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The second chapter is closely connected in sense with the first, and is indeed a part of the same argument. Injury has been done by the division which is made. The proper division would have been at the close of Galatians 2:10. The general scope of the chapter, like the first, is to show that he did not receive the gospel from man; that he had not derived it from the apostles; that he did not acknowledge his indebtedness to them for his views of the Christian religion; that they had not even set up authority over him; but that they had welcomed him as a fellow-laborer, and acknowledged him as a co-adjutor in the work of the apostleship. In confirmation of this, he states Galatians 2:1 that he had indeed gone to Jerusalem, but that he had done it by express revelation Gal 2:2; that he was cordially received by the apostles there - especially by those who were pillars in the church; and that so far from regarding himself as inferior to the other apostles, he had resisted Peter to his face at Antioch on a most important and vital doctrine.

The chapter, therefore, may be regarded as divided into two portions, namely:

I. "The account of his visit to Jerusalem and of what occurred there," Galatians 2:1-10.

(a) He had gone up 14 years after his conversion, after having labored long among the Gentiles in his own way, and without having felt his dependence upon the apostles at Jerusalem, Galatians 2:1-2.

(b) When he was there, there was no attempt made to compel him to submit to the Jewish rites and customs; and what was conclusive in the case was, that they had not even required Titus to be circumcised, thus proving that they did not assert jurisdiction over Paul, and that they did not intend to impose the Mosaic rites on the converts from among the Gentiles, Galatians 2:3-5.

(c) The most distinguished persons among the apostles at Jerusalem, he says, received him kindly, and admitted him to their confidence and favor without hesitation. They added no heavy burdens to him Galatians 2:6; they saw evidence that he had been appointed to bear the gospel to the Gentiles Galatians 2:7-8; they gave to him and Barnabas the right hand of fellowship Galatians 2:9; and they asked only that they should remember and show kindness to the poor saints in Judea, and thus manifest an interest in those who had been converted from Judaism, or contribute their proper proportion to the maintenance of all, and show that they were not disposed to abandon their own countrymen, Galatians 2:10. In this way they gave the fullest proof that they approved the course of Paul, and admitted him into entire fellowship with them as an apostle.

II. "The scene at Antioch, where Paul rebuked Peter for his dissimulation;" Galatians 2:11-21. The main object of mentioning this seems to be to show, first, that he did not regard himself as inferior to the other apostles, or that he had not derived his views of the gospel from them; and, secondly, to state that the observance of the Jewish rites was not necessary to salvation, and that he had maintained that from the beginning. He had strongly urged it in a controversy with Peter, and in a case where Peter was manifestly wrong; and it was no new doctrine on the subject of justification which he had preached to the Galatians. He states, therefore:

(a) That he had opposed Peter at Antioch, because he had dissembled there, and that even Barnabas had been carried away with the course which Peter had practiced; Galatians 2:11-14.

(b) That the Jews must be justified by faith, and not by dependence on their own law; Galatians 2:15-16.

(c) That they who are justified by faith should act consistently, and not attempt to build again the things which they had destroyed; Galatians 2:17-18.

(d) That the effect of justification by faith was to make one dead to the Law that he might live unto God; that the effect of it was to make one truly alive and devoted to the cause of true religion; and to show this, he appeals to the effect of his own heart and life Galatians 2:19-20.

(e) And that if justification could be obtained by the Law, then Christ had died in vain; Galatians 2:21. He thus shows that the effect of teaching the necessity of the observance of the Jewish rites was to destroy the gospel, and to render it vain and useless.

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; Galatians 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 Acts 11:29-30; Acts 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 1 Corinthians 2 1 Corinthians 2:13; 2 Corinthians 7:6; 2 Corinthians 8:6, 2 Corinthians 8:16, 2 Corinthians 8:23; 2 Corinthians 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," Titus 1:4. He attended Paul frequently in his travels; was employed by him in important services (see 2 Corinthians 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 Titus 1:5; subsequently, he went into Dalmatia 2 Timothy 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.

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 Acts 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; Galatians 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.

(2) if 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.

(3) if 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" Acts 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 Acts 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 Acts 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; Galatians 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.

(2) the 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.

(3) though 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 Galatians 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.

But neither Titus, who was with me - Paul introduces this case of Titus undoubtedly to show that circumcision was not necessary for salvation. It was a case just in point. He had gone up to Jerusalem with the express reference to this question. Here was a man whom he had admitted to the Christian church without circumcising him. He claimed that he had a right to do so; and that circumcision was not necessary in order for salvation. If it were necessary, it would have been proper that Titus should have been compelled to submit to it. But Paul that says this was not demanded; or if demanded by anyone, the point was yielded, and he was not compelled to be circumcised. It is to be remembered that this was at Jerusalem; that it was a case submitted to the apostles there; and that consequently the determination of this case settled the whole controversy about the obligation of the Mosaic laws on the Gentile converts.

