And when they had known the grace that was given to me, James and Cephas and John, who seemed 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:

“Now they certainly would not have been surprised at his having become a preacher instead of a persecutor, if his preaching were of something contrary; nor, moreover, would they have "glorified the Lord," because Paul had presented himself as an adversary to Him They accordingly even gave him "the right hand of fellowship," as a sign of their agreement with him, and arranged amongst themselves a distribution of office, not a diversity of gospel, so that they should severally preach not a different gospel, but (the same), to different persons, Peter to the circumcision, Paul to 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." 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, bare 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, "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 profiteth, if thou be a doer of the law; but if thou be a transgressor of the law, thy circumcision is become uncircumcision." (Ro. ii: 25.) And again, "Neither circumcision availeth 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.”

“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.”

“Cephas . Clement of Alexandria (Euseb. Hist Eccl. ii. 12) and Dorotheus (in Synopsi) thought that that Cephas was not the Apostle Peter, but one of the seventy disciples. But the Church neither knows nor commemorates any other Cephas save S. Peter. The words, who seemed to be pillars , show that an Apostle is meant, and, therefore, Peter. Accordingly, in verse 14, S. Paul opposes himself to Peter, as being a sort of primate over James and John. In Syriac, spoken at Antioch of Syria, the same person would be called Cephas who by the Greeks was called Peter. So the man styled Cephas here is in verse 7 Peter. k That we should go unto the heathen , and they unto the circumcision. So Christ is called, in Rom. xv. 8, a minister of the circumcision, inasmuch as He was promised and given to the Jews as the firstfruits of the world. Accordingly, the Apostles at first confined their labours to these circumcised Jews. THE REBUKING OF PETER 243”

“And when James, Cephas, and John,.... These are the persons all along designed, though not till now named. James was the brother of our Lord, the son of Alphaeus, who wrote the epistle that goes by his name, made that famous speech in the synod at Jerusalem, Act 15:13, presided in that church, was a man of great holiness, and much esteemed of by the saints, and had a good report of them that were without. Cephas is Simon Peter. This name was given him by Christ, Joh 1:42 and in the Syriac language signifies a "stone", as Peter does in the Greek, to which our Lord alludes, Mat 16:18. John was the evangelist, and the same that wrote the epistles, was the beloved disciple, and who outlived all the rest: who seemed to be pillars; not as the Arabic version, "who thought themselves such", but were esteemed so by others, and very rightly. They were pillars among the apostles of the highest note and greatest eminence among them; they were the very chief of the apostles; for though they were all in the same office, and had the same commission, and were employed in the same work, yet there were some who made a greater figure than others, as these did, and are therefore called pillars; they were more conspicuous, and to be observed, and taken notice of, than the rest; they were pillars in the church, set in the highest place there, and the ornaments of it; see Pro 9:1. They are called so for their constancy and stability in preaching the Gospel, and suffering for the sake of Christ; they were steadfast and immoveable in his work, nor could they be shaken or deterred from it by the menaces, reproaches, and persecutions of men; and they were the means of supporting others that were feeble minded, and of defending and maintaining the truths of the Gospel; and were set, as Jeremiah was, as a defenced city, an iron pillar, and brazen walls against all the enemies of Christ, and his Gospel; and were, as the church is said to be, "the pillar and ground of truth". The apostle may have respect to the titles of this kind which were bestowed on the Jewish doctors. It is said (d), "when R. Jochanan ben Zaccai was sick, his disciples went in to visit him; and when he saw them, he began to weep; his disciples said to him, lamp of Israel, , "the right hand pillar", &c. why dost thou weep?'' So another of their Rabbins is said (e) to be "one of the walls, "and pillars" of the school.'' The character better agrees with these eminent apostles, who when they perceived the grace that was given unto me; meaning not so much the grace of the Spirit of God that was wrought in him, or the good work of grace upon his soul, with which the church at Jerusalem, and the apostles there, had been made acquainted some years before; but the grace and high favour of apostleship, which was conferred upon him, and all those extraordinary gifts of grace, whereby he was qualified for the discharge of it; and particularly the efficacy and success of his ministry through the grace of God which went along with it, and was so visible in it: they gave to me and Barnabas the right hands of fellowship; as a token of a covenant or agreement between them; they took them, as it were, into partnership with them, admitted them as apostles into their society, and gave their full consent, particularly to this article, that we, Paul and Barnabas, should go unto the Heathen, preach among the Gentiles; and they, Peter, and those that were with him, unto the circumcision, and discharge their office among the Jews; and, to show their joint agreement, used the above rite; and which ceremony was used as among other nations (f), so with the Jews, when covenants were made, or partnership was entered into; see Lev 6:2 where the phrase, , "in putting of the hand", and which we render in fellowship, is, both by Onkelos, and Jonathan ben Uzziel, rendered , "in fellowship of the hand", or "by the right hand of fellowship"; that being given in token of their agreement and consent to be partners together, to which the allusion seems to be here; or to the making of proselytes, to whom they "stretch out the hand" to bring them under the wings of the Shekinah (g), or in token of their being proselytes. (d) T. Bab. Beracot, fol. 28. 2. (e) Ganz Tzemach David, par. 1. fol. 46. 1. (f) Alex. ab Alex. Genial. Dier. l. 2. c. 19. Cormel. Nepos, l. 2. c. 8. Gale's Court of the Gentiles, part 2. book 2, c. 6. sect. 9. & c. 9. sect. 3. (g) Vajikra Rabba, sect. 2. fol. 147. 4.”

