| Barnes' Notes on the Bible 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.
Clarke's Commentary on the BibleThen fourteen years after - There is a considerable difference among critics concerning the time specified in this verse; the apostle is however generally supposed to refer to the journey he took to Jerusalem, about the question of circumcision, mentioned in Acts 15:4-5, etc. These years, says Dr. Whitby, must be reckoned from the time of his conversion, mentioned here Galatians 1:18, which took place a.d. 35 (33); his journey to Peter was a.d. 38 (36), and then between that and the council of Jerusalem, assembled a.d. 49 (52), will be fourteen intervening years. The dates in brackets are according to the chronology which I follow in the Acts of the Apostles. Dr. Whitby has some objections against this chronology, which may be seen in his notes. Others contend that the journey of which the apostle speaks is that mentioned Acts 11:27, etc., when Barnabas and Saul were sent by the Church of Antioch with relief to the poor Christians in Judea; there being at that time a great dearth in that land. St. Luke's not mentioning Titus in that journey is no valid objection against it: for he does not mention him in any part of his history, this being the first place in which his name occurs. And it does seem as if St. Paul did intend purposely to supply that defect, by his saying, I went up with Barnabas, and took Titus with me also. The former St. Luke relates, Acts 11:30; the latter St. Paul supplies.
Gill's Exposition of the Entire BibleThen fourteen years after I went up again to Jerusalem,.... That is, either after it pleased God to call him by his grace, and reveal his Son in him; or rather after he had been at Jerusalem to see Peter, with whom he stayed fifteen days, and then went into Syria and Cilicia; so that it was seventeen years after his conversion that he took this journey to Jerusalem he here speaks of; and he seems to refer to the time when he and Barnabas went from the church at Antioch to the apostles and elders about the question, whether circumcision was necessary to salvation, Acts 15:1 which entirely agrees with the account the apostle here gives of this journey, and which he went not alone, but with Barnabas: and took Titus with me also; Barnabas is mentioned in Luke's account as going with him at this time, but Titus is not; who, though he was not sent by the church, yet the apostle might judge it proper and prudent to take him with him, who was converted by him, was a minister of the Gospel, and continued uncircumcised; and the rather he might choose to have him along with him, partly that he might be confirmed in the faith the apostle had taught him; and partly that he might be a living testimony of the agreement between the apostle's principles and practice; and that having him and Barnabas, he might have a competent number of witnesses to testify to the doctrines he preached, the miracles he wrought, and the success that attended him among the Gentiles; and to relate, upon their return, what passed between him and the elders at Jerusalem; for by the mouth of two or three witnesses everything is established.
Vincent's Word StudiesFourteen years after (διὰ δεκατεσσάρων ἐτῶν) Rev. after the space of fourteen years. Comp. δἰ ἐτῶν πλειόνων after several years, Acts 24:17; δἰ ἡμερῶν after (some) days, Mark 2:1. Διὰ means after, that is, a given number of years being interposed between two points of time. Not, in the course of (Rev. marg.).
Geneva Study BibleThen {1} fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. (1) Now he shows how he agrees with the apostles, with whom he grants that he conferred concerning his Gospel which he taught among the Gentiles, fourteen years after his conversion. And they permitted it in such a way, that they did not force his companion Titus to be circumcised, although some tormented themselves in this, who traitorously laid wait against him, but in vain. Neither did they add the least amount that might be to the doctrine which he had preached, but rather they gave to him and Barnabas the right hand of fellowship, and acknowledged them as apostles appointed by the Lord to the Gentiles.
People's New Testament 2:1 The Gospel Not Bondage to the Law SUMMARY OF GALATIANS 2: Paul's Later Journey to Jerusalem. The Object of the Visit, Titus with Him, but Uncircumcised. Peter, James, and John Apostles to the Circumcision; Paul and. Barnabas to the Uncircumcision. The Right Hand of Fellowship. The Rebuke of Peter at Antioch. Justified by Faith in Christ; Not by Works of the Law. Then fourteen years after I went up again to Jerusalem. Three years after his conversion he went up to Jerusalem (Ga 1:18); fourteen years after, he went up again. If his conversion took place about A.D. 37, as is generally supposed, the visit now spoken of was in A.D. 51 At that time we find that Paul and Barnabas and certain others went up to Jerusalem to see the apostles and elders about this very question of the relation of the Gentile Christians to Judaism. See Ac 15:1,2. That this is the visit Paul means, is evident (1) because it is the right date; (2) the right persons are present, viz.: Paul, Barnabas, Peter and James, and (3) the right question is the one discussed. One visit took place in A.D. 40 (Ga 1:10 Ac 9:22,23). Another, to carry relief at a time of famine, took place in A.D. 44 (Ac 11:30 12:25); and the third, here referred to, took place in A.D. 50 or 51. Took Titus with me. Titus is not named in Acts, but only that certain other went with Paul and Barnabas (Ac 15:2).
Wesley's Notes 2:1 Then fourteen years after - My first journey thither. I went up again to Jerusalem - This seems to be the journey mentioned Acts 15:2; several passages here referring to that great council, wherein all the apostles showed that they were of the same judgment with him.
Jamieson-Fausset-Brown Bible CommentaryCHAPTER 2 Ga 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 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-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.
Matthew Henry's Concise Commentary2:1-10 Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. This doctrine would be ungrateful to many, yet he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the gospel would be reflected upon. Though Paul conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is not ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of Christian charity, which we should extend to all the disciples of Christ.
Matthew Henry's Whole Bible CommentaryChapter 2 The apostle, in this chapter, continues the relation of his past life and conduct, which he had begun in the former; and, by some further instances of what had passed between him and the other apostles, makes it appear that he was not beholden to them either for his knowledge of the gospel or his authority as an apostle, as his adversaries would insinuate; but, on the contrary, that he was owned and approved even by them, as having an equal commission with them to this office. I. He particularly informs them of another journey which he took to Jerusalem many years after the former, and how he behaved himself at that time (v. 1-10). And, II. Gives them an account of another interview he had with the apostle Peter at Antioch, and how he was obliged to behave himself towards him there. From the subject-matter of that conversation, he proceeds to discourse on the great doctrine of justification by faith in Christ, without the works of the law, which it was the main design of this epistle to establish, and which he enlarges more upon in the two following chapters. Verses 1-10 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, v. 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 ch. 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, Acts 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, Acts 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, v. 6. By those who seemed to be somewhat he means the other apostles, particularly James, Peter, and John, whom he afterwards mentions by name, v. 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, v. 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. |
