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] I should run [be running] or had [have] run, in vain. But neither [not even] Titus, who was with me, being [though he was] a Greek, was compelled to be circumcised: 4And that because of [the] false brethren unawares [insidiously] 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:5To whom we gave place by subjection [by the submission, i.e., required of us] no, not [not even] 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—] 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 imparted 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], 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] 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, 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,] gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen [Gentiles], and they unto the circumcision. 10Only they would that we should remember the poor; the same which [which very thing]I also was forward to do.
EXEGETICAL AND CRITICAL
Gal_2:1. Then fourteen years after.—Is this to be reckoned from the calling of the Apostle, or from his first journey to Jerusalem (Gal_1:18)? At first view we might incline to the latter opinion. But the period of time mentioned Gal_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. Gal_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 Act_11:30—since he is not giving an unbroken enumeration—nor that mentioned Act_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. Act_9:23 (comp. Act_1:18), the journey of the year 40, three years after his conversion. 2. Act_11:30; Act_12:25, the journey during the famine year in 44. 3. Act_15:2, the journey to the apostolic council in 50 or 51. 4. Act_18:22, the journey in 54. 5. Act_21:15 (comp. Rom_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 Gal_1:18. The second is excluded by the chronological date in Gal_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 (Act_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 (Act_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 (Act_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 (Gal_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.]
Gal_2:2. And I went up by revelation.—Not without design, doubtless, does he bring into view the fact that he went up
êáôὰ ἀðïêÜ ëõøéí
, 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 Gal_2:3-5 contain the account of his general agreement with the whole church of Jerusalem, and Gal_2:6-10 the first account of the separate conferences with he Apostles. [Alford thinks there was but one conference, making
êáô
ʼ
ἰäßáí äÝ
limit
áὐôïῖò
; “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 “they declared what things God had done with them,” (Act_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 Gal_2:3, as their judgment also.—
Äïêïῦíôåò
, æstimati, principal persons. Men of authority; in fact, doubtless, the senior Apostles; especially the three who are named afterwards in Gal_2:9. He calls them not “Apostles,” but
äïêïῦíôåò
, “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
äïêïῦíôåò
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
äïêïῦíôåò
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 Gal_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
äïêïῦíôåò
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 (Gal_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
ìÞðùò
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 Gal_2:7-9, that he spoke of this also. Others take
ìÞðùò
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
ìÞðùò
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.
Gal_2:3. But not even Titus.—The sense is clear:
ïὐäÝ
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. (
ἀëëÜ
) 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
ἠíáãêÜóèç
seems to imply that there was a demand made for the circumcision of Titus, not by the Apostles, but by the false brethren (Gal_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 (Act_16:2), see doctrinal notes.—R.]
Gal_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
øåõäÜäåëöïé
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 (Gal_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
ïἰò
, 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
äïêïῦíôåò
, and he now relates the positive acknowledgment, which he had from them.—If we seek a complement to
äéÜ
, three suggest themselves. (1),
ἀíÝèçí
—(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 Gal_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
äÝ
usually as epexegetical, and therefore supplied (2)
ïὐê ἠíáãêÜóèç
, 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 Gal_2:3;
ἠíáãêÜóèç
receives the sense: the constraint, which it was attempted to exercise, was frustrated; and especially
ïýäÝ
, 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 (
äÝ
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 Gal_2:3 and upon Gal_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 (Gal_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 Gal_2:5. Nay, Elwert remarks that only so does
ôῇ ὑðïôáãῇ
, 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
ôῇ ὑðïôáãῇ
, however, awakens some misgiving; could Paul well admit a “
ὑðï
-
ôáãÞ
” towards the
øåõäÜäåëöïé
? Is not this expression too strong? We are tempted, therefore, even admitting this explanation of
äéÜ
, etc., to join
ôῇ ὑðïôáãῇ
to the negation, making Paul say that an
åἵêåéí ôῇ ὑðïôáãῇ
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,
äÝ
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.]
ØåõäÜäåëöïé
(also 2Co_11:26), comp.
øåõäáðüóôïëïé
,
øåõäïðñïöÞôáé
, 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
øåõäï
(and especially the
ðáñåßóáêôïé
and
ðáñåéóῆëèïí
), 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 Act_15:5, whatever judgment may be held of the general relation of the present chapter to Acts 15. 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
øåõäÜäåëöïé
is, by the predicate
ðáñåßóáêôïé
, interchanging immediately after with
ðáñåéóῆëèïí
, brought forward with especial emphasis. They are called
ðáñåßóáêôïé
, 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.
