Galatians 2:2

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 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…

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 (Gal 2:1-10). 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.

2:2 If 2:1-10 correlates with the visit of Acts 11:30, God might have revealed his will through Agabus’s prophecy and the church’s decision to send aid (Acts 11:27-29). • If Paul needed the endorsement of the leaders in Jerusalem, he would have met with them publicly; that they met privately indicates that no one thought he needed public endorsement. • those considered to be leaders of the church: Paul’s tone downplays their importance, perhaps to counteract the false teachers’ undue regard for them. • Paul shared his message with the apostles in Jerusalem, not for endorsement, but to ensure agreement, so that the church would not split into Jewish and Gentile factions. • for fear that all my efforts had been wasted: A split between Jewish and Gentile Christians would undermine the fundamental unity that Christ had secured (Gal 3:28).