(Verse 13.) For you have heard of my previous conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it; and I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers. This account is highly beneficial to the Galatians, as it shows how Paul, once a destroyer of the church and a fervent defender of Judaism, suddenly converted to the faith of Christ. And it was at this time, when the crucifixion was first announced in the world; when the new doctrine was being expelled from the boundaries of both the Gentiles and the Jews. For they could say: If he, who from a young age was instructed in the teachings of the Pharisees, and surpassed all his contemporaries in the Jewish tradition, now defends the Church which he once fiercely persecuted; and desires the grace and novelty of Christ more than the oldness of the Law, to the envy of all: what should we who have begun to be Christian from the Gentiles do? Moreover, he aptly added: I pursued the Church of God beyond measure, so that from here also admiration might arise, that not every person who lightly persecuted the Church, but he who overcame the others in persecution, turned to the faith. And wisely, while narrating something else, he interjects that he served not so much the Law of God, as the paternal, that is, the traditions of the Pharisees; who teach the doctrines and commandments of men (Matt. XV; Mark VII); and they reject the Law of God in order to establish their own traditions. However, what a beautiful observation and weight of words: 'You have heard,' he says, 'of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.' And he says, not the Church of Christ, as he then thought (or was thought): which he considered contemptible, which he persecuted: but as he now believes, the Church of God: either signifying that Christ himself is God, or that the Church is of the same God who was once the giver of the Law. And I made progress, he says, in Judaism beyond many of my contemporaries in my race: being a more zealous follower of my ancestral traditions. Again, he calls it progress not of the Law of God, but of Judaism. Not above all, but above most, not above the elders, but above the contemporaries, so that he might apply his zeal to the Law and avoid boasting. However, by mentioning the traditions of the fathers instead of the commandments of the Lord, and by identifying himself as a Pharisee among the Pharisees, he showed that he had indeed a zeal for God but not according to knowledge. But until this day, those who understand the Scriptures in a Jewish sense persecute the Church of Christ and plunder it, corrupted not by the study of the Law of God but by human traditions.
1:15
(Verse 15) But when it pleased Him who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus. Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days. But I saw none of the other apostles except James, the Lord's brother. (Now concerning the things which I write to you, indeed, before God, I do not lie.) Afterward I went into the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea which were in Christ. But they were hearing only, "He who formerly persecuted us now preaches the faith which he once tried to destroy." And they glorified God in me. But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ. David sings against sinners: For behold, I was conceived in iniquities, and my mother conceived me in sins (Ps. 50:7). And in another place: Sinners are estranged from the womb (Ps. 57:4). And even before the children were born, God loved Jacob but hated Esau (Malachi 1:1, 2). Heretics find a place where they claim there are different natures, namely spiritual, animal, and earthly, and that one is saved, another perishes, and another exists between the two, so that neither the righteous would be chosen before doing anything good, nor would the sinner be hated before committing a sin, unless there were different natures of those who perish and those who are saved. To which it can be simply answered: this happens from God's foreknowledge, that he loves whom he knows will be just before they are born from the womb, and hates whom he knows will be a sinner before they sin; not that in God there is injustice in love and hatred, but that he must not have them otherwise, knowing either that they will be sinners or that they will be just: we as humans can only judge based on the present, but He to whom the future is already made known can pass judgment on the end of things, not on their beginnings. And indeed, these things have been said in a simpler manner: and without a deeper discussion, they can please the reader in some way. Moreover, those who try to assert that God is unjust, after what we have previously stated, have strayed from the womb, and they also bring forth the other things that follow: They have gone astray from the womb, they have uttered falsehoods. And they say, how is it that sinners have immediately gone astray from the womb and have uttered falsehoods, when they could not even have speech or understanding? But what is this justice of the foreknowledge of God, to love and guard one before they are born, and to detest another? And the causes of this matter refer to a previous life, that each person is assigned to good or evil angels according to their merit, immediately from their first birth. And that whole passage about Jacob and Esau, which we mention now, is discussed in such a way in the letter to the Romans (Rom. IX), that it cannot be answered without sweat and Chrysippus' hellebore. However, it is not the same for him to reveal his Son in me, as if he were to say, to reveal his Son to me. For whoever something is revealed, to him it can be revealed, which was not in him before. But in whom it is revealed, that is revealed which was in him before, and later revealed. It is similar to what is said in the Gospel: Among you stands one whom you do not know (John 1:26). And elsewhere: He was the true light, which enlightens every person coming into the world (ibid., 9). From which it becomes clear that the knowledge of God is inherent in all of nature, and no one is born without Christ, and does not have the seeds of wisdom, justice, and other virtues within them. Hence, many without faith and the Gospel of Christ, either wisely do certain things, or piously, such as obeying their parents, extending help to the needy, not oppressing their neighbors, not plundering others, and therefore become more susceptible to the judgment of God because, having within them the principles of virtues and the seeds of God, they do not believe in Him without whom they cannot exist. It is possible to take it in another way in the letter of Paul, Sons of God revealed: that, when he preached, he was acknowledged by the Gentiles, whom they previously did not know.
