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Text -- Galatians 2:1-2 (NET)

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Context
Confirmation from the Jerusalem Apostles
2:1 Then after fourteen years I went up to Jerusalem again with Barnabas, taking Titus along too. 2:2 I went there because of a revelation and presented to them the gospel that I preach among the Gentiles. But I did so only in a private meeting with the influential people, to make sure that I was not running– or had not run– in vain.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Barnabas a man who was Paul's companion on several of his journeys
 · Gentile a non-Jewish person
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Titus a Christian Greek man who accompanied Paul and was left in Crete to settle the churches there


Dictionary Themes and Topics: Titus | REPUTATION | Peter | PAUL, THE APOSTLE, 5 | PAUL, THE APOSTLE, 3 | PAUL, THE APOSTLE, 1 | NUMBER | Minister | James, Epistle of | JAMES | Gospel | Gentiles | Games | Galatians, Epistle to | GALATIANS, EPISTLE TO THE | CHRONOLOGY OF THE NEW TESTAMENT | Barnabas | Apocalypse | ACTS OF THE APOSTLES, 8-12 | ACTS OF THE APOSTLES, 1-7 | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Combined Bible , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Gal 2:1 - -- Then after the space of fourteen years I went up again ( epeita dia dekatessarōn etōn palin anebēn ) This use of dia for interval between is ...

Then after the space of fourteen years I went up again ( epeita dia dekatessarōn etōn palin anebēn )

This use of dia for interval between is common enough. Paul is not giving a recital of his visits to Jerusalem, but of his points of contact with the apostles in Jerusalem. As already observed, he here refers to the Jerusalem Conference given by Luke in Acts 15 when Paul and Barnabas were endorsed by the apostles and elders and the church over the protest of the Judaizers who had attacked them in Antioch (Act 15:1.). But Paul passes by another visit to Jerusalem, that in Act 11:30 when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to "the elders"with no mention of the apostles who were probably out of the city since the events in Acts 12 apparently preceded that visit and Peter had left for another place (Act 12:17). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Act 15:4, 6-29).

Robertson: Gal 2:1 - -- With Barnabas ( meta Barnabā ). As in Act 15:2.

With Barnabas ( meta Barnabā ).

As in Act 15:2.

Robertson: Gal 2:1 - -- Taking Titus also with me ( sunparalabōn kai Titon ). Second aorist active participle of sunparalambanō the very verb used in Act 15:37. of the...

Taking Titus also with me ( sunparalabōn kai Titon ).

Second aorist active participle of sunparalambanō the very verb used in Act 15:37. of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke’ s own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian.

Robertson: Gal 2:2 - -- By revelation ( kata apokalupsin ). In Act 15:2 the church sent them. But surely there is no inconsistency here.

By revelation ( kata apokalupsin ).

In Act 15:2 the church sent them. But surely there is no inconsistency here.

Robertson: Gal 2:2 - -- I laid before them ( anethemēn autois ). Second aorist middle indicative of old word anatithēmi , to put up, to place before, with the dative cas...

I laid before them ( anethemēn autois ).

Second aorist middle indicative of old word anatithēmi , to put up, to place before, with the dative case. But who were the "them"(autois )? Evidently not the private conference for he distinguishes this address from that, "but privately"(kat' idian ). Just place Act 15:4. beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles,"precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Act 15:5).

Robertson: Gal 2:2 - -- Before them who were of repute ( tois dokousin ). He names three of them (Cephas, James, and John). James the Lord’ s brother, for the other Jam...

Before them who were of repute ( tois dokousin ).

He names three of them (Cephas, James, and John). James the Lord’ s brother, for the other James is now dead (Act 12:1.). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord’ s brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts 11:1-18). James was considered a very loyal Jew.

Robertson: Gal 2:2 - -- Lest by any means I should be running or had run in vain ( mē pōs eis kenon trechō ē edramon ). Negative purpose with the present subjunctive...

Lest by any means I should be running or had run in vain ( mē pōs eis kenon trechō ē edramon ).

Negative purpose with the present subjunctive (trechō ) and then by a sudden change the aorist indicative (edramon ), as a sort of afterthought or retrospect (Moulton, Prolegomena , p. 201; Robertson, Grammar , p. 988). There are plenty of classical parallels. See also 1Th 3:5 for both together again.

Vincent: Gal 2:1 - -- Fourteen years after ( διὰ δεκατεσσάρων ἐτῶν ) Rev. after the space of fourteen years . Comp. δἰ ἐτ...

Fourteen years after ( διὰ δεκατεσσάρων ἐτῶν )

Rev. after the space of fourteen years . Comp. δἰ ἐτῶν πλειόνων after several years , Act 24:17; δἰ ἡμερῶν after (some) days , Mar 2:1. Διὰ means after , that is, a given number of years being interposed between two points of time. Not, in the course of (Rev. marg.).

Vincent: Gal 2:2 - -- By revelation ( κατὰ ἀποκάλυψιν ) It was specially and divinely revealed to me that I should go. In what way, he does not sta...

By revelation ( κατὰ ἀποκάλυψιν )

It was specially and divinely revealed to me that I should go. In what way, he does not state.

Vincent: Gal 2:2 - -- Communicated ( ἀνεθέμην ) Only here and Act 25:14. Ἀνά up , τιθέναι to set . To set up a thing for the considerat...

Communicated ( ἀνεθέμην )

Only here and Act 25:14. Ἀνά up , τιθέναι to set . To set up a thing for the consideration of others: to lay it before them .

Vincent: Gal 2:2 - -- Unto them ( αὐτοῖς ) The Christians of Jerusalem generally.

Unto them ( αὐτοῖς )

The Christians of Jerusalem generally.

Vincent: Gal 2:2 - -- Privately ( κατ ' ἰδίαν ) The general communication to the Jerusalem Christians was accompanied by a private consultation with the le...

Privately ( κατ ' ἰδίαν )

The general communication to the Jerusalem Christians was accompanied by a private consultation with the leaders. Not that a different subject was discussed in private, but that the discussion was deeper and more detailed than would have befitted the whole body of Christians.

