“Those of the Circumcision” (Gal 2:12) 153 sus Justus are characterized as Jews22 and Epaphras, Luke and Demas as gentiles. This division makes clear that the phrase οἱ ὄντες ἐκ περιτομῆς means “circumsised people”, “Jews”. But because the author also men- tions them as co-workers with regard to the βασιλεία τοῦ θεου, we see that these Jews are Christian Jews. Here again the context functions as a reference marker. Tit 1,10, the last instance of Meyer’s second group shows the same fea- tures. The author of the Pastorals visibly distinguishes among the “rebel- lious people, the talkers and deceivers” (ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται) mentioned in v. 10 a special group, indicated by the adverb μάλιστα. The members of this group are characterized as “circumcised people”, “Jews”. The other group, for which the Cretan Epimenides is an example, are gentiles. So in Tit 1,10 οἱ ἐκ τῆς περιτομῆς also means “Jews”, while the following context (Tit 1,13) indicates that the author refers to Christian Jews. From these observations a first conclusion can be drawn: in the New Testament the phrase οἱ ἐκ περιτομῆς always means “circumcised people”, “Jews”. While the meaning of the expression is actually “Jews”, certain refer- ence markers in the context indicate when “Christian Jews” are referred to. 3. Meaning and Reference of οἱ ἐκ περιτομῆς in Gal 2,12 Applying these observations to Gal 2,12, it becomes clear that Schmithals and the others are correct, claiming that the meaning of οἱ ἐκ περιτομῆς is definitely “Jews.” We do not find any other use of this phrase in the New Testament. However, the meaning of the phrase alone does not necessarily point to the reference of the expression. Schmithals overlooked this fact. To avoid this mistake we have to look for reference markers in the surrounding context of Gal 2,12. The first thing we need to take into account is the purpose of Paul’s argument in this section. On the one hand his narrative in Gal 1,13 – 2,21 wants to show that he is an apostle called by God and not by human beings.23 On the other hand he demonstrates that the gospel he preaches is independent from any human authority.24 He was called to preach the resurrected Jesus among the gentiles (Gal 1,15-16) and that he did from the very beginning (Gal 1,17b). The gospel Paul was entrusted 22 Cf. A. Standhartinger, Studien zur Entstehungsgeschichte und Intention des Kolosser- briefs (NT.S 94, Leiden / Boston / Köln 1999) 158. 23 Cf. Gal 1,1.15. 24 Cf. Gal 1,11-12 as a propositio.