Galatians 2:7

KJV

But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as [the gospel] of the circumcision [was] unto Peter;

KJV (with Strong's)

But {G235} contrariwise {G5121}, when they saw {G1492} that {G3754} the gospel {G2098} of the uncircumcision {G203} was committed unto me {G4100}, as {G2531} the gospel of the circumcision {G4061} was unto Peter {G4074};

Complete Jewish Bible

On the contrary, they saw that I had been entrusted with the Good News for the Uncircumcised, just as Kefa had been for the Circumcised;

Berean Standard Bible

On the contrary, they saw that I had been entrusted to preach the gospel to the uncircumcised, just as Peter had been to the circumcised.

American Standard Version

but contrariwise, when they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision

Commentary

### SUMMARY
Galatians 2:7 is a foundational verse in Paul's defense of his apostolic authority and the universal scope of the gospel. It records the pivotal moment when the "pillars" of the Jerusalem church—James, Cephas (Peter), and John—formally recognized God's distinct but complementary callings for Paul to minister to Gentiles and for Peter to minister to Jews, affirming the singular truth of the gospel for all humanity, irrespective of ethnic or cultural background.

### CONTEXT
* **Literary Context:** This verse is embedded within Paul's intensely personal and theological defense of his apostleship and the gospel of grace in Galatians. Paul recounts his second post-conversion visit to Jerusalem, approximately fourteen years after his initial call, to confront false teachers who were insisting that Gentile converts must be circumcised and adhere to Mosaic Law to be truly saved. His private meeting with the leading apostles, James, Cephas, and John, was crucial to ensure that his tireless evangelistic efforts among the Gentiles had not been "in vain" ([Galatians 2:2](/galatians/2-2 "Paul's visit to Jerusalem")). The recognition described in [Galatians 2:7](/galatians/2-7 "The division of ministry") serves as a powerful validation of his message and ministry, directly preceding the pivotal moment when he publicly rebuked Peter for his inconsistent behavior ([Galatians 2:11-14](/galatians/2-11-14 "Paul rebukes Peter at Antioch")).
* **Historical & Cultural Context:** The early Christian church faced a profound identity crisis regarding the inclusion of Gentiles. For centuries, Jewish identity had been inextricably linked to the covenant sign of circumcision and adherence to the Mosaic Law. The influx of Gentiles into the nascent Christian movement, without requiring these traditional markers, challenged deeply ingrained cultural and religious norms. This tension was particularly acute in Jerusalem, the heartland of Judaism. The phrase "gospel of the uncircumcision" and "gospel of the circumcision" reflects the common cultural distinction between Gentiles and Jews. The meeting in Jerusalem, described here, laid the groundwork for the later Jerusalem Council ([Acts 15](/acts/15 "The Jerusalem Council")), which formally addressed the issue of Gentile inclusion and the requirements for salvation.
* **Key Themes:** [Galatians 2:7](/galatians/2-7 "The spheres of apostolic ministry") contributes significantly to several major themes in Galatians and Pauline theology. Firstly, it underscores **Apostolic Authority and Divine Appointment**. Paul's ministry was not self-appointed but divinely commissioned and, crucially, recognized by those who were apostles before him, validating his unique calling to the Gentiles. Secondly, it highlights the **Unity in Diversity of Ministry**. While Paul and Peter had distinct spheres of influence—Gentiles ("uncircumcision") and Jews ("circumcision") respectively—this did not imply two different gospels, but rather the same gospel applied to different target audiences. This demonstrates the complementary nature of their ministries and God's expansive plan for salvation for all peoples. Thirdly, the verse is central to the theme of **Gentile Inclusion and Justification by Faith**. It affirms that Gentiles can enter God's covenant family directly through faith in Christ, without first becoming Jewish proselytes, a truth Paul passionately defends throughout Galatians as he champions salvation by grace, not by works of the law ([Galatians 2:16](/galatians/2-16 "Justification by faith")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **saw (Greek, _eídō'_):** This verb, often used in the perfect tense to imply knowledge or understanding, indicates that the Jerusalem "pillars" did not merely observe, but clearly perceived and understood the divine nature of Paul's commission. Their "seeing" led to a recognition and acknowledgment of God's work in Paul.
* **gospel (Greek, _euangélion'_):** Meaning "good message" or "good news," this term refers to the core message of salvation through Jesus Christ. The repetition of "gospel" emphasizes that despite different audiences (uncircumcision vs. circumcision), the content of the message remained singular and unified—the transformative power of Christ's death and resurrection.
* **uncircumcision / circumcision (Greek, _akrobystía'_ / _peritomḗ'_):** These terms, derived from physical practices, are used here as powerful metonyms. "Uncircumcision" refers to Gentiles, symbolizing their non-Jewish identity and lack of covenant sign, while "circumcision" refers to Jews, embodying their covenant relationship with God through the Mosaic Law. The distinction highlights the *audience* or *sphere of ministry*, not a difference in the gospel's content.
* **was committed unto me (Greek, _pisteúō'_):** This verb, in the perfect passive indicative ("pepisteumai"), signifies a past action with continuing results. It conveys the idea of being entrusted or having faith placed in one. Here, it emphasizes that Paul's ministry was not self-appointed but divinely entrusted to him, and this trust remained valid and acknowledged by the other apostles.