1:16
(Verse 16) Immediately, I did not consult with flesh and blood. Or, as it is better in Greek: I did not confer with flesh and blood. I know that many consider this statement to be about the apostles. For even Porphyry objects that after the revelation of Christ, he did not deign to go to men and confer with them: lest, of course, he be instructed by flesh and blood after the teaching of God. But far be it from me to think that Peter, John, and James are flesh and blood; which cannot possess the kingdom of God (1 Corinthians 1). If the spiritual apostles are flesh and blood, what do we think of the earthly ones? Paul did not associate himself with flesh and blood after the revelation of Christ, because he did not want to cast pearls before swine or give what is holy to dogs (Matthew 7). See what is written about sinners: My spirit will not remain in these people, for they are flesh (Genesis 6). With those who were flesh and blood, who did not reveal the Son of God to Peter either (Matthew 16), the Apostle did not share the Gospel that had been revealed to him, but gradually turned them from flesh and blood to spirit. And only then did he entrust them with the hidden sacraments of the Gospel. Let someone say: If immediately he did not communicate the Gospel with flesh and blood, nevertheless it is understood that later he will communicate with flesh and blood: and this understanding, by which the apostles are excused, cannot stand, lest flesh and blood be [involved], since nevertheless he who did not communicate with flesh and blood in the beginning, later, as I said, will communicate with flesh and blood. This preposition constrains us, that we may distinguish thus, lest immediately or continuously, we unite with flesh and blood; but that we may adhere to the previous statements, and it may be read: But when it pleased him who separated me from the womb of my mother. And then: That he might reveal his Son in me. And finally: That I might preach him among the Gentiles immediately: that I have not conferred with flesh and blood; but rather it should be understood in this sense: that he who is immediately sent to proclaim the Gospel to the Gentiles after the revelation of Christ, has not remained, nor has he extended the time by going to the apostles and comparing the Lord's revelation with men: but he has gone to Arabia, and then returned to Damascus, and after three years he preached the Gospel; and only then, coming to Jerusalem, did he see Peter, John, and James.
1:17
(Verse 17.) Nor did I go to Jerusalem to the apostles before me. If he had mentioned the apostles, I did not confer with flesh and blood. So why was it necessary to repeat the same thing by saying, Nor did I go to Jerusalem to the apostles before me? Therefore, we must maintain the meaning that we explained above.
