Bible Commentaries
Galatians 2

Verse 1

Gal 2:1. Fourteen years after is dated from the same event as "after three years" in chapter 1:18, namely, his conversion. In Act 15:2 where this same trip to Jerusalem is recorded, it says that "certain other of them" went with Paul and Barnabas. In our present verse we are told that the "other" person was Titus.

Verse 2

Gal 2:2. The English word revelation always comes from the same Greek word, and any special part of the lexicon definition that is to be applied must be determined by the connection in any given case. However, its general definition is proper in the present verse, namely, the one word "instruction." So the verse means that Paul was instructed to go up to Jerusalem, hence his move was not merely from a personal desire. That Gospel which I preach among the Gentiles. This does not imply that Paul preached one Gospel to the Gentiles and a different one to the Jews. No, it is a declaration that he always preached the same one wherever he went, which is what he teaches in chapter 1:6-9. The part of this same Gospel that was confused in the minds of the Jewish brethren was that which admits the Gentiles to all the benefits of salvation without requiring them to accept circumcision. (See Act 15:1.) Paul knew that the "rank and file" of the Jewish Christians were so perplexed over this subject that he would have difficulty in convincing them if he approached them as a group, hence his plan was first to present the matter to a few of the more able thinkers. The original foi reputation is defined by Thayer, "to seem, be accounted, reputed," and he explains it to denote, "those who are reputed to be somewhat of importance, and therefore have influence." Lest . . . in vain. If the Jewish Christians were to continue in this perverted teaching concerning the Gospel, it would upset the work of Paul among them. To avoid such a result, he used the tactful plan just explained.

Verse 3

Gal 2:3. Paul's plan accomplished the desired effect as indicated by this verse. Titus being a Greek, belonged to the Gentile nation, but according to the contention of the Judaizers he should have been circumcised to be saved. The statement is made that he was not compelled to submit to it. Of course no one thought of using physical force to administer the rite on anyone. The word means to constrain, either by force or persuasion, and the latter means was attempted by the false brethren.

Verse 4

Gal 2:4. Why was Paul's plan put to the specific test in the case of Titus? This verse answers the question by saying that false brethren had been brought in unawares. The purpose of this movement was to spy out ("plot against"--Thayer) the liberty that all Christians haye in Christ. Even Jewish Christians are not required to be circumcised in order to be saved, but these Judaizers intended to bring them into the bondage of the law of circumcision.

Verse 5

Gal 2:5. Not for an hour denotes that Paul did not yield to the pressure for a single time. The backing that he had created in verse 2 enabled him successfully to withstand the Judaizers.

Verse 6

Gal 2:6. Having disposed of the false brethren brought in, Paul gave his attention to the men of the city of Jerusalem; doubtless they were the ones referred to in Act 15:1. This group might even have included some of the apostles living in Jerusalem who were somewhat confused on the subject at hand. These men seemed (were reputed) to be somewhat (something) on account of their previous standing with God. But that would not have anything to do with whether they were right or wrong in the present controversy. However, out of respect for their reputation, Paul listened to them but was not told anything that he did not know already. That is the meaning of in conference added nothing to me.

Verse 7

Gal 2:7. The brethren living in Jerusalem, though previously mixed up on the subject of circumcision, seemed to be more fairminded than the false brethren who had been imported in verse 4. When they saw the truth of the situation, they sided in with Paul and Peter. Gospel of the uncircumcision. This is a brief way of saying that the Gospel does not require circumcision of the Gentiles, and that Paul was to be especially commissioned to preach to them. Gospel of the circumcision means that the Jews could still observe the rite of circumcision as a national mark, while depending solely on the Gospel of Christ for salvation.

Verse 8

Gal 2:8. The pronoun he refers to the Lord. This explanatory verse is intended merely to state that the Lord showed no partiality in His qualifying Peter and Paul for the apostleship.

