposed upon him as a condition of salvation; but he not only may, but ought to, make himself a servant, to bind himself, to make something a duty of conscience to himself, for the sake of a weak brother. But because he does this of free will, in thus “becoming a servant,” he most shows his freedom, he does it as freeman, and remains clearly conscious of the distinction between God’s commandment and man’s ordinance. The rule in itself is clear, but demands much wisdom in its practical applications.

3. [Titus and Timothy. The principle just stated can best be illustrated by a reference to the Apostle’s conduct in this case of Titus and that of Timothy (Acts 16:3) subsequently. Wordsworth thus judiciously states the difference: “If Timothy was circumcised (as was probably well known in Galatia), why not Titus? If not Titus, why Timothy? St. Paul replies to this question here: ‘But not even he who was with me at Jerusalem, being a Gentile, was compelled to be circumcised. I would not consent that he should be circumcised, even at Jerusalem. I do not consent to your circumcision,—because you are Gentiles, and because you have embraced the gospel, and because it would be to force you backwards, instead of forwards, if I compelled you, or permitted others to compel you, to submit to the Levitical Law. But Timothy’s case was very different from yours. As has been well said by Augustine, St. Paul circumcised Timothy, in order that Timothy’s mother and maternal friends might not imagine that he detested circumcision, as if it were an idolatrous thing; for circumcision was from God, but Idolatry is of the Devil. But he did not circumcise Titus, lest he should afford a handle to those who alleged that Gentiles, receiving the gospel, could not be served without circumcision; and who deceived the Gentile Christians by imputing such an opinion to St. Paul. He might perhaps have allowed even Titus to receive circumcision, as a thing indifferent, and for the sake of peace and charity. But these false brethren did not proffer circumcision as a thing but as necessary. Observe 1) His charity, in circumcising Timothy at Lystra, in condescension to the scruples of weak brethren. 2) His courage in refusing to circumcise Titus at Jerusalem, in submission to the requisitions of false brethren. He would be tender-hearted to the erring, but he would not make the least compromise with error; and he would make no concession to any who would impose their errors on others as terms of communion.”—R.]

4. The importance of Paul’s position. Paul emphasizes so decidedly the fact that the senior Apostles gave him no new instruction, but recognized him as of equal authority, not out of pride, but in order to establish the truth of his preaching of the gospel, and the title by which he exercised the apostleship. He does it in the same spirit as in chap. 1; he declares that he did not receive his gospel from man.—Paul is protesting, in fact, against the beginnings of a Papacy, which the “false brethren” wished to erect by exaggerating the authority of the “Pillar Apostles” (and probably of Peter especially), as something to which a Paul must accommodate himself, as having no commission independently of it. “The authority of the pillars,” however, was only a pretext, the rallying word that they used; their own authority was what they sought.—Heubner.

[The authority of the “Mother Church” seems, from the drift of Paul’s narrative, to have been the rallying cry rather than the authority of Peter, since, in the sentence which establishes the acquiescence of the “pillars,” the name of James stands first. The argument gains force as a protest in this view (especially if James were not one of the Twelve). For the essence of Papacy is not the primacy of Peter, that was just such a pretext as the Galatians used, but the infallible authority of a Mother-Church. Therefore, the ground on which Paul stands is the basis for other protests than the famous one of the 16th century, since the insisting upon things indifferent as necessary is not confined to one Pope at Rome, but often issues from a body claiming like authority.—R.]5. Diversity of calling. Paul and Peter were engaged in the same one gospel, but to each the Lord had assigned a different mission; to the one, that to the Gentiles; to the latter, that to the Jews. Clearly conscious of this, they divided the field of labor between them. This diversity of calling, resting upon diversity of gifts (Charisms), or perhaps diversity in the providential course of previous life, etc., must be carefully considered in the kingdom of God, if anything is to be really accomplished. One may stand fully and firmly upon the ground of evangelical faith, himself have living faith, and yet be by no means qualified for every task in the kingdom of God. In this respect also, the body of Christ has many members, having diverse offices, but coöperating for the same end. It is an organic whole, and hence such an organization as took place on a small scale among the Apostles is entirely admissible. It must, however, be natural, inwardly true, not artificial and merely external, else it were mechanical, not organic.

