But of them who seemed to be some thing, (what they were some time, it is nothing to me, God accepteth not the person of man,) for to me they that seemed to be some thing added nothing.

“"But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me, God accepteth no man's person)" Here he not only does not defend the Apostles, but even presses hard upon those holy men, for the benefit of the weak. His meaning is this: although they permit circumcision, they shall render an account to God, for God will not accept their persons, because they are great and in station. But he does not speak so plainly, but with caution. He says not, if they vitiate their doctrine, and swerve from the appointed rule of their preaching, they shall be judged with the utmost rigor, and suffer punishment; but he alludes to them more reverently, in the words, "of those who were reputed to be somewhat, whatsoever they were." He says not, "whatsoever they 'are,'" but "were," showing that they too had thenceforth ceased so to preach, the doctrine having extended itself universally. The phrase, "whatsoever they were," implies, that if they so preached they should render account, for they had to justify themselves before God, not before men. This he said, not as doubtful or ignorant of the rectitude of their procedure, but (as I said before) from a sense of the expediency of so forming his discourse. Then, that he may not seem to take the opposite side and to accuse them, and so create a suspicion of their disagreement, he straightway subjoins this correction: "for those who were reputed to be somewhat, in conference imparted nothing to me." This is his meaning; What you may say, I know not; this I know well, that the Apostles did not oppose me, but our sentiments conspired and accorded. This appears from his expression, "they gave me the right hand of fellowship;" but he does not say this at present, but only that they neither informed or corrected him on any point, nor added to his knowledge. "For those who were reputed to be somewhat, imparted nothing to me:" That is to say, when told of my proceedings, they added nothing, they corrected nothing, and though aware that the object of my journey was to communicate with them, that I had come by revelation of the Spirit, and that I had Titus with me who was uncircumcised, they neither circumcised him, nor imparted to me any additional knowledge.”

“If people were reputed to be anything, that was a human reputation, for they themselves are not anything to boast of. For even if they are good ministers of God, it is Christ in them, not they through themselves, who are something. For if they were something through themselves they would always be something. "What they were" at one time means that it is nothing to him that they themselves were sinners. God accepts no one because of the office one holds. He calls all to salvation, not imputing their transgressions to them.… No one should suppose that Paul said [this] to disparage his predecessors, for they too, as spiritual people, wished to stand against the carnal people who thought themselves to "be something" on their own rather than out of Christ in them. They were extremely glad when persuaded that they themselves, Paul's predecessors, like Paul had been justified by the Lord from a state of sin. But carnal people, if anything is said about their previous life, grow angry and take it as disparagement. So they assume that the apostles are of their own mind. Now Peter, James and John were more honored among the apostles because the Lord showed himself on the Mount to these same three as a sign of his kingdom.”

“He says 'those who thought of themselves to be' instead of 'those who were.' As he said about himself, I think that I too have the Spirit of God. The sense is this: I do not know, he says, nor do I contest about, the reason, which made those around Peter condescend to circumcision; they know, for they shall have to give an account to God. As for me I know one thing, that when I came, they no longer said anything about the preaching. He was right in saying, "whatever they might be," for they were not anything, so that he might offer the condescension to the beginning of his preaching and to them.”

