Exegetical and Hermeneutical Commentary of Galatians 2:7
But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as [the gospel] of the circumcision [was] unto Peter;
7. contrariwise ] See 2Co 2:6-7 ; 1Pe 3:9. In both these passages the word expresses the strongest possible contrast. It is used absolutely, ‘The very reverse was the case when they saw, &c.’
when they saw ] ‘They’ is used with reference to ‘those of reputation’, before mentioned, and is restricted ( Gal 2:9) to three Apostles specified by name.
the gospel of the uncircumcision to Peter ] Clearly not two different Gospels, as Jowett understands the passage. This would be to contradict what had been said ch. Gal 1:6-9. It can only mean ‘the work of evangelising Gentiles and Jews’. So we read of “the beginning of the Gospel” Php 4:15, i.e. the early days of missionary effort. In the Greek the word ‘Gospel’ is not repeated, but has been supplied (in Italics) in both A.V. and R.V. A more exact rendering would be, “I have been entrusted with the Gospel for the Gentiles, even as Peter was for the Jews”. The disease is one and the same, however the symptoms may vary in different individuals or classes, Rom 3:9; Isa 53:6, and the remedy is one, Rom 1:16; Rom 3:28-30.
was committed ] Lit. ‘has been entrusted’, comp. 1Th 2:4 ; 1Co 4:1.
Fuente: The Cambridge Bible for Schools and Colleges
7 9. ‘So far from their communicating any further revelation to me, their conduct was the very opposite of this. They recognised the completeness of the Gospel which I preach, by consenting to the arrangement by which I was to go to the Gentiles and they to the Jews’.
Two causes combined to bring about this result they ‘saw’ the success of St Paul’s missionary labours, ‘the signs and wonders God had wrought among the Gentiles’ by Paul and Barnabas (Act 15:12); and they recognised the cause of this success, the grace of God, which alone can make a weak and sinful man to be an able minister of the new covenant.
Fuente: The Cambridge Bible for Schools and Colleges
The gospel of the uncircumcision – The duty of preaching the gospel to the uncircumcised part of the world; that is, to the Gentiles Paul had received this as his unique office when he was converted and called to the ministry (see Act 9:15; Act 22:21); and they now perceived that he had been specially intrusted with this office, from the remarkable success which had attended his labors. It is evidently not meant here that Paul was to preach only to the Gentiles and Peter only to the Jews, for Paul often preached in the synagogues of the Jews, and Peter was the first who preached to a Gentile Acts 10; but it is meant that it was the main business of Paul to preach to the Gentiles, or that this was especially entrusted to him.
As the gospel of the circumcision – As the office of preaching the gospel to the Jews.
Was unto Peter – Peter was to preach principally to the circumcised Jews. It is evident that until this time Peter had been principally employed in preaching to the Jews. Paul selects Peter here particularly, doubtless because he was the oldest of the apostles, and in order to show that he was himself regarded as on a level in regard to the apostleship with the most aged and venerable of those who had been called to the apostolic office by the personal ministry of the Lord Jesus.
Fuente: Albert Barnes’ Notes on the Bible
Gal 2:7-8
To the apostleship of the circumcision.
The results of the conference
Barnabas must have been struck with the coincidence between his own conduct towards the newly-enfranchised converts at Antioch (Act 11:22-23) and that of the apostles towards the delegates of these converts.
I. What the apostles saw–
1. In Paul and Barnabas personally. The closest scrutiny of speech, deportment, aim, could create but one impression.
2. In their work; the conversion of the Gentles and the uprising of so many Christian Churches could be due only to Divine grace.
II. What they felt.
1. That the gospel of the uncircumcision was committed to Paul. The conclusion was irresistible.
2. That Paul was as worthy of his commission as was Peter.
III. What they did.
1. Gave the delegates the right hand of fellowship.
(1) Spontaneously. Paul did not ask for it.
(2) Heartily.
(3) Irrevocably.
2. Assigned to Paul and Peter–
(1) the spheres which each could best work;
(2) the honours to which each was entitled.
Learn:
1. That Gods grace when experienced should be employed in work for Him.
2. That true worth is determined not by rank, but by work.
3. That honest work ultimately confers the highest rank.
4. That harmonious and effective working is best promoted by a division of labour.
The gospel commission
I. The gospel is not ours but Gods.
II. The gospel is committed to human trust.
1. What an honour.
2. What a responsibility.
III. The ministers duty with reference to the gospel is–
1. To keep it.
2. To maintain the truth of it.
3. To apply it to the best use.
IV. Only God can make the gospel effective (1Co 3:7).
V. The believers duty is–
1. To hear it humbly.
2. To receive it thankfully.
3. To obey it diligently.
4. To propagate it earnestly. (W. Perkins.)
The gospel of the uncircumcision
St. Pauls attitude towards circumcision. The great controversy in which St. Paul was engaged within the Church turned upon the question whether the Jewish observances, and circumcision in particular, were necessary for Christians. A large party of Christians whose centre was Jerusalem, who were probably influenced by the current opinions in the school of Shammai, and who made free use of the names of the apostles Peter, James, and John, maintained that these observances were necessary. To these men St. Pauls work appeared to be radically revolutionary; and where they could they went over the ground which St. Paul had evangelized. They insisted that if the Gentile converts would be really good Christians, they too must be circumcised. St. Paul maintained that while if a man happened to be circumcised it did him no sort of harm, to insist upon circumcision as necessary for a Christian was to deny fundamental truth, for there were two points of the gravest importance which really were involved in this apparent trifle.