HOMILETICAL AND PRACTICAL

Galatians 2:1. From Starke:—A preacher must not shrink from toil and labor, when he finds opportunity in his ministry to further the gospel, but neglecting his own convenience, should be ready to offer up all the powers of his body and spirit in the service of God.—Rieger:—A carefully chosen company; Barnabas, a Jew, one of the first fruits unto Christ, and Titus a born Gentile, not even circumcised, but both one in Christ.—Starke:—It is an excellent thing when brethren are at one.—This is in the church of God a beginning of Synods, which are rightly retained.

Galatians 2:2. Let us strive at least for this, that what we do in weighty matters, we may do by God’s governance and not after our own will. Conferences which are held concerning the affairs of the kingdom of God, by men who stand in one Spirit, have a great advantage, for thereby there comes to pass a communication of gifts between each other to the common use.—Hedinger:—To ask men for counsel, must have divine command, will and order, else it helps little in matters of faith, and it is hurtful for man to trust thereon.—Rieger:—Also as concerns repute with others, a man can receive nothing except it be given him from above. Paul with all that God had bestowed on him, and wrought through him, came into no such general repute. He had to endure continually increasing contradiction against himself. It must, however, have been for him a needful mantle of obscurity.—Starke:—As all hindrances, that can hinder the fruit of the Gospel must be diligently avoided, and removed out of the way, so also the undeserved suspicion of any.

Paul does not therefore defiantly say, “I know that I preach the right Gospel, let others think of it what they will,” but he is concerned for a mutual understanding, for the convincing of others, in the interest of peace and of the cause which they serve in common.—[Calvin:—What then? Does the word of God fall, when it is unsupported by the testimony of men? No, but a powerful confirmation of faith is yielded, when all the teachers “speak the same thing and there are no divisions among them.” Were many as desirous as he to edify the Church, they would take more pains to be agreed among themselves.—Wordsworth:—Paul did all that was requisite on his part to obviate that very result which, unhappily, manifested itself among the Galatians, viz.: the bringing of his doctrine into public collision with that of the other Apostles. Also by the mention of the private conference, particularly with Peter, he prudently prepares the way for his description of the public dispute with Peter at Antioch.—R.]

Galatians 2:3. Spener:—In things indifferent we may well, out of love, yield something of our liberty to the good of the weak. But where men would press these upon us as necessary to salvation, and our yielding would have the appearance of bringing the truth of the gospel into jeopardy, we should never yield.—Starke:—It is wholly contrary to the nature of the gospel to lay on any one a constraint of conscience in things that concern our salvation, for the nature of the gospel is not to constrain, but to beseech, to allure, and to convince. But the spirit of Antichrist binds and constrains the consciences to his ordinances and doctrines of men.

Galatians 2:4. Even in the best state of the Christian church there are false brethren, who will be taken as right-minded Christians, and are not. Now these are much more dangerous than open enemies of the gospel.—Cramer:—The true behavior of false teachers. They come not in at the right door; they are sneakers in, and hide themselves behind a false disguise.—Hedinger:—Legal disciplinarians, who look at the outward cannot endure that others should enjoy liberty, and yet in the Spirit do more than they. Dear Christian! learn once for all, that outward taskwork cannot make a living heir of God. The heart! the heart! The heart, from its inmost centre must love, fear, honor God, flee sin, and praise Him, who for thee has died and is risen again.—Starke:—The main aim of false teachers is only to take us prisoners to deprive us of our liberty in Christ, although they do not confess such an aim in words, but will have the appearance of wishing only to check carnal security and liberty.

Galatians 2:5. Berlenb. Bible:—The world and hypocrites count this for obstinacy. Is that then commendable? is the cry with it. I thought now that Christians should yield, and Paul boasts himself of just the opposite ! But we must get the true understanding of the matter from the words that follows: We would not give way thereto in subjection, so as to suffer ourselves to be placed under this order of things. Otherwise a Christian willingly gives way, as Paul also proved when he circumcised Timothy. But when they would have him do it as a matter of conscience he did it not. One may be zealous for true freedom, and yet for love’s sake bear with much. If it be not given out for a first step to salvation, love endures all; but faith will suffer no derogation of itself.—In our time many a one thinks on a sudden, that he will be as valorous as Paul, as Luther; but he must first have their spirit. For valor there needs a divine power.—Freedom and Truth must go together, else freedom profits not. Truth is inward, freedom, what one maintains outwardly thereof. They are treasures of two kinds, but springing from the same root. And because I will not suffer men to plant anything false in my heart, I must guard myself without.—From Starke:—The law is something transient: it is the gospel that is permanent. The gospel too contains the kernel of all the Mosaic ceremonies, the shell only falls away. The shadow recedes when the sun rises.

