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 difference of apprehension between those Christians who had first been Jews and those who had first been Gentiles. Many of those who had first been Jews retained a regard to the ceremonial law, and strove to keep up the reputation of that; but those who had first been Gentiles had no regard to the law of Moses, but took pure Christianity as perfective of natural religion, and resolved to adhere to that. Peter was the apostle to them; and the ceremonial law, though dead with Christ, yet not being as yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles; and, though he was a Hebrew of the Hebrews, yet he adhered to pure Christianity. Now in this chapter he tells us what passed between him and the other apostles, and particularly between him and Peter hereupon.

In these verses he informs us of another journey which he took to Jerusalem, and of what passed between him and the other apostles there, Gal 2:1-10. Here he acquaints us,

I.With some circumstances relating to this his journey thither. As particularly, 1. With the time of it: that it was not till fourteen years after the former (mentioned Gal 1:18), or, as others choose to understand it, from his conversion, or from the death of Christ. It was an instance of the great goodness of God that so useful a person was for so many years preserved in his work. And it was some evidence that he had no dependence upon the other apostles, but had an equal authority with them, that he had been so long absent from them, and was all the while employed in preaching and propagating pure Christianity, without being called into question by them for it, which it may be thought he would have been, had he been inferior to them, and his doctrine disapproved by them. 2. With his companions in it: he went up with Barnabas, and took with him Titus also. If the journey here spoken of was the same with that recorded Acts 15 (as many think), then we have a plain reason why Barnabas went along with him; for he was chosen by the Christians at Antioch to be his companion and associate in the affair he went about. But, as it does not appear that Titus was put into the same commission with him, so the chief reason of his taking him along with him seems to have been to let those at Jerusalem see that he was neither ashamed nor afraid to own the doctrine which he had constantly preached; for though Titus had now become not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile and uncircumcised, and therefore, by making him his companion, it appeared that their doctrine and practice were of a piece, and that as he had preached the non-necessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircumcised. 3. With the reason of it, which was a divine revelation he had concerning it: he went up be revelation; not of his own head, much less as being summoned to appear there, but by special order and direction from Heaven. It was a privilege with which this apostle was often favoured to be under a special divine direction in his motions and undertakings; and, though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, as far as we are capable, to see our way made plain before us, and to commit ourselves to the guidance of Providence.

II.He gives us an account of his behaviour while he was at Jerusalem, which was such as made it appear that he was not in the least inferior to the other apostles, but that both his authority and qualifications were every way equal to theirs. He particularly acquaints us,

1.That he there communicated the gospel to them, which he preached among the Gentiles, but privately, etc. Here we may observe both the faithfulness and prudence of our great apostle. (1.) His faithfulness in giving them a free and fair account of the doctrine which he had all along preached among the Gentiles, and was still resolved to preach - that of pure Christianity, free from all mixtures of Judaism. This he knew was a doctrine that would be ungrateful to many there, and yet he was not afraid to own it, but in a free and friendly manner lays it open before them and leaves them to judge whether or no it was not the true gospel of Christ. And yet, (2.) He uses prudence and caution herein, for fear of giving offence. He chooses rather to do it in a more private than in a public way, and to those that were of reputation, that is, to the apostles themselves, or to the chief among the Jewish Christians, rather than more openly and promiscuously to all, because, when he came to Jerusalem, there were multitudes that believed, and yet continued zealous for the law, Act 21:20. And the reason of this his caution was lest he should run, or had run, in vain, lest he should stir up opposition against himself and thereby either the success of his past labours should be lessened, or his future usefulness be obstructed; for nothing more hinders the progress of the gospel than differences of opinion about the doctrines of it, especially when they occasion quarrels and contentions among the professors of it, as they too usually do. It was enough to his purpose to have his doctrine owned by those who were of greatest authority, whether it was approved by others or not. And therefore, to avoid offence, he judges it safest to communicate it privately to them, and not in public to the whole church. This conduct of the apostle may teach all, and especially ministers, how much need they have of prudence, and how careful they should be to use it upon all occasions, as far as is consistent with their faithfulness.

