Galatians 2:6 Komentář

The apostle, in this chapter, continues the relation of his past life and conduct, which he had begun in the former; and, by some further instances of what had passed between him and the other apostles, makes it appear that he was not beholden to them either for his knowledge of the gospel or his authority as an apostle, as his adversaries would insinuate; but, on the contrary, that he was owned and approved even by them, as having an equal commission with them to this office. I. He particularly informs them of another journey which he took to Jerusalem many years after the former, and how he behaved himself at that time (Gal 2:1-10). And, II. Gives them an account of another interview he had with the apostle Peter at Antioch, and how he was obliged to behave himself towards him there. From the subject-matter of that conversation, he proceeds to discourse on the great doctrine of justification by faith in Christ, without the works of the law, which it was the main design of this epistle to establish, and which he enlarges more upon in the two following chapters.

INTRODUCTION TO GALATIANS 2 In this chapter the apostle proceeds with the narrative of himself, and gives an account of another journey of his to Jerusalem, where he had a conversation with the chief of the apostles; in which they approved of his ministry, allowed of his commission, and took him into fellowship with them, but gave him no new instructions, nor added to his spiritual light and knowledge; from whence it appeared that the Gospel he preached was not after men, or received from men, as he had asserted in the preceding chapter; and he also gives an account of his meeting with Peter at Antioch, and how he reproved him for some judaizing practices; which leads him to assert the doctrine of justification by faith, in opposition to the works of the law; which is the grand point he had in view to establish in this epistle, and which he vindicates from the charge of licentiousness. He begins with an account of another journey of his to Jerusalem, the circumstances of which he relates, as the time when, fourteen years ago; the persons he took with him as his companions, Barnabas and Titus, Gal 2:1 what moved him to it, a revelation from God; and the business he did when come thither, he communicated the Gospel, and that not to any but to such that were of reputation, and not publicly but privately; his end was, that it might appear how successful he had been in his ministry, and had not laboured in vain, Gal 2:2 then follows a narrative of a particular event relating to Titus, who is described as one of his companions, and by his nation, a Greek; and who though an uncircumcised person, yet the apostles and elders at Jerusalem did not oblige him to be circumcised, which showed that they were of the same mind with the apostle in this point, Gal 2:3 and the reason of it was because of the false teachers, that they might not give them any handle; who are described by their character, false brethren, by their private manner of getting in among the saints, and by their ends and views, which were to spy out their Christian liberty and bring them into bondage, Gal 2:4 to whom the apostle opposed himself, and would not give way for the least space of time; for this end, that the truth of the Gospel might continue with the Gentiles, Gal 2:5 and as for the apostles, though they were men of great character and reputation, nor would the apostle detract from it; yet they added nothing to him, he received nothing from them, Gal 2:6 but, on the other hand, partly because they saw that as the Gospel to be preached to the Jews was committed to Peter, so the same Gospel to be preached to the Gentiles was committed to Paul; and partly because of the same efficacy and success in the ministry of the one as in the ministry of the other; as also because they perceived what gifts of grace were bestowed on the apostle; they gave to him and Barnabas the right hand of fellowship, as a token of their mutual agreement, and as being of the same society, Gal 2:7 nor did they give him and Barnabas anything in charge, but only to remember the poor, to which he was forward enough of himself, Gal 2:10 after which follows an account of an opposition made by the apostle to Peter, which was done at Antioch, and to his face, and not without reason, Gal 2:11 for whereas some time before he ate with the Gentiles, which was commendable in him, he afterwards declined conversation with them, moved to it by fear of the converted Jews, Gal 2:12 and such was the force of his example, that other Jews, who before did not scruple eating with the Gentiles, separated likewise, and even Barnabas himself, Paul's companion, Gal 2:13 wherefore seeing this was not walking according to the Gospel of Christ, and with that integrity and uprightness which became such persons, the apostle publicly reproved Peter, and expostulated with him; partly on account of his former conversation with the Gentiles, though he himself was a Jew, and therefore it was absurd and contradictory in him to oblige the Gentiles to live as the Jews did, Gal 2:14 and partly on account of the ledge which he and Peter and others who were Jews, and not sinners of the Gentiles, had of the doctrine of justification; that it was not by the works of the law, but by faith in Christ; for to this end they had believed in Christ that they might be justified, not by the one, but by the other; which doctrine is confirmed by a passage referred to in Psa 149:2 and whereas it might be objected that this doctrine of free justification opened a door to licentiousness, the apostle answers to it by an abhorrence of it, Gal 2:17 and by observing that this would build up what he had destroyed, Gal 2:18 besides, he argues the contrary from his being dead to the law, that he might live unto God, Gal 2:19 and from his crucifixion with Christ, and of the old man with his deeds; and from Christ's living in him, and his living by faith upon him, Gal 2:20 and for the further confirmation of the doctrine of justification being by faith, and not by works, he suggests, were it otherwise, both the grace of God would be frustrated and made void, and the death of Christ be in vain, Gal 2:21.