Vincent: Gal 2:2 - -- To them which were of reputation ( τοῖς δοκοῦσιν ) Lit. to those who seem ; are reputed . Men of recognized position, J...

To them which were of reputation ( τοῖς δοκοῦσιν )

Lit. to those who seem ; are reputed . Men of recognized position, James, Cephas, John. Not his adversaries who were adherents of these three. It is not to be supposed that he would submit his gospel to such. The expression is therefore not used ironically. Paul recognizes the honorable position of the three and their rightful claim to respect. The repetition of the phrase (Gal 2:6, Gal 2:9) may point to a favorite expression of his opponents in commending these leaders to Paul as models for his preaching; hardly (as Lightfoot) to the contrast between the estimation in which they were held and the actual services which they rendered to him. He chooses this expression because the matter at stake was his recognition by the earlier apostles, and any ironical designation would be out of place.

Vincent: Gal 2:2 - -- Lest by any means I should run or had run in vain Better, should be running . Comp. Phi 2:16. This is sometimes explained as implying a misg...

Lest by any means I should run or had run in vain

Better, should be running . Comp. Phi 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other . But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly ; and the sense of the whole passage is as follows: " I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain." The investigation was to be for their satisfaction, not for Paul's. Run (τρέχειν ) is a favorite metaphor with Paul. See Rom 9:16; 1Co 9:24, 1Co 9:26; Gal 5:7; Phi 2:16; Phi 3:13, Phi 3:14.

Wesley: Gal 2:1 - -- My first journey thither.

My first journey thither.

Wesley: Gal 2:1 - -- This seems to be the journey mentioned Act 15:2; several passages here referring to that great council, wherein all the apostles showed that they were...

This seems to be the journey mentioned Act 15:2; several passages here referring to that great council, wherein all the apostles showed that they were of the same judgment with him.

Wesley: Gal 2:2 - -- Not by any command from them, but by an express revelation from God.

Not by any command from them, but by an express revelation from God.

Wesley: Gal 2:2 - -- The chief of the church in Jerusalem.

The chief of the church in Jerusalem.

Wesley: Gal 2:2 - -- Act 15:4, touching justification by faith alone; not that they might confirm me therein, but that I might remove prejudice from them. Yet not publicly...

Act 15:4, touching justification by faith alone; not that they might confirm me therein, but that I might remove prejudice from them. Yet not publicly at first, but severally to those of eminence - Speaking to them one by one. Lest I should run, or should have run, in vain - Lest I should lose the fruit either of my present or past labours. For they might have greatly hindered this, had they not been fully satisfied both of his mission and doctrine. The word run beautifully expresses the swift progress of the gospel.

JFB: Gal 2:1 - -- Specified on account of what follows as to him, in Gal 2:3. Paul and Barnabas, and others, were deputed by the Church of Antioch (Act 15:2) to consult...

Specified on account of what follows as to him, in Gal 2:3. Paul and Barnabas, and others, were deputed by the Church of Antioch (Act 15:2) to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Christians.

JFB: Gal 2:2 - -- Not from being absolutely dependent on the apostles at Jerusalem, but by independent divine "revelation." Quite consistent with his at the same time, ...

Not from being absolutely dependent on the apostles at Jerusalem, but by independent divine "revelation." Quite consistent with his at the same time, being a deputy from the Church of Antioch, as Act 15:2 states. He by this revelation was led to suggest the sending of the deputation. Compare the case of Peter being led by vision, and at the same time by Cornelius' messengers, to go to Cæsarea, Acts 10:1-22.

JFB: Gal 2:2 - -- Namely, "to the apostles and elders" (Act 15:2): to the apostles in particular (Gal 2:9).

Namely, "to the apostles and elders" (Act 15:2): to the apostles in particular (Gal 2:9).

JFB: Gal 2:2 - -- That he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council (Acts 15:1-29)...

That he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council (Acts 15:1-29). It was necessary that the Jerusalem apostles should know beforehand that the Gospel Paul preached to the Gentiles was the same as theirs, and had received divine confirmation in the results it wrought on the Gentile converts. He and Barnabas related to the multitude, not the nature of the doctrine they preached (as Paul did privately to the apostles), but only the miracles vouchsafed in proof of God's sanctioning their preaching to the Gentiles (Act 15:12).

JFB: Gal 2:2 - -- James, Cephas, and John, and probably some of the "elders"; Gal 2:6, "those who seemed to be somewhat."

James, Cephas, and John, and probably some of the "elders"; Gal 2:6, "those who seemed to be somewhat."

JFB: Gal 2:2 - -- "lest I should be running, or have run, in vain"; that is, that they might see that I am not running, and have not run, in vain. Paul does not himself...

"lest I should be running, or have run, in vain"; that is, that they might see that I am not running, and have not run, in vain. Paul does not himself fear lest he be running, or had run, in vain; but lest he should, if he gave them no explanation, seem so to them. His race was the swift-running proclamation of the Gospel to the Gentiles (compare "run," Margin, for "Word . . . have free course," 2Th 3:1). His running would have been in vain, had circumcision been necessary, since he did not require it of his converts.

Clarke: Gal 2:1 - -- Then fourteen years after - There is a considerable difference among critics concerning the time specified in this verse; the apostle is however gen...

Then fourteen years after - There is a considerable difference among critics concerning the time specified in this verse; the apostle is however generally supposed to refer to the journey he took to Jerusalem, about the question of circumcision, mentioned in Act 15:4-5, etc. These years, says Dr. Whitby, must be reckoned from the time of his conversion, mentioned here Gal 1:18, which took place a.d. 35 (33); his journey to Peter was a.d. 38 (36), and then between that and the council of Jerusalem, assembled a.d. 49 (52), will be fourteen intervening years. The dates in brackets are according to the chronology which I follow in the Acts of the Apostles. Dr. Whitby has some objections against this chronology, which may be seen in his notes

Others contend that the journey of which the apostle speaks is that mentioned Act 11:27, etc., when Barnabas and Saul were sent by the Church of Antioch with relief to the poor Christians in Judea; there being at that time a great dearth in that land. St. Luke’ s not mentioning Titus in that journey is no valid objection against it: for he does not mention him in any part of his history, this being the first place in which his name occurs. And it does seem as if St. Paul did intend purposely to supply that defect, by his saying, I went up with Barnabas, and took Titus with me also. The former St. Luke relates, Act 11:30; the latter St. Paul supplies.

