05900
 \\The third time I am coming\\ (\\triton erchomai\\). Either the third
 that he had planned to come or that he had been twice. The
 warning is made by quoting
 # De 19:15

05901
 \\As when I was present the second time\\ (\\hs parn to deuteron\\).
 This translation assumes the second visit as already made. It is
 a natural way to take the Greek \\hs parn\\. But \\hs\\ with \\parn\\
 can also mean "as if present" the second time (Authorized
 Version). Probably "as when" is the more natural rendering, but
 the other cannot be ruled entirely out in view of
 # 1:15-23
 \\If I come again\\ (\\ean elth eis to palin\\). Condition of third
 class. The use of \\palin\\ of itself suits the idea that Paul had
 not yet made the second visit as it means simply "again" or
 "back," but in
 # Mt 26:44
 we find \\palin ek tritou\\ (again a third time) and so it is not
 decisive.

05902
 \\A proof of Christ\\ (\\dokimn tou Christou\\). He will give it to
 them. "I will not spare." He will show that Christ speaks "in me"
 (\\en emoi\\).

05903
 \\But we shall live with him through the power of God\\ (\\alla zsomen\\
 \\sun auti ek dunames theou\\). So real is Paul's sense of his
 union with Christ.

05904
 \\Unless indeed ye be reprobate\\ (\\ei mti adokimoi este\\). Paul
 challenged his opposers in Corinth to try (\\peirazete\\) themselves,
 to test (\\dokimazete\\) themselves, whether they were "in the faith"
 (\\en ti pistei\\), a much more vital matter for them than trying to
 prove Paul a heretic. Such tests can be made, unless, alas, they
 are "reprobate" (\\adokimoi\\, the very adjective that Paul held up
 before himself as a dreadful outcome to be avoided,
 # 1Co 9:27

05905
 \\That ye shall know\\ (\\hoti epignsesthe\\). Such a testing of
 themselves will give them full knowledge that Paul is not
 \\reprobate\\ (\\adokimos\\). The best way for vacillating Christians to
 stop it is to draw close to Christ.

05906
 \\Though we be as reprobate\\ (\\hmeis de hs adokimoi men\\).
 Literally, "And that" (\\hina de\\). Paul wishes them to do no wrong
 (\\kakon mden\\). He has no desire to exercise his apostolic
 authority and "appear approved" (\\dokimoi phanmen\\, second aorist
 passive subjunctive of \\phain\\). He had far rather see them do
 "the noble thing" (\\to kalon\\) even if it should make him appear
 disapproved after all that he has said.

05907
 \\Against the truth\\ (\\kata ts altheias\\). He means in the long run.
 We can hinder and hold down the truth by evil deeds
 # Ro 1:18
 but in the end the truth wins.

05908
 \\For we rejoice\\ (\\chairomen gar\\). Paul had far rather be weak in
 the sense of failing to exercise his apostolic power because they
 did the noble thing. He is no Jonah who lamented when Ninevah
 repented. \\Your perfecting\\ (\\humn katartisin\\). Late word from
 \\katartiz\\, to fit, to equip (see verb in verse
 # 11
 In Plutarch, only here in N.T.

05909
 \\That I may not when present deal sharply\\ (\\hina parn apotoms\\
 \\chrsmai\\). Late adverb from \\apotomos\\, curt, cut off. In N.T.
 only here and
 # Tit 1:13

05910
05911
 \\With a holy kiss\\ (\\en hagii philmati\\). In the Jewish synagogues
 where the sexes were separated, men kissed men, the women, women.
 This apparently was the Christian custom also. It is still
 observed in the Coptic and the Russian churches. It was dropped
 because of charges made against the Christians by the pagans. In
 England in 1250 Archbishop Walter of York introduced a
 "pax-board" which was first kissed by the clergy and then passed
 around. Think of the germ theory of disease and that kissing
 tablet!

05912
 \\The grace of the Lord Jesus Christ and the love of God, and the\\
 \\communion of the Holy Ghost, be with you all\\ (\\h charis tou\\
 \\Kuriou Isou Christou kai h agap tou theou kai h koinnia tou\\
 \\hagiou pneumatos meta pantn humn\\). This benediction is the most
 complete of them all. It presents the persons of the Trinity in
 full form. From
 # 2Th 3:17
 it appears that Paul wrote the greeting or benediction with his
 own hand. We know from
 # Ro 15:19
 that Paul went round about unto Illyricum before, apparently, he
 came on to Corinth. When he did arrive
 # Ac 20:1-3
 the troubles from the Judaizers had disappeared. Probably the
 leaders left after the coming of Titus and the brethren with this
 Epistle. The reading of it in the church would make a stir of no
 small proportions. But it did the work.


