Went I up (ἀνῆλθον)

Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν, often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22 the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον I went away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was.

Apostles before me

In point of seniority. Comp. Romans 16:7.

Arabia

It is entirely impossible to decide what Paul means by this term, since the word was so loosely used and so variously applied. Many think the Sinaitic peninsula is meant (Stanley, Farrar, Matheson, Lightfoot). Others, the district of Auranitis near Damascus (Lipsius, Conybeare and Howson, Lewin, McGiffert). Others again the district of Arabia Petraea.

To see (ἱστορῆσαι)

N.T.o. 1. To inquire into: 2. to find out by inquiring: 3. to gain knowledge by visiting; to become personally acquainted with. In lxx, only 1 Esd. 1:33, 42, to relate, to record. Often in Class. The word here indicates that Paul went, not to obtain instruction, but to form acquaintance with Peter.

Cephas

See on Matthew 16:18; see on John 1:42; see on 1 Corinthians 1:12.

Save James (εἰ μὴ)

With the usual exceptive sense. I saw none save James. Not, I saw none other of the apostles, but I saw James. James is counted as an apostle, though not reckoned among the twelve. For Paul's use of "apostle," see on 1 Thessalonians 1:1, and comp. 1 Corinthians 15:4-7.

The Lord's brother

Added in order to distinguish him from James the son of Zebedee (Matthew 4:21; Matthew 10:2; Mark 10:35), who was still living, and from James the son of Alphaeus (Matthew 10:3). The Lord's brother means that James was a son of Joseph and Mary. This view is known as the Helvidian theory, from Helvidius, a layman of Rome, who wrote, about 380, a book against mariolatry and ascetic celibacy. The explanations which differ from that of Helvidius have grown, largely, out of the desire to maintain the perpetual virginity of Mary. Jerome has given his name to a theory known as the Hieronymian put forth in reply to Helvidius, about 383, according to which the brethren of the Lord were the sons of his mother's sister, Mary the wife of Alphaeus or Clopas, and therefore Jesus' cousins. A third view bears the name of Epiphanius, Bishop of Salamis in Cyprus (ob. 404), and is that the Lord's brothers were sons of Joseph by a former wife.

I lie not

Comp. Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7.

Regions (κλίματα)

Po. Comp. Romans 15:23; 2 Corinthians 11:10. Κλΐμα, originally an inclination or slope of ground: the supposed slope of the earth from the equator to the pole. The ancient geographers ran imaginary parallel lines from the equator toward the pole, and the spaces or zones or regions between these lines, viewed in their slope or inclination toward the pole, were κλίματα. The word came to signify the temperature of these zones, hence our climate. In Chaucer's treatise on the Astrolabe, chapter 39 is headed "Description of the Meridional Lyne, of Longitudes and Latitudes of Cities and Towns from on to another of Clymatz." He says: "The longitude of a clymat is a lyne imagined fro est to west, y-lyke distant by-twene them alle. The latitude of a clymat is a lyne imagined fro north to south the space of the erthe, fro the byginning of the firste clymat unto the verrey ende of the same clymat, even directe agayns the pole artik." In poetical language, "climes" is used for regions of the earth, as Milton:

"Whatever clime the sun's bright circle warms."

Syria and Cilicia

Syria, in the narrower sense, of the district of which Antioch was the capital: not the whole Roman province of Syria, including Galilee and Judaea. Matthew 4:24; Luke 2:2; Acts 20:3. This district was the scene of Paul's first apostolic work among the Gentiles. Cilicia was the southeasterly province of Asia Minor, directly adjoining Syria, from which it was separated by Mt. Pierius and the range of Amanus. It was bordered by the Mediterranean on the south. It was Paul's native province, and its capital was Tarsus, Paul's birthplace.

Was unknown (ἤμην ἀγνοούμενος)

Better, was still unknown, the imperfect denoting that he remained unknown during his stay in Syria and Cilicia.

Of Judaea

The province, as distinguished from Jerusalem, where he must have been known as the persecutor of the church. See Acts 9:1, Acts 9:2.

Which were in Christ

See on 1 Thessalonians 2:14.

They had heard (ἀκούοντες ἧσαν)

Correlative with I was unknown, Galatians 1:22. Note the periphrasis of the participle with the substantive verb, expressing duration. They were hearing all the time that I was thus unknown to them in person.