Ðáñåßóáêôïé
and
ðáñåéóῆëïèí
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.”—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
ðáñåßóáê
-
ôïé
and
ðáñåéóῆëèïí
is the less necessary, as parallel expressions are found:
ðáñåéóÜãåéí
, 2Pe_2:1, and
ðáñåéóäýåéí
, Judges 4, 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 (
åἰóÝñ÷åóèáé
) a “creeping in” (
ðáñåéóÝñ÷åóèáé
) 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 (Rom_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
êáôáäïõëþ
-
óùíôáé
=make us their servants, is to be rejected, and
êáôáäïõëþóïõóéí
to be read, which is better attested than the subjunctive—
óùóéí
.
Gal_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
ὑðïôáãῇ
. (Comp. the different interpretation of Elwert above, Gal_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.
Gal_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. Gal_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 “
äïêïῦíôåò
” above him, and had vindicated the apostolic authority of the former only, denying it to him. He begins as if he would subjoin an
ïὐäὲí ἔëáâïí
. But the remark respecting the
äïêåῖí åἰ
̄
íáß ôé
leads him away from this, and he continues with another verb, afterwards resuming
äïêïῦíôåò
, and giving at the same time the grounds of the parenthetical statements. Ewald, on the contrary, however, joins
ïὐäÝí ìïé äéáöÝñåé
with
ἀðὸ ôῶí äïê
.=compared with these, however high they stood, I am in nothing inferior. It is difficult to justify this grammatically. “Of reputation.”—See above, Gal_2:2. The main idea implied in
äïêïῦíôåò
, used absolutely, is here clearly expressed by the addition
åἶíáß ôé
=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
äïêïῦíôåò
, 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
ðñïòáíÝèåíôï
: “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
ðïôÝ
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
ðïôÝ
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
ὁðïῖïé
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
äïêïῦíôåò
. “Were” may mean in the past from the time of narration or of the incident narrated; the latter is more probable if
ðïôÝ
is taken as referring to intercourse with the Lord during His lifetime.—R.]
Gal_2:7. When they saw that I am entrusted with the gospel of the uncircumcision.—Naturally, “gospel” of course means here (comp.
ðåðßóô
. and Gal_2:8) an official activity of the Apostle, therefore not the gospel as to its contents, but the evangelical preaching,
ôὸ åὐáããåëßæåóèáé
, as often. The genitives, “of the uncircumcision,” “of the circumcision,” are therefore gen obj.=preaching of the gospel among the uncircumcision, or the circumcision; Gal_2:8 exchanges it for “apostleship of the circumcision,” and as
åἰò ôὰ ἔèíç
(Gal_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. 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 (Gal_2:9.
áὐôïὶ äÝ
). “That Peter had a Gentile Christian vocation also (Act_15:7) is not denied, but a parte potiori fit denominatio.”—Meyer; The converse applies to Paul. In Gal_2:9 Barnabas also appears conjointly with him, as Gentile Apostle. [It must be noted that while Paul uses the word “apostleship” in Gal_2:8, with reference to himself and Peter, he does not use it or anything to the same purport in Gal_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 Gal_2:9.—R.] “Entrusted;” Supply: By God through Christ—agreeably to the proof of this affirmation rendered in Gal_2:8. For from what facts did they perceive what is said in Gal_2:7 respecting the different mission of each? Primarily from what follows in Gal_2:8 (
ãÜñ
).
Gal_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
÷áñßóìáôá
of an Apostle.” (Comp. Act_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 Gal_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
ἰäüíôåò
and
ãíüíôåò
, 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.]
Gal_2:9. James and Cephas and John.—“James.” Is this one identical with James the Lord’s brother, Gal_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? 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. 1Co_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 Gal_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 Gal_2:12. This on the other hand accords well with the special prominence given to Peter, Gal_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, 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 Gal_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 Gal_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
ïἰêïäïìÞ
.
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 (
ἐíåñãåῖí
) 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.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., (Gal_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 Gal_2:10, where “the poor” means poor people in Judea, and, therefore, “circumcision” here in contrast with the Gentile countries is also Judea.)
Gal_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 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, Gal_2:16; moreover, his course, Acts 10, his justification of it, Acts 11; must not the other Apostles then have been prepared by the latter for the report rendered by Paul, Acts 15? Therefore, that chapter and Galatians 2, 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, 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 (1Co_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 do