05913
05914
 \\Not from men, neither through men\\ (\\ouk ap' anthrpn oude di'\\
 \\anthrpou\\). The bluntness of Paul's denial is due to the charge
 made by the Judaizers that Paul was not a genuine apostle because
 not one of the twelve. This charge had been made in Corinth and
 called forth the keenest irony of Paul
 # 2Co 10-12
 In
 # Ga 1; 2
 Paul proves his independence of the twelve and his equality with
 them as recognized by them. Paul denies that his apostleship had
 a human source (\\ouk ap' anthrpn\\) and that it had come to him
 through (\\di' anthrpou\\) a human channel (Burton). \\But through\\
 \\Jesus Christ and God the Father\\ (\\alla dia Isou Christou kai\\
 \\theou patros\\). The call to be an apostle came to Paul through
 Jesus Christ as he claimed in
 # 1Co 9:1
 and as told in
 # Ac 9:4-6; 22:7; 26:16
 He is apostle also by the will of God. \\Who raised him from the\\
 \\dead\\ (\\tou egeirantos auton ek nekrn\\). And therefore Paul was
 qualified to be an apostle since he had seen the Risen Christ
 # 1Co 9:1; 15:8
 This verb \\egeir\\ is often used in N.T. for raising from the sleep
 of death, to wake up the dead.

05915
 \\All the brethren which are with me\\ (\\hoi sun emoi pantes\\
 \\adelphoi\\). The same phrase in
 # Php 4:21
 in distinction from the saints in verse
 # 22
 Probably the small company of travelling companions. \\Unto the\\
 \\churches of Galatia\\ (\\tais ekklsiais ts Galatias\\). A circular
 letter therefore to all the churches in the province (both South
 Galatia and North Galatia if he really laboured there).

05916
 \\Grace to you and peace\\ (\\charis humin kai eirn\\). As in I Thess.,
 II Thess., I Cor., II Cor. (already written) and in all the later
 Epistles save that in I and II Timothy "mercy" is added. But this
 customary salutation (
 See note on "1Th 1:1"
 ) is not a perfunctory thing with Paul. He uses it here even when
 he has so much fault to find just as he did in I and II
 Corinthians.

05917
 \\For our sins\\ (\\huper tn hamartin\\). Some MSS. have \\peri\\
 (concerning). In the _Koin_ this use of \\huper\\ as like \\peri\\ has
 come to be common. He refers to the death of Christ (cf.
 # 1Co 15:3; Ga 2:20; Ro 5:6
 As a rule \\peri\\ occurs of things, \\huper\\ of persons. \\Deliver\\
 (\\exeltai\\). Second aorist middle subjunctive (final clause with
 \\hops\\) of \\exaire\\, old verb to pluck out, to rescue
 # Ac 23:27
 "Strikes the keynote of the epistle. The gospel is a rescue, an
 emancipation from a state of bondage" (Lightfoot). \\Out of this\\
 \\present evil world\\ (\\ek tou ainos tou enesttos ponrou\\).
 Literally, "out of the age the existing one being evil." The
 predicate position of \\ponrou\\ calls emphatic attention to it.
 Each word here is of interest and has been already discussed.
 See note on "Mt 13:22"
  for \\ain\\,
 # Mt 6:23
 for \\ponros\\. \\Enesttos\\ is genitive masculine singular of
 \\enests\\ second perfect (intransitive) participle of \\enistmi\\ for
 which
 See note on "2Th 2:12"
 See note on "1Co 3:22"
 See note on "1Co 7:26"
 It is present as related to future
 # Ro 8:38; Heb 9:9
 \\According to the will of God\\ (\\kata to thelma tou theou\\). Not
 according to any merit in us.