But of these, who seemed to be somewhat,.... Not the false brethren, but the Apostles James, Cephas, and John, who were "men of great esteem": high in the opinion of all good men; not that they were looked upon to be more than human, as Simon Magus gave out that he was "some great one", and his followers thought him to be "the great power of God"; for such an extravagant conceit of these men was never entertained; nor were they thought to be something when they were nothing, for they really were somewhat; they were ministers of Christ, and stewards of the mysteries of grace; they were the Lord's ambassadors, and the apostles of the Lamb. However, says the apostle, whatsoever they were; "formerly", some time ago, which our version does not so fully express, it maketh no matter to me, God accepteth no man's person. This is said, not by way of slight or contempt, but in vindication of himself, whom the false teachers endeavoured to lessen, by giving high encomiums of the apostles at Jerusalem. It looks as if they had upbraided the apostle with being a persecutor of the church before his conversion, when nothing of such a nature could be laid to the charge of these men, and therefore he was not to be set upon a level with them: to which he may be thought to reply in such manner as this, that as for himself, it is true, he had been an injurious person to the saints; and he was ready to own it, for his own humiliation, and to illustrate the grace of God in his conversion; and as these excellent men, what they were before their conversion, it was no concern of his; though, perhaps, was he disposed to inquire into their characters then, some blemishes might be found therein, as well as in his; but it is not what he and they had been, but what they now were: he could have observed, that they were persons formerly of a very low figure in life, of mean occupations, fishermen by employment, and very illiterate persons, when he was bred a scholar at the feet of Gamaliel; but he chose not to make such observations, he knew that God was no respecter of persons, nor was he influenced by any such external circumstances, but chose whom he pleased to such an high office; and that he, who of fishermen made them apostles, of a persecutor had made him one also. Or these false teachers perhaps had objected to him, that these valuable men had been with Christ from the beginning, were eyewitnesses of his majesty, heard the doctrines of the Gospel from his lips, and saw his miracles, had had a similar conversation with him, when he was a preacher of much later date, and could not pretend to such advantages, and therefore ought not to be equalled to them: his answer is, that whatever privileges of this kind they had enjoyed, as could not be denied but they were considerable, yet this mattered not, nor did it make any great difference between him and them; he had seen Christ too, though as one born out of due time; had received an immediate commission from him to preach his Gospel, and was appointed an apostle by him as they were, without any respect of persons: and whereas it might have been urged, that these men had entertained different sentiments from him formerly, concerning the observance of the law, he signifies he had nothing to do with that, to their own master they stood, to whom they must give an account, who, without respect of persons, will render to every man according to his works: and, adds he, for they who seemed to be somewhat in conference added nothing to me; whatever opinions they formerly gave into, in their conversation with him, when he communicated the Gospel he preached to them, they found no fault with it; they did not go about to correct it; nor did they make any addition to it; the scheme of truths he laid before them, which had been the subject of his ministry, was so complete and perfect, containing the whole counsel of God, that they had nothing to add unto it; which shows the agreement between them, that he did not receive his Gospel from them, the perfection of his ministry, and that he was not a whit behind them in knowledge and gifts.