The liberty which is in Christ: 1. We may renounce it for love’s sake; 2. we must not let ourselves be robbed of it—for the truth of the gospel’s sake.—The truth of the gospel is above all; may be hazarded at no price.—If the truth of the gospel is at stake, the combat may not be shunned.—[Our freedom, 1. negatively, from the bondage of the law, 2. positively, in Christ Jesus; hence Christian liberty no license.—False brethren the most dangerous enemies to liberty. Weak brethren disturb yet strengthen it; false brethren seek to undermine and destroy it. Because “out of Christ,” yet in His camp, they spy out and would betray what we have in Him, our liberty.—What a contrast! the false brethren creeping in to rob others of truth and liberty; Paul our faithful, fearless, yet humble and holy champion for the truth which makes us free (John 8:32).—R.]

Galatians 2:6. Wurt. Summ.:—This is Paul’s meaning: God looks not on the outward person and standing of a man, so that he should prefer a learned one to an unlearned, a rich man to a poor, a powerful man to a weak, but abides by the rule of His word, namely: “In every nation he that feareth Him, and worketh righteousness, is accepted of Him.” In which thing we then should all follow God, and neither for the sake of a person or of any earthly thing, should we retire from the right or from the rule of God’s word, but should abide steadfastly by it, even though an emperor, a king or a governor should command otherwise, or though it should cost life or limb.—Starke:—In matters of faith, the authority of persons and outward preëminence has no weight, but only the truth of doctrine, which is Christ’s and from Christ.—[Schaff:—Paul means no disrespect to his colleagues, but even their advantages, he represents as having no weight where the truth of the gospel was concerned. His high sense of independence far from being identical with pride, rested in his humility; it was but the complement to the feeling of his absolute dependence upon God.

“God no respecter of persons.” The Galatians were; why else this constant reference to those “of repute?” There is no slight intended to those of repute, but a rebuke to those who in their Christian opinion lean not on God, but on men, men of position, reputation. How many neither false brethren, nor so far gone in error as the bewitched Galatians pin their faith on the δοκοῦντες.—R.]

Galatians 2:7. Starke:—The gospel is a Divine deposit and treasure, which is not given to any one for his own, but is only entrusted, so that we must deal with it as pleases Him who has given us such a trust.—Spener:—God has made wise distribution among His servants; though He calls them in common to all spiritual functions, and none of them is quite free from some; yet He appoints to each in particular his certain part, where and in which he shall serve Him, and for that He fits him out with the needful gifts. Therefore, special blessing attends their labor, when they are where the Lord has set them.

[The gospel treasure, the chosen vessels to which it was entrusted. The adaptation for the field of labor is the gift and trust of God’s grace. The preparation of the field, God’s providential work. The assignment of the field, God’s act, to which the Church but consents, as in the first and weightiest case.—R.]

Galatians 2:8. Spener:—All gifts, all power in instruction and success of labor, come from God, who must be effectual with us and in us, if we are to accomplish anything. 1 Corinthians 3:6; 2 Corinthians 3:6. Therefore, to Him belongs all the praise and thanks.—Cramer:—The holy ministry is not a mere babbling, but a mighty instrument, wherewith God breaks hearts to pieces, as with a hammer, and also a two-edged sword, and a sharp knife, wherewith He cuts out the stony heart.

Galatians 2:9. Starke:—We are bound, not only to recognize the grace which God has given to us, and rightly to use the same, but also to recognize that which others have received, and to be helpful that this also may be turned to use.

[“James, and Cephas, and John.” From Wordsworth:—He mentions these by name, because what he says was honorable to them. When he has anything less creditable to record, ho spares the names of individuals even of the false brethren. He mentions Peter below, for which, doubtless, there was a necessity. It was providential, too, since some who claim to be the successors of St. Peter profess to be above error and beyond rebuke.—R.]