1. Was the work of Christ, as the Restorer of man to a state of righteousness before God, complete in itself; or was it merely a supplement to the Jewish creed? Was the system of the Jewish law, after all, able to make men righteous; and, if it was, where was the need of the work of Christ? If this was the case, moreover, was it even conceivable that Christ was greater than Moses and the prophets–greater in His essential nature? [[he Judaising theory that the law in its entirety was still obligatory meant, at bottom, that Christs work was not nearly complete, and so that His Person was really only human.
2. Was Christianity meant to be the religion of mankind, or only of a small sub-division of the Jewish world? Was it to be merely national, or to be catholic? If Christianity was serious in its claim to be the true, the absolute religion, it could not but also claim to be universal. (Canon Liddon.)
Diversity of gifts
We discover a diversity of gifts by a reference to Whitfield and Handel. The one was in eloquence what the other was in sacred song; the one appealing, through the understanding, to the heart and conscience, calling on men everywhere to repent and turn to God; the other drawing out, and bearing upward, as a sweet incense before the altar of the upper sanctuary, the devout aspirations of the new-born soul. There was an air, a soul, a movement, in the oratory of Whitfield which created indescribable emotions in his vast assemblies. Handel equally electrified the multitudes in Westminster Abbey. His power of song, while he performed the Messiah, raised them to their feet; and yet greater wonders did Whitfield when preaching the Messiah to the scores of thousands in Moorfields. (H. Read.)
Power of grace in saints
Longfellow in his Hiawatha sings of–
The pleasant watercourses,
You could trace them through the valley,
By the rushing in the Spring-time,
By the alders in the Summer,
By the white fog in the Autumn,
By the black line in the Winter.
So traceable are the lives of really gracious men and women. They are not solicitous to be observed, but the gracious signs following are sure to reveal them. Like their Master they cannot be hid. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But contrariwise, when they saw; they were so far from contradicting any thing that I had preached, that when they understood from me, and Barnabas, {who Act 15:12, declared in the council what miracles and wonders God had wrought among the Gentiles by them} that the gospel of the uncircumcision, that the business of preaching the gospel to those who were no Jews, (for that is meant by
uncircumcision; not simply those that were not circumcised, for some of the heathens were circumcised, yet all go in Scripture under the name of uncircumcised),
was committed unto me, as the gospel of the circumcision was unto Peter; as the preaching of the gospel to the Jews was committed to Peter, and not to him only, but to James and John. It must not be so understood, as if Paul might not preach to the Jews, or Peter might not preach to the Gentiles, (for the contrary is evident from Act 9:15, as to Paul, and from Peters preaching to Cornelius, Act 10:1-48), but because God designed the Gentiles to be more especially the province for Paul to exercise his ministry in, Act 26:17, (and accordingly he was specially sent out by the church, Act 13:3), as Peters chief work was among the Jews.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. contrariwiseon thecontrary. So far from adding any new light to ME,THEY gave in THEIRadhesion to the new path on which Barnabas and I, by independentrevelation, had entered. So far from censuring, they gave a heartyapproval to my independent course, namely, the innovation ofpreaching the Gospel without circumcision to the Gentiles.
when they sawfrom theeffects which I showed them, were “wrought” (Gal 2:8;Act 15:12).
was committed unto meGreek,“I was entrusted with.”
gospel of theuncircumcisionthat is, of the Gentiles, who were to beconverted without circumcision being required.
circumcision . . . untoPeterPeter had originally opened the door to the Gentiles(Act 10:1-48; Act 15:7).But in the ultimate apportionment of the spheres of labor, the Jewswere assigned to him (compare 1Pe1:1). So Paul on the other hand wrote to the Hebrews (comparealso Col 4:11), though his mainwork was among the Gentiles. The non-mention of Peter in the list ofnames, presciently through the Spirit, given in the sixteenth chapterof Romans, shows that Peter’s residence at Rome, much more primacy,was then unknown. The same is palpable from the sphere hereassigned to him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
But contrariwise ( ). But on the contrary (accusative of general reference, ). So far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses 4f., they came boldly to Paul’s side after hearing the case argued in the private conference. This is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul’s bold stand.
When they saw (). After seeing, after they heard our side of the matter.
That I had been intrusted with the gospel of the uncircumcision ( ). Perfect passive indicative of , to intrust, which retains the accusative of the thing ( ) in the passive voice. This clear-cut agreement between the leaders “denotes a distinction of sphere, and not a difference of type” (Lightfoot). Both divisions in the work preach the same “gospel” (not like 1:6f., the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul’s strong language in verse 5.
Fuente: Robertson’s Word Pictures in the New Testament
The gospel of the uncircumcision (to eujaggelion thv ajkrobustiav). The phrase only here in N. T. The gospel which was to be preached to the uncircumcised – the Gentiles. Lightfoot aptly says : “It denotes a distinction of sphere, and not a difference of type.”
Fuente: Vincent’s Word Studies in the New Testament
1) “But on the contrary,” (alla tounantion) “but on the contrary,” to the opposite or extreme; Act 13:46; Rom 1:5; 1Ti 2:7; 2Ti 1:11.
2) “When they saw that the gospel of the uncircumcision was committed unto me,” (idontes hoti pepisteumai to euangelion tes akrobustias) “seeing that I have been entrusted with the gospel of uncircumcision;” or the gospel to the Gentiles, Act 26:15-18; 1Th 2:4.