Clarke: Gal 2:2 - -- I went up by revelation - This either means, that he went up at that time by an express revelation from God that it was his duty to do so, made eith...

I went up by revelation - This either means, that he went up at that time by an express revelation from God that it was his duty to do so, made either to the Church of Antioch to send these persons to Jerusalem, or to these persons to go according to the directions of that Church; or the apostle here wishes to say, that, having received the Gospel by revelation from God, to preach Christ among the Gentiles, he went up according to that revelation, and told what God had done by him among the Gentiles: or it may refer to the revelation made to certain prophets who came to Antioch, and particularly Agabus, who signified by the Spirit that there would be a dearth; in consequence of which the disciples purposed to send relief to their poor brethren at Jerusalem. See Act 11:27-30

Clarke: Gal 2:2 - -- But privately to them which were of reputation - Τοις δοκουσι· To the chief men; those who were highest in reputation among the apostl...

But privately to them which were of reputation - Τοις δοκουσι· To the chief men; those who were highest in reputation among the apostles. Δοκουντες, according to Hesychius, is οἱ ενδοξοι, the honorable. With these the apostle intimates that he had some private conferences

Clarke: Gal 2:2 - -- Lest by any means - And he held these private conferences with those more eminent men, to give them information how, in consequence of his Divine ca...

Lest by any means - And he held these private conferences with those more eminent men, to give them information how, in consequence of his Divine call, he had preached the Gospel to the Gentiles, and the great good which God had wrought by his ministry; but they, not knowing the nature and end of his call, might be led to suppose he had acted wrong, and thus labored in vain; and that, if he still continued to act thus, he should labor in vain. It was necessary, therefore, that he should give the apostolic council the fullest information that he had acted according to the Divine mind in every respect, and had been blessed in his deed.

Calvin: Gal 2:1 - -- 1.Fourteen years after This cannot with certainty be affirmed to be the same journey mentioned by Luke. (Act 15:2.) The connection of the history lea...

1.Fourteen years after This cannot with certainty be affirmed to be the same journey mentioned by Luke. (Act 15:2.) The connection of the history leads us rather to an opposite conclusion. We find that Paul performed four journeys to Jerusalem. Of the first we have already spoken. The second took place when, in company with Barnabas, he brought the charitable contributions of the Greek and Asiatic Churches. (Act 15:25.) My belief that this second journey is referred to in the present passage rests on various grounds. On any other supposition, the statements of Paul and Luke cannot be reconciled. Besides, there is ground for conjecturing that the rebuke was administered to Peter at Antioch while Paul was residing there. Now, this happened before he was sent to Jerusalem by the Churches to settle the dispute which had arisen about ceremonial observances. (Act 15:2.) It is not reasonable to suppose that Peter would have used such dissimulation, if that controversy had been settled and the decree of the Apostles published. But Paul writes that he came to Jerusalem, and afterwards adds that he had rebuked Peter for an act of dissimulation, an act which Peter certainly would not have committed except in matters that were doubtful. 38

Besides, he would scarcely have alluded, at any time, to that journey 39 undertaken with the consent of all the believers, without mentioning the occasion of it, and the memorable decision which was passed. It is not even certain at what time the Epistle was written, only that the Greeks conjecture that it was sent from Rome, and the Latins from Ephesus. For my own part, I think that it was written, not only before Paul had seen Rome, but before that consultation had been held, and the decision of the Apostles given about ceremonial observances. While his opponents were falsely pleading the name of the apostles, and earnestly striving to ruin the reputation of Paul, what carelessness would it have angered in him to pass by the decree universally circulated among them, which struck at those very persons! 40 Undoubtedly, this one word would have shut their mouth: “You bring against me the authority of the apostles, but who does not know their decision? and therefore I hold you convicted of unblushing falsehood. In their name, you oblige the Gentiles to keep the law, but I appeal to their own writing, which sets the consciences of men at liberty.”

We may likewise observe, that, in the commencement of the Epistle, he reproved the Galatians for having so soon revolted from the gospel which had been delivered to them. But we may readily conclude, that, after they had been brought to believe the gospel, some time must have elapsed before that dispute about the ceremonial law arose. I consider, therefore, that the fourteen years are to be reckoned, not from one journey to another, but from Paul’s conversion. The space of time between the two journeys was eleven years.

Calvin: Gal 2:2 - -- 2.And I went up according to revelation 41 He now proceeds to prove his apostleship and his doctrine, not only by works, but also by a Divine revelat...

2.And I went up according to revelation 41 He now proceeds to prove his apostleship and his doctrine, not only by works, but also by a Divine revelation. Since God directed that journey, which had for its object the confirmation of his doctrine, the doctrine was confirmed, not by the concurrence of men only, but likewise by the authority of God. This ought to have been more than enough to overcome the obstinacy of those who blamed Paul by holding up the names of the apostles. For although, up to this time, there had been some room for debate, the communication of the mind of God put an end to all discussion.

I communicated to them The word communicated claims our first attention; for the apostles do not describe to him what he ought to teach, but, after listening to his own account of his doctrine, express their concurrence and approbation. But, as his opponents might allege that, by cunning dissimulation on many points, he had gained the favor of the apostles, he expressly states that he “communicated to them that doctrine which he preacheth among the Gentiles;” which removes all suspicion of hypocrisy or imposture. We shall see what followed; for the apostles did not take it amiss that he had not waited to obtain their sanction. On the contrary, without dispute or expostulation, they approved of his labors; and did so by the direction of the same Spirit, under whose guidance Paul had performed his journey to Jerusalem. Thus, he was not made an apostle by them, but acknowledged to be an apostle. But this point will be treated more fully afterwards.