05918
 \\To whom be the glory\\ (\\hi h doxa\\). No verb in the Greek. For
 like doxologies see
 # Ro 9:5; 11:36; 16:27; Eph 3:21; 1Ti 1:17

05919
 \\Ye are so quickly removing\\ (\\houts taches metatithesthe\\). The
 present middle indicative of \\metatithmi\\, to change places, to
 transfer. "You are transferring yourselves" and doing it "so
 quickly" either from the time of their conversion or most likely
 from the time when the Judaizers came and tempted them. So easily
 some of them are falling victims to these perverters of the
 gospel. That is a continuous amazement (\\thaumaz\\) to Paul and to
 men today that so many are so silly and so gullible to modern as
 to ancient charlatans. \\Unto a different gospel\\ (\\eis heteron\\
 \\euaggelion\\).
 See note on "2Co 11:4"
 for distinction between \\allo\\ and \\heteron\\ as here. It is not here
 or there a mere difference in emphasis or spirit:
 see note on "Php 1:18"
  so long as Christ is preached. These men as in
 # 2Co 11:4
 preach "another Jesus" and a "different gospel" and so have
 fallen away from grace and have done away with Christ
 # Ga 5:4
 Hence the vehemence of Paul's words.

05920
 \\Which is not another\\ (\\ho ouk estin allo\\). It is no "gospel" (good
 news) at all, but a yoke of bondage to the law and the abolition
 of grace. There is but one gospel and that is of grace, not
 works. The relative \\ho\\ (which) refers to \\heteron euaggelion\\ (a
 different gospel) "taken as a single term and designating the
 erroneous teachings of the Judaizers" (Burton). \\Only\\ (\\ei m\\).
 Literally, "except," that is, "Except in this sense," "in that it
 is an attempt to pervert the one true gospel" (Lightfoot). \\Who\\
 \\disturb you\\ (\\hoi tarassontes\\). The disturbers. This very verb
 \\tarass\\ is used in
 # Ac 17:8
 of the Jews in Thessalonica who "disturbed" the politarchs and
 the people about Paul. \\Would pervert\\ (\\thelontes metastrepsai\\).
 "Wish to turn about," change completely as in
 # Ac 2:20; Jas 4:9
 The very existence of the gospel of Christ was at stake.

05921
 \\If we\\ (\\ean hmeis\\). Condition of third class (\\ean\\ and aorist
 middle subjunctive \\euaggelistai\\). Suppose I (literary plural)
 should turn renegade and preach "other than" (\\par' ho\\), "contrary
 to that which we preached." Preachers have turned away from
 Christ, alas, and preached "humanism" or some other new-fangled
 notion. The Jews termed Paul a renegade for leaving Judaism for
 Christianity. But it was before Paul had seen Christ that he
 clung to the law. Paul is dogmatic and positive here, for he
 knows that he is standing upon solid ground, the fact of Christ
 dying for us and rising again. He had seen the Risen Jesus
 Christ. No angel can change Paul now. \\Let him be anathema\\
 (\\anathema est\\).
 See note on "1Co 12:3"
  for this word.

05922
 \\So say I now again\\ (\\kai arti palin leg\\). Paul knows that he has
 just made what some will consider an extreme statement. But it is
 a deliberate one and not mere excitement. He will stand by it to
 the end. He calls down a curse on any one who proclaims a gospel
 to them contrary to that which they had received from him.

05923
 \\Am I persuading?\\ (\\peith?\\). Conative present, trying to persuade
 like \\zt areskein\\ (seeking to please) where the effort is stated
 plainly. See
 # 2Co 5:11
 \\I should not be\\ (\\ouk an mn\\). Conclusion of second class
 condition, determined as unfulfilled. Regular construction here
 (\\ei\\ and imperfect indicative in the condition \\reskon, ouk an\\ and
 imperfect in the conclusion). About pleasing men
 See note on "1Th 2:4"
 In
 # Col 3:22; Eph. 6:6
 Paul uses the word "men-pleasers" (\\anthrpareskoi\\).

05924
 \\Which was preached\\ (\\to euaggelisthen\\). Play on the word
 \\euaggelion\\ by first aorist passive participle of \\euaggeliz\\, "the
 gospel which was gospelized by me." \\It is not after man\\ (\\ouk\\
 \\estin kata anthrpon\\). Not after a human standard and so he does
 not try to conform to the human ideal. Paul alone
 # 1Co 3:3; 9:8; 15:32; Ro 3:15
 in the N.T. uses this old and common idiom.