2.That in his practice he firmly adhered to the doctrine which he had preached. Paul was a man of resolution, and would adhere to his principles; and therefore, though he had Titus with him, who was a Greek, yet he would not suffer him to be circumcised, because he would not betray the doctrine of Christ, as he had preached it to the Gentiles. It does not appear that the apostles at all insisted upon this; for, though they connived at the use of circumcision among the Jewish converts, yet they were not for imposing it upon the Gentiles. But there were others who did, whom the apostle here calls false brethren, and concerning whom he informs us that they were unawares brought in, that is, into the church, or into their company, and that they came only to spy out their liberty which they had in Christ Jesus, or to see whether Paul would stand up in defence of that freedom from the ceremonial law which he had taught as the doctrine of the gospel, and represented as the privilege of those who embraced the Christian religion. Their design herein was to bring them into bondage, which they would have effected could they have gained the point they aimed at; for, had they prevailed with Paul and the other apostles to have circumcised Titus, they would easily have imposed circumcision upon other Gentiles, and so have brought them under the bondage of the law of Moses. But Paul, seeing their design, would by no means yield to them; he would not give place by subjection, no, not for an hour, not in this one single instance; and the reason of it was that the truth of the gospel might continue with them - that the Gentile Christians, and particularly the Galatians, might have it preserved to them pure and entire, and not corrupted with the mixtures of Judaism, as it would have been had he yielded in this matter. Circumcision was at that time a thing indifferent, and what in some cases might be complied with without sin; and accordingly we find even Paul himself sometimes giving way to it, as in the case of Timothy, Act 16:3. But when it is insisted on as necessary, and his consenting to it, though only in a single instance, is likely to be improved as giving countenance to such an imposition, he has too great a concern for the purity and liberty of the gospel, to submit to it; he would not yield to those who were for the Mosaic rites and ceremonies, but would stand fast in the liberty wherewith Christ hath made us free, which conduct of his may give us occasion to observe that what under some circumstances may lawfully be complied with, yet, when that cannot be done without betraying the truth, or giving up the liberty, of the gospel, it ought to be refused.

3.That, though he conversed with the other apostles, yet he did not receive any addition to his knowledge or authority from them, Gal 2:6. By those who seemed to be somewhat he means the other apostles, particularly James, Peter, and John, whom he afterwards mentions by name, Gal 2:9. And concerning these he grants that they were deservedly had in reputation by all, that they were looked upon (and justly too) as pillars of the church, who were set not only for its ornament, but for its support, and that on some accounts they might seem to have the advantage of him, in that they had seen Christ in the flesh, which he had not, and were apostles before him, yea, even while he continued a persecutor. But yet, whatever they were, it was no matter to him. This was no prejudice to his being equally an apostle with them; for God does not accept the persons of men on the account of any such outward advantages. As he had called them to this office, so he was at liberty to qualify others for it, and to employ them in it. And it was evident in this case that he had done so; for in conference they added nothing to him, they told him nothing but what he before knew by revelation, nor could they except against the doctrine which he communicated to them, whence it appeared that he was not at all inferior to them, but was as much called and qualified to be an apostle as they themselves were.

4.That the issue of this conversation was that the other apostles were fully convinced of his divine mission and authority, and accordingly acknowledged him as their fellow-apostle, Gal 2:7-10. They were not only satisfied with his doctrine, but they saw a divine power attending him, both in preaching it and in working miracles for the confirmation of it: that he who wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in him towards the Gentiles. And hence they justly concluded that the gospel of the uncircumcision was committed to Paul, as the gospel of the circumcision was to Peter. And therefore, perceiving the grace that was given to him (that he was designed to the honour and office of an apostle as well as themselves) they gave unto him and Barnabas the right hand of fellowship, a symbol whereby they acknowledged their equality with them, and agreed that these should go to the heathen, while they continued to preach to the circumcision, as judging it most agreeable to the mind of Christ, and most conducive to the interest of Christianity, so to divide their work. And thus this meeting ended in an entire harmony and agreement; they approved both Paul's doctrine and conduct, they were fully satisfied in him, heartily embraced him as an apostle of Christ, and had nothing further to add, only that they would remember the poor, which of his own accord he was very forward to do. The Christians of Judea were at that time labouring under great wants and difficulties; and the apostles, out of their compassion to them and concern for them, recommend their case to Paul, that he should use his interest with the Gentile churches to procure a supply for them. This was a reasonable request; for, if the Gentiles were made partakers of their spiritual things, it was their duty to minister to them in carnal things, as Rom 15:27. And he very readily falls in with it, whereby he showed his charitable and catholic disposition, how ready he was to own the Jewish converts as brethren, though many of them could scarcely allow the like favour to the converted Gentiles, and that mere difference of opinion was no reason with him why he should not endeavour to relieve and help them. Herein he has given us an excellent pattern of Christian charity, and has taught us that we should by no means confine it to those who are just of the same sentiments with us, but be ready to extend it to all whom we have reason to look upon as the disciples of Christ.

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.

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.

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.

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, 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.

(a) Vid. Sol. Ben Melech in Psal. xl 17.

by revelation--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 CÃ&brvbrsarea, Acts 10:1-22.

I . . . communicated unto them--namely, "to the apostles and elders" (Act 15:2): to the apostles in particular (Gal 2:9).

privately--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).

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

lest, &c.--"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," Th2 3:1). His running would have been in vain, had circumcision been necessary, since he did not require it of his converts.