Verse 9

Gal 2:9. Pillars is from STULOS, and Thayer defines it by the same word that is used in the text. He then explains it to mean, "persons to whose eminence and strength the stability and authority of any institution or organization are due." Robinson defines it, "a column, pillar," and explains it to mean, "any firm support; for example, persons of authority and influence in the church." Paul ascribes this character to James (the Lord's brother), Cephas (Peter) and John (brother of James). There is nothing to indicate that any of the group were unfavorable toward the work of Paul and Barnabas, but the three men are named because of their high standing, and because they were the ones who acted in this outward expression of endorsement. Right hands. The two words are from the Greek word DEXIOS. Robinson defines it, "right, on the right side or hand, opposite the left," hence it does not mean right as the opposite to wrong. Greenfield explains it at this place, "to give the right hand to any one, as a pledge of sincerity in one's promises." The reason the right hand is used is because most men are right-handed by nature, and hence any gesture that calls for the joining of hands would naturally use the right hand. Thayer explains this feature of the subject as follow: "Property of that hand which is wont [accustomed] to take hold of as well as to point out." The fact that special attention is called to certain persons who were left-handed (Jdg 3:15 Jdg 20:16), shows it is the natural rule to use the right hand. Fellowship is from KOINONIA and means partnership or joint interest in something. This act of the three "pillars" was to indicate to Paul and Barnabas that they were interested in the work about to be done, and would give it their full moral support. Heathen is from ETHNOS, and in the King James Version it is rendered by heathen 5 times, Gentiles 93, nation 64, people 2. As it is used in this verse, it means the Gentiles, and the term circumcision means the Jews. We know this does not mean that each one was restricted to the class designated, for Paul preached to all classes. But their assignment as a whole was to be as indicated.

Verse 10

Gal 2:10. The poor were the Christians in Judea, most of whom were Jews. The verse means that while Paul and Barnabas were especially assigned the preaching among the Gentiles in other provinces, they should not forget the poor saints in Judea though they were Jews. Paul was already thus disposed toward them, so that complete harmony existed between them.

Verse 11

Gal 2:11. When Peter was come to Antioch. It is questioned by some whether this was before or after the events of Acts 15. The information as to dates is not clear enough to decide the point definitely. The reason for such a suggestion ( that it might have been before) is to clear Peter of the charge of inconsistency in view of his stand on the issue at hand in that meeting in Jerusalem. But that is not called for, since it is not claimed that, an inspired man is not capable of personal error in conduct. Paul's teaching in 1Co 9:27 shows that it is possible for an old soldier of the cross, an inspired apostle and preacher of the Gospel, to commit a sin so grievous as to cause him to be rejected by the Lord. From these considerations it should not affect our confidence in Peter's inspired teaching, to see him here give way to human weakness. Paul being also an inspired man was able to give the proper teaching on the situation. Hence his statement that Peter was to be blamed is an inspired one, and states the truth about the uninspired conduct of the other apostle. Incidentally it disproves all claim that Peter possessed any superiority over Paul or any of the other apostles as the Romanists teach.

Verse 12

Gal 2:12. Certain came from James. There is no definite information available as to whether these men were sent by James, or that Peter was merely intimidated by the fact that they came from the vicinity of that outstanding man, and would doubtless carry a report back to him of what they saw at Antioch. Did eat with the Gentiles. On the significance of eating with others, see the comments at 1Co 5:11. There was nothing actually wrong in eating with Gentiles, and Peter had done so before (Act 11:3); but his feeling for what he imagined was James' exclusiveness on the matter, induced him to act in this inconsistent manner.

Verse 13

Gal 2:13. Dissembled . . . with are from the Greek word SUNUPOKRINOMAI, which Thayer defines, "to dissemble with." Robinson defines it, "to play the hypocrite with any one, to dissemble with." Dissimulation has the same meaning, but being a noun it is from HUPOKRISIS, defined by Thayer at this place, "dissimulation, hypocrisy," and Robinson defines it in the same way. Hence we have the sad information that Peter acted the part of a hypocrite; also that his example caused Barnabas and the other Jews to be carried away (over influenced) with the unscriptural procedure. But the reader should again see the comments at verse 11 on the difference between Peter's authority as an inspired apostle, and the correctness or incorrectness of his personal conduct.