Lest by any means What then? Shall the word of God fall, when it is unsupported by the testimony of men? Though the whole world were unbelieving, yet the word of God remains firm and unshaken: and they who preach the gospel by the command of God are not uselessly employed, even when no fruit is produced by their labors. This is not Paul’s meaning; but, as the consciences of men, so long as they doubt and hesitate, derive no benefit from the ministry of the word, so a preacher is said, so far as men is concerned, to run in vain, when his labors are ineffectual, and unaccompanied by proper edification.

It was, therefore, a formidable weapon for shaking weak consciences, when the doctrine which Paul preached was falsely declared by impostors to be at variance with the doctrine of the apostles. Multitudes in this manner fell away. The certainty of faith, indeed, does not depend on the agreement of human opinions; but, on the contrary, it is our duty to rest in the naked truth of God, so that neither men nor all the angels together, could shake our faith. Yet ignorant persons, who have imperfectly understood, and never have cordially embraced, sound doctrine, feel the temptation to be almost irresistible, while teachers of acknowledged eminence are found to entertain opposite views. Nay, strong believers are sometimes powerfully affected by this stratagem of Satan, when he holds out to their view the “strife and divisions” (1Co 3:3) of those who ought to have been

“perfectly joined together in the same mind and in the same judgment.” (1Co 1:10.)

It is hard to tell how many were driven from the gospel, how many had their faith shaken, by the mournful controversy about the bodily presence of Christ in the Lord’s Supper, because, on a question of the highest moment, very distinguished men were observed to take opposite sides.

On the other hand, the agreement of all who teach in the Church is a powerful aid for the confirmation of faith. Since, therefore, Satan was laboring so insidiously to hinder the progress of the gospel, Paul resolved to meet him. When he had succeeded in demonstrating that he held the same views with all the apostles, every hinderance was removed. Weak disciples were no longer perplexed by the inquiry, whom they ought to follow. His meaning may be thus summed up: “That my former labors might not be thrown away and rendered useless, I have set at rest the question which disturbed many minds, whether I or Peter deserved your confidence; for in all that I had ever taught we were perfectly at one.” If many teachers in our own day were as heartily desirous as Paul was to edify the Church, they would take more pains to be agreed among themselves.

Defender: Gal 2:1 - -- This visit was possibly the occasion of the Jerusalem Council (Act 15:1-4), at which the leaders among the Jewish Christians (especially Peter and Jam...

This visit was possibly the occasion of the Jerusalem Council (Act 15:1-4), at which the leaders among the Jewish Christians (especially Peter and James) officially declared that the Mosaic laws - circumcision in particular - were not binding for Gentile converts (Act 15:5, Act 15:23-29). It was this same issue with which the Galatian Christians were now being challenged by the "Judaizers." They seem to have been professing (but not genuine) Jewish Christians who went around to the Gentile churches trying to undermine Paul's work as well as his preaching of salvation by grace alone. Paul was forced to defend himself and his teachings (just as he was constrained to do at Corinth) by stressing his own solid Hebrew and Pharisaical training, as well as his divine calling and the authorization of the apostles at Jerusalem, themselves. On the other hand, since he made no mention of the Council's decision, it seems more likely that this particular visit was the occasion mentioned in Act 11:30."

TSK: Gal 2:1 - -- fourteen : Gal 1:18 I went : Act 15:2-4 Barnabas : Gal 2:13; Act 4:36, Act 4:37, Act 11:25, Act 11:30, Act 12:25, Act 13:2, Act 13:50, Act 14:12, Act ...

TSK: Gal 2:2 - -- by : Act 16:9, Act 16:10, Act 18:9, Act 23:11 communicated : Gal 2:9, Gal 1:16; Act 15:4, Act 15:12; 1Co 1:23, 1Co 2:2 privately : or, severally which...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gal 2:1 - -- Then fourteen years after - That is, 14 years after his first visit there subsequent to his conversion. Some commentators, however, suppose tha...

Then fourteen years after - That is, 14 years after his first visit there subsequent to his conversion. Some commentators, however, suppose that the date of the fourteen years is to be reckoned from his conversion. But the more obvious construction is, to refer it to the time of his visit there, as recorded in the previous chapter; Gal 2:18. This time was spent in Asia Minor chiefly in preaching the gospel.

I went up again to Jerusalem - It is commonly supposed that Paul here refers to the visit which he made as recorded in Acts 15. The circumstances mentioned are substantially the same; and the object which he had at that time in going up was one whose mention was entirely pertinent to the argument here. He went up with Barnabas to submit a question to the assembled apostles and elders at Jerusalem, in regard to the necessity of the observance of the laws of Moses. Some persons who had come among the Gentile converts from Judea had insisted on the necessity of being circumcised in order to be saved. Paul and Barnabas had opposed them; and the dispute had become so warm that it was agreed to submit the subject to the apostles and elders at Jerusalem. For that purpose Paul and Barnabas had been sent, with certain others, to lay the case before all the apostles. As the question which Paul was discussing in this Epistle was about the necessity of the observance of the laws of Moses in order to justification, it was exactly in point to refer to a journey when this very question had been submitted to the apostles. Paul indeed had made another journey to Jerusalem before this with the collection for the poor saints in Judea Act 11:29-30; Act 12:25, but he does not mention that here, probably because he did not then see the other apostles, or more probably because that journey furnished no illustration of the point now under debate. On the occasion here referred to Acts 15, the very point under discussion here constituted the main subject of inquiry, and it was definitely settled.