"But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me, God accepteth no man's person)" Here he not only does not defend the Apostles, but even presses hard upon those holy men, for the benefit of the weak. His meaning is this: although they permit circumcision, they shall render an account to God, for God will not accept their persons, because they are great and in station. But he does not speak so plainly, but with caution. He says not, if they vitiate their doctrine, and swerve from the appointed rule of their preaching, they shall be judged with the utmost rigor, and suffer punishment; but he alludes to them more reverently, in the words, "of those who were reputed to be somewhat, whatsoever they were." He says not, "whatsoever they 'are,'" but "were," showing that they too had thenceforth ceased so to preach, the doctrine having extended itself universally. The phrase, "whatsoever they were," implies, that if they so preached they should render account, for they had to justify themselves before God, not before men. This he said, not as doubtful or ignorant of the rectitude of their procedure, but (as I said before) from a sense of the expediency of so forming his discourse. Then, that he may not seem to take the opposite side and to accuse them, and so create a suspicion of their disagreement, he straightway subjoins this correction: "for those who were reputed to be somewhat, in conference imparted nothing to me." This is his meaning; What you may say, I know not; this I know well, that the Apostles did not oppose me, but our sentiments conspired and accorded. This appears from his expression, "they gave me the right hand of fellowship;" but he does not say this at present, but only that they neither informed or corrected him on any point, nor added to his knowledge. "For those who were reputed to be somewhat, imparted nothing to me:" That is to say, when told of my proceedings, they added nothing, they corrected nothing, and though aware that the object of my journey was to communicate with them, that I had come by revelation of the Spirit, and that I had Titus with me who was uncircumcised, they neither circumcised him, nor imparted to me any additional knowledge.

(Verse 6) But from those who seemed to be something—whatever they were,it makes no difference to me; God shows personal favoritism to no man—for those who seemed to be something added nothing to me. But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. They desired only that we should remember the poor, the very thing which I also was eager to do. But when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, “If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews? For God does not show favoritism. He doesn't play favorites. In fact, He has no favorites. It makes no difference who you are or where you're from—if you want God and are ready to do what He says, the door is open. The Message He sent to the children of Israel—that through Jesus Christ everything is being put together again—well, He's doing it everywhere, among everyone. And thus, cautiously and gradually, Peter walks a middle path between praise and rebuke, so that he may defer to his predecessor the apostle, and yet boldly oppose him to his face, compelled by truth. For those who seemed important, contributed nothing to me. He himself, however, conferred with them earlier and recounted many things to them that he had accomplished among the nations: they contributed nothing to him, but only confirmed what he had said, giving the right hand of fellowship, and they strengthened the gospel of me and of Paul. Again, it must be noted that the word 'conferred' itself is in Greek, which we discussed earlier.

If people were reputed to be anything, that was a human reputation, for they themselves are not anything to boast of. For even if they are good ministers of God, it is Christ in them, not they through themselves, who are something. For if they were something through themselves they would always be something. “What they were” at one time means that it is nothing to him that they themselves were sinners. God accepts no one because of the office one holds. He calls all to salvation, not imputing their transgressions to them.… No one should suppose that Paul said [this] to disparage his predecessors, for they too, as spiritual people, wished to stand against the carnal people who thought themselves to “be something” on their own rather than out of Christ in them. They were extremely glad when persuaded that they themselves, Paul’s predecessors, like Paul had been justified by the Lord from a state of sin. But carnal people, if anything is said about their previous life, grow angry and take it as disparagement. So they assume that the apostles are of their own mind. Now Peter, James and John were more honored among the apostles because the Lord showed himself on the Mount to these same three as a sign of his kingdom.

[He means] those who have sprung from those same pseudoapostles but nonetheless “are something,” that is, have undergone change and now follow the gospel. Even if they have sprung from these phonies they are now whole, for that is what it is truly to be something. “It is nothing to me,” he says, “what kind of people they were before, at some past time.” And he adds the reason: God shows no partiality but looks at one’s mental attitude and faith. Whether one be Greek or Jew, whether one was anything, is not what God accepts, but what one is and whether one has received faith and the gospel.

If Paul explicitly said that they tolerated circumcision for reasons of convenience, the believing Jews who rejoiced in circumcision would have departed from them, because they did not accept circumcision in truth, but out of convenience and arrogance. Therefore Paul does not now reveal the usefulness. Otherwise he manages the argument so as to counter those about Peter, saying, "they will give an account of what they preach to God"; (Rom. 14:12) and this is because of their weakness. [PHOTIUS] "who seemed to be." From those who seem to be great, those around Peter, whatever they once were, whether pleasing God or not, because of accepting circumcision, I, he says, do not differ. For I know that each will give account to God, and not even God will make them ashamed because they are leaders. "God shows no partiality to a person." This, however, has been said, has been defined above. [end of the excerpt by Photius] "whoever they were." He also indicates they already having ceased to admit circumcision for reasons of stewardship. For he did not say, "What sort some of them are," but, "whoever they were." But in this respect, he says, what they do is no different from theirs, for having once heard my preaching they neither added to it nor took anything away; and they seem to be such as those around Peter, whom Paul mentions as great and notable.