#### Verse Breakdown
* **"But contrariwise,"**: This introductory phrase, using the Greek `allá tounantíon`, serves as a strong adversative, setting up a contrast. It highlights that instead of finding fault or disagreement with Paul's gospel, the Jerusalem leaders came to an opposite conclusion, affirming his ministry.
* **"when they saw that the gospel of the uncircumcision was committed unto me,"**: This clause reveals the core observation made by James, Peter, and John. Their discernment (seeing/knowing) led them to recognize that God had divinely entrusted Paul with the specific mission of proclaiming the gospel to Gentiles, symbolized by "the uncircumcision." The passive voice "was committed" underscores the divine agency behind Paul's calling.
* **"as the gospel of the circumcision was unto Peter;"**: This comparative clause establishes a parallel. Just as Peter had been entrusted with the gospel for the Jews ("the circumcision"), so Paul had been entrusted with the gospel for the Gentiles. This parallel validates both ministries as equally legitimate and divinely appointed, despite their differing target audiences.

#### Literary Devices
[Galatians 2:7](/galatians/2-7 "Apostolic Spheres of Ministry") employs several significant literary devices. The most prominent is **Antithesis**, clearly seen in the pairing of "the gospel of the uncircumcision" and "the gospel of the circumcision." This stark contrast highlights the two distinct spheres of ministry, one to Gentiles and one to Jews, while simultaneously implying the singular nature of the gospel itself. Closely related is **Metonymy**, where "uncircumcision" and "circumcision" stand in for the Gentile and Jewish peoples, respectively. These physical markers represent entire ethnic and religious identities, allowing Paul to succinctly refer to the primary audiences of his and Peter's ministries. Furthermore, the phrase "was committed unto me" employs a **Divine Passive**, a grammatical construction where the agent of the action is God, even if not explicitly named. This subtly but powerfully emphasizes that Paul's commission was not a human decision but a divine appointment, lending ultimate authority to his apostolic calling.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Galatians 2:7](/galatians/2-7 "The Gospel for All Nations") is a pivotal text for understanding the unity and universality of the gospel message. It dismantles the notion that there are multiple paths to salvation, affirming one gospel for all humanity, regardless of ethnic background or prior religious practice. The recognition by the Jerusalem apostles of Paul's unique calling to the Gentiles, alongside Peter's to the Jews, demonstrates a theological maturity that prioritized the spread of the singular good news over cultural or traditional distinctions. This mutual affirmation laid the groundwork for the church's global mission, emphasizing that God's plan of salvation encompasses both Jew and Gentile, breaking down the dividing wall of hostility through Christ's work.

* [Acts 15:7-9](/acts/15-7-9 "Peter's defense of Gentile inclusion")
* [Ephesians 2:11-16](/ephesians/2-11-16 "Christ breaking down the dividing wall")
* [Romans 1:16](/romans/1-16 "The power of the gospel for salvation")

### REFLECTION AND APPLICATION
[Galatians 2:7](/galatians/2-7 "Recognizing Diverse Callings") offers profound lessons for the church today. It reminds us that while God calls individuals to diverse ministries and reaches different demographics, the core message of salvation through Christ alone remains immutable. We are challenged to recognize and affirm the unique gifts and callings within the body of Christ, celebrating the rich tapestry of ministries that contribute to the singular mission of spreading the gospel. This verse also calls us to overcome internal divisions and prejudices, whether based on cultural background, theological nuances, or ministry approaches, for the sake of gospel advancement. Just as the early apostles found common ground in their shared commitment to Christ's commission, so too must we prioritize unity in purpose and mutual respect, ensuring that our differences do not hinder the powerful, unifying message of God's grace.

#### Questions for Reflection
* **How can we better recognize and affirm the diverse callings and ministries within our own church or Christian community today?**
* **In what ways might we be tempted to create "two gospels" by adding cultural or personal preferences to the core message of salvation by grace through faith?**
* **What practical steps can we take to foster unity and mutual respect among believers who have different ministry focuses or backgrounds?**

### FAQ

**Did Paul and Peter preach different gospels?**

Answer: No, Paul and Peter did not preach different gospels. [Galatians 2:7](/galatians/2-7 "The unified gospel") clearly states "the gospel of the uncircumcision" and "the gospel of the circumcision," but the repeated use of "gospel" (Greek: *euangélion*) signifies a singular message. The distinction lies in the *audience* or *sphere of ministry*, not the content of the good news. Paul was primarily called to reach Gentiles, while Peter's primary focus was among Jews. Both proclaimed the same message of salvation through faith in Jesus Christ, as articulated throughout Paul's epistles (e.g., [Ephesians 2:8-9](/ephesians/2-8-9 "Salvation by grace through faith")) and Peter's sermons (e.g., [Acts 2:38-39](/acts/2-38-39 "Peter's sermon on Pentecost")).

### CHRIST-CENTERED FULFILLMENT
[Galatians 2:7](/galatians/2-7 "Christ Unites Jew and Gentile") finds its ultimate fulfillment in Christ, who is the very content and power of the gospel for both Jew and Gentile. The historical division between "circumcision" and "uncircumcision" was a profound barrier, but Christ, through His atoning work on the cross, "has broken down in his flesh the dividing wall of hostility" ([Ephesians 2:14](/ephesians/2-14 "Christ breaks down the wall")). He is the one true "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "Jesus, the Lamb of God")), making salvation accessible to all who believe, regardless of their ethnic or cultural background. Paul's commission to the Gentiles and Peter's to the Jews were divinely orchestrated means to gather God's elect from every tribe, tongue, and nation into one body, the Church, with Christ as its head ([Ephesians 1:22-23](/ephesians/1-22-23 "Christ as head of the Church")). Thus, the recognition in [Galatians 2:7](/galatians/2-7 "The unity of the gospel in Christ") foreshadows the glorious reality that in Christ, "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "One in Christ Jesus")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 9:15

But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

1 Thessalonians 2:4

But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

Galatians 1:16

To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

1 Timothy 2:7

Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in faith and verity.

Acts 13:46

Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

Acts 13:48

And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

Galatians 2:9

And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we [should go] unto the heathen, and they unto the circumcision.