3) “As the gospel of the circumcision was unto Peter; (kathos Petros tes pertomes) “as Peter (that) of the circumcision,” the gospel to the Jews was entrusted, to bear the message at Pentecost, Act 2:14; Act 2:37-38.
Fuente: Garner-Howes Baptist Commentary
7. But, on the contrary. They immediately gave him the right hand of fellowship. (Gal 2:9.) Consequently they gave their testimony to his doctrine, and without any exception; for they produced nothing on the other side, as is commonly done on debated points, but acknowledged that he held the same gospel in common with them, and was therefore entitled to the honors and rank of an associate. Now, one condition of this fellowship was, that they distributed the provinces among themselves. They were therefore equal, and there was no subjection on the part of Paul. To “give the right hands of fellowship” means here, to have a partnership settled by mutual agreement.
When they saw that the gospel of the uncircumcision was committed to me. He asserts that he was not indebted to the apostles for the favor of being made an apostle by their consent and approbation, but that, in conceding to him the apostleship, they only refused to take away what God had given. He constantly urges that he was made an apostle by the gift and appointment of God, but adds here that he was acknowledged as such by the apostles themselves. Hence it followed, that those unprincipled men were attempting, what the apostles durst not have attempted, to oppose the election of God.
And here he begins to claim what belonged to himself in preference to others, the apostleship of the uncircumcision. For Paul and Barnabas differed from the rest in this respect, that they had been appointed to be apostles of the Gentiles. (Act 13:2.) That had been done by a Divine revelation, which the apostles not only did not oppose, but determined to ratify, because not to obey it, would have been impious. This shows us in what manner they arranged their respective duties, in compliance with a Divine revelation, namely, that Paul and Barnabas should be the apostles of the Gentiles, and that the others should be the apostles of the Jews.
But this appears to be at variance with the command of Christ, which enjoins that the twelve shall
“
go unto all the world, and preach the gospel to every creature.” (Mar 16:15.)
I reply, that command was not intended to apply specifically to each individual, but describes in general terms the design of the apostolic office, which was, that salvation must be proclaimed to all nations by the doctrine of the gospel. For the apostles evidently did not travel over the whole world; nay, it is probable that not one of the twelve ever passed into Europe. What they allege about Peter may, for aught I know, be fabulous, and is, at all events, quite uncertain.
All of them, it will be objected, had still a commission both to Gentiles and to Jews. I own they had, as occasion offered. Each apostle, I grant, was entrusted with the publication of the gospel both among Gentiles and Jews; for the distribution was not of such a nature as to assign them fixed boundaries, like those of kingdoms, principalities, and provinces, which could not lawfully be passed. We see that Paul, wherever he went, uniformly offered his labors and services, in the first instance, to the Jews. As he had a right, while living among the Gentiles, to offer himself as an apostle and teacher to the Jews; so the others were at liberty, wherever they had it in their power, to bring Gentiles to Christ; and we find Peter exercising this privilege with regard to Cornelius and others. (Act 10:1.) But as there were other apostles in that district, which was almost wholly inhabited by Jews, Paul traveled through Asia, Greece, and other distant parts, and on this occasion was specially ordained to be an apostle to the Gentiles. Nay, when the Lord first commanded him to be set apart, he directed him to leave Antioch and Syria, and perform voyages to distant countries for the sake of the Gentiles. On ordinary occasions, therefore, he was the apostle of the Gentiles, and on extraordinary occasions, he was the apostle of the Jews. The other apostles, again, took the Jews for their own department, but with the understanding that, when an opportunity occurred, they would be at liberty to direct their ministrations to the Gentiles; this last, however, being in their case an extraordinary service.
But if Peter’s apostleship had a peculiar reference to the Jews, let the Romanists see on what ground they derive from him their succession to the primacy. If the Pope of Rome claims the primacy because he is Peter’s successor, he ought to exercise it over the Jews. Paul is here declared to be the chief apostle of the Gentiles, yet they affirm that he was not bishop of Rome; and, therefore, if the Pope would establish any claim to his primacy, let him gather churches from among the Jews. He who by a decree of the Holy Spirit, and by the consent of the whole apostolic college, has been solemnly declared to be one of the apostles, cannot but be acknowledged by us in that character. Those who would transfer that right to Peter set aside all ordination, both human and divine. It is unnecessary to explain here the well-known metaphor in the words circumcision and uncircumcision, as applied to Jews and Gentiles.
Fuente: Calvin’s Complete Commentary
(7) Gospel of the uncircumcisioni.e., a gospel for the uncircumcised. The elder Apostles recognised St. Paul because they saw that his teaching was fundamentally the same as their own. At the same time, the success of St. Paul among the Gentiles proved that his mission to them had the divine sanction, just as the success of St. Peter among the Jews specially marked him out as the Apostle of the circumcision.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(7-9) So far from contributing anything new to my stock of doctrine, they were content to confirm and ratify what I taught already.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Contrariwise Instead of undertaking to impart to me, they recognised my co-equal mission with the chief pillar Peter.
Of the uncircumcision Chiefly, but not exclusively. Paul could convert Jews and Peter Gentiles, but their principal fields were thus designated.
Fuente: Whedon’s Commentary on the Old and New Testaments
Paul’s Calling Approved by Church at Jerusalem (Sanctification: Calling) In Gal 2:7-10 Paul emphasizes his calling by telling the Galatians how the apostles acknowledged and confirmed his calling as an apostle to the Gentiles. They formally recognized Paul’s calling as an apostle to the Gentiles, who was now preaching the true Gospel.