And took Titus with me also - Luke, in the Acts of the Apostles Act 15:2, says, that there were others with Paul and Barnabas on that journey to Jerusalem, but who they were he does not mention. It is by no means certain that Titus was appointed by the church to go to Jerusalem; but the contrary is more probable. Paul seems to have taken him with him as a private affair; but the reason is not mentioned. It may have been to show his Christian liberty, and his sense of what he had a right to do; or it may have been to furnish a case on the subject of inquiry, and submit the matter to them whether Titus was to be circumcised. He was a Greek; but he had been converted to Christianity. Paul had not circumcised him; but had admitted him to the full privileges of the Christian church. Here then was a case in point; and it may have been important to have had such a case before them, so that they might fully understand it. This, as Doddridge properly remarks, is the first mention which occurs of Titus. He is not mentioned by Luke in the Acts of the Apostles, and though his name occurs several times in the Second Epistle to the Corinthians 2Co 2:13; 2Co 7:6; 2Co 8:6, 2Co 8:16, 2Co 8:23; 2Co 12:18, yet it is to be remembered that that Epistle was written a considerable time after this to the Galatians. Titus was a Greek, and was doubtless converted by the labors of Paul, because he calls him his own "son,"Tit 1:4. He attended Paul frequently in his travels; was employed by him in important services (see 2 Corinthians in the places referred to above); was left by him in Crete to set in order the things that were missing, and to ordain elders there Tit 1:5; subsequently, he went into Dalmatia 2Ti 4:10, and is supposed to have returned again to Crete, where it is said he propagated the gospel in the neighboring islands, and died at the age of 94 - Calmet.

Barnes: Gal 2:2 - -- And I went up by revelation - Not for the purpose of receiving instruction from the apostles there in regard to the nature of the Christian rel...

And I went up by revelation - Not for the purpose of receiving instruction from the apostles there in regard to the nature of the Christian religion. It is to be remembered that the design for which Paul states this is, to show that he had not received the gospel from human beings. He is careful, therefore, to state that he went up by the express command of God. He did not go up to receive instructions from the apostles there in regard to his own work, or to be confirmed by them in his apostolic office, but he went to submit an important question pertaining to the church at large. In Act 15:2, it is said that Paul and Barnabas went up by the appointment of the church at Antioch. But there is no discrepancy between that account and this, for though he was designated by the church there, there is no improbability in supposing that he was directed by a special revelation to comply with their request. The reason why he says that he went up by direct revelation seems to be to show that he did not seek instruction from the apostles; he did not go of his own accord to consult with them as if he were dependent upon them; but even in a case when he went to advise with them he was under the influence of express and direct revelation, proving that he was commissioned by God as much as they were.

And communicated unto them that gospel ... - Made them acquainted with the doctrines which he preached among the pagans. He stated fully the principles on which he acted; the nature of the gospel which he taught; and his doctrine about the exemption of the Gentiles from the obligations of the Law of Moses. He thus satisfied them in regard to his views of the gospel; and showed them that he understood the system of Christianity which had been revealed. The result was, that they had entire confidence in him, and admitted him to entire fellowship with them; Gal 2:9.

But privately - Margin, "Severally."Greek ( κατ ̓ ἰδίαν kat' idian . The phrase means that he did it not in a public manner; not before a general assembly; not even before all the apostles collected together, but in a private manner to a few of the leaders and chief persons. He made a private explanation of his motives and views, so that they might understand it before it became a matter of public discussion. The point on which Paul made this private explanation was not whether the gospel was to be preached to the Gentiles, for upon that they had no doubt after the revelation to Peter Acts 10; but whether the rites of the Jews were to be imposed on the Gentile converts. Paul explained his views and his practice on that point, which were that he did not impose those rites on the Gentiles; that he taught that people might be justified without their observance; and that they were not necessary in order to salvation. The reasons why he sought this private interview with the leading men in Jerusalem he has not stated. But we may suppose that they were something like the following:

(1) The Jews in general had very strong attachment to their own customs, and this attachment was found in a high degree among those who were converted from among them to the Christian faith. They would be strongly excited, therefore, by the doctrine that those customs were not necessary to be observed.

\caps1 (2) i\caps0 f the matter were submitted to a general assembly of converts from Judaism, it could not fail to produce great excitement. They could not be made readily to understand the reasons why Paul acted in this manner; there would be no possibility in an excited assemblage to offer the explanations which might be desirable; and after every explanation which could be given in this manner, they might have been unable to understand all the circumstances of the case.

\caps1 (3) i\caps0 f a few of the principal men were made to understand it, Paul felt assured that their influence would be such as to prevent any great difficulty. He therefore sought an early opportunity to lay the case before them in private, and to secure their favor; and this course contributed to the happy issue of the whole affair; see Acts 15. There was indeed much disputation when the question came to be submitted to "the apostles and elders"Act 15:7; many of the sect of the Pharisees in that assembly maintained that it was needful to teach the Gentiles that the Law of Moses was to be kept Act 15:5; and no one can tell what would have been the issue of that discussion among the excitable minds of the converts from Judaism had not Paul taken the precaution, as he here says, to have submitted the case in private to those who were of "reputation."and if Peter and James had not in this manner been satisfied and had not submitted the views which they did, as recorded in Act 15:7-21, and which terminated the whole controversy.

We may just remark here that this fact furnishes an argument such as Paley has dwelt so much on in his Horae Paulinae - though he has not referred to this - of what he calls undesigned coincidences. The affair in Acts 15 and the course of the debate, looks very much as if Peter and James had had some conference with Paul in private, and had had an opportunity of understanding fully his views on the subject before the matter came before the "apostles and elders"in public, though no such private conference is there referred to by Luke. But on turning to the Epistle to the Galatians, we find in fact that he had on one occasion before seen the same Peter and James Gal 1:18-19; and that he had had a private interview with those "of reputation"on these very points, and particularly that James, Peter, and John had approved his course, and given to him and Barnabas the right hand of fellowship; Gal 2:9. Thus understood, the case here referred to was one of the most consummate instances of prudence that occurred in the life of Paul; and from this case we may learn:

(1) That when a difficulty is to be settled involving great principles, and embracing a great many points, it is better to seek an opportunity of private explanation than to submit it to a general multitude or to public debate. It is not well to attempt to settle important points when the passions of a general assembly may be excited, and where prejudices are strong. It is better to do it by private explanations, when there is an opportunity coolly to ask questions and to state the facts just as they are.

\caps1 (2) t\caps0 he importance of securing the countenance of influential men in a popular assembly; of having men in the assembly who would understand the whole case. It was morally certain that if such men as Peter and James were made to understand the case, there would be little difficulty in arriving at an amicable adjustment of the difficulty.