But I went into Arabia and then returned to Damascus. It does not seem to fit with the order of the story, as recounted by Luke in the Acts of the Apostles (Acts IX), that after Paul spoke boldly about the Gospel of Christ for many days in Damascus, plots were made against him and he was lowered in a basket through the wall at night, and he came to Jerusalem trying to join the disciples. But when they avoided him and were afraid to approach him, he was brought to the apostles by Barnabas and he told them how he had seen the Lord on the road and had acted confidently in the name of the Lord (some versions add Jesus) while in Damascus. He was, he said, with them, going in and out in Jerusalem, boldly acting in the name of the Lord. He also spoke and debated with the Greeks, but they sought to kill him. When the brothers learned of this, they brought him down to Caesarea and sent him off to Tarsus. But he says that he first went to Arabia, and then returned to Damascus after three years, and went to Jerusalem, saw Peter, and stayed with him for fifteen days, and did not see anyone else except James, the brother of the Lord. In order for them to be believed as true (since doubtful things could appear questionable in the absence of witnesses), he confirms under oath, saying: “The things that I tell you are true, behold, I say them before God, for I do not lie.” Therefore, we can conclude that Paul, according to the account of Luke, went to Jerusalem not to learn something from the apostles who came before him, but to avoid the onslaught of persecution that had been incited against him in Damascus because of the Gospel of Christ. And so he came to Jerusalem as if he had come to any other city. Then, when he had immediately withdrawn on account of the ambush, he came to Arabia or Damascus; and then, after three years, he returned to see Peter in Jerusalem. Or certainly, this is how it happened: Immediately after he was baptized and strengthened by receiving food, he stayed with the disciples in Damascus for a few days; and while all the Jews in the synagogues were amazed, he preached continuously that Jesus was the Son of God. Then he went to Arabia, and returned from Arabia to Damascus, where he spent three years. These many days are attested by the Scripture, which says: When many days had passed, the Jews plotted to kill him (Acts 9:23). However, there were plots made against Saul, and they were guarding the gates day and night in order to kill him. So, his disciples took him at night and lowered him down the wall in a basket. When he arrived in Jerusalem, he tried to join the disciples. But Luke mentions that he passed through Arabia because perhaps he had not done anything deserving of apostleship in Arabia. And he chose to give a concise account of the things that seemed worthy of the Gospel of Christ. Nor should we attribute this to the laziness of the Apostle, if he stayed in Arabia in vain (or: remained): but rather that it was some dispensation and command of God that he should keep silent. For we also read that after this Paul went out with Silas, and the Holy Spirit prohibited him from speaking the word in Asia (Acts 16). In another passage: But I went to Arabia; and again, I returned to Damascus. What benefit is this account to me, if I read that Paul immediately went to Arabia after the revelation of Christ, and immediately returned from Arabia to Damascus, without knowing what he did there, or what usefulness his going and returning had? Give me the opportunity for a deeper understanding in this same letter the Apostle himself, while discussing Abraham, Hagar, and Sarah, says: These things, he says, are spoken in allegory. For these are the two covenants: one indeed from Mount Sinai, which brings forth into slavery, and that is Hagar. For Sinai is a mountain in Arabia, which is joined to the present Jerusalem (Gal. IV, 24, 25). And he teaches that the old Testament, that is, the son of the servant girl, was established in Arabia (which translates to humble and western). So immediately, as soon as Paul believed, he turned to the Law, the Prophets, and the sacraments of the old Testament which were already placed in the west, and he sought in them the Christ whom he had been instructed to preach to the Gentiles. And having found Him, he did not linger there any longer; but he returned to Damascus, that is, to the blood and passion of Christ. And from there, strengthened by prophetic reading, he went on to Jerusalem, the place of the vision and peace: not so much to learn something from the apostles as to compare the Gospel that he had taught with them.
1:18
(Verse 18.) Then, after three years, I came to Jerusalem to see Peter. Not to look at his eyes, cheeks, and face, to see if he was thin or fat, if he had a hooked or straight nose, and if he covered his forehead with hair or (as Clement reports in his Periods) had baldness on his head. And I don't think it was the gravity of the Apostolic office that wanted to see something human in Peter after such a long three-year preparation. But she looked at him with these eyes, with which she seems to see him even now in her Letters. With his own eyes, Paul saw Peter, whom now by the wise and learned, Paul himself is seen. And if someone does not see this, let them join these facts with their superior understanding: that the apostles did not confer anything upon themselves. For even though Paul was told to go to Jerusalem, it was for the purpose of seeing the apostle, not for the purpose of learning, because he himself had the same author of preaching; but rather to show honor to the apostle who was before him.
