กาลาเทีย 2:8 วิจารณ์

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.

For he that wrought effectually in Peter,.... The Syriac version renders it, "he who exhorted Peter to"; the Arabic version is, "he who strengthened Peter in"; the Spirit of God is meant, who filled Peter with such eminent gifts, and inspired him with so much zeal and resolution to the apostleship of circumcision, to discharge his office as an apostle among the Jews; and who wrought by him such wonderful works for the confirmation of it, as curing the man that was lame from his birth, striking Ananias and Sapphira dead for telling lies, and raising Dorcas from the dead, and communicating miraculous gifts by the imposition of his hands; and which same Spirit also made his ministrations effectual to the conversion of a large number of souls, as of three thousand by one sermon. The same was mighty in me towards the Gentiles. The Spirit of God wrought as effectually in, and by him, as in Peter; filled him with extraordinary gifts for the discharge of his work among the Gentiles, and inspired him with equal zeal, constancy, and intrepidity of mind; wrought as many miracles by him to confirm his mission; such as striking blind Elymas the sorcerer, healing the cripple at Lystra, raising Eutychus from the dead, with many other signs and wonders wrought by him among the Gentiles, through the power of the Spirit of God, whereby they became obedient by word and deed. The same Spirit also accompanied the Gospel preached by him, to the conversion of multitudes, by which means many famous churches were founded and raised among the Gentiles; and this is another reason which induced the apostles at Jerusalem to take Paul and Barnabas into an association with them.

With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles.

"For He that wrought for Peter unto the Apostleship of the Circumcision wrought for me also unto the Gentiles." He calls the Gentiles the Uncircumcision and the Jews the Circumcision, and declares his own rank to be equal to that of the Apostles; and, by comparing himself with their Leader not with the others, he shows that the dignity of each was the same. After he had established the proof of their unanimity, he takes courage, and proceeds confidently in his argument, not stopping at the Apostles, but advances to Christ Himself, and to the grace which He had conferred upon him, and calls the Apostles as his witnesses.

(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.

Paul allows that Peter, following Jewish custom, was without blame in his temporary observation of what was amiss so as not to lose those entrusted to him. But it was Paul’s own duty for the sake of the gospel truth to do what was entrusted to him among the uncircumcised, so that the Gentiles would not depart from their faith and belief in Christ through fear of the burdens and rigor of the law.

[PHOTIUS] "just as Peter." If Paul said that those around Peter practice circumcision for reasons of convenience, he would seem even to allow this himself, and therefore by cooperating all the more he would have been shown to be for those with whom he had a quarrel. He says, For if Peter does well by permitting it, why should you not as well? And why do you bitterly reproach what you call stewardship? Let it act and do not rebuke, and call it whatever is dear to you, whether stewardship, or doctrine and exactness. These things they might also have considered and said to Paul, if he spoke according to economy when he accepted those about Peter undergoing circumcision. For a soul alarmed about something, taking hold of a small and accidental pretext, grows more attached to it and is entangled with it. Therefore Paul very wisely altogether keeps silence about the matter of economy, but sharply attacks the action, and as if censuring those who had conceded it he rebukes them, so that by the severity of his warning concerning that matter he might dismay and correct those who truly were transgressing. Therefore he does not cease to call them, even though they seem guilty, hypocritical, and not rightly walking, so that only the preaching of Christ may be confirmed. Therefore they encouraged one another for the sake of the preaching, and were bound by such a bond that, if it should happen, by each accusing the other the preaching of the word might be strengthened. And so that you may learn this precisely, observe: Paul, through his letters, reproves Peter; and Peter, through his letter, praises Paul, and bears witness that the letters are full of the wisdom and grace of God, and that the unlearned do not understand the hidden mind in them, but rather pervert it and cry out. Moreover, Paul, speaking these things about Peter for the sake of the preaching, far more clearly surpasses and honors him. For what is it but an insult, to seem and not to stand firm, to be under the denunciation of Christ? [end of the excerpt by Photius] "of the circumcision," that is, of the Jews.

Here he also shows himself equal to Peter. For He who entrusted to Peter the work of preaching the gospel to the Hebrews gave the same to me for the Gentiles. And notice how he showed that his preaching was not only pleasing to the apostles, but was also acceptable to God. For concerning the apostles he says that they "recognized the grace." He did not say "heard," but from the very deeds themselves "recognized." For how would God have given me this gift if such preaching were displeasing to Him?

But because someone might say: What evidence have you that the commission to preach the Gospel to the Gentiles was given you, he interjects that it was through certain works of Christ. For just as it is evident that Peter received the Gospel from Christ because of the marvels Christ wrought through him, so it is evident that I received it because of the miracles Christ worked and does work in me. Therefore he says, "He who wrought in Peter to the apostleship," i.e., made Peter an apostle in Judea, namely Christ, also made me an apostle among the Gentiles. And this is the reason which moves them.

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.

For he that wrought effectually - Ὁ ενεργησας Πετρῳ, ενηργησε και εμοι· He who wrought powerfully with Peter, wrought powerfully also with me. He gave us both those talents which were suited to our work, and equal success in our different departments.

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.

he--God (Co1 12:6). wrought effectually--that is, made the preached word efficacious to conversion, not only by sensible miracles, but by the secret mighty power of the Holy Ghost. in Peter--ELLICOTT and others, translate, "For Peter." GROTIUS translates as English Version. to--with a view to. was mighty--Translate as before, the Greek being the same, "wrought effectually." in me--"for (or 'in') me also."