05925
 \\Nor was I taught it\\ (\\oute edidachthn\\). He did not receive it
 "from man" (\\para anthrpn\\, which shuts out both \\apo\\ and \\dia\\
 of verse
 # 1
 whether Peter or any other apostle, nor was he taught it in the
 school of Gamaliel in Jerusalem or at the University of Tarsus.
 He "received" his gospel in one way, "through revelation of Jesus
 Christ" (\\di' apokalupses Isou Christou\\). He used \\parelabon\\ in
 # 1Co 15:3
 about the reception of his message from Christ. It is not
 necessary to say that he had only one (because of the aorist
 active \\parelabon\\, from \\paralamban\\, for it can very well be
 constative aorist) revelation (unveiling) from Christ. In fact,
 we know that he had numerous visions of Christ and in
 # 1Co 11:23
 he expressly says concerning the origin of the Lord's Supper: "I
 received (\\parelabon\\, again) from the Lord." The Lord Jesus
 revealed his will to Paul.

05926
 \\My manner of life\\ (\\tn emn anastrophn\\). Late word in this sense
 from Polybius on from \\anastrephomai\\. In the older writers it
 meant literally "return" or "turning back." See
 # 1Pe 1:15
 It is absent in this sense in the papyri though the verb is
 common. \\In the Jews' religion\\ (\\en ti Ioudaismi\\). "In Judaism."
 The word in N.T. only here and next verse, already in II Macc.
 2:21; 8:1; 14:38; IV Macc. 4:26. In these passages it means the
 Jewish religion as opposed to the Hellenism that the Syrian Kings
 were imposing upon the Jews. So later Justin Martyr (386 D) will
 use \\Christianismos\\ for Christianity. Both words are made from
 verbs in \\-iz\\. \\Beyond measure\\ (\\kath' huperboln\\). "According to
 excess" (throwing beyond, \\huperbol\\). \\I persecuted\\ (\\edikon\\).
 Imperfect active, "I used to persecute" (see
 # Ac 7-9
 for the facts). \\Made havock of it\\ (\\eporthoun autn\\). Customary
 action again, imperfect of old verb \\porthe\\, to lay waste, to
 sack. In N.T. only here, verse
 # 23
 and
 # Ac 9:31
 (used by Christians in Damascus of Saul after his conversion of
 his former conduct, the very word of Paul here). Paul heard them
 use it of him and it stuck in his mind.

05927
 \\I advanced\\ (\\proekopton\\). Imperfect active again of \\prokopt\\, old
 verb, to cut forward (as in a forest), to blaze a way, to go
 ahead. In N.T. only here,
 # Ro 13:12; 2Ti 2:16; 3:9,13
 Paul was a brilliant pupil under Gamaliel. See
 # Php 3:4-6
 He was in the lead of the persecution also. \\Beyond many of mine\\
 \\own age\\ (\\huper pollous sunlikitas\\). Later compound form for the
 Attic \\hlikits\\ which occurs in Dion Hal. and inscriptions (from
 \\sun\\, with, and \\hlikia\\, age). Paul modestly claims that he went
 "beyond" (\\huper\\) his fellow-students in his progress in Judaism.
 \\More exceedingly zealous\\ (\\perissoters zlots\\). Literally, "more
 exceedingly a zealot."
 See note on "Ac 1:13"
 See note on "Ac 21:20"
 See note on "1Co 14:12"
 Like Simon Zelotes. \\For the traditions of my fathers\\ (\\tn\\
 \\patrikn mou paradosen\\). Objective genitive after \\zlots\\.
 \\Patrikn\\ only here in N.T., though old word from \\patr\\ (father),
 paternal, descending from one's father. For \\patrios\\ see
 # Ac 22:3,14
 Tradition (\\paradosis\\) played a large part in the teaching and
 life of the Pharisees
 # Mr 7:1-23
 Paul now taught the Christian tradition
 # 2Th 2:15

05928
 \\It was the good pleasure of God\\ (\\eudoksen ho theos\\). Paul had no
 doubt about God's purpose in him
 # 1Th 2:8
 \\Who separated me\\ (\\ho aphorisas me\\). \\Aphoriz\\ is old word (from
 \\apo\\ and \\horos\\) to mark off from a boundary or line. The Pharisees
 were the separatists who held themselves off from others. Paul
 conceives himself as a spiritual Pharisee "separated unto the
 gospel of God"
 # Ro 1:1
 the same word \\aphrismenos\\). Before his birth God had his plans
 for him and called him.