“James, Cephas, and John, who seemed to be pillars - Οἱ δοκουντες στυλοι ειναι· Who were known to be very eminent, and acknowledged as chief men among the apostles. See the note on Luk 8:18, for the meaning of the verb δοκειν, and see before on Gal 2:6 (note). Among the Jews, persons of great eminence and importance are represented as pillars and foundations of the world. So Abraham is said to be עמוד העולם ammud heolam, "the pillar of the universe; for by him to this day are the earth and heavens supported." Yalcut Rubeni, fol. 29. "Rabbi Simeon said, Behold, we are the pillars of the world." Idra Rabba, s. 23. "When Rabbi Jochanan ben Zachai was near death, he wept with a loud voice. His disciples said unto him, O Rabbi, thou high pillar, thou light of the world, thou strong hammer, why dost thou weep?" Aboth. R. Nathan, chap. 24. So, in Sohar Genes, fol. 5, it is said: "And he saw that Rab. Eleazar went up, and stood there, and with him שאר עמודין shear ammudin, the rest of the pillars (eminent men) who sat there." Ibid., fol. 13: "These are the seven righteous men who cleave to the holy blessed God with a pure heart, and they are the seven pillars of the world." Ibid., fol. 21, on the words bearing fruit, Gen 1:11, it is said: "By this we are to understand the just one, who is the pillar of the world." See Schoettgen, who adds: "These pillars must be distinguished from the foundation. The foundation of the Church is Jesus Christ alone; the pillars are the more eminent teachers, which, without the foundation, are of no value." The right hands of fellowship - Giving the right hand to another was the mark of confidence, friendship, and fellowship. See Lev 6:2 : If a soul - lie unto his neighbor in that which was delivered him to keep, or in fellowship, בתשומת יד bithsumeth yad, "in giving the hand."”

“James, and Cephas, and John. No proof of any greater authority can be drawn from the placing or numbering of James first, which perhaps St. Paul might do, because of the great respect he knew the Jewish converts had for St. James, bishop of Jerusalem, where the ceremonies of the law of Moses were still observed. Several Greek copies have Peter, James, and John. So we also read in St. Jerome’s Commentary, p. 240, and St. Chrysostom in his Exposition, p. 729, has Cephas, John, and James. (Witham)”

“James--placed first in the oldest manuscripts, even before Peter, as being bishop of Jerusalem, and so presiding at the council (Acts 15:1-29). He was called "the Just," from his strict adherence to the law, and so was especially popular among the Jewish party though he did not fall into their extremes; whereas Peter was somewhat estranged from them through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament: to James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door to the Gentiles but who was Judaically disposed, the Jews of the dispersion; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned into an utterly opposite direction, the Gentiles. Not separately and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The twelve foundation-stones of various colors are joined together to the one great foundation-stone on which they rest (Co1 3:11; Rev 21:14, Rev 21:19-20). John had got an intimation in Jesus' lifetime of the admission of the Gentiles (Joh 12:20-24). seemed--that is, were reputed to be (see on Gal 2:2 and Gal 2:6) pillars, that is, weighty supporters of the Church (compare Pro 9:1; Rev 3:12). perceived the grace . . . given unto me-- (Pe2 3:15). gave to me and Barnabas the right hands of fellowship--recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase, Lam 5:6; Eze 17:18. heathen--the Gentiles.”