\caps1 (3) t\caps0 hough this passage does not refer to preaching the gospel in general, since the gospel here submitted to the men of reputation was the question referred to above, yet we may remark, that great prudence should be used in preaching; in stating truths that may excite prejudices, or when we have reason to apprehend prejudices; and that it is often best to preach the gospel to men of reputation κατ ̓ ἰδίαν kat' idian "separately,"or "privately."In this way the truth can be made to bear on the conscience; it may be better adapted to the character of the individual; he may put himself less in a state of defense, and guard himself less against the proper influences of truth. And especially is this true in conversing with persons on the subject of religion. It should be if possible alone, or privately. Almost any person may be approached on the subject of religion if it is done when he is alone; when he is at leisure, and if it is done in a kind spirit. Almost anybody will become irritated if you address him personally in a general assembly, or even with his family around him. I have never in more than in one or two instances been unkindly treated when I have addressed an individual on the subject of religion if he was alone; and though a minister should never shrink from stating the truth, and should never be afraid of man, however exalted his rank, or great his talents, or vast his wealth, yet he will probably meet with most success when he discourses privately to "them which are of reputation."

To them which were of reputation - Meaning here the leading men among the apostles. Tyndale renders this, "which are counted chefe."Doddridge, "those of greatest note in the church."The Greek is, literally, "those who seem,"more fully in Gal 2:6; "who seem to be something,"that is, who are persons of note, or who are distinguished.

Lest by any means I should run, or had run in vain - Lest the effects of my labors and journeys should be lost. Paul feared that if he did not take this method of laying the case before them privately, they would not understand it. Others might misrepresent him, or their prejudices might be excited, and when the case came before the assembled apostles and elders, a decision might be adopted which would go to prove that he had been entirely wrong in his views, or which would lead those whom he had taught, to believe that he was, and which would greatly hinder and embarrass him in Iris future movements. In order to prevent this, therefore, and to secure a just decision, and one which would not hinder his future usefulness, he had sought this private interview, and thus his object was gained.

Poole: Gal 2:1 - -- Gal 2:1,2 Paul showeth for what purpose after many years he went to Jerusalem. Gal 2:3-5 That Titus, who went with him, was not circumcised, and...

Gal 2:1,2 Paul showeth for what purpose after many years he went

to Jerusalem.

Gal 2:3-5 That Titus, who went with him, was not circumcised,

and that on purpose to assert the freedom of the

Gentile converts from the bondage of the law.

Gal 2:6-10 That no new knowledge was added to him in conference

with the three chief apostles, but that he received

from them a public acknowledgment of his Divine

mission to the Gentiles.

Gal 2:11-13 That he openly withstood Peter for dissimulation with

respect to Gentile communion.

Gal 2:14-20 Expostulating with him, why he, who believed that

justification came by the faith of Christ, acted as

though it came by the works of the law.

Gal 2:21 Which was, in effect, to frustrate the grace of God.

Fourteen years after either fourteen years after the three years before mentioned, and the fifteen days; or fourteen years after the conversion of Paul, or fourteen years after the death of Christ. This journey seeming to be that mentioned Act 15:2 , it seems rather to be understood of fourteen years after the death of Christ.

I went up again to Jerusalem: motions to Jerusalem are usually in Scripture called ascendings or goings up; either because of the mountains round about it, or in respect of the famousness of the place: see Act 15:2 21:4 . The occasion of this journey we have, Act 15:1,2 . It was to advise with the apostles and elders, about the necessity of circumcision; some that came from Judea having taught the disciples at Antioch, that except they were circumcised they could not be saved.

With Barnabas, and took This with me also Barnabas was chosen to go with Paul, Act 15:2 , and some others, whom Luke nameth not, but it is plain by this text Titus was one.

Poole: Gal 2:2 - -- And I went up by revelation; revelation signifieth God’ s immediate declaration of his will to him, that he would have him take this journey; wh...

And I went up by revelation; revelation signifieth God’ s immediate declaration of his will to him, that he would have him take this journey; which is not at all contradicted by Luke, saying, Act 15:2,3 , that their journey was determined by the Christians at Antioch. God, to encourage Paul, had let him know it was his will he should go; and also put it into the Christians’ hearts at Antioch, to choose him to the journey. His motions from one place to another were much by revelation, or immediate order and command from God, Act 16:9 Act 22:18 23:11 .

And communicated unto them that gospel which I preach among the Gentiles he saith, he communicated, or made a report or relation of, (in which sense the word is used, Act 25:14 ), that doctrine of the gospel which he had preached amongst the Gentiles; he, doubtless, more particularly means, the abolition of circumcision, and no necessity of the observance of the law of Moses contained in ordinances.

But privately to them which were of reputation but he saith that he did it privately, and to men of reputation; by which he meaneth the apostles, or some other Christians of greatest eminency.

Lest by any means I should run, or had run, in vain lest he should have prejudiced himself, as to the course of the gospel, which he metaphorically compareth to a race: see 1Co 9:26 .

Objection. If any ask how this influenced Paul, so as to make him privately to communicate the doctrine which he had amongst the Gentiles preached publicly? It is easily answered:

1. That the consent of those who were apostles before him to the doctrine which he preached, was of great moment to persuade all Christians to embrace it; and by this means he obviated the scandal of being singular in the doctrine which he preached.

2. Besides that Paul was now at Jerusalem, which was the chief place of the Jews’ residence, to whom God indulged a greater liberty for the ceremonial usages, than to the churches of the Gentiles, wlto had not been educated in that religion. And had Paul openly there declared the liberty of Christians from circumcision, and the ceremonial usages, he had both enraged those who as yet continued in the Jewish religion, and possibly given no small offence to those who had been educated in that religion, though they were converted to the faith of the gospel, they not fully yet understanding the liberty of Christians from that yoke. By one or both of which ways, had Paul openly at Jerusalem published the doctrine which he had publicly preached in Damascus and Arabia, and other places of the Gentiles, his labours might have been rendered useless, and he might also have been less successful in his further course of preaching it.

Haydock: Gal 2:1 - -- Then fourteen years after. That is, after my former going to Jerusalem, which was seventeen years after my conversion, an. 51 [the year A.D. 51]. S...