Gal 2:7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
Gal 2:8 Gal 2:8
[81] Strabo writes, “The inhabitants of this city apply to the study of philosophy and to the whole encyclical compass of learning with so much ardour, that they surpass Athens, Alexandreia, and every other place which can be named where there are schools and lectures of philosophers.” See The Geography of Strabo, vol. 3, trans. H. C. Hamilton and W. Falconer (London: George Bell and Sons, 1889), 57.
Act 23:16, “And when Paul’s sister’s son heard of their lying in wait, he went and entered into the castle, and told Paul.”
Since ancient times, a Jewish child was exposed to three levels of education at the respective ages of five, ten, and fifteen, at which levels they studied the Mikra, Mishnah, and Gemara or Talmud. Their secular education was tied to their study of the Law of Moses. [82] Therefore, Saul would have been introduced to the Hebrew Scriptures at an early age, and studies through his early teenage years. Paul would have been then admitted into the Jewish community as a competent and instructed member. All Jewish boys were also to be trained in a trade about this age, which was believed to help a person live a balanced life. [83] For Paul, we know that he was trained as a tent-maker (Act 18:3). If the parents wanted their children to acquire additional education, they sent them to Jerusalem, where there were schools of well-known rabbis. [84] Paul was probably sent to Jerusalem to further his training in Jewish law as a teenager. In his quest for education, he found himself seeking a meaning in life that went beyond his reasoning. Because of his Jewish heritage, he was later trained in the strictest of sect of the Jews, that of a Pharisee, and in this training, he sat under the most well known Hebrew teacher of his day, a man called Gamaliel (Act 22:3).
[82] Nathan Drazin, History of Jewish Education from 515 B.C.E. to 222 C.E. (Baltimore: The John Hopkins Press, 1940), 14.
[83] One Jewish rabbi wrote, “Excellent is the study of the Law combined with some worldly occupation, for toil in them both puts sin out of mind. But all study of the Law without some labor comes in the end to naught and brings sin in its train.” ( Aboth 2.2) See Nathan Drazin, History of Jewish Education from 515 B.C.E. to 222 C.E. (Baltimore: The John Hopkins Press, 1940), 20.
[84] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Education.”
Act 18:3, “And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.”
Act 22:3, “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.”
He was schooled in Greek rhetoric, philosophy, sophistry and literature. He had seen man’s wisdom at its best as he studied Greek philosophy. He has seen man’s religion at its best as he studied under Gamaliel. In these two educational environments, Paul was yet to find a purpose in life. Paul could have easily reasoned with the greatest Greek mind to these Greek converts. For he says, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. And my speech and my preaching was not with enticing words of man’s wisdom” (1Co 2:1; 1Co 2:4). We see Paul quoting from the Greek poet Aratus in Act 17:28 while preaching in Athens, but that did not bring him close to God. Yes, he came closer to discovering the truth at the feet of Gamaliel than at the University of Tarsus, but it did not answer the most important question in life, “What is the meaning of life and why am I here?” He had seen man’s wisdom at its best as he studied Greek philosophy. He had seen man’s religion at its best as he studied under Gamaliel. Both failed to explain the meaning of life. It is this heritage that prepares Paul to become the apostle to the Gentiles.
Gal 2:7-8 Comments Paul’s Apostleship to the Gentiles – What was it that the Church saw in Paul that confirmed his calling as an apostle to the Gentiles? Gal 2:8 tells us they saw how God worked mightily through him in the preaching of the Gospel. In other words, they saw the anointing that produced signs, wonders and miracles as well as the conversion of many souls.
It is important to note here that it is God who confirms a man’s calling through the impartation of the anointing of the Holy Spirit. Although many people wish to serve in many capacities of the Church, only a few have the distinct anointing that confirms a particular calling.
1Co 2:1-5 describes Paul’s method of preaching the Gospel to the Gentile churches. He came to them in weakness and fear and the simple message of Christ and His crucifixion. Although Paul was educated in Jewish law and traditions prior to his conversion, the Lord sent him far away to preach to the Gentiles (Rom 11:13, Gal 2:8 , 1Ti 2:7, 2Ti 1:11). Had he been sent to the Jews, he would have tended to trust in his education and understanding of their traditions in converting them to Christ. He was instead sent to the Gentiles so that his trust and dependence was totally upon God and his message was the simple Good News of Christ and His Crucifixion and Resurrection. For Paul the power of the Holy Spirit rested in this message. In contrast, Peter, who was unlearned in the Jewish educational system (Act 4:13), was sent by God as an apostle to the Jews (Gal 2:8). Therefore, Peter had to trust in the Lord to preach to the Jews.
Rom 11:13, “For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:”
Gal 2:8, “(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)”
1Ti 2:7, “Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.”
2Ti 1:11, “Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.”
Act 4:13, “Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.”
Gal 2:9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
Gal 2:9
Gal 2:10 Only they would that we should remember the poor; the same which I also was forward to do.
Gal 2:10
Act 24:17, “Now after many years I came to bring alms to my nation, and offerings.”
Rom 15:25-26, “But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.”
1Co 16:1-4, “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me.”
Gal 2:10 Comments It may be suggested that Gal 2:10 is a reference to the collection of the poor saints in Jerusalem. Thus, we must date this epistle according to ancient tradition as having been written while Paul was in Rome.