“Having shown that the Apostle in no way withdrew from his position in the aforesaid conference, he here consequently shows that nothing was added to his teaching by the other apostles. And concerning this he does two things. First, he describes the condition of the apostles, who were unable to add anything to him; second, he pursues his proposal, at the place for to me, they who, etc. Now he describes their condition from three things. First, from the authority which they had in the Church, which is great. And as to this he says but from these, etc. The text is defective, whence it ought to be supplied thus: but from these, namely from Peter and John; as if he were saying: although for a time I yielded to them, I nevertheless received nothing from them, either of power or of doctrine. And if I received nothing from these, much less from the others. But it should be noted that what he says, who seemed to be something, if this is understood according to the grace of God which was in them, is true in this way, that according to this they were great, because whom he justified, these he also magnified, as is said in Romans 8:30. But if they are understood to be something according to themselves, then it is false, because according to this they were nothing. For if they seemed to be something of themselves, they would always have been great, because what belongs to a thing through itself always belongs to it. Whence, since they were not always great, they did not seem to be something of themselves. Second, he describes their condition from their state before their conversion, which they had in the synagogue. And this state he cautiously shows to have been abject and vile. Whence he says whatsoever they once were, because they were rustic, poor, unlearned, and without letters. 1 Corinthians 1:26: not many wise according to the flesh, etc. But what they were, it is nothing, that is, it does not matter to me, namely, to speak of it. And this perhaps he introduces so that, considering the state which they had in the synagogue (which was nothing) and the state of Paul (which was great), they might clearly know that Paul, as regards the matters of the Law, is to be preferred to them, and especially since Paul, in the state of the Church of Christ, was equal to them, so that Paul, in the state of the synagogue before his conversion, surpassed them, while in the state after his conversion he was equal to them. Whence, when it was a question of the synagogue, one ought rather to stand by Paul's judgment than that of the others; but when it was a question of the Gospel, one ought to stand by his judgment just as by that of the others. And just as the others were not great through the matters of the Law, but through Christ, so too the Apostle was great through Christ in faith, and not through the matters of the Law. Third, he describes their condition from divine election, and as to this he says for God does not accept the person, etc., as if he were saying: therefore they are great, because God magnified them, not looking to their merits or demerits, but to that very thing which he intends to do. And therefore he says God does not accept the person of man, that is, he does not regard it as great or small. Wisdom 6:8: he made the small and the great, etc. But without acceptance of persons he calls all to salvation, not imputing to them their sins, and this because they have passed away. 2 Corinthians 5:17: the old things have passed away, etc. Psalm 15:4: nor will I be mindful of their names, etc. And therefore Peter says, in Acts 10:34: in truth I have found that there is no acceptance of persons, etc. Concerning this it should be known that to accept a person is properly to attend, in some transaction, to a condition of the person that contributes nothing to the transaction, as if it were the rule of that transaction itself — for example, when I give a benefit to someone because he is noble, or handsome. For nobility or handsomeness contributes nothing to his having the benefit. But if the condition of the person does contribute to the transaction, then, in considering that condition in that deed, I am not accepting the person; as when I give a benefit to someone because he is good, and will serve the Church well, because he is well-lettered and honest, I am not an accepter of persons. Therefore to accept a person, properly speaking, is nothing other than to consider a condition of the person which contributes nothing to the transaction. Since, then, God in his works and benefits regards nothing pre-existing on the part of the creature — because that very thing which belongs to the creature is the effect of his election — but regards only, as a rule, the good pleasure of his own will, according to which he works all things, and not according to any condition of the person, as is said in Ephesians 4:7, it is manifest that he does not accept the person of man. Consequently, having described their condition, he shows his proposal, namely that they were able to add nothing to him. And therefore he says for to me, they who seemed to be something, contributed nothing, as if he were saying: although they were of great authority, nevertheless they added nothing to my teaching nor to my power, because, as was said above, neither did I receive the Gospel from man, nor was I taught it through man. But the Gloss reads otherwise: whatsoever they once were, etc., as if he were saying: it does not pertain to me to recount their state before their conversion, namely what sort of men they were, because