Spener:—Although the teachers of the gospel, in respect of their office, are alike, yet there is a distinction between them in respect to gifts; and it is not amiss that, according to such distinction, they should be used for weightier and greater, or for lesser functions, and accordingly should be had in greater or less reputation. [Calvin:—Even in the Church of God, he who enjoys a larger measure of grace ought, on that account, to receive higher honor. But, in all cases, let the rule be followed: “He that is greatest among you shall be your servant.”—R.]—“They gave the right hands of fellowship.” Anacker, Bibelstanden:—What a moment must that have been! What a blessed working of the Holy Ghost! What a victory for the good cause of Paul, or rather for the cause of Christ’s Gospel itself!

We here see the distinction between true and false union in matters of faith; it would have been false union, if Paul had yielded; that is, had abandoned the sound evangelical ground upon which he stood, and the three senior Apostles had then first recognized him; it was true union when Paul, with decision, maintained the evangelical truth, and the three yet joined fellowship with him, because they were persuaded of the truth, of the divine origin, of his preaching.—Accord in matters of faith: 1. Possible and permitted only where evangelical truth is maintained, and, therefore, Paul’s firmness is not to be censured; 2. but this maintained, it is not only beautiful, but a duty; a) in the interest of the fulfilment of the commandment of love; b) in the interest of the advancement of the cause of God’s kingdom.—The willingness of the Apostles to recognize Paul, an example for us; 1. they examined Paul’s doctrine first; but 2. so soon as they had persuaded themselves of his Divine mission, they entered into fellowship with him, giving up their particular opinions and scruples.—The one apostolic church, built: 1. not upon the authority of one or another Apostle, but 2. upon the agreement of the same, or rather upon the One Gospel.—The gospel of righteousness through faith in Christ Jesus, the touchstone of true and false Apostles; the former unite in this, in spite of all other differences; the latter not, because they are concerned for themselves, and not for Christ.—Anacker, Bibelstunden:—Did they not then immediately separate themselves again? O, no; they were and remained one in the Lord, but each knew the field into which especially the Lord had sent him, each joyfully accepted his part, and joyfully and humbly left to the other what belonged to him. So should it be among Christians!

Galatians 2:10. Cramer:—It is a part of the holy ministry to have an eye to the poor and to the distribution of alms.—Anacker, Bibelstunden:—With respect to the poor no division should occur; but in all the various spheres and callings which separate men, mainly in place and station, let compassionate love be a continual outward proof that we are one in the inner ground of faith. On the other hand, such fellowship of love in fruitful measure is only possible where there is a consciousness of the fellowship of faith.—F. Müller:—Such love, we rejoice to believe, will again awake in our days; the hearts of Christians have become warm and intent on remembering the need of their brethren, whether it be in showing love to the distant heathen, or to those who, though in the midst of Christendom, yet live no better than heathen, or to oppressed brethren in the faith, who, surrounded by a hostile communion, lack the most necessary means for the maintenance of their church life. But such love is still far from prevailing fully among us.

[Luther:—True religion is ever in need. Wherefore a true and faithful pastor must have a care of the poor also.—Burkitt:—The faithful ministers of Christ ought, upon first 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 a real work of grace upon the heart.—Wordsworth:—Paul here shows 1. His fraternal cooperation with the other Apostles; 2. His love for the Jewish Christians; 3. That his non-compliance with the requirements of the false brethren was from no lack of charity to them, He became a suitor to the Gentiles for alms to the Jews, and at length a victim to the rancor of the Jews, when he was engaged at Jerusalem in the act of promoting this very thing.—R.]

[Unity in beneficence: 1. a fruit of the Spirit in the early Church; 2. a hopeful sign in the Church of the present day.—Paul forward in this work of beneficence; first in time, first in effort.—He continued to be forward. Just after writing this Epistle, he made a tour, gathering the alms of the Greek churches for the saints at Jerusalem, whence came the impugners of his office and doctrine. Christian beneficence, like God’s, overlooks unworthiness and ingratitude. “The false brethren” would be “forward” at the distribution of alms to the “saints,” yet Paul’s forwardness was not affected by this.—R.]

Footnotes:

Galatians 2:2; Galatians 2:2.—[On μήπως. See Exegetical Notes.—R.]

Galatians 2:2; Galatians 2:2.—[This form of the English present undoubtedly gives the better meaning. So Alford, Ellicott, Lightfoot.—R.]

Galatians 2:2; Galatians 2:2.—[“Have” must take the place of “had” for grammatical reasons, “should” being an auxiliary here also.—R.]

Galatians 2:3; Galatians 2:3.—[The E. V. is literally correct, but does not bring out the reason for his being circumcised, here implied.—R.]

