SEV Biblia, Chapter 2:7
Antes por el contrario, como vieron que el Evangelio de la incircuncisin me era encargado, como a Pedro el de la circuncisin,
Clarke's Bible Commentary - Galatians 2:7
Verse 7. But contrariwise] They were so far from wishing me to alter my plan, or to introduce any thing new in my doctrine to the Gentiles, that they saw plainly that my doctrine was the same as their own, coming immediately from the same source; and therefore gave to me and to Barnabas the right hand of fellowship. The Gospel of the uncircumcision] They saw, to their utmost satisfaction, that I was as expressly sent by God to preach the Gospel to the Gentiles, as Peter was to preach it to the Jews.
John Gill's Bible Commentary
Ver. 7. But contrariwise, when they saw that the Gospel , etc..] James, Cephas, and John, were so far from blaming or correcting anything in the apostle's ministry, or adding anything to it, that they highly approved of it; and as a token of their agreement with him and Barnabas, gave them the right hand of fellowship: the reasons of their so doing are inserted here, and in the following verse, and in the next to that: the reason here given is, because they saw that the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was to Peter ; by the uncircumcision and circumcision are meant the Gentiles and Jews; (see Rom 2:26,27 3:30) by the Gospel of the one, and the Gospel of the other, two Gospels are not designed, for there is but one Gospel, and not another. Paul did not preach one Gospel unto the uncircumcised Gentiles, and Peter another to the circumcised Jews; but the same Gospel was preached by both, and is so called with respect to the different persons to whom it was preached by these apostles. The Apostle Paul was ordained a minister of the Gentiles, and he chiefly preached among them, though not to them only. Peter was principally employed among the Jews, though also as he had opportunity he sometimes preached to the Gentiles: however, the subject of both their ministrations was the Gospel, which is said to be committed to them, as a trust deposited in their hands, not by man, but by God; the management of which required both prudence and faithfulness, and which were eminently seen in these good stewards of the mysteries of God. This being observed by the apostles at Jerusalem, they came into an agreement that one part should discharge their ministry among the Gentiles, and the other among the Jews.
Matthew Henry Commentary
Verses 1-10 - Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. Thi doctrine would be ungrateful to many, yet he was not afraid to own it His care was, lest the success of his past labours should be lessened or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which ma lawfully be complied with, yet, when they cannot be done withou betraying the truth, they ought to be refused. We must not give plac to any conduct, whereby the truth of the gospel would be reflecte upon. Though Paul conversed with the other apostles, yet he did no receive any addition to his knowledge, or authority, from them Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he wa designed to the honour and office of an apostle as well as themselves They agreed that these two should go to the heathen, while the continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is no ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, an how ready he was to own the Jewish converts as brethren, though man would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not hel them. Herein is a pattern of Christian charity, which we should exten to all the disciples of Christ.
Greek Textus Receptus
αλλα 235 τουναντιον 5121 ιδοντες 1492 5631 οτι 3754 πεπιστευμαι 4100 5769 το 3588 ευαγγελιον 2098 της 3588 ακροβυστιας 203 καθως 2531 πετρος 4074 της 3588 περιτομης 4061
Vincent's NT Word Studies
7. The gospel of the uncircumcision (to eujaggelion thv ajkrobustiav). The phrase only here in N.T. The gospel which was to be preached to the uncircumcised - the Gentiles. Lightfoot aptly says: "It denotes a distinction of sphere, and not a difference of type."
Robertson's NT Word Studies
2:7 {But contrariwise} (alla tounantion). But on the contrary (accusative of general reference, to enantion). So far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses #4f., they came boldly to Paul's side after hearing the case argued in the private conference. this is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul's bold stand. {When they saw} (idontes). After seeing, after they heard our side of the matter. {That I had been intrusted with the gospel of the uncircumcision} (hoti pepisteumai to euaggelion tes akrobustias). Perfect passive indicative of pisteuw, to intrust, which retains the accusative of the thing (to euaggelion) in the passive voice. this clear-cut agreement between the leaders "denotes a distinction of sphere, and not a difference of type" (Lightfoot). Both divisions in the work preach the same "gospel" (not like #1:6f., the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul's strong language in verse #5.
