Galatians 2:6-10 | |
6. But of those who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: | 6. Ab iis autem qui videbantur aliquid esse, quales aliquando fuerint, nihil mea refert (personam hominis Deus non accipit, Deuteronomy 10: 17; 2 Paral. 19:7; Job 34:19; Wisdom 6:8.; Ecclesiastes 35:15; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25: 1 Peter 1:17;) nam mihi, qui videbantur esse in pretio nihil contulerunt. |
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. Imo contra, quum vidissent mihi concreditum fuisse evangelium praeprputii, quemadmodum Petro Circumcisionis; |
8. (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) | 8. (Nam qui efficax fuit in Petro ad apostolatum Circumcisionis efficax fuit et in me erga Gentes); |
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 right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. | 9. Quumque cognovissent gratiam mihi datam Iaeobus et Cephas et Ioannes, qui videbantur columnae esse, dextras dederunt mihi ac Barnabae societatis, ut nos inter Gentes, ipsi vore in Circumcisionem, apestolatu fungerenur. |
10. Only they would that we should remember the poor; the same which I also was forward to do. | 10. Tanturn ut pauperurn memores essenms, in quo et diligens fui, ut hoc ipsum facerem. |
6.
"Ye shall not respect persons in judgment,."
(Deuteronomy 1:17.)
But I do not enter into that argument, for it does not affect this passage. Paul simply means, that the honorable rank which the apostles had attained did not prevent him from being called by God, and raised, all at once, from the lowest condition to be their equal. The difference between them, though great, is of no value in the sight of God, who does not accept persons, and whose calling is not influenced by any prejudices. But this view may likewise appear liable to objection; for, granting it to be true, and a truth which must be carefully maintained, that in our intercourse with God there is no respect of persons, how does this apply to Peter and his fellow-apostles, who were venerable, not merely for their rank, but for true holiness and spiritual gifts?
The word
I reply: Paul is not discussing the real worth of the apostles, but the idle boasting of his adversaries. In order to support their own unfounded pretensions, they talked in lofty terms of Peter, and James, and John, and took advantage of the veneration with which they were regarded by the Church, for accomplishing their earnest desire of degrading Paul. His object is not to inquire what the apostles are, or what opinion must be formed respecting them when controversy is laid aside, but to tear off the disguises which the false apostles wore. As in a subsequent part of the Epistle he treats of circumcision, not in its real character, but in the false and impious notion attached to it by those impostors, so he now declares that the apostles were in the sight of God disguises, by which those persons attempted to shine in the world; and this is evident from the words. Why did they prefer them to Paul? because they were his predecessors in office. This was a mere disguise. In any other point of view, they would have been highly esteemed, and the gifts of God manifested in them would have been warmly admired by one so singularly modest as the apostle Paul, who elsewhere acknowledges that he was "the least of the apostles," and unworthy to occupy so exalted a station.
"I am the least of the apostles, and not worthy to be called an apostle, because I persecuted the Church of God."
(1 Corinthians 15:9.)
They communicated nothing to me. It might also be rendered, "they communicated nothing with me;" for it is the same word which he formerly used twice. 3 But the meaning is the same. When the apostles had heard Paul's gospel, they did not on the other side bring forward their own, (as is commonly done when something better and more perfect is desired,) but were satisfied with his explanation, and simply and unhesitatingly embraced his doctrine, so that not even on the most doubtful point did a single word of debate pass between them. Nor are we to suppose that Paul, presuming on his superiority, took the lead in the discussion, and dictated to his brethren. On the contrary, his faith, about which unfavourable rumors had been spread, was fully explained by him, and sanctioned by their appropation.
7.
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. (Acts 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." (Mark 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. (Acts 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
8.
9.
"He that is greatest among you shall be your servant"
(Matthew 23:11.)
10.
1 "Tw~n dokou>ntwn ei+nai> ti, the men 'who appeared to be somewhat,' that is, persons of highest character and estimation. For though this word signifies to 'appear,' or 'seem,' yet it is not always used in a diminutive or disparaging sense, but to denote what they really are, and what others think them to be. Thus, tw~n jEllh>nwn doko~untev diafe>rein (AElian) are persons esteemed as the principal men of Greece; and Aristotle is said so>fov a]nhr kai< w+n kai< ei+nai dokw~n, both to be, and to be esteemed as a wise man.' "Chandler.
2 Porphyry, (Porfu>riov.) a Greek philosopher, (whose original name was Malchus,) and Julian, the Roman emperor, (commonly called "the apostate,") were able and virulent opponents of Christianity. Their writings drew forth powerful defences, by which all their arguments were triumphantly confuted. -- Ed.
3 "ajneqe>mhn aujtoi~v", Galatians 2:2.
4 "