Fuente: Everett’s Study Notes on the Holy Scriptures
Gal 2:7 . ] to be separated merely by a comma from the preceding, being still connected with . “To me they made no kind of communication; but, on the contrary, when they had seen etc., the three pillar-apostles concluded with me and Barnabas the apostolic alliance,” etc. (Gal 2:9 ). Hofmann, with a view to extort a regimen for in Gal 2:6 , very arbitrarily tears asunder the clear and simple connection which the words obviously present, taking by itself and dissevered from what follows, and supplementing the sense by the insertion, “They have not proposed anything to me, but conversely, I to them .” Comp. on , 2Co 2:7 , 1Pe 3:9 ; very frequently (also ) occurring in Greek authors (Schaefer, ad Bos. Ell . p. 297). But this strange ellipsis is a device utterly unprecedented. [77]
] after they had seen , namely, from the way in which I to them . (Gal 2:2 ). Usteri, “from the blessed result of my preaching.” So also Rosenmller, Winer, Baur, Hilgenfeld, Holsten, Hofmann; Rckert, Schott, de Wette, Wieseler, mix the two views; and Fritzsche includes the previous labours of the apostle among the Gentiles, e.g . in Tarsus and Antioch, among the grounds of knowledge. But nothing beyond what we have just given can be gathered from the context. Erasmus appropriately paraphrases, “ubi communicato cum illis evangelio meo perspexissent.”
. . . . . . . .] The emphasis is laid on ., as Gal 2:8 shows. They saw that my having been divinely entrusted with the gospel for the Gentiles was just such (just as undoubted, true, direct, etc.), as was Peter’s divine trust with the gospel for the Jews; consequently there could be no question of any , and nothing could follow but complete recognition (Gal 2:9 ). The construction (comp. Rom 3:2 ; 1Co 9:17 ) in the sense of . (as F G, 19*, 46** actually read) is regular; as to the perfect, used of the enduring subsistence of the act, see Winer, p. 255 [E. T. 339].
] that is, (Rom 2:26 ; Rom 3:30 ; Eph 2:11 ), the gospel which belonged to the uncircumcised, and was to be preached to them.
.] Thus Peter appears as the representative of the Jewish apostles, in accordance with his superiority among them (Mat 16:18 ; Act 2:3 , Act 2:4 , Act 2:5 et al .). The destination of Peter as an apostle to the Gentiles also (Act 15:7 ; 1Pe 1:1 ) is not negatived, but a potiori fit denominatio .
That this passage relates not to two different gospels , but to the same gospel for two different circles of recipients , to whose peculiarities respectively the nature and mode of preaching required special adaptation, is obvious of itself, and is clear from Gal 2:8-9 . But the passage cannot be worse misunderstood than it has been by Baur, according to whom there was a special gospel of the uncircumcision and a special gospel of the circumcision, differing in this respect, that the one maintained the necessity of circumcision, while the other allowed it to drop. Comp. Holsten, who discovers the distinctive feature of the Gentile gospel in the “ gnosis of the death of the cross,” in spite of 1Co 1:23 f. In opposition to such a separation, see also Ritschl, altkath. K . p. 127 f.
[77] Certainly the was, for Hofmann at least, the most refractory part of the sentence, which had in some sort of way to be forcibly torn from its natural connection with , a connection justly unassailed by expositors. And he has managed it by the device of the above mentioned ellipsis!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
Ver. 7. As the gospel of, &c. ] He equalizeth himself to Peter in office and dignity; though pseudo-apostles and pseudo-catholics deny him that honour. St Peter, Jesuits commend for a worthy spirit, when they censure St Paul for a hot-headed person, &c. And because James is named before Peter, Gal 2:9 , Bellarmine saith that this text is corrupted ( Latini quidem Petrum praeponunt non sine falsi crimine ); but what will he say to 1Co 9:5 ; Joh 1:44 ; Act 15:13 ; Act 21:18 , where it appeareth that not Peter but James was president of the council, because he spake the last, and concluded all?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] Not only did they impart nothing to me , but, on the contrary, they gave in their adhesion to the course which I and Barnabas had been (independently) pursuing. “In what does this opposition ( ) consist? Apparently in this, that instead of strengthening the hands of Paul, they left him to fight his own battle (practically: but they added the weight of their approval: see Ellic.). They said, ‘Take your own course: preach the Gospel of the uncircumcision to Gentiles, and we will preach the Gospel of the circumcision to Jews.’ ” Jowett.
, viz. by the communication mentioned Gal 2:2 , coupled with the now manifest results of his preaching among the Gentiles. Compare Act 15:12 .
. (for construction see reff. Acts and 1 Cor. and other examples in Winer, Gram., 39. 1. a) has the emphasis: they saw that I was (lit. am: the state being one still abiding) ENTRUSTED with the Gospel of the uncircumcision, as Peter with that of the circumcision ; therefore they had only to accede to the appointment of God.
. ] i.e. belonging to, addressed to, the uncircumcised ( , , Chrys.). Peter was not the Apostle of the circumcision only , for he had opened the door to the Gentiles (Act 10 , to which he refers, ib. Act 15:7 ), but in the ultimate assignment of the apostolic work, he wrought less among the Gentiles and more among the Jews than Paul: see 1Pe 1:1 , and note. But his own Epistles are sufficient testimonies that, in his hands at least, the Gospel of the circumcision did not differ in any essential point from that of the uncircumcision. Cf., as an interesting trait on the other side, Col 4:11 .