05929
 \\To reveal his Son in me\\ (\\apokalupsai ton huion autou en emoi\\). By
 "in me" (\\en emoi\\) Paul can mean to lay emphasis on his inward
 experience of grace or he may refer objectively to the vision of
 Christ on the way to Damascus, "in my case." Paul uses \\en emoi\\ in
 this sense (in my case) several times (verse
 # 24; 2Co 13:3; Php 1:30; 1Ti 1:16
 Once
 # 1Co 14:11
 \\en emoi\\ is almost equivalent to the dative (to me). On the whole
 Lightfoot seems correct here in taking it to mean "in my case,"
 though the following words suit either idea. Certainly Paul could
 not preach Christ among the Gentiles without the rich inward
 experience and in the objective vision he was called to that
 task. \\I conferred not with flesh and blood\\ (\\ou prosanethemn\\
 \\sarki kai haimati\\). Second aorist middle indicative of
 \\prosanatithmi\\, old verb, double compound (\\pros, ana\\), to lay
 upon oneself in addition, to betake oneself to another, to confer
 with, dative case as here. In N.T. only here and
 # 2:6

05930
 \\Before me\\ (\\pro emou\\). The Jerusalem apostles were genuine
 apostles, but so is Paul. His call did not come from them nor did
 he receive confirmation by them. \\Into Arabia\\ (\\eis Arabian\\). This
 visit to Arabia has to come between the two visits to Damascus
 which are not distinguished in
 # Ac 9:22
 In verse
 # 23
 Luke does speak of "considerable days" and so we must place the
 visit to Arabia between verses
 # 22,23

05931
 \\Then after three years\\ (\\epeita meta tria et\\). A round number to
 cover the period from his departure from Jerusalem for Damascus
 to his return to Jerusalem. This stay in Damascus was an
 important episode in Paul's theological readjustment to his new
 experience. \\To visit Cephas\\ (\\historsai Kphn\\). First aorist
 infinitive of \\histore\\, old verb (from \\histr\\, one who knows by
 inquiry), to gain knowledge by visiting. Only here in N.T. If we
 turn to
 # Ac 9:26-30
 we shall see that the visit of two weeks to Peter came after
 Barnabas endorsed Paul to the suspicious disciples in Jerusalem
 and probably while he was preaching in the city. It was a
 delightful experience, but Peter did not start Paul upon his
 apostleship. He visited him as an equal. Peter no doubt had much
 to say to Paul.

05932
 \\Except James the brother of the Lord\\ (\\ei m Iakbon ton adelphon\\
 \\tou Kuriou\\). James the son of Zebedee was still living at that
 time. The rest of the twelve were probably away preaching and
 James, brother of the Lord, is here termed an apostle, though not
 one of the twelve as Barnabas is later so called. Paul is showing
 his independence of and equality with the twelve in answer to the
 attacks of the Judaizers.

05933
 \\I lie not\\ (\\ou pseudomai\\). So important does he deem the point
 that he takes solemn oath about it.

05934
 \\Into the region of Syria and Cilicia\\ (\\eis ta klimata ts Syrias\\
 \\kai ts Kilikias\\). This statement agrees with the record in
 # Ac 9:30
 On \\klimata\\, see
 # 2Co 11:10
 Paul was not idle, but at work in Tarsus and the surrounding
 country.

05935
 \\And I was still unknown\\ (\\mn de agnoumenos\\). Periphrastic
 imperfect passive of \\agnoe\\, not to know. \\By face\\ (\\ti prospi\\).
 Associative instrumental case. \\Of Judea\\ (\\ts Ioudaias\\). As
 distinct from Jerusalem, for he had once scattered the church
 there and had revisited them before coming to Tarsus
 # Ac 9:26-30
 In
 # Ac 9:31
 the singular of \\ekklsia\\ is used, but in a geographic sense for
 Judea, Samaria, and Galilee.