The faith

See on Acts 6:7, and comp. 2 Thessalonians 3:2. The subjective conception of faith as trustful and assured acceptance of Jesus Christ as Savior, tends to become objective, so that the subjective principle is sometimes regarded objectively. This is very striking in the Pastoral Epistles.

In me

The sense is different from that in Galatians 1:16, see note. Here the meaning is that they glorified God as the author and source of what they saw in me.

Fourteen 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.).

By revelation (κατὰ ἀποκάλυψιν)

It was specially and divinely revealed to me that I should go. In what way, he does not state.

Communicated (ἀνεθέμην)

Only here and Acts 25:14. Ἀνά up, τιθέναι to set. To set up a thing for the consideration of others: to lay it before them.

Unto them (αὐτοῖς)

The Christians of Jerusalem generally.

Privately (κατ' ἰδίαν)

The general communication to the Jerusalem Christians was accompanied by a private consultation with the leaders. Not that a different subject was discussed in private, but that the discussion was deeper and more detailed than would have befitted the whole body of Christians.

To them which were of reputation (τοῖς δοκοῦσιν)

Lit. to those who seem; are reputed. Men of recognized position, James, Cephas, John. Not his adversaries who were adherents of these three. It is not to be supposed that he would submit his gospel to such. The expression is therefore not used ironically. Paul recognizes the honorable position of the three and their rightful claim to respect. The repetition of the phrase (Galatians 2:6, Galatians 2:9) may point to a favorite expression of his opponents in commending these leaders to Paul as models for his preaching; hardly (as Lightfoot) to the contrast between the estimation in which they were held and the actual services which they rendered to him. He chooses this expression because the matter at stake was his recognition by the earlier apostles, and any ironical designation would be out of place.

Lest by any means I should run or had run in vain

Better, should be running. Comp. Philippians 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: "I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain." The investigation was to be for their satisfaction, not for Paul's. Run (τρέχειν) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 5:7; Philippians 2:16; Philippians 3:13, Philippians 3:14.

Neither (οὐδὲ)

More correctly, not even. So far were they from pronouncing my labor in vain, that not even Titus was compelled to be circumcised, although he was a Greek. Though approving Paul's preaching, the apostles might, for the sake of conciliation, have insisted on the circumcision of his Gentile companion.

Being a Greek (Ἕλλην ὤν)

Or, although he was a Greek. Const. closely with σὺν ἐμοι, with me. It was a bold proceeding for Paul to take an uncircumcised Gentile with him to the conference at Jerusalem.

Was compelled to be circumcised (ἠναγκάσθη περιτμηθῆναι)

That is. no constraint was applied by the Jerusalem church and its authorities for the circumcision of Titus. The statement is not that such an attempt was pressed but successfully resisted, but that circumcision was not insisted on by the church. The pressure in that direction came from "the false brethren" described in the next verse.

The false brethren (τοὺς ψευδαδέλφους)

Only here and 2 Corinthians 11:26. Christians in name only; Judaisers; anti-Paulinists. The article marks them as a well known class.

Unawares brought in (παρεισάκτους)

N.T.o. Lit. brought in by the side, and so insidiously, illegally. Vulg. subintroductos. olxx. Strabo (xvii. 1) uses it as an epithet of Ptolemy, "the sneak." Comp. παρεισάξουσιν shall privily bring in, 2 Peter 2:1; and παρεισεδύησαν crept in privily, Jde 1:4. Brought in, not from Jerusalem into the church at Antioch, nor into the Pauline churches generally, but into the Christian brotherhood to which they did not rightfully belong.

Who (οἵτινες)

The double relative introduces the explanation of the two preceding epithets: false brethren, privily brought in, since they came in privily to spy out our liberty.

Came in privily (παρεισῆλθον)

Lit. came in beside. Only here and Romans 5:20, where it implies nothing evil or secret, but merely something subsidiary. The aorist has a pluperfect sense, indication the earlier intrusion of these persons into the Christian community.

To spy out (κατασκοπῆσαι)

N.T.o. In lxx, of spying out a territory, 2 Samuel 10:3; 1 Chronicles 19:3.

Liberty (ἐλευθερίαν)

Freedom from Mosaism through justification by faith.

Bring us into bondage (καταδουλώσουσιν)

Only here and 2 Corinthians 11:20. Bring us into subjection to Jewish ordinances. The compound verb indicates abject subjection.

We gave place by subjection (εἴξαμεν τῇ ὑποταγῇ)

We, Paul and Barnabas. Gave place or yielded, N.T.o By the subjection which was demanded of us. The noun only in Paul and the Pastorals, and always in the sense of self-subjection. Comp. 2 Corinthians 9:13; 1 Timothy 2:11; 1 Timothy 3:4.