Fuente: Henry Alford’s Greek Testament
Gal 2:7 . The emphatic opening of this verse, , gives prominence to the thorough contrast presented by James, Cephas and John to the cold reserve of these suspicious and prejudiced opponents. It is perfectly clear in the Greek text, though unfortunately not in the English versions, that they are the subject throughout Gal 2:7-9 , and that the participles and refer to them as well as the verb . But contrariwise James and Cephas and John when they saw and perceived the grace that was given unto me, gave to me and Barnabas right hands of fellowship . They saw in the marvellous success of Paul and Barnabas a visible token of their divine commission and of the grace bestowed upon them. These were doubtless the real authors of the final resolution adopted by the Council; and its hearty appreciation of their beloved Barnabas and Paul, men that have hazarded their lives for the name of the Lord Jesus Christ coincides with the language of the Epistle. . In this and the next verse the Greek name is used to designate the Apostle of the circumcision, probably because he was already known to the whole Greek world as an Apostle under that name. In Jerusalem, however, and as a man, he habitually went by his Hebrew surname Cephas, and that name is accordingly given him elsewhere in the Epistle.
Fuente: The Expositors Greek Testament by Robertson
saw. Greek. eidon. App-133.
was committed, &c. = I have been entrusted with. Greek. pisteuo. App-150.
a, &c. = even as Peter (with that) of the circumcision.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] Not only did they impart nothing to me, but, on the contrary, they gave in their adhesion to the course which I and Barnabas had been (independently) pursuing. In what does this opposition ( ) consist? Apparently in this, that instead of strengthening the hands of Paul, they left him to fight his own battle (practically: but they added the weight of their approval: see Ellic.). They said, Take your own course: preach the Gospel of the uncircumcision to Gentiles, and we will preach the Gospel of the circumcision to Jews. Jowett.
, viz. by the communication mentioned Gal 2:2, coupled with the now manifest results of his preaching among the Gentiles. Compare Act 15:12.
. (for construction see reff. Acts and 1 Cor. and other examples in Winer, Gram., 39. 1. a) has the emphasis: they saw that I was (lit. am: the state being one still abiding) ENTRUSTED with the Gospel of the uncircumcision, as Peter with that of the circumcision; therefore they had only to accede to the appointment of God.
.] i.e. belonging to, addressed to, the uncircumcised ( , , Chrys.). Peter was not the Apostle of the circumcision only, for he had opened the door to the Gentiles (Acts 10, to which he refers, ib. Act 15:7), but in the ultimate assignment of the apostolic work, he wrought less among the Gentiles and more among the Jews than Paul: see 1Pe 1:1, and note. But his own Epistles are sufficient testimonies that, in his hands at least, the Gospel of the circumcision did not differ in any essential point from that of the uncircumcision. Cf., as an interesting trait on the other side, Col 4:11.
Fuente: The Greek Testament
Gal 2:7. ) seeing from the effect itself, which I pointed out to them, Gal 2:8; Act 15:12.- , of the uncircumcision) i.e. of the Gentiles, who were to be brought to the faith without circumcision.
Fuente: Gnomon of the New Testament
Gal 2:7
Gal 2:7
but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision-So far from giving to him fresh ideas and thoughts, they recognized that God had committed to him the gospel of the uncircumcision, as he had the gospel of the circumcision to Peter. That is, God had as fully inspired Paul to preach to the Gentiles as he had Peter to the Jews. For he that enabled Peter to work as an apostle effectually to the Jews was equally gracious to Paul in enabling him to work among the Gentiles. [The gospel is the same, but the sphere of labor is different. Paul was directed to the field of his labor among the Gentiles at his conversion (Act 9:15), and more clearly by a special revelation in the temple at Jerusalem (Act 22:17-20). Yet the division of labor was not absolute and exclusive. Paul generally commenced his work in the various places he visited in the synagogue because it furnished the most convenient locality and the natural historical connection for the beginning of gospel work, and because it was resorted to by the numerous proselytes who formed the most favorable access to the heathen. On the other hand, Peter opened the door for the conversion of the Gentiles by the conversion and baptism of Cornelius.]
Fuente: Old and New Testaments Restoration Commentary
when: Gal 2:9, Act 15:12, Act 15:25, Act 15:26, 2Pe 3:15
the gospel of the uncircumcision: Gal 1:16, Act 13:46-48, Act 18:6, Act 28:28, Rom 1:5, Rom 11:13, 1Th 2:4, 1Ti 2:7, 2Ti 1:11
Reciprocal: Gen 42:1 – saw Mar 3:16 – Simon Act 9:15 – to bear Act 9:32 – as Act 15:7 – God Act 22:21 – for Rom 3:2 – committed Rom 15:16 – I should 1Co 1:1 – called 1Co 9:1 – I not an 1Co 9:17 – dispensation Phi 1:17 – that Col 1:25 – according Col 4:11 – who 1Ti 1:11 – which 2Ti 1:14 – good
Fuente: The Treasury of Scripture Knowledge
Gal 2:7. , , -But on the contrary, seeing that I have been entrusted with the gospel of the uncircumcision, even as Peter was with that of the circumcision. The passive verb governs the accusative of the thing, the active combining a dative with it. Rom 3:2, 1Co 9:17, 1Ti 1:11; Winer, 32, 5; Polybius, 31.26, 7. Other examples may be found in Fischer, ad Weller. Gram. Graec. vol. iii. p. 437. The perfect passive, emphatic by position, denotes the duration of the trust, or that he still held it. The resolution of the more idiomatic . into . is found in F, G.
