Galatians 2

Galatians 2:1-21 . 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 Acts 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 ( Galatians 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" ( Galatians 5:4 ), [PALEY].
Titus . . . also--specified on account of what follows as to him, in Galatians 2:3 . Paul and Barnabas, and others, were deputed by the Church of Antioch ( Acts 15:2 ) to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Christians.

2. 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 Acts 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 .
I . . . communicated unto them--namely, "to the apostles and elders" ( Acts 15:2 ): to the apostles in particular ( Galatians 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 ( Acts 15:12 ).
to them . . . of reputation--James, Cephas, and John, and probably some of the "elders"; Galatians 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," 2 Thessalonians 3:1 ). His running would have been in vain, had circumcision been necessary, since he did not require it of his converts.