Then fourteen years after. That is, after my former going to Jerusalem, which was seventeen years after my conversion, an. 51 [the year A.D. 51]. See Tillemont. (Witham) The cause of St. Paul's second journey to Jerusalem was as follows. Some brethren coming from Judea to Antioch, there maintained the necessity of circumcision and the other Mosaic rites, asserting that without them salvation could not be obtained. St. Paul, upon his return to Antioch, strongly defended, in conjunction with Barnabas, the liberty of the gospel. As the contest grew warm, it was resolved to depute Paul and Barnabas to consult the other apostles and ancients of Jerusalem. By the approbation of the living and speaking tribunal, which all are commanded to hear, the Scriptures are not made true, altered or amended; they merely are declared to be the infallible word of God, a point only to be learned by authority; hence that memorable saying of St. Augustine: "I would not believe the gospel unless the authority of the Church moved me." (Cont. ep. fund. chap. v.)

Haydock: Gal 2:2 - -- According to revelation, or an inspiration of the Spirit of God, and conferred with them, as an equal, says St. Jerome. --- But apart to them, who s...

According to revelation, or an inspiration of the Spirit of God, and conferred with them, as an equal, says St. Jerome. ---

But apart to them, who seemed to be something considerable. That is, with the other apostles, lest I should run in vain, not for fear of false doctrine, says St. John Chrysostom, but that others might be convinced that I preached not nay thing disapproved by the apostles, which would prejudice the progress of the gospel. (Witham) ---

The particle but, which begins this verse, is quite useless: the Latin Vulgate and the Greek copies have it indeed, but in many copies it is not found; it is omitted also by St. Jerome and Theodoret; and this verse is united in sense with the preceding. Titus was not compelled to be circumcised on account of the false brethren, &c.

Gill: Gal 2:1 - -- Then fourteen years after I went up again to Jerusalem,.... That is, either after it pleased God to call him by his grace, and reveal his Son in him; ...

Then fourteen years after I went up again to Jerusalem,.... That is, either after it pleased God to call him by his grace, and reveal his Son in him; or rather after he had been at Jerusalem to see Peter, with whom he stayed fifteen days, and then went into Syria and Cilicia; so that it was seventeen years after his conversion that he took this journey to Jerusalem he here speaks of; and he seems to refer to the time when he and Barnabas went from the church at Antioch to the apostles and elders about the question, whether circumcision was necessary to salvation, Act 15:1 which entirely agrees with the account the apostle here gives of this journey, and which he went not alone, but

with Barnabas: and took Titus with me also; Barnabas is mentioned in Luke's account as going with him at this time, but Titus is not; who, though he was not sent by the church, yet the apostle might judge it proper and prudent to take him with him, who was converted by him, was a minister of the Gospel, and continued uncircumcised; and the rather he might choose to have him along with him, partly that he might be confirmed in the faith the apostle had taught him; and partly that he might be a living testimony of the agreement between the apostle's principles and practice; and that having him and Barnabas, he might have a competent number of witnesses to testify to the doctrines he preached, the miracles he wrought, and the success that attended him among the Gentiles; and to relate, upon their return, what passed between him and the elders at Jerusalem; for by the mouth of two or three witnesses everything is established.

Gill: Gal 2:2 - -- And I went up by revelation,.... He was not sent for by the apostles at Jerusalem, nor did he go of himself, nor only by the vote of the church at Ant...

And I went up by revelation,.... He was not sent for by the apostles at Jerusalem, nor did he go of himself, nor only by the vote of the church at Antioch, but by a divine revelation; not a revelation made to the church, or by the prophets there, but by God himself to him; he had a secret impulse from the Spirit of God, and a private intimation given him, that it was the will of God he should go up at this time; which is no ways inconsistent with his being sent by the church, but served as a confirmation to him, that what they determined was right, and according to the mind of God:

and communicated unto them that Gospel, which I preach among the Gentiles; that self-same Gospel, which he had preached, and still continued to preach to the Gentiles; relating to free and full remission of sin by the blood of Christ, justification by his righteousness without the works of the law, and freedom from all the rituals and bondage of the Mosaic dispensation: for as the Gospel he preached was all of a piece, uniform and consistent, so he did not preach one sort of doctrine to the Gentiles, and another to the Jews; but the very self-same truths which were the subject of his ministry in the Gentile world, which were a crucified Christ, and salvation alone by him, these he communicated, laid before, and exposed unto the consideration of the elders and apostles at Jerusalem; not with a view either to give or receive instructions, but to compare their sentiments and principles together; that so it might appear that there, was an entire harmony and agreement between them; and this he did not publicly, to the whole church, at least at first, and especially the article of Christian liberty, which respects the freedom of the believing Jews, from the yoke of the law; for as yet they were not able to bear this doctrine; they could pretty readily agree that the Gentiles were not obliged to it, but could not think themselves free from it; wherefore the apostle, in great prudence, did not avouch this in the public audience:

but privately to them which were of reputation; or "who seemed to be", i.e. somewhat, very considerable persons; not in their own opinion, or appearance only, but in reality, they seemed to be, and were pillars in the house of God; particularly he means James, Cephas, and John, then in great esteem with the saints, and deservedly honoured and respected by them, they being faithful labourers in the word and doctrine; so the Jewish doctors a call men of great esteem, חשובים, who "seem to be", or "are accounted of", a word to which the phrase here used answers: these were spiritual men, capable of judging of all spiritual things; men of full age, whose senses were exercised to discern between truth and error; and were very proper persons for the apostle to lay the scheme of his ministry before, and the various truths he insisted on in it: these he met "privately", or "separately", and "singly", as it may be rendered; he either conversed with the apostles alone, and all together, in some private house; or separately, one by one, in their own houses, and there freely and familiarly discoursed with them about the several doctrines of the Gospel; and particularly this, of freedom from the law: his end in it was, as he says,

lest by any means I should run, or had run in vain: which is said, not with regard to himself, as if he had entertained any doubt of the doctrines he had preached, and needed any confirmation in them from them; for he was fully assured of the truth of them, and assured others of the same; or that he questioned the agreement of the apostles with him; or that his faith at all depended on their authority; but with regard to others, and his usefulness among them. The false teachers had insinuated that his doctrine was different from that of the apostles in Jerusalem, and so endeavoured to pervert the Gospel he preached, and overthrow the faith of those that heard him; and could this have been made to appear, it would in all likelihood have rendered, in a great measure, his past labours in vain, and have prevented his future usefulness: some read these words as an interrogation, "do I in any manner run, or have I run in vain?" no; from the account he laid before the church, the elders, and apostles, both in private and in public, Act 15:4 it clearly appeared what success attended his ministry, how many seals he had of it, what numbers of souls were converted under it, and how many churches were planted by his means; for by "running" here is not meant the Christian course he ran, in common with other believers, which lies in the exercise of grace, and the discharge of duty; but the course of his ministry, which he performed with great activity, application, diligence, and constancy, until he had finished it.