The noun , of the uncircumcision, is equivalent to , Rom 2:26; Rom 3:30,-the gospel as addressed to them or belonging to them, the gospel as it was preached by him among the Gentiles. Of course, the gospel of the circumcision is that belonging to Jews, as specially preached to them by Peter-. It is plain that this agreement was the result of the apostle’s frank disclosures. They had confidence in his statements, and seeing that his was a divine stewardship for a special sphere of labour, they could not, they durst not, oppose it. It might not be in all points to their perfect liking, it might not quite tally with their ideas of becomingness; but they could not set themselves against it. They now did more than allow Paul to fight his own battle (Jowett): not only did they leave him undisturbed in the field, but the council, after a characteristic address by Peter, the apostle of the circumcision, and on the motion of James, sent out an edict which must have smoothed away some prejudices and confirmed the success of the apostle among the Gentiles. One should like so much to know what the beloved disciple said at the private conference, or what he who lay in the Master’s bosom addressed to the public assembly.
The verse implies that Peter was a representative of the other apostles who laboured among the circumcision. Yet he had been the first to evangelize and baptize the heathen (Acts 10, 11); and on being challenged for his conduct, he had made a pointed and successful vindication. It is not implied by this language that there were two gospels, or even two distinct types of one gospel. But circumcision formed the point of difference. The Jew might practise it, for it was a national rite; but it was not to be enforced on the Gentile. The first Epistle of Peter shows the accordance of his theology with that of Paul. In Peter there are Jewish imagery and allusions, but no Judaistic spirit. The relation of the old economy to Gentile converts is not once glanced at. He does not refer to its overthrow, for to him the old Israel had passed into the spiritual Israel which had burst the national barriers. He does not write of Judaism and Christianity as rival faiths, or of the one supplanting the other; but to him Judaism had reached a predicted spirituality and fulness of blessing in the Messiah, by the sprinkling of the blood of Him who was the Lamb without spot. So that, as Tertullian tersely puts it, this arrangement was only distributio officii, not separatio evangelii, nec ut aliud alter sed ut aliis alter praedicarent. De Praescript. Haeret. xxiii. vol. ii. p. 22, ed. OEhler.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 2:7. The brethren living in Jerusalem, though previously mixed up on the subject of circumcision, seemed to be more fairminded than the false brethren who had been imported in verse 4. When they saw the truth of the situation, they sided in with Paul and Peter. Gospel of the uncircumcision. This is a brief way of saying that the Gospel does not require circumcision of the Gentiles, and that Paul was to be especially commissioned to preach to them. Gospel of the circumcision means that the Jews could still observe the rite of circumcision as a national mark, while depending solely on the Gospel of Christ for salvation.
Fuente: Combined Bible Commentary
Gal 2:7. When they saw, from the communications of Paul (Gal 2:2) and the abundant results of his missionary labors among the Gentiles (Act 15:12).
That I am (not was) intrusted. I have been and am still intrusted. The Greek perfect implies that the commission and trust is still in active force.
With the gospel of uncircumcision. i.e., with the evangelization of the Gentiles. The gospel is the same, but the sphere of labor is different Paul was directed to the field of heathen missions at his conversion (which coincided with his call and apostleship), Act 9:15, and more clearly by a special revelation in the temple of Jerusalem, Act 22:17-21. Yet the division of labor was not absolute and exclusive. Paul generally commenced to preach in the synagogue because it furnished the most convenient locality and the natural, historical connection for the announcement of the gospel, and because it was resorted to by the numerous proselytes who formed the bridge to heathen missions (comp. Act 13:5; Act 13:46; Act 14:1; Act 18:6; Rom 1:16; Rom 9:1; Rom 9:3). On the other hand, Peter, though he was then, and continued to be, the head of the Jewish Christian branch of the Apostolic Church, opened the door for the conversion of the Gentiles by the baptism of Cornelius (Acts 10-11; Act 15:7), and his Epistles show that in his later years he did not confine himself to the circumcision, for the congregations to which they are addressed were of a mixed character and partly founded by Paul.
Fuente: A Popular Commentary on the New Testament
Note here, 1. That the ordinance both of Peter and Paul, for the office and work of apostles, was alike divine. The former, St. Peter, was to be the minister of the circumcision: that is to exercise his ministry among the Jews, and St. Paul, by virtue of the same divine ordinance, was to exercise his office among the Gentiles, called the uncircumcision; yet this must not be so understood, as if Paul might not preach to the Jews, nor St. Peter to the Gentiles, which they both did upon occasion, but because their more special and particular province was thus, St. Peter to preach to the Jews, and St. Paul to the Gentiles.
Learn hence, that the office of preaching the gospel is a special trust, committed by God himself to such as he qualifies for it; and as none must enterprise it, but such as he calls unto it, so must all that undertake, be accountable to him for it; The gospel of the uncircumcision was committed unto me, and the gospel of the circumcision was committed unto Peter.
Note, 2. How this great apostle ascribes the success and efficacy of his own ministry among the Gentiles, and of St. Peter’s amongst the Jews, alike to God; He that wrought effectually is Peter, was also mighty in me: it is neither the person or pains of the minister, nor any natural energy or efficacy in the word preached, upon which the success of the gospel depends, but upon the effectual working of the holy Spirit; He that wrought effectually in Peter, was also mighty in me. The word of God works not as a natural agent, but as a moral instrument in the hand of the Spirit. The weapons of our ministerial warfare are then mighty, when made mighty through God, for the pulling down the strong-holds of sin and Satan.
Note, 3. The duty of the ministers of Christ implicitly declared, namely, to be pillars; not seeming to be so, but really so. As pillars, they are to uphold the truth, but their doctrine and diligence; as pillars, to be constant in defending the truth against all the blasts and storms of error and false doctrine; as pillars, to adorn the truth by an innocent life, and instructive example, whereby they ought not only to shine before others, but also to outshine others. When James, Cephas, and John seemed to be pillars.
