Withdrew and separated himself (iméoredrAev kai adapilev éavtov). Or, began to withdraw, etc. “TzoorédAev only here
102 WORD STUDIES IN THE NEW TESTAMENT. [Ce IL
in Paul. It means, originally, to draw in or contract. Thus of furling sails, closing the fingers. Middle voice, to draw or shrink back from through fear. Hence, to dissemble or pre- varicate. There seems to be no special reason for making it either a military metaphor, as Lightfoot, or a nautical meta- phor, as Farrar. See on Acts xx. 20.
18. Dissembled with him (cuvurexpiOncav). N. T.°. Peter’s course influenced the other Jewish Christians at Antioch, who had previously followed his example in eating with Gentiles.
Was carried away (cuvarnyon). Lit. was carried away with them (avv). In Paul only here and Rom. xii. 16, on which see note. In LXX once, Ex. xiv. 6.
With their dissimulation (avrav ty broxpice). Not to or over to their dissimulation. Paul uses a strong word, which is employed only in 1 Tim. iv. 2. The kindred verb broxpiveoOa to play a part, and the noun vrroxpitys hypocrite, do not occur in his letters. Their act was hypocrisy, because it was a concealment of their own more liberal conviction, and an open profession of still adhering to the narrow Phari- saic view. It was “a practical denial of their better spiritual insight” (Wieseler).*
14. See additional note at the end of this chapter. Walked not uprightly (dpo7odotcwv). Lit. are not walking. N. T.° °LUXX. Class. Lit. to be straight-footed.
Being a Jew (irdpyov). The verb means originally to begin; thence to come forth, be at hand, be in existence. It is sometimes claimed that trapyew as distinguished from eivau implies an antecedent condition — being originally. That is true in some cases.¢ But, on the other hand, it sometimes
* See a striking passage in Arrian’s Epictetus, ii. 9. t See Thue. iv. 18; vi. 86; Hdt. ii. 15. Comp. the meaning to be taken for granted, Plato, Symp. 198 D; Tim. 30 C.
Cu. II.) THE EPISTLE TO THE GALATIANS. 103
denotes a present as related to a future condition.* The most that can be said is that it is very often used with a relative meaning, but that it often is found simply in the sense of to be.
Livest after the manner of Gentiles (é@mxés {7s). "E@uxas, N. T.°. The force of the present vest must not be pressed. The reference is not strictly temporal, either as referring to Peter’s former intercourse with the Gentile Christians, or as indicating that he was now associating with them at table. It is rather the statement of a general prin- ciple. If you, at whatever time, act on the principle of living according to Gentile usage. At the time of Paul’s address to Peter, Peter was living after the manner of Jews (Iovéa- iK@S ).
Compellest (dvayxafes). Indirect compulsion exerted by Peter’s example. Not that he directly imposed Jewish sepa- ratism on the Gentile converts.
To live as do the Jews (lovéaivev). N.T.°. Once in LXX, Esth. viii. 17. Also in Joseph. B. J. ii. 18, 2, and Plut. Qic.7. It is used by Ignatius, Magn. x. Xpuioriavivev to practise Christianity occurs in Origen.
15. We, etc. Continuation of Paul’s address; not the beginning of an address to the Galatians. Under we Paul includes himself, Peter, and the Jewish Christians of Antioch, in contrast with the Gentile Christians. The Galatians were mostly Gentiles.
Who are Jews, etc. The who is wrong. Render we are Jews. The expression is concessive. We are, I grant, Jews. There is an implied emphasis on the special prerogatives and privileges of the Jews as such. See Rom. iii. 1f.; ix. 1ff.
* Hat. vii. 144; Thue. ii. 64. Comp. Aesch. Agam. 961, to be in store.
104 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IL
Sinners of the Gentiles (é€& eOvdv duaptwdo/). Lit. sin- ners taken from the Gentiles, or sprung from. Sinners, in the conventional Jewish sense; born heathen, and as such sin- ners; not implying that Jews are not sinners. The Jew regarded the Gentile as impure, and styled him a dog (Matt. xy. 27),.7, See Rommdigi2sel Coriyi. lagizaab; «Eph: a1. 12; L. xviii. 32; xxiv. 7. Possibly Paul here cites the very words by which Peter sought to justify his separation from the Gentile Christians, and takes up these words in order to draw from them an opposite conclusion. This is quite according to Paul’s habit.