It is quite evident from the whole statement here that Paul did not intend that Titus should be circumcised; that he maintained that it was not necessary; and that he resisted it when it was demanded; Galatians 2:4-5. Yet on another occasion he himself performed the act of circumcision upon Timothy; Acts 16:3. But there is no inconsistency in Paul's conduct. In the case of Titus, it was demanded as a matter of right and as obligatory upon him, and Paul resisted the principle as dangerous. In the case of Timothy, it was a voluntary compliance on his part with the usual customs of the Jews, where it was not pressed as a matter of obligation, and where it would not be understood as indispensable to salvation. No danger would follow from compliance with the custom, and it might do much to conciliate the favor of the Jews, and he therefore submitted to it. Paul would not have hesitated to have circumcised Titus in the same circumstances in which it was done to Timothy; but the circumstances were different; and when it was insisted upon as a matter of principle and of obligation, it became a matter of principle and of obligation with him to oppose it.

Being a Greek - Born of Gentile parents, of course he had not been circumcised. Probably both his parents were Greeks. The case with Timothy was somewhat different. His mother was a Jewess, but his father was a Greek Acts 16:3.

Was compelled to be circumcised - I think it is implied here that this was demanded and insisted on by some that he should be circumcised. It is also implied that Paul resisted it, and the point was yielded, thus settling the great and important principle that it was not necessary in order for salvation; see Galatians 2:5.

And that because of false brethren - Who these false brethren were is not certainly known, nor is it known whether he refers to those who were at Jerusalem or to those who were at Antioch. It is probable that he refers to Judaizing Christians, or persons who claimed to be Christians and to have been converted from Judaism. Whether they were dissemblers and hypocrites, or whether they were so imperfectly acquainted with Christianity, and so obstinate, opinionated, and perverse, though really in some respects good men, that they were conscientious in this, it is not easy to determine. It is clear, however, that they opposed the apostle Paul; that they regarded him as teaching dangerous doctrines; that they perverted and misstated his views; and that they claimed to have clearer views of the nature of the true religion than he had. Paul met such adversaries everywhere 2 Corinthians 11:26; and it required all his tact and skill to meet their plausible representations.

It is evident here that Paul is assigning a reason for something which he had done, and that reason was to counteract the influence of the "false brethren" in the case. But what is the thing concerning which he assigns a reason? It is commonly supposed to have been on account of the fact that he did not submit to the circumcision of Titus, and that he means to say that he resisted that in order to counteract their influence and to defeat their designs. But I would submit whether Galatians 2:3 is not to be regarded as a parenthesis, and whether the fact for which he assigns a reason is not that he sought a private interview with the leading men among the apostles? Galatians 2:2. The reason of his doing that would be obvious. In this way he could more easily counteract the influence of the false brethren. He could make a full statement of his doctrines. He could meet their inquiries, and anticipate the objections of his enemies. He could thus secure the influence of the leading apostles in his favor, and effectually prevent all the efforts of the false brethren to impose the Jewish rites on Gentile converts.

Unawares brought in - The word rendered "unawares" (παρεισάκτους pareisaktous) is derived from a verb meaning to lead in by the side of others, to introduce along with others; and then to lead or bring in by stealth, to smuggle in - Robinson, Lexicon. The verb occurs nowhere in the New Testament but in 2 Peter 2:1, where it is applied to heresies, and is rendered "Who privily shall bring in." Here it refers probably to men who had been artfully introduced into the ministry, who made pretensions to piety, but who were either strangers to it, or who were greatly ignorant of the true nature of the Christian system; and who were disposed to take every advantage, and to impose on others the observance of the special rites of the Mosaic economy. Into what they were brought, the apostle does not say. It may have been that they had been introduced into the ministry in this manner (Doddridge); or it may be that they were introduced into the "assembly" where the apostles were collected to deliberate on the subject - Chandler. I think it probable that Paul refers to the occurrences in Jerusalem, and that these false brethren had been introduced from Antioch or some other place where Paul had been preaching, or that they were persons whom his adversaries had introduced to demand that Titus should be circumcised, under the plausible pretence that the laws of Moses required it, but really in order that there might be such proof as they desired that this rite was to be imposed upon the Gentile converts. If Paul were compelled to submit to this; if they could carry this point, it would be just such an instance as they needed, and would settle the whole inquiry, and prove that the Mosaic laws were to be imposed upon the Gentile converts. This was the reason why Paul so strenuously opposed it.

To spy out our liberty which we have in Christ Jesus - In the practice of the Christian religion. The liberty referred to was, doubtless, the liberty from the painful, expensive, and onerous rites of the Jewish religion; see Galatians 5:1. Their object in spying out the liberty which Paul and others had, was, undoubtedly, to be witnesses of the fact that they did not observe the special rites of the Mosaic system; to make report of it; to insist upon their complying with those customs, and thus to secure the imposition of those rites on the Gentile converts. Their first object was to satisfy themselves of the fact that Paul did not insist on the observance of their customs; and then to secure, by the authority of the apostles, an injunction or order that Titus should be circumcised, and that Paul and the converts made under his ministry should be required to comply with those laws.