These three apostles under Christ, were the great supporters of the church of Christ, by their diligence and faithfulness: yet observe, James is here named before St. Peter; which shews the weakness of the Papists arguments for Peter’s primacy, because sometimes first named: But it is evident he is not always so; St. James is here mentioned before him, because, say some, bishop of Jerusalem, and the Lord’s brother, or near kinsman; but certain it is, that St. Paul paid not here any deference to Peter, upon the account of his primacy or supremacy, which is now so much contended for, but was not then thought of, because it is the apostle’s great drift and design to shew that he was in every respect equal with Peter and the rest of the apostles, and in no respect inferior to any of them; and consequently, that neither in his mission nor his message, neither in his office nor his doctrine, neither in his external authority, nor his internal gifts and graces, did he come behind the chiefest apostles, as the false apostles had misrepresented him.
Note farther, St. Peter’s integrity with James’s and John’s, in this matter, they being all very well satisfied, by convincing evidence, that Almighty God had certainly called Paul to be an apostle no less than themselves; they own and acknowledge him for such, no doubt, to the grief, as well as to the shame of the false apostles, who had vilified his person, lessened his authority, and disparaged his doctrine: When James, Cephas, and John, perceived the grace that was given unto me; that is, the grace of apostleship, they, in the name of all the apostles, and the whole church, gave unto me, and Barnabas my fellow-labourer, the right hand of fellowship: that is, they owned us to be pillars as much as themselves, and acknowleged us to be apostles no less than themselves; and it was agreed and concluded upon, that we should continue to preach chiefly to the Gentiles, and they to the Jews:
So far were the apostles of Jerusalem from condemning St. Paul’s doctrine, or undervaluing his calling, which was the thing that the false apostles were so desirous of, and hoped for.
Note lastly, that as an evidence of the happy agreement of Peter, James, and John, with Paul and Barnabas, and of the their owning them as apostles and ministers of Jesus Christ, they recommended to St. Paul’s charitable consideration, the poverty of the Jewish converts to Christianity, desiring him to make collections in the Gentiles churches for the Christian Jews.
Here observe, 1. That the Jews were generally poorer than the Gentiles; it is frequently the lot of those who are rich in grace, to be poor in goods, and to be reduced to such straits, as to be forced to live upon some charitable supplies from others.
Observe, 2. That although those who are our own poor, and live within our bounds, near us, and about us, are chiefly to be believed by us; yet in cases of extreme necessity, such poor as live remote from us, whose faces were never seen by us, ought to be sharers in our charity.
Observe, 3. That the care of God’s poor, and the supplying of the outward necessities of his saints, is an employment not unworthy the highest apostle, much less unbecoming the ordinary ministers of Christ; They would that we should remember the poor.
Observe, 4. That the faithful ministers of Christ ought, upon just and fit occasions, to excite and stir up their people to duties of charity, as well as piety; to costly and expensive duties, as well as those that are easy and less burdensome; these being no less profitable to the church, and much more evidential of a real work of grace upon the heart. Thus did St. Paul here, the apostles desired me to remember the poor: the same which I also was forward to do.
Fuente: Expository Notes with Practical Observations on the New Testament
but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 7
We are to understand by this, not that such a division was officially made, giving Peter and Paul respectively the exclusive charge of the two great departments here referred to, but only that, in the course of divine providence, Paul had been led to preach more among the Gentile nations, and Peter more among the Jews. That the work of bringing the Gentiles into the kingdom of Christ was not wholly assigned to Paul, is evident from the fact that Peter was the instrument of their first admission. (Acts 10:1-48:)
Fuente: Abbott’s Illustrated New Testament
2:7 But contrariwise, when they saw that the gospel of the {f} uncircumcision was committed unto me, as [the gospel] of the circumcision [was] unto Peter;
(f) Among the Gentiles, as Peter had to preach it among the Jews.
Fuente: Geneva Bible Notes
James, Peter, and John did not seek to change Paul’s message. They agreed with it. They shook hands in agreement over the gospel even though the focuses of their ministries were different. The Greek word stylos, translated "pillar," can also mean "tent-pole."
"Peter was the great missionary. Hence, when Paul is speaking of the ministry to the Jews, Peter is prominent and James is not mentioned (vv7, 8). In dealing with a particular and official act of the Jerusalem church, however, James (who apparently presided at the council) is mentioned in the first position with the names of Peter and John following." [Note: Boice, p. 444.]
The "grace" given to Paul (Gal 2:9) refers to his apostleship to the Gentiles (Act 9:15; cf. Gal 1:16; Rom 1:5; Rom 12:3; Rom 15:15; 1Co 3:10; Eph 3:8; Php 1:7).
"In Paul’s eyes the compelling logic of the Christ-event pointed to the supersession of the age of law by the age of the Spirit (Gal 3:13 f.); it was because there was now [still] but one way of justification for Jews and Gentiles alike-justification by faith (cf. Rom 3:29 f.)-that ’in Christ Jesus’ there was ’neither Jew now Greek’ (Gal 3:28)." [Note: Bruce, p. 124.]
"While every Christian has an important role to play in missions and evangelism, we must never forget that Jesus himself is the great Missionary, the Son who has been sent from the Father; and the Holy Spirit is the true Evangelist, the divine One who convicts and converts." [Note: George, p. 163.]