"But from those who were reputed to be somewhat (what they once were, it maketh no matter to me: God accepteth not man's person)--they, I say, who were of repute imparted nothing to me: 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 (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles); and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision; only _they would_ that we should remember the poor; which very thing I was also zealous to do."--GAL. ii. 6-10.
We have dealt by anticipation, in Chapter VI., with several of the topics raised in this section of the Epistle--touching particularly the import of the phrase "those of repute," and the tone of disparagement in which these dignitaries appear to be spoken of in ver. 6. But there still remains in these verses matter in its weight and difficulty more than sufficient to occupy another Chapter.
The grammatical connection of the first paragraph, like that of vv. 2, 3, is involved and disputable. We construe its clauses in the following way:--(1) Ver. 6 begins with a _But_, contrasting "those of repute" with the "false brethren" dealt with in the last sentence. It contains another _anacoluthon_ (or incoherence of language), due to the surge of feeling remarked in ver. 4, which still disturbs the Apostle's grammar. He begins: "But from those reputed to be something"--as though he intended to say, "I received on my part nothing, no addition or qualification to my gospel." But he has no sooner mentioned "those of repute" than he is reminded of the studied attempt that was made to set up their authority in opposition to his own, and accordingly throws in this protest: "what they were aforetime,[40] makes no difference to me: man's person God doth not accept." But in saying this, Paul has laid down one of his favourite axioms, a principle that filled a large place in his thoughts;[41] and its enunciation deflects the course of the main sentence, so that it is resumed in an altered form: "For to me those of repute imparted nothing." Here the _me_ receives a greater emphasis; and _for_ takes the place of _but_. The fact that the first Apostles had nothing to impart to Paul, signally illustrates the Divine impartiality, which often makes the last and least in human eyes equal to the first.
[40] For this rendering of ποτὲ comp. ch. i. 13, 23; and see Lightfoot, or Beet, _in loc._.
[41] Comp. Rom. ii. 11; 1 Cor. i. 27-31; xv. 9, 10; Eph. vi. 9; Col. iii. 25.
(2) Vv. 7-9 state the _positive_, as ver. 6 the _negative_ side of the relation between Paul and the elder Apostles, still keeping in view the principle laid down in the former verse. "Nay, on the contrary, when they saw that I have in charge the gospel of the uncircumcision, as Peter that of the circumcision (ver. 7)--and when they perceived the grace that had been given me, James and Cephas and John, those renowned pillars of the Church, gave the right hand of fellowship to myself and Barnabas, agreeing that we should go to the Gentiles, while they laboured amongst the Jews" (ver. 9).
(3) Ver. 8 comes in as a parenthesis, explaining how the authorities at Jerusalem came to see that this trust belonged to Paul. "For," he says, "He that in Peter's case displayed His power in making him (above all others) Apostle of the Circumcision, did as much for me in regard to the Gentiles." It is not human ordination, but Divine inspiration that makes a minister of Jesus Christ. The noble Apostles of Jesus had the wisdom to see this. It had pleased God to bestow this grace on their old Tarsian persecutor; and they frankly acknowledged the fact.