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Commentary -- Verse Notes / Footnotes

NET Notes: Gal 2:1 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Gal 2:2 Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδ`...

Geneva Bible: Gal 2:1 Then ( 1 ) fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with [me] also. ( 1 ) Now he shows how he agrees with the ...

Geneva Bible: Gal 2:2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation,...

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Commentary -- Verse Range Notes

TSK Synopsis: Gal 2:1-21 - --1 He shows when he went up again to Jerusalem, and for what purpose;3 and that Titus was not circumcised;11 and that he resisted Peter, and told him t...

Combined Bible: Gal 2:1 - --color="#000000"> 1. Then fourteen years after I went up again to Jerusalem.      Paul taught justification by faith in ...

Combined Bible: Gal 2:2 - --color="#000000"> 2. And I went up by revelation.      If God had not ordered Paul to Jerusalem, Paul would never have g...

MHCC: Gal 2:1-10 - --Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that...

Matthew Henry: Gal 2:1-10 - -- It should seem, by the account Paul gives of himself in this chapter, that, from the very first preaching and planting of Christianity, there was a ...

Barclay: Gal 2:1-10 - --In the preceding passage Paul has proved the independence of his gospel; here he is concerned to prove that this independence is not anarchy and that...

Constable: Gal 1:11--3:1 - --II. PERSONAL DEFENSE OF PAUL'S GOSPEL 1:11--2:21 The first of the three major sections of the epistle begins her...

Constable: Gal 2:1-10 - --B. Interdependence with other apostles 2:1-10 Paul related other events of his previous ministry, specifically his meeting with the Jerusalem church l...

College: Gal 2:1-21 - --GALATIANS 2 E. SHOWDOWN: CONFERENCE IN JERUSALEM (2:1-5) 1 Fourteen years later I went up again to Jerusalem, this time with Barnabas. I took Titus ...

McGarvey: Gal 2:1 - --[Paul, having shown that his gospel was independent of the powers at Jerusalem, proceeds to prove that it was fully endorsed by them, and so he was no...

McGarvey: Gal 2:2 - --And I went up by revelation: and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by...

Lapide: Gal 2:1-21 - --CHAPTER 2 SYNOPSIS OF THE CHAPTER i. Paul declares that he had compared his Gospel with Peter, James, and John, and that it had been approved of th...

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Introduction / Outline

Robertson: Galatians (Book Introduction) The Epistle To The Galatians Probable Date a.d. 56 Or 57 By Way of Introduction It is a pity that we are not able to visualize more clearly the ...

JFB: Galatians (Book Introduction) THE internal and external evidence for Paul's authorship is conclusive. The style is characteristically Pauline. The superscription, and allusions to ...

JFB: Galatians (Outline) SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CA...

TSK: Galatians (Book Introduction) The Galatians, or Gallograecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession ...

TSK: Galatians 2 (Chapter Introduction) Overview Gal 2:1, He shows when he went up again to Jerusalem, and for what purpose; Gal 2:3, and that Titus was not circumcised; Gal 2:11, and th...

Poole: Galatians 2 (Chapter Introduction) CHAPTER 2

MHCC: Galatians (Book Introduction) The churches in Galatia were formed partly of converted Jews, and partly of Gentile converts, as was generally the case. St. Paul asserts his apostoli...

MHCC: Galatians 2 (Chapter Introduction) (Gal 2:1-10) The apostle declares his being owned as an apostle of the Gentiles. (Gal 2:11-14) He had publicly opposed Peter for judaizing. (Gal 2:1...

Matthew Henry: Galatians (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Galatians This epistle of Paul is directed not to the church or churches...

Matthew Henry: Galatians 2 (Chapter Introduction) The apostle, in this chapter, continues the relation of his past life and conduct, which he had begun in the former; and, by some further instances...

Barclay: Galatians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Galatians 2 (Chapter Introduction) The Man Who Refused To Be Overawed (Gal_2:1-10) The Essential Unity (Gal_2:11-13) The End Of The Law (Gal_2:14-17) The Life That Is Crucified And ...

Constable: Galatians (Book Introduction) Introduction Historical Background "The most uncontroverted matter in the study of Gal...

Constable: Galatians (Outline)

Constable: Galatians Galatians Bibliography Allen, Kenneth W. "Justification by Faith." Bibliotheca Sacra 135:538 (April-June 1978):...

Haydock: Galatians (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE GALATIANS. INTRODUCTION. The Galatians, soon after St. Paul had preached the gospel to them, were...

Gill: Galatians (Book Introduction) INTRODUCTION TO GALATIANS The persons to whom this epistle is written were not such who made up a single church only, in some certain town or city,...

Gill: Galatians 2 (Chapter Introduction) INTRODUCTION TO GALATIANS 2 In this chapter the apostle proceeds with the narrative of himself, and gives an account of another journey of his to J...

College: Galatians (Book Introduction) FOREWORD Since the earliest days of the concept of a commentary series jointly authored by church of Christ and Christian church scholars, I have eag...

College: Galatians (Outline) OUTLINE I. AUTHORITY: The Apostolic Gospel - 1:1-2:21 A. Greeting - 1:1-5 B. Paul's Astonishment - 1:6-10 C. Paul's Call by God - 1:11-17 ...

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