He says ‘those who thought of themselves to be’ instead of ‘those who were.’ As he said about himself, I think that I too have the Spirit of God. The sense is this: I do not know, he says, nor do I contest about, the reason, which made those around Peter condescend to circumcision; they know, for they shall have to give an account to God. As for me I know one thing, that when I came, they no longer said anything about the preaching. He was right in saying, “whatever they might be,” for they were not anything, so that he might offer the condescension to the beginning of his preaching and to them.

Since it was natural for someone to object to him and say: how then did the apostles command circumcision? – he removes this objection, though he does not indicate the true reason, that they acted this way by special dispensation and out of condescension, fearing that the believers from among the Jews, upon hearing that the apostles permitted circumcision not for the sake of truth but for the sake of good order, might also fall away from them as destroyers of the law; for until then they had adhered to them precisely because they preserved the law. Therefore Paul conceals this reason, but presses hard upon the apostles, saying: "it makes no difference to me," that is, I have no concern with those of repute, with the great ones, evidently the apostles – whether they preach circumcision or not, since they themselves will give an answer to God, and although they are great and preeminent, God will not regard their persons, for He is no respecter of persons. And notice: he did not say "what they are," but "what they once were," showing that afterward they too ceased to preach in this way, when the preaching shone forth everywhere. Paul says this not in reproach of the saints, but wishing to benefit his listeners. Whatever they may have been, he says, that is God's affair, but this I know: that they in no way opposed me and added nothing to my preaching, nor corrected it.

Having shown that the Apostle did not depart from his opinion on any point in the conference mentioned above, he now shows that nothing was added to his teaching by the other apostles. About this he does two things: First, he describes the status of the apostles who were unable to add anything; Secondly, he proves his proposition (v. 6): "for to me, they that seemed to be something, added nothing." Their status he describes from three standpoints: first from the authority they held in the Church, for it was great. Regarding it he says, "But of them who seemed to be some thing." The text is deficient and should be amended to read, "But of them," namely, Peter and John. As if to say: Although I would have yielded to them at the time, yet I received from them no new power or teaching. And if I received nothing from them, much less so from others. But it is to be noted that if his statement, "who seemed to be something," is understood with reference to the grace of God that was in them, it is true that in this respect they were great, because "whom he justified, them he also glorified," as is said in Romans (8:30). However, if it is understood that they were something according to themselves, then it is false, because in that respect they were nothing. For if they seemed to be some thing according to themselves, they would always have been great, because whatever belongs to a thing according to itself is always present. Hence, since they were not always great, it was not according to themselves that they were seen to be something. Secondly, he describes their status on the side of what they were before their conversion, i.e., the status they had in the synagogue. This status, he hints gently, was mean and lowly. Hence he says, "what they were some time"; for they had been coarse, poor, ignorant and unlettered: "There are not many wise according to the flesh, not many mighty, not many noble" (1 Cor 1:26). "But what they were is nothing to me," i.e., it is not my concern to mention. Perhaps his reason for introducing this was that by considering the status they had in the synagogue—which was nothing—and the status of Paul—which was great—they might see that Paul's opinion on legalism should be preferred to theirs, particularly since Paul has an equal status with them in the Church; so that Paul had a higher rank in the synagogue before their conversion, but after the conversion, he had a rank equal to theirs. Hence when matters concerning the synagogue were discussed, the opinion of Paul deserved to prevail over the others, but when it came to the Gospel, his opinion was as good as theirs. And just as the others were not made great through things pertaining to the Law but through Christ, so too in the faith the Apostle was great through Christ and not through things pertaining to the Law. Thirdly, he describes their condition by reason of their election by God. Regarding this he says, "God accepteth not the person." As if to say: They are great because God made them great, not by regarding their merits or demerits, but by regarding what He intended to accomplish. Hence he says: "God accepteth not the person of man," i.e., he does not consider whether the person is great or little: "For he made the little and the great, and he hath equally care of all" (Wis 6:8). Furthermore, without regard to person, He calls everyone to salvation, no longer charging them with their sins for they have passed away: "The old things are passed away" (2 Cor 5:17); "Nor will I be mindful of their name" (Ps 15:5). Therefore Peter says: "In very deed I perceive that God is not a respecter of persons" (Acts 10:34). On this point it should be noted that accepting of persons in any transaction is, properly speaking, to take as a deciding factor in that transaction some aspect of the person that has nothing to do with the matter; for example, when I give a benefice to a person just because he is a noble or is handsome. For nobility or beauty have nothing to do with the question of getting a benefice. But if some aspect of the person does have something to do with the matter, then if I consider that aspect in settling the matter, I do not accept the person; for example, if I give a benefice to a person because he is good and will serve the Church well, or because he is well-educated and honorable, I am not an acceptor of persons. Therefore to accept the person is nothing other than to consider some aspect of the person that has no relation to the business. Hence, since God in His works and benefits regards nothing that pre-exists on the side of the creature—for that which pertains to the creature is an effect of His election—but takes as His measure merely what pleases His will, according to which He effects all things, and not the condition of their person, as is said in Ephesians (1:11), it is evident that He does not regard the person of man. Then, having described their condition, he proves his proposition, namely, that they were unable to add anything to him. Hence he says, "for to me they that seemed to be something added nothing." As if to say: Although they had great authority, they added nothing to my teaching or to my power, because, as was said above, I neither received the Gospel from man nor learned it by man. However, a certain Gloss has a different reading, namely, "what they were at one time is not my concern." As if to say: It is not my concern to recount their status before their conversion, i.e., what they were, because this too makes no difference, since I myself had even been a persecutor of that Church; yet God by the pleasure of His will chose and glorified me—and this because the Lord does not regard the person of man.