That they might bring us into bondage - Into bondage to the laws of Moses; see the note at Acts 15:10.

To whom we gave place by subjection, no, not for an hour - We did not submit to this at all. We did not yield even for the shortest time. We did not waver in our opposition to their demands, or in the slightest degree become subject to their wishes. We steadily opposed their claims, in order that the great principle might be forever settled, that the laws of Moses were not to be imposed as obligatory on the Gentile converts. This I take to be the clear and obvious sense of this passage, though there has been a great variety of opinions on it. A considerable number of manuscripts omit the words οἵς οὐδὲ hois oude), "to whom neither" (see Mill, Koppe, and Griesbach), and then the sense would be reversed, that Paul did yield to them for or after a short time, in order that he might in this way better consult the permanent interests of the gospel. This opinion has been gaining ground for the last century, that the passage here has been corrupted; but it is by no means confirmed. The ancient versions (the Syriac, the Vulgate, and the Arabic) accord with the usual reading of the text. So also do by far the largest portion of mss., and such, it seems to me, is the sense demanded by the connection. Paul means, in the whole passage, to say, that a great principle was settled. That the question came up fairly whether the Mosaic rites were to be imposed upon Gentile converts. That false brethren were introduced who demanded it; and that he steadily maintained his ground. He did not yield a moment. He felt that a great principle was involved; and though on all proper occasions he was willing to yield and to become all things to all men, yet here he did not court them, or temporize with them in the least. The phrase "by subjection" here means, that he did not suffer himself to be compelled to yield. The phrase "for an hour" is equivalent to the shortest period of time. He did not waver, or yield at all.

That the truth of the gospel might continue with you - That the great principle of the Christian religion which had been taught you might continue, and that you might enjoy the full benefit of the pure gospel, without its being intermingled with any false views. Paul had defended these same views among the Galatians, and he now sought that the same views might be confirmed by the clear decision of the college of apostles at Jerusalem.

But of those who seemed to be somewhat - See Galatians 2:2. This undoubtedly refers to those who were the most eminent among the apostles at Jerusalem. There is an apparent harshness in our common translation which is unnecessary. The word used here (δοκούντων dokountōn) denotes those who were thought to be, or who were of reputation; that is, men who were of note and influence among the apostles. The object of referring to them here is, to show that he had the concurrence and approbation of the most eminent of the apostles to the course which he had pursued.

Whatsoever they were, it maketh no matter to me - Tyndale renders this, "What they were in time passed, it maketh no matter to me." The idea seems to be this. Paul means to say that whatever was their real rank and standing, it did not in the least affect his authority as an apostle, or his argument. While he rejoiced in their concurrence, and while he sought their approbation, yet he did not admit for a moment that he was inferior to them as an apostle, or dependent on them for the justness of his views What they were, or what they might be thought to be, was immaterial to his claims as an apostle, and immaterial to the authority of his own views as an apostle. He had derived his gospel from the Lord Jesus; and he had the fullest assurance that his views were just. Paul makes this remark evidently in keeping with all that he had said, that he did not regard himself as in any manner dependent on them for his authority. He did not treat them with disrespect; but he did not regard them as having a right to claim an authority over him.

God accepteth no man's person - See the Acts 10:34 note; Romans 2:11 note. This is a general truth, that God is not influenced in His judgment by a regard to the rank, or wealth, or external condition of anyone. Its particular meaning here is, that the authority of the apostles was not to be measured by their external rank, or by the measure of reputation which they had among men. If, therefore, it were to be admitted that he himself were not in circumstances of so much external honor as the other apostles, or that they were esteemed to be of more elevated rank than he was, still he did not admit that this gave them a claim to any higher authority. God was not influenced in His judgment by any such consideration; and Paul therefore claimed that all the apostles were in fact on a level in regard to their authority.

In conference - When I conferred with them, Galatians 2:2. They did not then impose upon me any new obligations; they did not communicate anything to me of which I was previously ignorant.

The gospel of the uncircumcision - The duty of preaching the gospel to the uncircumcised part of the world; that is, to the Gentiles Paul had received this as his unique office when he was converted and called to the ministry (see Acts 9:15; Acts 22:21); and they now perceived that he had been specially intrusted with this office, from the remarkable success which had attended his labors. It is evidently not meant here that Paul was to preach only to the Gentiles and Peter only to the Jews, for Paul often preached in the synagogues of the Jews, and Peter was the first who preached to a Gentile Acts 10; but it is meant that it was the main business of Paul to preach to the Gentiles, or that this was especially entrusted to him.

As the gospel of the circumcision - As the office of preaching the gospel to the Jews.

Was unto Peter - Peter was to preach principally to the circumcised Jews. It is evident that until this time Peter had been principally employed in preaching to the Jews. Paul selects Peter here particularly, doubtless because he was the oldest of the apostles, and in order to show that he was himself regarded as on a level in regard to the apostleship with the most aged and venerable of those who had been called to the apostolic office by the personal ministry of the Lord Jesus.