Galatians 2:7 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 contrariwise, when they saw that the Gospel,.... James, Cephas, and John, were so far from blaming or correcting anything in the apostle's ministry, or adding anything to it, that they highly approved of it; and as a token of their agreement with him and Barnabas, gave them the right hand of fellowship: the reasons of their so doing are inserted here, and in the following verse, and in the next to that: the reason here given is, because they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was to Peter; by "the uncircumcision and circumcision" are meant the Gentiles and Jews; see Rom 2:26 by the Gospel of the one, and the Gospel of the other, two Gospels are not designed, for there is but one Gospel, and not another. Paul did not preach one Gospel unto the uncircumcised Gentiles, and Peter another to the circumcised Jews; but the same Gospel was preached by both, and is so called with respect to the different persons to whom it was preached by these apostles. The Apostle Paul was ordained a minister of the Gentiles, and he chiefly preached among them, though not to them only. Peter was principally employed among the Jews, though also as he had opportunity he sometimes preached to the Gentiles: however, the subject of both their ministrations was the Gospel, which is said to be "committed" to them, as a trust deposited in their hands, not by man, but by God; the management of which required both prudence and faithfulness, and which were eminently seen in these good stewards of the mysteries of God. This being observed by the apostles at Jerusalem, they came into an agreement that one part should discharge their ministry among the Gentiles, and the other among the Jews.

"But contrariwise." Some hold his meaning to be, not only that the Apostles did not instruct him, but that they were instructed by him. But I would not say this, for what could they, each of whom was himself perfectly instructed, have learnt from him? He does not therefore intend this by the expression, "contrariwise," but that so far were they from blaming, that they praised him: for praise is the contrary of blame. Some would probably here reply: Why did not the Apostles, if they praised your procedure, as the proper consequence abolish circumcision? Now to assert that they did abolish it Paul considered much too bold, and inconsistent with his own admission. On the other hand, to admit that they had sanctioned circumcision, would necessarily expose him to another objection. For it would be said, if the Apostles praised your preaching, yet sanctioned circumcision, they were inconsistent with themselves. What then is the solution? is he to say that they acted thus out of condescension to Judaism? To say this would have shaken the very foundation of the economy. Wherefore he leaves the subject in suspense and uncertainty, by the words, "but of those who were reputed to be somewhat; it maketh no matter to me." Which is in effect to say, I accuse not, nor traduce those holy men; they know what it is they have done; to God must they render their account. What I am desirous to prove is, that they neither reversed nor corrected my procedure, nor added to it as in their opinion defective, but gave it their approbation and assent; and to this Titus and Barnabas bear witness. Then he adds, "When they saw that I had been entrusted with the Gospel of the Uncircumcision even as Peter with the Gospel of the Circumcision," The Circumcision and Uncircumcision; meaning, not the things themselves, but the nations known by these distinctions; wherefore he adds,