The apostle mentions his journey to Jerusalem with Barnabas and Titus, Gal 2:1. Shows that he went thither by revelation; and what he did while there, and the persons with whom he had intercourse, Gal 2:2-8. How the apostles gave him the right hand of fellowship, Gal 2:9, Gal 2:10. Here he opposes Peter at Antioch, and the reason why, Gal 2:11-14. Shows that the Jews as well as the Gentiles must be justified by faith, Gal 2:15, Gal 2:16. They who seek this justification should act with consistency, Gal 2:17, Gal 2:18. Gives his own religious experience, and shows, that through the law he was dead to the law, and crucified with Christ, Gal 2:19, Gal 2:20. Justification is not of the law, but by the faith of Christ, Gal 2:21.

Those who seemed to be somewhat - Των δοκουντων ειναι τι· Those who were of acknowledged reputation; so the words should be understood, see Gal 2:2. The verb δοκειν, to seem, is repeatedly used by the best Greek writers, not to call the sense in question, or to lessen it, but to deepen and extend it. See the note on Luk 8:18. Perhaps this verse had best be translated thus, connecting διαφερει with απο των δοκουντων· But there is no difference between those who were of acknowledged reputation and myself; God accepts no man's person; but, in the conferences which I held with then, they added nothing to me - gave me no new light; did not attempt to impose on me any obligation, because they saw that God had appointed me my work, and that his counsel was with me.

HIS CO-ORDINATE AUTHORITY AS APOSTLE OF THE CIRCUMCISION RECOGNIZED BY THE APOSTLES. PROVED BY HIS REBUKING PETER FOR TEMPORIZING AT ANTIOCH: HIS REASONING AS TO THE INCONSISTENCY OF JUDAIZING WITH JUSTIFICATION BY FAITH. (Gal. 2:1-21) Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in Act 15:1-4 (A.D. 50), when the council of the apostles and Church decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is; (1) Because his design here is to show the Galatians his own independent apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2) Because he argues the point upon principle, not authoritative decisions. (3) The decree did not go the length of the position maintained here: the council did not impose Mosaic ordinances; the apostle maintains that the Mosaic institution itself is at an end. (4) The Galatians were Judaizing, not because the Jewish law was imposed by authority of the Church as necessary to Christianity, but because they thought it necessary to be observed by those who aspired to higher perfection (Gal 3:3; Gal 4:21). The decree would not at all disprove their view, and therefore would have been useless to quote. Paul meets them by a far more direct confutation, "Christ is of no effect unto you whosoever are justified by the law" (Gal 5:4), [PALEY]. Titus . . . also--specified on account of what follows as to him, in Gal 2:3. Paul and Barnabas, and others, were deputed by the Church of Antioch (Act 15:2) to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Christians.

Greek, "From those who," &c. He meant to complete the sentence with "I derived no special advantage"; but he alters it into "they . . . added nothing to me." accepteth--so as to show any partiality; "respecteth no man's person" (Eph 6:9). seemed to be somewhat--that is, not that they seemed to be what they were not, but "were reputed as persons of some consequence"; not insinuating a doubt but that they were justly so reputed. in conference added--or "imparted"; the same Greek as in Gal 1:16, "I conferred not with flesh and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I already knew. This proves to the Galatians his independence as an apostle.