And I stayed with him for fifteen days. He did not lack for great instruction, as he had prepared himself so much time to see Peter. And although it may seem excessive to some, it is also fitting to observe the numbers that are in the Scriptures: nevertheless, I think it is not without reason that the fifteen days Paul spent with Peter signify complete knowledge and perfected doctrine. For there are fifteen songs in the Psalter, and fifteen steps by which the righteous ascend to sing to God, and stand in his courts. Moreover, Ezechias, having been granted fifteen years of life, deserves to receive a sign in the degrees (Isa. XXXVIII): and the solemnities of God begin on the fifteenth day (Exod. XII). Also, (because we follow a double understanding) therefore he adds fifteen days, to show that there was not a long time in which he could have learned anything from Peter; so that everything may be referred back to that meaning from which he began: that he was not taught by man, but by God.
1:19
(Verse 19) But I saw none of the other apostles, except James the Lord's brother. I remember that while I was in Rome, I published a book on the perpetual virginity of Saint Mary under the urging of the brothers. In this matter, I had to argue for a long time about those who are called the brothers of the Lord. Therefore, we should be satisfied with whatever we have written. Now let it suffice that, because of his outstanding character and incomparable faith and wisdom, he was called the Lord's brother, not in an ordinary sense. And he was the first to preside over the Church, which was the first to be gathered to Christ from among the Jews. Indeed, the other apostles are also called brothers of the Lord, as in the Gospel: 'Go, tell my brethren: I go to my Father, and your Father; to my God, and your God' (John 20:17). And in the psalm: 'I will declare Your name to my brethren; in the midst of the church will I praise You' (Psalm 22:22). But especially here this person is called brother, to whom the Lord had entrusted the sons of his mother as he went to the Father. And just as Job and the other patriarchs were indeed called servants of God, but Moses had something extraordinary, so that it was written about him: 'But not as Moses, my servant' (Hebrews 3:5), likewise the blessed James is specially called the brother of the Lord (as we said before). But why, except for the twelve, some are called apostles is this: all who had seen the Lord, and then preached about Him, were called apostles, as it is written to the Corinthians: 'He appeared to Cephas, then to the eleven.' After that, He appeared to more than five hundred brethren at once, many of whom are still alive, though some have fallen asleep. Then He appeared to James, then to all the apostles (I Cor. XV, 5 seqq.). But gradually, as time went on, and elsewhere from those whom the Lord had chosen, the apostles were ordained; as he declares in his letter to the Philippians, saying: But I thought it necessary to send back to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your apostle and minister to my need (Philippians 2:25). And concerning such, it is written to the Corinthians: whether apostles of the churches, the glory of God (2 Corinthians 8:23). Silas and Judas were also named apostles by the apostles. Therefore, he greatly erred who believed that James, the brother of John, mentioned in the Gospel, was an apostle. It is well known that James, after Stephen, shed his blood for Christ according to the faith of the Acts of the Apostles (Acts 12). However, this James was the first bishop of Jerusalem, also known as James the Just. He was a man of such great holiness and reputation among the people that they eagerly sought to touch the fringe of his garment. And he himself, after being cast down from the temple by the Jews, had Simon as his successor, whom they also relate was crucified as the Lord. He denies that he met any of the other apostles, aside from those mentioned, so as not to give rise to hidden contradictions: even if you were not taught by Peter, you had other apostles as teachers. However, he did not see them, not because he regarded them with contempt, but because they had been scattered throughout the whole world for the preaching of the Gospel.
1:20
(Verse 20) But what I write to you: behold before God, because I do not lie. Whether to be taken simply, so it is: What I write to you is true, and I confirm it with God as a witness, that they are not tainted by any art of words or any falsehood. Or to be understood more deeply, so it is read: What I write to you is before God, that is, worthy of God's sight. But why worthy of God's sight? Because, of course, I do not lie. And just as the eyes of the Lord are upon the righteous (Psalm 33), but he turns his face away from the sight of the wicked, so now the things which are written are before the Lord, with me not lying who writes; they would not be before the Lord if I were lying. However, not only can this be understood concerning the things which he is now writing to the Galatians, but also generally concerning all these Epistles: that the things he writes are not false and his heart and words are not in disagreement.
1:21
(Verse. 21.) Then I came to the regions of Syria and Cilicia. After the vision in Jerusalem, I went to Syria, which is called the exalted and lofty city. And from there I went to Cilicia, which I desired to embrace in the faith of Christ, preaching to it the call to repentance: for Cilicia in fact means assumption, or lamentable calling.
