Galatians 2:6-9

‘But from those who were reputed somewhat, (whatever they were it does not matter to me, God does not accept a man's person); they, I say, who were of repute, imparted nothing to me, but on the contrary, when they saw that I had been entrusted with the Gospel of the uncircumcision, even as Peter with that of circumcision (for he who wrought for Peter in the apostleship of circumcision wrought for me also to the Gentiles), and when they perceived the grace of God that was given to me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go to the uncircumcision and they to the circumcision.'

In this rather convoluted sentence Paul now sums up the situation. He stresses that he had had nothing important to learn from these great Apostles (‘they who were of repute imparted nothing to me'). On the contrary they had recognised his special ministry to the Gentiles, and that God was working through him as He was through them, and they had confirmed their approval of his activities by offering ‘the right hands of fellowship'. The offering of the right hand, the sword hand, was an evidence of a willingness for peace and non-belligerence. It was accepting the terms that had been laid out, and doing it in a spirit of common agreement.

‘Those who were reputed somewhat.' This describes the men held in repute, which included Cephas (Peter), John, and James, the Lord's brother, to whom the Judaisers pointed as their authority. The ministry of the twelve appears at this point to have mainly been limited to Jews, so that the question of circumcision had never really arisen, and all converts had been required to conform to Jewish ritual and probably initially attend the synagogues. The few exceptions, like Cornelius and his band (Acts 10-11), had been left as a grey area. The Judaisers, seeing this, had misunderstood their position.

‘Whatever they were it does not matter to me, God does not accept a man's person.' Paul is pointing out that he is not impressed by titles of office or by men's supposed importance. It is their ministry that counts. For as he will point out in 1 Corinthians, each is accountable to God and must not be exalted above others. A man is not accepted for his position because of who he is, but because of the quality of his service (1 Corinthians 3:5). He is not here criticising the Apostles. He had consulted the Apostles, and they had proved themselves to Paul by the stance they took, and were approved by their successful ministry. He is, however, stressing that in the end all must be judged by how they stand up for the truth.

‘When they saw that I had been entrusted with the Gospel of the uncircumcision, even as Peter with that of circumcision (for he who wrought for Peter in the apostleship of circumcision wrought for me also to the Gentiles), and when they perceived the grace of God that was given to me.' Peter's main ministry was to Jews and in this he was hugely successful (later his ministry would necessarily expand), but he had recognised how God was working powerfully through Paul and had acknowledged that the grace of God was at work there too. They had agreed that the Gospel of the uncircumcision and the Gospel of the circumcised was the same Gospel. The difference was simply in the approach to be taken in particular circumstances.

The change of address from Cephas (Aramaic) to Peter (Greek) may here reflect the context in view, that it is speaking of his Apostleship to the Jews, to many of whom he would be Cephas, but now as seen in the eyes of the Gentiles, to whom he would be Peter. Paul uses Cephas when seeing him as the authority who was in and from Jerusalem

‘James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go to the uncircumcision and they to the circumcision.' The result of the mutual recognition was specific authorisation from the twelve for them to continue their ministry among the Gentiles in the same way as they had ministered already. The deliberate joining of right hands stressed their unity and oneness and agreement to the compact. This sign of acceptance was widely known in the ancient world. This was final confirmation that ‘those who were reputed' actually backed Paul and his ministry and teaching.

James is probably placed first because he was by now the recognised senior elder of the Jerusalem church. This would strongly suggest that, as the brother of Jesus, he was seen as being on the same level as the Apostles. On the other hand Paul may have named him first to demonstrate that he was not overawed by the twelve, or in recognition that he was the Lord's brother.