The Expositor's Bible: The Epistle to the Galatians. Findlay George Gillanders

      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.

      (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.

      Thus Paul sets forth, in the first place, the completeness of his Apostolic qualifications, put to proof at the crisis of the circumcision controversy; and in the second place, the judgement formed respecting him and his office by the first Apostles and companions of the Lord.

      I. "To me those of repute added nothing." Paul had spent but a fortnight in the Christian circle of Jerusalem, fourteen years ago. Of its chiefs he had met at that time only Peter and James, and them in the capacity of a visitor, not as a disciple or a candidate for office. He had never sought the opportunity, nor felt the need, of receiving instruction from the elder Apostles during all the years in which he had preached Christ amongst the heathen. It was not likely he would do so now. When he came into conference and debate with them at the Council, he showed himself their equal, neither in knowledge nor authority "a whit behind the very chiefest." And they were conscious of the same fact.

      On the essentials of the gospel Paul found himself in agreement with the Twelve. This is implied in the language of ver. 6. When one writes, "A adds nothing to B," one assumes that B has already what belongs to A, and not something different. Paul asserts in the most positive terms he can command, that his intercourse with the holders of the primitive Christian tradition left him as a minister of Christ exactly where he was before. "On me," he says, "they conferred nothing" – rather, perhaps, "addressed no communication to me." The word used appears to deny their having made any motion of the kind. The Greek verb is the same that was employed in ch. i. 16, a rare and delicate compound.42 Its meaning varies, like that of our confer, communicate, as it is applied in a more or less active sense. In the former place Paul had said that he "did not confer with flesh and blood"; now he adds, that flesh and blood did not confer anything upon him. Formerly he did not bring his commission to lay it before men; now they had nothing to bring on their part to lay before him. The same word affirms the Apostle's independence at both epochs, shown in the first instance by his reserve toward the dignitaries at Jerusalem, and in the second by their reserve toward him. Conscious of his Divine call, he sought no patronage from the elder Apostles then; and they, recognising that call, offered him no such patronage now. Paul's gospel for the Gentiles was complete, and sufficient unto itself. His ministry showed no defect in quality or competence. There was nothing about it that laid it open to correction, even on the part of those wisest and highest in dignity amongst the personal followers of Jesus.