Galatians 2 KJV
Paul Accepted by the Apostles
Galatians Chapter 2: Paul Accepted by the Apostles
The refusal to circumcise Titus functions as a deliberate test case in Jerusalem, proving that the apostolic leaders tacitly endorsed Gentile inclusion without Torah observance and thereby preempting later Judaizing arguments.
1hen fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.
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, lest by any means I should run, or had run, in vain.
3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
5 To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.
6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no manโs person:) for they who seemed to be somewhat in conference added nothing to me:
7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
10 Only they would that we should remember the poor; the same which I also was forward to do.
11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
15 We who are Jews by nature, and not sinners of the Gentiles,
16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
18 For if I build again the things which I destroyed, I make myself a transgressor.
19 For I through the law am dead to the law, that I might live unto God.
20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
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Did You Know?
The refusal to circumcise Titus functions as a deliberate test case in Jerusalem, proving that the apostolic leaders tacitly endorsed Gentile inclusion without Torah observance and thereby preempting later Judaizing arguments.
Paul's fourteen-year interval before returning to Jerusalem (v. 1) underscores his gospel's independence from human authorization, framing his ministry as directly commissioned rather than derivative of the Twelve.
By calling James, Cephas, and John 'pillars,' Paul employs an architectural metaphor that subtly positions the Jerusalem church as the temple's foundation while still asserting his own structural role in the larger edifice.
The detail that even Barnabas was 'carried away' with Peter's hypocrisy (v. 13) exposes how social and ethnic pressures could momentarily fracture the unity of the gospel, implicating the most trusted co-laborer in the compromise.
Paul's climactic assertion that 'if righteousness come by the law, then Christ is dead in vain' (v. 21) reverses the expected logic of atonement, making Christ's death the decisive proof against any ongoing soteriological role for the law.
Commentary & Study Notes Jamieson-Fausset-Brown (1871) ยท Public Domain Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in Ac 15:1-โฆ
Classic verse-by-verse commentary on Galatians 2 from Jamieson, Fausset & Brown (1871). Covers: His co-ordinate authority as apostle of the circumcision recognized by the apostles. Proved by his rebuking peter for temporizing at antioch: his reasoning as to the inconsistency of judaizing with justification by faith.
- 1
- Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in Ac 15:1-4 (A.D. 50), when the council of the apostles and Church decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is; (1) Because his design here is to show the Galatians his own independent apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2) Because he argues the point upon principle, not authoritative decisions. (3) The decree did not go the length of the position maintained here: the council did not impose Mosaic ordinances; the apostle maintains that the Mosaic institution itself is at an end. (4) The Galatians were Judaizing, not because the Jewish law was imposed by authority of the Church as necessary to Christianity, but because they thought it necessary to be observed by those who aspired to higher perfection (Ga 3:3; 4:21). The decree would not at all disprove their view, and therefore would have been useless to quote. Paul meets them by a far more direct confutation, "Christ is of no effect unto you whosoever are justified by the law" (Ga 5:4), [PALEY]. Titus... also โ specified on account of what follows as to him, in Ga 2:3. Paul and Barnabas, and others, were deputed by the Church of Antioch (Ac 15:2) to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Christians.
- 2
- by revelation โ 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 Ac 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 Cรฆsarea, Ac 10:1-22. I... communicated unto them โ namely, "to the apostles and elders" (Ac 15:2): to the apostles in particular (Ga 2:9). privately โ that he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council (Ac 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 (Ac 15:12). to them... of reputation โ James, Cephas, and John, and probably some of the "elders"; Ga 2:6, "those who seemed to be somewhat." lest, &c. โ "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.
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