He says not when they “heard,” but when they “perceived,” that is, were assured by the facts themselves, “they gave to me and Barnabas the right hands of fellowship.” Observe how he gradually proves that his doctrine was ratified both by Christ and by the Apostles. For grace would neither have been implanted, nor been operative in him, had not his preaching been approved by Christ. Where it was for the purpose of comparison with himself, he mentioned Peter alone; here, when he calls them as witnesses, he names the three together, “Cephas, James, John,” and with an encomium, “who were reputed to be pillars.” Here again the expression “who were reputed” does not impugn the reality of the fact, but adopts the estimate of others, and implies that these great and distinguished men, whose fame was universal, bore witness that his preaching was ratified by Christ, that they were practically informed and convinced by experience concerning it. “Therefore they gave the right hands of fellowship” to me, and not to me only, but also to Barnabas, “that we should go unto the Gentiles, and they unto the Circumcision.” Here indeed is exceeding prudence as well as an incontrovertible proof of their concord. For it shows that his and their doctrine was interchangeable, and that both approved the same thing, that they should so preach to the Jews, and he to the Gentiles. Wherefore he adds,
Ver. 9. “That we should go unto the Gentiles and they unto the Circumcision.”
Observe that here also he means by “the Circumcision,” not the rite, but the Jews; whenever he speaks of the rite, and wishes to contrast it, he adds the word “uncircumcision;” as when he says, “For circumcision indeed profits, if you be a doer of the law; but if you be a transgressor of the law, your circumcision has become uncircumcision.” And again, “Neither circumcision avails any thing, nor uncircumcision.” But when it is to the Jews and not to the deed that he gives this name, and wishes to signify the nation, he opposes to it not uncircumcision in its literal sense, but the Gentiles. For the Jews are the contradistinction to the Gentiles, the Circumcision to the Uncircumcision. Thus when he says above, “For He that wrought for Peter into the Apostleship of the Circumcision, wrought for me also unto the Gentiles;” and again, “We unto the Gentiles and they unto the Circumcision,” he means not the rite itself, but the Jewish nation, thus distinguishing them from the Gentiles.
Ver. 10. “Only they would that we should remember the poor; which very thing I was also zealous to do.”
This is his meaning: In our preaching we divided the world between us, I took the Gentiles and they the Jews, according to the Divine decree; but to the sustenance of the poor among the Jews I also contributed my share, which, had there been any dissension between us, they would not have accepted. Next, who were these poor persons? Many of the believing Jews in Palestine had been deprived of all their goods, and scattered over the world, as he mentions in the Epistle to the Hebrews, “For you took joyfully the spoiling of your possessions;” and in writing to the Thessalonians, he extols their fortitude, “You became imitators of the Churches of God which are in Judæa,...for you also suffered the same thing of your own countrymen, even as they did of the Jews.” And he shows throughout that those Greeks who believed were not under persecution from the rest, such as the believing Jews were suffering from their own kindred, for there is no nation of a temper so cruel. Wherefore he exercises much zeal, as appears in the Epistles to the Romans and Corinthians that these persons should meet with much attention; and Paul not only collects money for them, but himself conveys it, as he says, “But now I go unto Jerusalem ministering unto the saints,” for they were without the necessaries of life. And he here shows that in this instance having resolved to assist them, he had undertaken and would not abandon it.
Having by these means declared the unanimity and harmony between the Apostles and himself, he is obliged to proceed to mention his debate with Peter at Antioch.
<!--<span class="stiki"></span>-->Ver. 11, 12. “But when Cephas came to Antioch, I resisted him to the face, because he stood condemned. For before that certain came from James, he did eat with the Gentiles: but when they came, he drew back and separated himself, fearing them that were of the circumcision.”
Many, on a superficial reading of this part of the Epistle, suppose that Paul accused Peter of hypocrisy. But this is not so, indeed it is not, far from it; we shall discover great wisdom, both of Paul and Peter, concealed herein for the benefit of their hearers. But first a word must be said about Peter's freedom in speech, and how it was ever his way to outstrip the other disciples. Indeed it was upon one such occasion that he gained his name from the unbending and impregnable character of his faith. For when all were interrogated in common, he stepped before the others and answered, “You are the Christ, the Son of the living God.” This was when the keys of heaven were committed to him. So too, he appears to have been the only speaker on the Mount; and when Christ spoke of His crucifixion, and the others kept silence, he said, “Be it far from You.” These words evince, if not a cautious temper, at least a fervent love; and in all instances we find him more vehement than the others, and rushing forward into danger. So when Christ was seen on the beach, and the others were pushing the boat in, he was too impatient to wait for its coming to land. And after the Resurrection, when the Jews were murderous and maddened, and sought to tear the Apostles in pieces, he first dared to come forward, and to declare, that the Crucified was taken up into heaven. It is a greater thing to open a closed door, and to commence an action, than to be free-spoken afterwards. How could he ever dissemble who had exposed his life to such a populace? He who when scourged and bound would not bate a jot of his courage, and this at the beginning of his mission, and in the heart of the chief city where there was so much danger—how could he, long afterwards in Antioch, where no danger was at hand, and his character had received lustre from the testimony of his actions, feel any apprehension of the believing Jews? How could he, I say, who at the very first and in their chief city feared not the Jews while Jews, after a long time and in a foreign city, fear those of them who had been converted? Paul therefore does not speak this against Peter, but with the same meaning in which he said, “for they who were reputed to be somewhat, whatsoever they were, it makes no matter to me.” But to remove any doubt on this point, we must unfold the reason of these expressions.
Source: Commentary on Galatians (New Advent)