1:22-24
(Verses 22-24.) But I was unknown by face to the churches of Judea, which were in Christ Jesus. They only heard it said: He who once persecuted us now preaches the faith which he once tried to destroy. And they glorified God in me. The churches of Judea had only heard of me by reputation. And among them, they saw me more as a persecutor than as an apostle. But in Syria and Cilicia, Arabia and Damascus, they might have recognized me by sight as well: because I, as the Apostle to the Gentiles, preached the gospel of Christ not to the Jews, but to the Gentiles. But the whole point of what he does is this: to show that he could never have been glorious before those very people whom he had previously persecuted unless his preaching had also been proven by their judgment, even by those who had known him before as evil. And he returns secretly to his purpose, affirming that he spent such a short time in Judea that even those who believed were unaware of his appearance. From this he shows that he did not have Peter, James, or John as his teachers, but Christ, who revealed the Gospel to him. At the same time, it should be noted that while it was said above that the Church was under attack, here faith is: there men, here things; so that now (or then) it could be more opportune: He preaches the faith, which he once attacked. For they could not make a similar sound about the Church.
2:1-2
(Chapter 2 - Verses 1, 2) Then after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus along also. I went up by revelation, and I discussed with them the gospel that I preach to the Gentiles, but privately with those who seemed to be influential, so that I might not be running in vain or have run in vain. This matter arose because of false brothers secretly brought in, who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery. And to speak more truthfully, the Greek word ἀνεθέμην conveys something different than what is understood among us, namely that we compare what we know with a friend and place it in their lap and conscience, so that, with equal counsel, what we know may either be approved or disapproved. Therefore, after fourteen years, he went up to Jerusalem. And he who had previously gone only to see Peter and stayed with him for fifteen days, now says that he went there to confer with the apostles about the Gospel. And he took along Barnabas, who was circumcised, and Titus, who was uncircumcised among the Gentiles, so that every word may be established by the testimony of two or three witnesses (Deut. 19:15). But it is one thing to compare, another to learn. Among those who compare, there is equality; between the teacher and the learner, the one who learns is lesser. At the beginning of faith, he saw the apostles during their journey. After seventeen years (as he himself says), he speaks fully with them and humbles himself: and lest he might be running or might have run in vain, he inquires. For a twofold reason, so that the humility of Paul, who, as a teacher, had already surpassed the apostles who came before him in the whole world of the Gentiles, might be shown: and so that the Galatians may not say that they rejected his Gospel, also condemning those who presided over the Churches in Judea. Moreover, it also teaches that for the sake of the faith of Christ and the liberty of the Gospel, he dared to lead Titus, an uncircumcised man, to those same individuals who knew more about him, who accused him of breaking the Law, destroying Moses, and completely doing away with circumcision. And in the midst of such a great multitude of Jews and his enemies, who desired to shed his blood out of zeal for the Law, neither he nor Titus gave way to fear, but stood firm in necessity. They were able to obtain forgiveness, either in terms of position or authority of the elders, or in terms of the number of churches that believed in Christ from the Jews, or in terms of time, so as not to endure such great envy at the same time. Some say that after fourteen years he went up to Jerusalem, when a dispute arose among the believers in Antioch regarding the observance or omission of the Law, as recorded in the Acts of the Apostles. It was decided to go to Jerusalem and wait for the judgment of the elders, when Paul and Barnabas themselves were sent. And this is what is written in the Latin codices: We yielded to subjection for a time, so that the truth of the Gospel would persist among you. That is why, clearly, Paul and Barnabas were sent to Jerusalem as if it were doubtful, in order to confirm by the judgment of the elders that the grace of the Gospel had also been given to the believers, and that there would be no further doubt about the omission of circumcision. For it had been commanded by the letters of the apostles that the yoke of the Law should be removed from those who believed in Christ from the Gentiles. However, it can be understood that when he says, 'I conferred with them the Gospel that I preach to the Gentiles,' he means separately to those who seemed important, so that I might not run or have run in vain, and thus it can be understood that he shared with the apostles in secret the grace of Gospel freedom and the abolishment of the old Law, because of the multitude of believing Jews who were not yet able to hear about the fulfillment and end of the Law, and who, in the absence of Paul, had falsely boasted in Jerusalem that he was going on a pointless or fruitless journey, thinking that the old Law should not be followed. Not because Paul feared that he had preached a false Gospel among the Gentiles for seventeen years; but to show his predecessors that he was not running or had run in vain, as they had thought in their ignorance.