Galatians 2:4; Galatians 2:4.—[Παρεισάκτους, only here in N. T. It means “insidious,” “those foisted in” (Alford, Schaff). It must be rendered adverbially in English.—R.]

[6] Galatians 2:4.—[The reading of the Rec. καταδουλώσωνται is generally regarded as a correction, since the subjunctive usually follows ἵνα. The future καταδουλώσουσιν is found in א. A. B. C. D. E., and adopted by modern editors.—R.]

Galatians 2:5.—[Τῇ ὑποταγῇ, a particular submission, that demanded of us.—R.]

Galatians 2:5; Galatians 2:5.—Οἶς οὐδέ is to be retained with Lachmann, Tischendorf, etc. [For this reading there is an immense preponderance of external authority; א. A. B. C. F. K. L. Modern editors all retain it—the omission is easily accounted for. See the extended critical note of Lightfoot on this passage, p. 120 sq.—R.]

Galatians 2:6; Galatians 2:6.—[Τῶν δοκούντων εἶναί τι. The idea of “seeming to be somewhat,” must give place to that of “being deemed somewhat.” So Alford, Ellicott, Lightfoot, and most commentators, and E. V. Galatians 2:2. The very strong anacoluthon is rendered more easy by putting ὁποῖοί … λαμβάνει, “whatsoever … person” in a parenthesis, and placing “to me” in the beginning of the resumptive clause, as indeed is done in the Greek, ἐμοί standing first.—R.]

Galatians 2:6; Galatians 2:6.—[Προςανέθεντο. Eillicott, “communicated;” Alford, “imparted;” Schaff, “gave no new instruction.” See Exeg. Notes.—R.]

Galatians 2:7; Galatians 2:7—[The structure is altered from the original in the E. V., “I” and “Peter” are the proper subjects of the respective clauses. “Am entrusted with” is a better rendering of πεπίστευμαι, the perfect of permanent state.—R.]

Galatians 2:8; Galatians 2:8.—Ἐνεργέω takes ἐν after it, when the meaning is “wrought in;” here it is the simple dative. The E. V. renders the same verb differently m this verse. Literally: “energized,” “gave strength to.”—R.]

Galatians 2:9; Galatians 2:9.—D. E. F. G. H. and most of the Fathers have Πέτρος καὶ Ἰάκωβος. An inversion to preserve the precedence of rank. Meyer. [The reading Ἰάκωβος καὶ κηφᾶς is supported by א. B. C. K. L. and adopted by modern editors generally, on internal as well as external grounds.—R.]

Galatians 2:9; Galatians 2:9.—[The order of the E. V. is an inversion of the original. The true order, given above, is found in Wickliffe’s, Tyndale’s, Cranmer’s, Bishop’s and Rhemish, with a slight variation from the above reading. The participle γνόντες is co-ordinate with ἰδόντες (Galatians 2:7). The whole passage should read thus: “When they saw that I am entrusted with the gospel of the uncircumcision, as Peter with that of the circumcision: (For he that wrought for Peter toward the apostleship of the circumcision, wrought for me also toward the Gentiles;) and became aware of the grace that was given unto me, James and Cephas and John, who were esteemed as pillars, gave to me and Barnabas the right hands of fellowship.”—R.]

Galatians 2:9; Galatians 2:9.—[Ellicott supplies here “should be apostles,” which is objectionable on historical and dogmatical grounds. Schaff: “that we should pleach the gospel for.”—R].

Galatians 2:10; Galatians 2:10.—[Ὃ αν̓τὸ τοῦτο, is stronger than “the same which.” “Which very thing” (Ellicott). Alford more literally: “Which was the very thing that I also was anxious to do.”—R.]

[16][Tertullian; Non separationem evangelii, nec ut aliud alter sed ut aliis alter prædicassent.—R.]

[17][Notice the exact use of the perfect πεπίστευμαι, “I have been, I am still entrusted with it.”—R.]

[18][For a compact survey of the transactions narrated in this section, see Schaff, Apostolic church, p. 249 sq.—for a valuable note against Baur’s hypotheses, p. 251 sq.—For a very thoughtful and interesting sketch of the relations between Jewish and Gentile Christianity in the first ages of the church, against the advocates of a distinctive Pauline Christianity, the reader is referred to Lightfoot, Dissertation iii. Paul and the Three, p. 283 sq.—R]