this too does not matter, since I too was a persecutor of that very Church, and yet God, by the good pleasure of his own will, chose me and magnified me, and this because the Lord does not accept the person of man. Consequently, when he says but on the contrary, when they had seen, etc., he shows how his position was approved by the apostles. And concerning this he does three things. First, he sets down the cause of the approval; second, he intimates the approval itself, at the place James and Cephas, etc. Third, he adds a certain condition attached to the approval, at the place only that we should be mindful of the poor, etc. Now he sets down a twofold cause of the approval (which moved the apostles to approve the Apostle's position), namely, the office of preaching enjoined upon the Apostle by Christ, and the effect of the office enjoined, at the place and when they had known, etc. Concerning the first, he first sets down the office enjoined, which moved them to approve; second, the manifestation of the office, at the place for he who wrought, etc. He says therefore: I say that they who seemed to be something contributed nothing to me, but rather, against the opinion of the adversaries, who had gone up against me to Jerusalem to the apostles on account of this very question, the apostles themselves approved me, and this when they had seen that the Gospel had been entrusted to me, that is, the office of preaching, of the uncircumcision, that is, enjoined to preach to the uncircumcised, namely, to the gentiles. Jeremiah 9:26: all the nations have the foreskin, but the whole house, etc. Just as authority was committed to Peter, that he should preach to the Jews only, and to Paul, to the gentiles; but afterward both Peter preached to the gentiles, and Paul to the Jews. But because someone could say: whence is it clear to us that the Gospel among the gentiles has been committed to you? Therefore, interposing, he says that it is through the operations of Christ. For just as it is evident that Peter received the Gospel from Christ on account of the wonders which Christ worked through him, so it is evident that I received it from him on account of the miracles which Christ has wrought, and works, in me. And therefore he says he who wrought in Peter, etc., that is, he who made Peter an apostle in Judea, namely Christ, he himself made me an apostle among the gentiles. And this is the cause which moves them. But because the injunction and authority of preaching does not suffice, unless a man carries it out through good knowledge and discreet eloquence, and commends it through a good life, therefore he adds the use of his authority or office, that is, its effect, saying and when they had known the grace of God, etc. And this is a suspended clause, that is, when they had seen that my preaching was gracious and fruitful, then James, and Cephas, and John, etc. In which is noted the approval, or the fellowship made between them and Paul. And first the persons are set down between whom the fellowship was made, who are James, and Cephas, that is, Peter, and John. And James is placed first, because he was bishop of Jerusalem, where these things were done. Now this John was John the Evangelist, who did not leave Judea until the time of Vespasian. Who seemed to be pillars. This is said metaphorically, that is, the support of the whole Church. For just as a whole building is sustained by pillars, so through these men the whole Church of the Jews was sustained and ruled. And of these pillars it is said in Psalm 74:4: I have made firm its pillars, that is, the apostles of the Church; Song of Songs 5:15: his legs are pillars of marble, which are founded upon bases of gold. These, namely on the one side, gave the right hands of fellowship, that is, they consented into fellowship, to me and to Barnabas, in which are designated the persons on the other side. Now by this, that they gave right hands to each other, it is signified that by their hands they received one another as a sign of conjunction and of unity of opinion. Second, the tenor or condition of the fellowship is shown, when it is said that we should go to the gentiles, and they to the circumcision, namely, that they should preach; as if he were saying: a conjunction and union was made between us, yet in such a way that, just as all the faithful obey Peter in the circumcision, that is, in the Church of the faithful Jews, so all the gentiles who were converted to Christ should obey Barnabas and Paul. This, however, was added, that we should be mindful of the poor of Christ, who, namely, had sold all their goods, and had placed the price of them at the feet of the apostles, having been made poor on account of Christ. Which indeed I was solicitous to do this same thing, no less zealous than those who had ordained it, as appears in Romans 15, and 1 Corinthians 6, and 2 Corinthians chapters 8 and 9. Now the reason why the custom of the primitive Church, of the selling of possessions, was observed in the Church from the circumcision, and not in the Church from the gentiles, is this: because the faithful Jews were gathered together in Jerusalem, and in Judea, which was soon to be destroyed by the Romans, as the outcome of the matter afterward proved; and therefore the Lord willed that possessions should not be kept in reserve there, where they were not going to remain. But the Church of the gentiles was to be established and increased, and therefore it was brought about by the counsel of the Holy Spirit, that in it possessions should not be sold.”