2:3-5
(Vers. 3-5.) But not even Titus, who was with me, though he was a Gentile, was compelled to be circumcised. Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. But even Titus, who was with me, was not compelled to be circumcised, although he was a Gentile. This matter arose because of false brothers secretly brought in, who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery. But what is this truth of the Gospel, to give in to the hypocrisy of the Jews; and to consider as scybala what you once esteemed, and to despise as losses, and to observe and esteem as something, when they are nothing? But it strongly opposes the meaning of the Epistle itself, to call the Galatians back to circumcision. This is the main theme throughout his discourse, to teach that he is a Hebrew among the Hebrews, once observing all the works of the Law, circumcised on the eighth day according to the Law of the Pharisees: nevertheless, for the grace of Christ, to completely despise everything. For when he went to Jerusalem, and the false brethren, who believed in circumcision, wanted to compel him to circumcise Titus; neither Titus, nor did he give in to violence, so that they would safeguard the truth of the Gospel. But if he says that he was compelled by necessity to circumcise Titus: how does he recall the Galatians from circumcision, from which neither Titus, who was with him from the Gentiles, could excuse himself in Jerusalem? Therefore, according to the Greek manuscripts, it should be read, 'To whom we did not yield in subjection, not even for an hour,' so that it may be understood subsequently: so that the truth of the Gospel may remain with you. But if the testimony of the Latin exemplars is pleasing to anyone, we must understand it according to the higher sense: that the purpose was not for Titus to be circumcised, but to go to Jerusalem. For this reason, Paul and Barnabas submitted to going to Jerusalem, due to the sedition caused by the Law of Antioch. This was done so that the truth of the Gospel would be confirmed by the letter of the apostles and remain among the Galatians, which was not in the literal sense, but in the spiritual sense. It was not in the carnal understanding, but in spiritual intelligence, and not in overt Judaism, but in hidden understanding. It is worth knowing that the conjunction 'autem,' which is placed in this position, is superfluous if it is read without any purpose to respond to it and if it concludes the previous statement. However, it serves to maintain the order of reading and the sense of the passage. So, Titus, who was with me, being a Gentile, was not compelled to be circumcised. And immediately after, it explains the reason why he was being urged to undergo circumcision against his will. 'Because of the false brothers secretly brought in, who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery.' But when they were serving as ministers and wished to drag us into the servitude of the Law from the freedom of Christ, we did not even yield to them for a moment, so that we might not give any occasion to them to accuse us. And we did this primarily because of the ecclesiastical peace, so that we could excuse ourselves from necessity, and we did all of this so that you would not have any opportunity to depart from the grace of the Gospel. Therefore, if we, while in Jerusalem, among so many Jews who were falsely claiming to be brothers and those who were exerting influence over us to some extent, could not be compelled by force or reason to observe the circumcision that we knew was abolished, then you, coming from the Gentiles, you in Galatia, you to whom no violence can be done, voluntarily abandoning the grace, have transcended the antiquity of the already abolished Law.
2:6
(Verse 6) But from those who seemed to be something—whatever they were,it makes no difference to me; God shows personal favoritism to no man—for those who seemed to be something added nothing to me. But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. They desired only that we should remember the poor, the very thing which I also was eager to do. But when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, “If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews? For God does not show favoritism. He doesn't play favorites. In fact, He has no favorites. It makes no difference who you are or where you're from—if you want God and are ready to do what He says, the door is open. The Message He sent to the children of Israel—that through Jesus Christ everything is being put together again—well, He's doing it everywhere, among everyone. And thus, cautiously and gradually, Peter walks a middle path between praise and rebuke, so that he may defer to his predecessor the apostle, and yet boldly oppose him to his face, compelled by truth.