05936
 \\They only heard\\ (\\monon akouontes san\\). Periphrastic imperfect,
 "They were only hearing from time to time." \\That once persecuted\\
 \\us\\ (\\ho dikn hmas pote\\). Present active articular participle, a
 sort of participle of antecedent time suggested by \\pote\\, "the one
 who used to persecute us once upon a time." \\The faith\\ (\\tn\\
 \\pistin\\). Here used in the sense of "the gospel" as in
 # Ac 6:7

05937
 \\They glorified\\ (\\edoxazon\\). Imperfect, kept on doing it. \\In me\\ (\\en\\
 \\emoi\\). In my case as in
 # 1:16

05938
 \\Then after the space of fourteen years I went up again\\ (\\epeita\\
 \\dia dekatessarn etn palin anebn\\) This use of \\dia\\ for interval
 between is common enough. Paul is not giving a recital of his
 visits to Jerusalem, but of his points of contact with the
 apostles in Jerusalem. As already observed, he here refers to the
 Jerusalem Conference given by Luke in
 # Ac 15
 when Paul and Barnabas were endorsed by the apostles and elders
 and the church over the protest of the Judaizers who had attacked
 them in Antioch
 # Ac 15:1
 But Paul passes by another visit to Jerusalem, that in
 # Ac 11:30
 when Barnabas and Saul brought alms from Antioch to Jerusalem and
 delivered them to "the elders" with no mention of the apostles
 who were probably out of the city since the events in
 # Ac 12
 apparently preceded that visit and Peter had left for another
 place
 # Ac 12:17
 Paul here gives the inside view of this private conference in
 Jerusalem that came in between the two public meetings
 # Ac 15:4,6-29
 \\With Barnabas\\ (\\meta Barnab\\). As in
 # Ac 15:2
 \\Taking Titus also with me\\ (\\sunparalabn kai Titon\\). Second aorist
 active participle of \\sunparalamban\\ the very verb used in
 # Ac 15:37
 of the disagreement between Paul and Barnabas about Mark. Titus
 is not mentioned in Acts 15 nor anywhere else in Acts for some
 reason, possibly because he was Luke's own brother. But his very
 presence was a challenge to the Judaizers, since he was a Greek
 Christian.

05939
 \\By revelation\\ (\\kata apokalupsin\\). In
 # Ac 15:2
 the church sent them. But surely there is no inconsistency here.
 \\I laid before them\\ (\\anethemn autois\\). Second aorist middle
 indicative of old word \\anatithmi\\, to put up, to place before,
 with the dative case. But who were the "them" (\\autois\\)? Evidently
 not the private conference for he distinguishes this address from
 that, "but privately" (\\kat' idian\\). Just place
 # Ac 15:4
 beside the first clause and it is clear: "I laid before them the
 gospel which I preach among the Gentiles," precisely as Luke has
 recorded. Then came the private conference after the uproar
 caused by the Judaizers
 # Ac 15:5
 \\Before them who were of repute\\ (\\tois dokousin\\). He names three of
 them (Cephas, James, and John). James the Lord's brother, for the
 other James is now dead
 # Ac 12:1
 But there were others also, a select group of real leaders. The
 decision reached by this group would shape the decision of the
 public conference in the adjourned meeting. So far as we know
 Paul had not met John before, though he had met Peter and James
 at the other visit. Lightfoot has much to say about the Big Four
 (St. Paul and the Three) who here discuss the problems of mission
 work among Jews and Gentiles. It was of the utmost importance
 that they should see eye to eye. The Judaizers were assuming that
 the twelve apostles and James the Lord's brother would side with
 them against Paul and Barnabas. Peter had already been before the
 Jerusalem Church for his work in Caesarea
 # Ac 11:1-18
 James was considered a very loyal Jew. \\Lest by any means I should\\
 \\be running or had run in vain\\ (\\m ps eis kenon trech \\
 \\edramon\\). Negative purpose with the present subjunctive (\\trech\\)
 and then by a sudden change the aorist indicative (\\edramon\\), as a
 sort of afterthought or retrospect (Moulton, _Prolegomena_, p.
 201; Robertson, _Grammar_, p. 988). There are plenty of classical
 parallels. See also
 # 1Th 3:5
 for both together again.

05940
 \\Being a Greek\\ (\\Helln n\\). Concessive participle, though he was a
 Greek. \\Was compelled to be circumcised\\ (\\nagkasth\\
 \\peritmthnai\\). First aorist passive indicative of \\anagkaz\\ and
 first aorist passive infinitive of \\peritemn\\. Curiously enough
 some scholars interpret this language to mean that Paul
 voluntarily had Titus circumcised, instead of being compelled to
 do it, an impossible view in my opinion in the light of verse
 # 5
 and wholly inconsistent with the whole context. Paul means that
 he stood his ground against compulsion and all force.