(Vers. 7, 8.) But on the contrary, when they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter had been entrusted with the gospel for the circumcised (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. Ὑπέρβατον est, et multis quae in medio sunt interjecta sublatis, sic breviter legi potest: Mihi enim qui videbantur esse nihil contulerunt: sed econtra dexteras dederunt mihi et Barnabae, societatis. Aut certe ille absque jactatione sui, occultus est sensus: Mihi qui videbantur esse aliquid, nihil contulerunt; sed econtra a me eis collatum est, dum fiunt in Evangelii gratia firmiores. Totum autem quod dicit, hoc est: unus atque idem mihi Evangelium praeputii, et Petro circumcisionis credidit. He sent me to the Gentiles, and he appointed him in Judea. Neither could the Gentiles, who were no longer young and could not benefit from the pain of circumcision, abstain from the foods they had always been accustomed to and that God had created for them to use; nor could those who believed and were circumcised from the Jews, and who, by custom, thought they had more than the other Gentiles, easily despise the things in which they boasted. Therefore, by the providence of God, one apostle was given to the circumcised, who seemed to acquiesce to the shadows of the Law, while another was given to those who were uncircumcised, who did not consider the grace of the Gospel to be slavery, but rather free faith. Lest any impediment to faith arise under any occasion: and because of circumcision or uncircumcision, one would not believe in Christ. And we do not say this because Peter, who himself also testified that no man is common in the Acts of the Apostles (Acts 10), and is taught in that vessel, which he saw sent from heaven with four corners, that it makes no difference whether someone is a Jew or a Gentile, as if he had forgotten the things that came before, concerning the grace of the Gospel, he considered the Law to be observed. But rather, in order to also pretend to keep the Law himself, gradually leading the Jews away from their ancient way of life. For they could not suddenly and contemptuously cast aside so much labor of observance, and the most careful conduct of their former life, as if it were mere refuse and loss. Hence we may clearly understand why Paul and Barnabas, who were in society with Peter, James, and John, received the right hand of fellowship from them. It was not to prevent the gospel of Christ being thought different among those who hitherto observed various rites, or who held diverse opinions, but to establish a common bond both between those who were circumcised and those who were not. Paul wisely maintained this, when he said, 'For He that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles; and recognizing the favor conferred upon Peter, he thus explains it, that it might be understood how, in receiving circumcision, he did it in part, in order that he might profit those who had believed in him among the Jews, and keep them in the faith and gospel of Christ.' He also understands that if that person were to act without fault and observe the time when it is not allowed, so as not to lose those entrusted to him, he would have to do more for the truth of the Gospel, namely, what was entrusted to him in secret, so that the nations, discouraged by the burden and difficulty of the Law, would not turn away from the faith and belief in Christ. A hidden question arises here: So what? If Peter were to find [people] from the Gentiles, would he not lead them to the faith? But if Paul had found any from the circumcision, did he not invite them to the baptism of Christ? This is resolved in the following way: that we say that it was commanded for each group, the Jews and the Gentiles, that those who defended the Law would have someone to follow, and those who preferred grace over the Law would have a teacher and guide. But in general, their purpose was to gather the Church of Christ from all the nations. For we read that the Gentile Cornelius was baptized by the holy Peter, and that Paul often preached Christ in the synagogues of the Jews. Peter, John, and James, who seemed to be pillars (Acts X, XIII, XVII). Three times before we have read about the Apostles, but after them were the others who seemed to be something. They made no difference to me, those who seemed important. So I was anxious to know what this meant, those who seemed important, but now he has relieved me of all doubts by adding, who seemed to be pillars. Therefore, the pillars of the Church are the apostles, especially Peter, James, and John, among whom two of them deserve to ascend the mountain with the Lord, one of whom introduces the Savior speaking in the Apocalypse: 'To him who overcomes, I will make him a pillar in the temple of my God' (Rev. 3:12), teaching all believing ones who overcome the adversary that they can become pillars of the Church. Writing to Timothy, Paul says: 'So that you may know how one ought to behave in the household of God, which is the Church of the living God, the pillar and support of the truth' (1 Tim. 3:15). And we are instructed by him and the other apostles, all the believers, and even the Church itself is also called the pillar in the Scriptures. And there is no difference whether it is said about the body or the members, since the body is divided into members and the members are the body. Therefore, Peter, James, and John, who seemed to be pillars, gave the right hand of fellowship to Paul and Barnabas; but Titus, who was with them, did not receive the right hand. For he had not yet reached such a measure, that the merchandises of Christ could be believed to him in equal measure with the elders, and hold the same place of negotiation that Barnabas held, and Paul.

This intricate passage, full of intervening matter, might be briefly construed as follows: “Those who were conspicuous added nothing to me, but on the contrary gave the right hand of fellowship to me and Barnabas.” An alternative sense is hidden to avoid boasting of himself: “Those who were conspicuous added nothing to me, but on the contrary I have added to them, and they have become more steadfast in the grace of the gospel.”

The apostles were not therefore found to disagree in anything. Otherwise, when Paul claimed to have received the gospel perfectly, they might have denied this and wished to add to his teaching, as though he were incomplete. On the contrary, instead of reproving Paul’s imperfection, they approved his perfection.… His saying “on the contrary” might also be understood in such a way as to yield the following meaning: “Upon me those who had a reputation imposed nothing further. On the contrary, they consented with me and Barnabas, joining the right hand of fellowship, that we, for our part, should go among the Gentiles, who are contrary to the circumcision, while they for their part should go to those of the circumcision.”

He names Peter alone because he has received the primacy in the founding of the church; and he himself had likewise been chosen to have the primacy in the founding of Gentile churches, but with the proviso that Peter should preach to the Gentiles, should cause arise, and Paul to the Jews.

