Galatians 2:7

He names Peter alone because he has received the primacy in the founding of the church; and he himself had likewise been chosen to have the primacy in the founding of Gentile churches, but with the proviso that Peter should preach to the Gentiles, should …

The apostles were not therefore found to disagree in anything. Otherwise, when Paul claimed to have received the gospel perfectly, they might have denied this and wished to add to his teaching, as though he were incomplete. On the contrary, instead of reproving Paul's imperfection, they approved his perfection.… His saying "on the contrary" might also be understood in such a way as to yield the following meaning: "Upon me those who had a reputation imposed nothing further. On the contrary, they consented with me and Barnabas, joining the right hand of fellowship, that we, for our part, should go among the Gentiles, who are contrary to the circumcision, while they for their part should go to those of the circumcision."

(Vers. 7, 8.) But on the contrary, when they saw that I had been entrusted with the gospel for the uncircumcised, just as Peter had been entrusted with the gospel for the circumcised (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. Ὑπέρβατον est, et multis quae in medio sunt interjecta sublatis, sic breviter legi potest: Mihi enim qui videbantur esse nihil contulerunt: sed econtra dexteras dederunt mihi et Barnabae, societatis. Aut certe ille absque jactatione sui, occultus est sensus: Mihi qui videbantur esse aliquid, nihil contulerunt; sed econtra a me eis collatum est, dum fiunt in Evangelii gratia firmiores. Totum autem quod dicit, hoc est: unus atque idem mihi Evangelium praeputii, et Petro circumcisionis credidit. He sent me to the Gentiles, and he appointed him in Judea. Neither could the Gentiles, who were no longer young and could not benefit from the pain of circumcision, abstain from the foods they had always been accustomed to and that God had created for them to use; nor could those who believed and were circumcised from the Jews, and who, by custom, thought they had more than the other Gentiles, easily despise the things in which they boasted. Therefore, by the providence of God, one apostle was given to the circumcised, who seemed to acquiesce to the shadows of the Law, while another was given to those who were uncircumcised, who did not consider the grace of the Gospel to be slavery, but rather free faith. Lest any impediment to faith arise under any occasion: and because of circumcision or uncircumcision, one would not believe in Christ. […]

"But contrariwise." Some hold his meaning to be, not only that the Apostles did not instruct him, but that they were instructed by him. But I would not say this, for what could they, each of whom was himself perfectly instructed, have learnt from him? He does not therefore intend this by the expression, "contrariwise," but that so far were they from blaming, that they praised him: for praise is the contrary of blame. Some would probably here reply: Why did not the Apostles, if they praised your procedure, as the proper consequence abolish circumcision? Now to assert that they did abolish it Paul considered much too bold, and inconsistent with his own admission. On the other hand, to admit that they had sanctioned circumcision, would necessarily expose him to another objection. For it would be said, if the Apostles praised your preaching, yet sanctioned circumcision, they were inconsistent with themselves. What then is the solution? is he to say that they acted thus out of condescension to Judaism? To say this would have shaken the very foundation of the economy. Wherefore he leaves the subject in suspense and uncertainty, by the words, "but of those who were reputed to be somewhat; it maketh no matter to me." Which is in effect to say, I accuse not, nor traduce those holy men; they know what it is they have done; to God must they render their account. What I am desirous to prove is, that they neither reversed nor corrected my procedure, nor added to it as in their opinion defective, but gave it their approbation and assent; and to this Titus and Barnabas bear witness. Then he adds, "When they saw that I had been entrusted with the Gospel of the Uncircumcision even as Peter with the Gospel of the Circumcision," The Circumcision and Uncircumcision; meaning, not the things themselves, but the nations known by these distinctions...

"on the contrary." Not only, he says, did they not correct anything concerning my preaching, but on the contrary, they praised it. And this arrangement is as follows: "on the contrary, knowing that I had been entrusted with the Gospel of the uncircumcision," the rendering …