05941
 \\But because of the false brethren privately brought in\\ (\\dia de\\
 \\tous pareisaktous pseudadelphous\\). Late verbal adjective
 \\pareisaktos\\ from the double compound verb \\pareisag\\, found in
 papyri in the sense of brought in by the side or on the sly as
 here. Evidently some of the Judaizers or sympathizers whom Paul
 had not invited had come in as often happens. Paul terms them
 "false brethren" like "the false apostles" in
 # 2Co 11:13
 of the Judaizers in Corinth. \\Who came in privily\\ (\\hoitines\\
 \\pareislthon\\). Repetition of the charge of their slipping in
 unwanted (\\pareiserchomai\\, late double compound, in Plutarch, in
 N.T. only here and
 # Ro 5:20
 \\To spy out\\ (\\kataskopsai\\). First aorist active infinitive of
 \\kataskope\\, old Greek verb from \\kataskopos\\, a spy, to
 reconnoitre, to make a treacherous investigation. \\That they might\\
 \\bring us into bondage\\ (\\hina hmas katadoulsousin\\). Future active
 indicative of this old compound, to enslave completely (\\kata-\\) as
 in
 # 2Co 11:20
 Nowhere else in N.T. This was their purpose (\\hina\\ and future
 active indicative of this causative verb). It was as serious a
 conflict as this. Spiritual liberty or spiritual bondage, which?

05942
 \\No, not for an hour\\ (\\oude pros hran\\). Pointed denial that he and
 Barnabas yielded at all "in the way of subjection" (\\ti\\
 \\hupotagi\\, in the subjection demanded of them). The compromisers
 pleaded for the circumcision of Titus "because of the false
 brethren" in order to have peace. The old verb \\eik\\, to yield,
 occurs here alone in the N.T. See
 # 2Co 9:13
 for \\hupotag\\. \\The truth of the gospel\\ (\\h altheia tou\\
 \\euaggeliou\\). It was a grave crisis to call for such language. The
 whole problem of Gentile Christianity was involved in the case of
 Titus, whether Christianity was to be merely a modified brand of
 legalistic Judaism or a spiritual religion, the true Judaism (the
 children of Abraham by faith). The case of Timothy later was
 utterly different, for he had a Jewish mother and a Greek father.
 Titus was pure Greek.

05943
 \\Somewhat\\ (\\ti\\). Something, not somebody. Paul refers to the Big
 Three (Cephas, James, and John). He seems a bit embarrassed in
 the reference. He means no disrespect, but he asserts his
 independence sharply in a tangled sentence with two parentheses
 (dashes in Westcott and Hort). \\Whatsoever they were\\ (\\hopoioi pote\\
 \\san\\). Literally, "What sort they once were." \\Hopoioi\\ is a
 qualitative word
 # 1Th 1:9; 1Co 3:13; Jas 1:24
 Lightfoot thinks that these three leaders were the ones who
 suggested the compromise about Titus. That is a possible, but not
 the natural, interpretation of this involved sentence. The use of
 \\de\\ (but) in verse
 # 6
 seems to make a contrast between the three leaders and the
 pleaders for compromise in verses
 # 4
 \\They, I say, imparted nothing to me\\ (\\emoi gar ouden\\
 \\prosanethento\\). He starts over again after the two parentheses
 and drops the construction \\apo tn dokountn\\ and changes the
 construction (anacoluthon) to \\hoi dokountes\\ (nominative case),
 the men of reputation and influences whom he names in verses
 # 8
 See the same verb in
 # 1:16
 They added nothing in the conference to me. The compromisers
 tried to win them, but they finally came over to my view. Paul
 won his point, when he persuaded Peter, James, and John to agree
 with him and Barnabas in their contention for freedom for the
 Gentile Christians from the bondage of the Mosaic ceremonial law.

05944
 \\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
 # 4
 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 ts\\
 \\akrobustias\\). Perfect passive indicative of \\pisteu\\, 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
 # 1:6
 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

05945
 \\He that wrought for Peter unto the apostleship of the\\
 \\circumcision\\ (\\ho gar energsas Petri eis apostoln ts\\
 \\peritoms\\). Paul here definitely recognizes Peter's leadership
 (apostleship, \\apostoln\\, late word, already in
 # Ac 1:25; 1Co 9:2
 to the Jews and asserts that Peter acknowledges his apostleship
 to the Gentiles. This is a complete answer to the Judaizers who
 denied the genuineness of Paul's apostleship because he was not
 one of the twelve.