"on the contrary." Not only, he says, did they not correct anything concerning my preaching, but on the contrary, they praised it. And this arrangement is as follows: "on the contrary, knowing that I had been entrusted with the Gospel of the uncircumcision," the rendering with much, they say, "They gave me and Barnabas the right hand of fellowship." (Galatians 2:9) This, then, is to correct the opposite, namely to take the right hand, which was a sign of receiving their proclamation. "the Gospel of the uncircumcision." As in the case of the uncircumcised nations. See how Paul equates himself to Peter. For this one indeed needed favor, so that he might appear credible to the Galatians.

The sentence beginning with “But on the contrary, seeing ... etc.,” is summed up by the sentence “They extended to me and Barnabas the right hand of fellowship.” Actually he says what he says in between in order to indicate once again that he was not ordained by men to preach to the nations, as his enemies said concerning him

Some interpreted it this way: not only did they add nothing to correct my teaching, but on the contrary, they were even corrected themselves. But this is incorrect. For in what could they have been corrected by him? After all, each of them is perfect. So he says the following: "but on the contrary, they gave me the right hand of fellowship," — then still in the middle: "seeing that I had been entrusted with the gospel for the uncircumcised," and so on in order. And not only did they not correct me, they even praised and agreed that I and Barnabas should go with the gospel to the uncircumcised, that is, to the Gentiles, while they would go to the circumcised, that is, to the Jews.

Then when he says, "But contrariwise, when they had seen...," he shows how his opinion was approved by the apostles. About this he does three things: First, he gives the reason for this approbation; Secondly, he mentions the approbation (v. 9): "James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship"; Thirdly, he adds a condition that was placed on the approbation (v. 10). He cites the two causes of the approbation (which moved the apostles to approve the opinion of the Apostle) namely, the office of teaching enjoined by Christ on the Apostle; and the effect of this appointment (v. 9). As to the first, he does two things: First, he mentions the office to which he was appointed which moved them to approve him; Secondly, the manifestation of this office (v. 8). He says therefore: I say that those "who seemed to be something, added nothing"; but rather, contrary to the opinion of the adversaries who came up to Jerusalem to oppose me in this matter, it was I that the Apostles approved, and this "when they had seen that to me was committed the gospel," i.e., the office of the preaching, "of the uncircumcision," i.e., the injunction to preach to the uncircumcised, namely, the Gentiles: "For all the nations are uncircumcised in the flesh, but all the house of Israel are uncircumcised in the heart" (Jer 9:26). Just as to Peter was entrusted the authority to preach to the Jews alone, so to Paul to the Gentiles; but later, Peter, too, preached to the Gentiles and Paul to the Jews.

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.

But contrariwise - They were so far from wishing me to alter my plan, or to introduce any thing new in my doctrine to the Gentiles, that they saw plainly that my doctrine was the same as their own, coming immediately from the same source; and therefore gave to me and to Barnabas the right hand of fellowship. The Gospel of the uncircumcision - They saw, to their utmost satisfaction, that I was as expressly sent by God to preach the Gospel to the Gentiles, as Peter was to preach it to the Jews.

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.

contrariwise--on the contrary. So far from adding any new light to ME, THEY gave in THEIR adhesion to the new path on which Barnabas and I, by independent revelation, had entered. So far from censuring, they gave a hearty approval to my independent course, namely, the innovation of preaching the Gospel without circumcision to the Gentiles. when they saw--from the effects which I showed them, were "wrought" (Gal 2:8; Act 15:12). was committed unto me--Greek, "I was entrusted with." gospel of the uncircumcision--that is, of the Gentiles, who were to be converted without circumcision being required. circumcision . . . unto Peter--Peter had originally opened the door to the Gentiles (Acts 10:1-48; Act 15:7). But in the ultimate apportionment of the spheres of labor, the Jews were assigned to him (compare Pe1 1:1). So Paul on the other hand wrote to the Hebrews (compare also Col 4:11), though his main work was among the Gentiles. The non-mention of Peter in the list of names, presciently through the Spirit, given in the sixteenth chapter of Romans, shows that Peter's residence at Rome, much more primacy, was then unknown. The same is palpable from the sphere here assigned to him.