“But of these, who seemed to be somewhat,.... Not the false brethren, but the Apostles James, Cephas, and John, who were "men of great esteem": high in the opinion of all good men; not that they were looked upon to be more than human, as Simon Magus gave out that he was "some great one", and his followers thought him to be "the great power of God"; for such an extravagant conceit of these men was never entertained; nor were they thought to be something when they were nothing, for they really were somewhat; they were ministers of Christ, and stewards of the mysteries of grace; they were the Lord's ambassadors, and the apostles of the Lamb. However, says the apostle, whatsoever they were; "formerly", some time ago, which our version does not so fully express, it maketh no matter to me, God accepteth no man's person. This is said, not by way of slight or contempt, but in vindication of himself, whom the false teachers endeavoured to lessen, by giving high encomiums of the apostles at Jerusalem. It looks as if they had upbraided the apostle with being a persecutor of the church before his conversion, when nothing of such a nature could be laid to the charge of these men, and therefore he was not to be set upon a level with them: to which he may be thought to reply in such manner as this, that as for himself, it is true, he had been an injurious person to the saints; and he was ready to own it, for his own humiliation, and to illustrate the grace of God in his conversion; and as these excellent men, what they were before their conversion, it was no concern of his; though, perhaps, was he disposed to inquire into their characters then, some blemishes might be found therein, as well as in his; but it is not what he and they had been, but what they now were: he could have observed, that they were persons formerly of a very low figure in life, of mean occupations, fishermen by employment, and very illiterate persons, when he was bred a scholar at the feet of Gamaliel; but he chose not to make such observations, he knew that God was no respecter of persons, nor was he influenced by any such external circumstances, but chose whom he pleased to such an high office; and that he, who of fishermen made them apostles, of a persecutor had made him one also. Or these false teachers perhaps had objected to him, that these valuable men had been with Christ from the beginning, were eyewitnesses of his majesty, heard the doctrines of the Gospel from his lips, and saw his miracles, had had a similar conversation with him, when he was a preacher of much later date, and could not pretend to such advantages, and therefore ought not to be equalled to them: his answer is, that whatever privileges of this kind they had enjoyed, as could not be denied but they were considerable, yet this mattered not, nor did it make any great difference between him and them; he had seen Christ too, though as one born out of due time; had received an immediate commission from him to preach his Gospel, and was appointed an apostle by him as they were, without any respect of persons: and whereas it might have been urged, that these men had entertained different sentiments from him formerly, concerning the observance of the law, he signifies he had nothing to do with that, to their own master they stood, to whom they must give an account, who, without respect of persons, will render to every man according to his works: and, adds he, for they who seemed to be somewhat in conference added nothing to me; whatever opinions they formerly gave into, in their conversation with him, when he communicated the Gospel he preached to them, they found no fault with it; they did not go about to correct it; nor did they make any addition to it; the scheme of truths he laid before them, which had been the subject of his ministry, was so complete and perfect, containing the whole counsel of God, that they had nothing to add unto it; which shows the agreement between them, that he did not receive his Gospel from them, the perfection of his ministry, and that he was not a whit behind them in knowledge and gifts.”

“Those who seemed to be somewhat - Των δοκουντων ειναι τι· Those who were of acknowledged reputation; so the words should be understood, see Gal 2:2. The verb δοκειν, to seem, is repeatedly used by the best Greek writers, not to call the sense in question, or to lessen it, but to deepen and extend it. See the note on Luk 8:18. Perhaps this verse had best be translated thus, connecting διαφερει with απο των δοκουντων· But there is no difference between those who were of acknowledged reputation and myself; God accepts no man's person; but, in the conferences which I held with then, they added nothing to me - gave me no new light; did not attempt to impose on me any obligation, because they saw that God had appointed me my work, and that his counsel was with me.”

“Greek, "From those who," &c. He meant to complete the sentence with "I derived no special advantage"; but he alters it into "they . . . added nothing to me." accepteth--so as to show any partiality; "respecteth no man's person" (Eph 6:9). seemed to be somewhat--that is, not that they seemed to be what they were not, but "were reputed as persons of some consequence"; not insinuating a doubt but that they were justly so reputed. in conference added--or "imparted"; the same Greek as in Gal 1:16, "I conferred not with flesh and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I already knew. This proves to the Galatians his independence as an apostle.”