05946
 \\They who were reputed to be pillars\\ (\\hoi dokountes stuloi einai\\).
 They had that reputation (\\dokountes\\) and Paul accepts them as
 such. \\Stuloi\\, old word for pillars, columns, as of fire
 # Re 10:1
 So of the church
 # 1Ti 3:15
 These were the Pillar Apostles. \\Gave to me and Barnabas the right\\
 \\hands of fellowship\\ (\\dexias edkan emoi kai Barnabi koinnias\\).
 Dramatic and concluding act of the pact for cooperation and
 coordinate, independent spheres of activity. The compromisers and
 the Judaizers were brushed to one side when these five men shook
 hands as equals in the work of Christ's Kingdom.

05947
 \\Only\\ (\\monon\\). One item was emphasized. \\We should remember\\
 (\\mnmoneumen\\). Present active subjunctive, "that we should keep
 on remembering." \\Which very thing\\ (\\ho--auto touto\\). Repetition of
 relative and demonstrative, tautology, "which this very thing."
 In fact Barnabas and Saul had done it before
 # Ac 11:30
 It was complete victory for Paul and Barnabas. Paul passes by the
 second public meeting and the letters to Antioch
 # Ac 15:6-29
 and passes on to Peter's conduct in Antioch.

05948
 \\I resisted him to the face\\ (\\kata prospon auti antestn\\). Second
 aorist active indicative (intransitive) of \\anthistmi\\. "I stood
 against him face to face." In Jerusalem Paul faced Peter as his
 equal in rank and sphere of work. In Antioch he looked him in the
 eye as his superior in character and courage. \\Because he stood\\
 \\condemned\\ (\\hoti kategnsmenos n\\). Periphrastic past perfect
 passive of \\kataginosk\\, old verb to know against, to find fault
 with. In N.T. only here and
 # 1Jo 3:20

05949
 \\For before that certain came from James\\ (\\pro tou gar elthein\\
 \\tinas apo Iakbou\\). The reason (\\gar\\) for Paul's condemnation of
 Peter. Articular infinitive in the genitive after \\pro\\ with the
 accusative of general reference (\\tinas\\), "for before the coming
 as to some from James." Does Paul mean to say that these
 "certain" ones had been sent by James to Antioch to inspect the
 conduct of Peter and the other Jewish brethren? Some scholars
 think so. No doubt these brethren let the idea get out that they
 were emissaries "from James." But that idea is inconsistent with
 the position of James as president of the conference and the
 author of the resolution securing liberty to the Gentile
 Christians. No doubt these brethren threatened Peter to tell
 James and the church about his conduct and they reminded Peter of
 his previous arraignment before the Jerusalem Church on this very
 charge
 # Ac 11:1-18
 As a matter of fact the Jerusalem Conference did not discuss the
 matter of social relations between Jews and Gentiles though that
 was the charge made against Peter
 # Ac 11:1
 \\He did eat with the Gentiles\\ (\\meta tn ethnn sunsthien\\). It was
 his habit (imperfect tense). \\He drew back\\ (\\hupestellen\\).
 Imperfect tense, inchoative action, "he began to draw himself
 (\\heauton\\) back." Old word \\hupostell\\. See middle voice to
 dissemble
 # Ac 20:20,27
 to shrink
 # Heb 10:38
 \\Separated himself\\ (\\aphrizen heauton\\). Inchoative imperfect
 again, "began to separate himself" just like a Pharisee (
 See note on "Ga 1:15"
 ) and as if afraid of the Judaizers in the Jerusalem Church,
 perhaps half afraid that James might not endorse what he had been
 doing. \\Fearing them that were of the circumcision\\ (\\phoboumenos\\
 \\tous ek peritoms\\). This was the real reason for Peter's
 cowardice. See
 # Ac 11:2
 for "\\hoi ek peritoms\\" (they of the circumcision), the very
 phrase here. It was not that Peter had changed his views from the
 Jerusalem resolutions. It was pure fear of trouble to himself as
 in the denials at the trial of Christ.