Verse 14

Gal 2:14. Walked not uprightly means improper conduct whether it concerns the moral or the legal laws. According . . . the Gospel shows these people were going wrong as measured by that high standard. Before them all. Peter was the leader in the defection, but the others were also to blame for allowing themselves to be misled; therefore it was proper to give the chastisement publicity. (This principle is taught in 1Ti 5:20.) Livest after the manner of the Gentiles. There were certain customs that both Jews and Gentiles observed as a manner of life socially, which were not a part of their religion. With reference to such, neither was required to cease the observance. Nor was a Jew or Gentile required to take up the customs of the other, although he might do so if he wished. Paul did so in 1Co 9:20-21, and Peter had been doing that in our present case. His inconsistency was shown in his association (socially) with the Gentiles voluntarily for a while, then withdrawing from them unless they conformed (which would not have been voluntarily) to the practices of the Jews. An unfortunate feature of this performance of Peter was the leaving an impression that the Gentiles would be required to go farther than the social customs of the Jews to be saved, and that they also must conform to the ordinances of the Mosaic law to be saved, as was done in the case of Act 15:1.

Verse 15

Gal 2:15. The Jews had always considered the Gentiles to be sinners as a class, and so inferior as a class that the term "dogs" even was applied to them (Mat 15:27-27). In this verse Paul is not ignoring the field of history, nor is he denying all claims of superiority for the Jews. However, he reminds Peter that such a rating is from a national standpoint and not due to any moral or personal goodness that they possessed. (He had refuted such an idea in Rom 3:9-18.) That is why he makes the statement that they were Jews by nature.

Verse 16

Gal 2:16. The time was past when the national standing of the Jews meant anything to them religiously. No man (whether Jew or Gentile) could be justified or saved by the works of the law. That system had been "nailed to the cross" (Col 2:14), and the observance of the social customs was voluntary only, and could not be forced upon any person of either nation. But all justification before God must be obtained through faith in Christ--by a working faith in Him, and not by the works of the law. use of the word, which is that the things of a worldly life had been put to death by the conversion of Paul to Christ. The same thought is set forth in Rom 8:13 and Col 3:5, where the apostle commands us to mortify (put to death) the deeds of the flesh. Paul was induced to do this by his faith in Christ. Being crucified with Christ shows some kind of association with Him in connection with sin. That relation may well be expressed by saying that Christ died for sin and Paul died (figuratively) to sin. After his life of sin was put to death through Christ, his spiritual being was enabled to live through Him. (See Rom 6:8-12.) Live in the flesh denotes that his life of faith is accomplished while living in the fleshly body.

Verse 17

Gal 2:17. We ourselves are found sinners. The last word is used in the sense explained at verse 15. By Jumbling the two nations together (as Peter was doing by his inconsistent conduct), it would cause the Jews to be found sinners, and that, too, right while professing to expect justification through Christ. Such a procedure would imply that Christ had become a minister of sin. Paul puts the challenge to Peter in the form of a question, but interposes his own negative answer by the words God forbid, which means "by no means."

Verse 18

Gal 2:18. Such inconsistent conduct would be like overthrowing a building because it "had served its purpose," then immediately trying to rebuild it with the ruins of the "wrecked" structure. Paul closes this chastisement of the apostle Peter with the severe charge that his inconsistency made him a transgressor.

Verse 19

Gal 2:19. Through the law am dead to the law. The law itself predicted its own end, to be replaced by the law of another prophet who was to be raised up from among the Jews. (See Deu 18:18-20.) Hence a Christian was to be regarded dead to the law (for religious purposes), that he might live unto God through Christ.

Verse 20

Gal 2:20. To be crucified means to be put to death, and whether it is figurative or literal depends on how sidered the Gentiles to be sinners as a the word is used. Of course we know class, and so inferior as a class that it is figurative in this case since Paul the term "dogs" even was applied to is living and active in his service to them (Mat 15:26-27). In this Christ. Chapter 6:14 shows a practical use of the word, which is that the things of a worldly life had been put to death by the conversion of Paul to Christ. The same thought is set forth in Rom 8:13 and Col 3:5, where the apostle commands us to mortify (put to death) the deeds of the flesh. Paul was induced to do this by his faith in Christ. Being crucified with Christ shows some kind of association with Him in connection with sin. That relation may well be expressed by saying that Christ died for sin and Paul died (figuratively) to sin. After his life of sin was put to death through Christ, his spiritual being was enabled to live through Him. (See Rom 6:8-12.) Live in the flesh denotes that his life of faith is accomplished while living in the fleshly body.

Verse 21

Gal 2:21. To frustrate means to hinder or set aside. In accepting the law of Christ, Paul did not show any disrespect for God's grace that was given to previous dispensations, but rather he was carrying out the very things that were divinely intended in those ages. (See the comments on verse 19.)