Commentari biblici

Then after the space of fourteen years I went up again (επειτα δια δεκατεσσαρων ετων παλιν ανεβην) This use of δια for interval between is common enough. Paul is not giving a recital of his visits to Jerusalem, but of his points of contact with the apostles in Jerusalem. As already observed, he here refers to the Jerusalem Conference given by Luke in Galatians 2:15 when Paul and Barnabas were endorsed by the apostles and elders and the church over the protest of the Judaizers who had attacked them in Antioch (Acts 15:1). But Paul passes by another visit to Jerusalem, that in Acts 11:30 when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to "the elders" with no mention of the apostles who were probably out of the city since the events in Galatians 2:12 apparently preceded that visit and Peter had left for another place (Acts 12:17). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts 15:4; Acts 15:6-29). With Barnabas (μετα Βαρναβα). As in Acts 15:2. Taking Titus also with me (συνπαραλαβων κα Τιτον). Second aorist active participle of συνπαραλαμβανω the very verb used in Acts 15:37 of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke's own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian.

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By revelation (κατα αποκαλυψιν). In Acts 15:2 the church sent them. But surely there is no inconsistency here. I laid before them (ανεθεμην αυτοις). Second aorist middle indicative of old word ανατιθημ, to put up, to place before, with the dative case. But who were the "them" (αυτοις)? Evidently not the private conference for he distinguishes this address from that, "but privately" (κατ' ιδιαν). Just place Acts 15:4 beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts 15:5). Before them who were of repute (τοις δοκουσιν). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Acts 12:1). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts 11:1-18). James was considered a very loyal Jew. Lest by any means I should be running or had run in vain (μη πως εις κενον τρεχω η εδραμον). Negative purpose with the present subjunctive (τρεχω) and then by a sudden change the aorist indicative (εδραμον), as a sort of afterthought or retrospect (Moulton, Prolegomena, p. 201; Robertson, Grammar, p. 988). There are plenty of classical parallels. See also 1 Thessalonians 3:5 for both together again.

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Being a Greek (Hελλην ων). Concessive participle, though he was a Greek. Was compelled to be circumcised (ηναγκασθη περιτμηθηνα). First aorist passive indicative of αναγκαζω and first aorist passive infinitive of περιτεμνω. Curiously enough some scholars interpret this language to mean that Paul voluntarily had Titus circumcised, instead of being compelled to do it, an impossible view in my opinion in the light of verse Galatians 2:5 and wholly inconsistent with the whole context. Paul means that he stood his ground against compulsion and all force.

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But because of the false brethren privately brought in (δια δε τους παρεισακτους ψευδαδελφους). Late verbal adjective παρεισακτος from the double compound verb παρεισαγω, found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them "false brethren" like "the false apostles" in 2 Corinthians 11:13 of the Judaizers in Corinth. Who came in privily (οιτινες παρεισηλθον). Repetition of the charge of their slipping in unwanted (παρεισερχομα, late double compound, in Plutarch, in N.T. only here and Romans 5:20). To spy out (κατασκοπησα). First aorist active infinitive of κατασκοπεω, old Greek verb from κατασκοπος, a spy, to reconnoitre, to make a treacherous investigation. That they might bring us into bondage (ινα ημας καταδουλωσουσιν). Future active indicative of this old compound, to enslave completely (κατα-) as in 2 Corinthians 11:20. Nowhere else in N.T. This was their purpose (ινα and future active indicative of this causative verb). It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which?

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No, not for an hour (ουδε προς ωραν). Pointed denial that he and Barnabas yielded at all "in the way of subjection" (τη υποταγη, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb εικω, to yield, occurs here alone in the N.T. See 2 Corinthians 9:13 for υποταγη. The truth of the gospel (η αληθεια του ευαγγελιου). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.

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Somewhat (τ). Something, not somebody. Paul refers to the Big Three (Cephas, James, and John). He seems a bit embarrassed in the reference. He means no disrespect, but he asserts his independence sharply in a tangled sentence with two parentheses (dashes in Westcott and Hort). Whatsoever they were (οποιο ποτε ησαν). Literally, "What sort they once were." Hopoioi is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε (but) in verse Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in verses Galatians 2:4. They, I say, imparted nothing to me (εμο γαρ ουδεν προσανεθεντο). He starts over again after the two parentheses and drops the construction απο των δοκουντων and changes the construction (anacoluthon) to ο δοκουντες (nominative case), the men of reputation and influences whom he names in verses Galatians 2:8. See the same verb in Galatians 1:16. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law.

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But contrariwise (αλλα τουναντιον). But on the contrary (accusative of general reference, το εναντιον). So far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses Galatians 2:4, 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 (ιδοντες). After seeing, after they heard our side of the matter. That I had been intrusted with the gospel of the uncircumcision (οτ πεπιστευμα το ευαγγελιον της ακροβυστιας). Perfect passive indicative of πιστευω, to intrust, which retains the accusative of the thing (το ευαγγελιον) 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 Galatians 1:6, 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 Galatians 2:5.

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He that wrought for Peter unto the apostleship of the circumcision (ο γαρ ενεργησας Πετρω εις αποστολην της περιτομης). Paul here definitely recognizes Peter's leadership (apostleship, αποστολην, late word, already in Acts 1:25; 1 Corinthians 9:2) to the Jews and asserts that Peter acknowledges his apostleship to the Gentiles. This is a complete answer to the Judaizers who denied the genuineness of Paul's apostleship because he was not one of the twelve.

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