Render the passage as follows: "But to be something from (at the hands of) those who were of repute, whatever they were, matters nothing to me (God accepteth not man's person), for those who were of repute imparted nothing to me."

To be something (εἶναί τι)

Comp. Galatians 6:3; Acts 5:36; 2 Corinthians 12:11. To be in good standing as an evangelist or apostle, approved and commissioned by high authorities.

From those who were of repute (ἀπὸ τῶν δοκούντων)

From, at the hands of; as receiving my indorsement or commission from them. Comp. Galatians 1:1. Of repute, see on Galatians 2:2.

Whatsoever they were (ὁποῖοι ποτὲ ἦσαν)

Ποτέ in N.T. is invariably temporal, and points here to the preeminence which these apostles had formerly, up to the time of Paul's visit, enjoyed, because of their personal connection with Jesus.

Maketh no matter to me (οὐδέν μοι διαφέρει)

Paul does not say, as A.V. and Rev., that the standing and repute of the apostles were matters of indifference to him, but that he was indifferent about receiving his commission from them as recognized dignitaries of the church. The construction is: "To be something (εἶναί τι) at the hands of (ἀπὸ) those who were of repute matters nothing to me."

God accepteth no man's person

Or more strictly, accepteth not the person of man. Parenthetical. Λαμβάνειν πρόσωπον to receive or accept the face is a Hebraism. See on James 2:1. In O.T. both in a good and a bad sense; to be gracious, and to show favor from personal or partisan motives. In N.T. only here and Luke 20:21, both in a bad sense. Similar Hebraistic expressions are βλέπειν εἰς πρόσωπον to look at the face, Matthew 22:16 : θαυμάζειν πρόσωπα to admire the countenances, Jde 1:16 : καυχᾶσθαι ἐν προσώπῳ to glory in the face, 2 Corinthians 5:12.

For - to me

Explaining the previous statement. To be of consequence because commissioned by those in repute matters nothing to me (God accepteth not man's person), for although they might have asserted their high repute and authority to others, to me they did not, as shown by their imposing on me no new requirements.

In conference added nothing (οὐδὲν προσανέθεντο)

continued...

The gospel of the uncircumcision (τὸ εὐαγγέλιον τῆς ἀκροβυστίας)

The phrase only here in N.T. The gospel which was to be preached to the uncircumcised - the Gentiles. Lightfoot aptly says: "It denotes a distinction of sphere, and not a difference of type."

He that wrought effectually (ὁ ἐνεργήσας)

See on 1 Thessalonians 2:13. Rev. omits effectually, but it is fairly implied in the verb. Comp. 1 Corinthians 12:6; Philippians 2:13; Colossians 1:29. The reference is to God, not to Christ.

In Peter (Πέτρῳ)

Better, for Peter. In Peter would be ἐν Πέτρῳ.

Unto the apostleship (εἰς)

Not merely with reference to the apostleship, but with the design of making him an apostle. Comp. 2 Corinthians 2:12; Colossians 1:29. Observe how Paul puts himself on an equality with Peter.

Unto the Gentiles (εἰς τὰ ἔθνη)

To make me an apostle to the Gentiles.

Who seemed to be pillars (οἱ δοκοῦντες στύλοι εἶναι)

Better, who are in repute as pillars. The metaphor of pillars, applied to the great representatives and supporters of an institution, is old, and common in all languages.

The grace (τὴν χάριν)

Including all the manifestations of divine grace in Paul - his mission, special endowment, success in preaching the gospel - all showing that he was worthy of their fellowship. He is careful to speak of it as a gift of God, δοθεῖσαν.

They gave the right hands of fellowship (δεξιὰς ἔδωκαν κοινωνίας)

The phrase only here in N.T. A token of alliance in the apostolic office of preaching and teaching. The giving of the right hand in pledge was not a distinctively Jewish custom. It appears as early as Homer. Deissmann cites an inscription from Pergamum, 98 B. C., in which the Pergamenes offer to adjust the strife between Sardes and Ephesus, and send a mediator δοῦναι τὰς χεῖρας εἰς σύλλυσιν to give hands for a treaty. See δεξιὰν or δεξιὰς διδόναι 1 Macc. 6:58; 11:50, 62; 2 Macc. 11:26; 12:11; 13:22; and δεξ. λαμβάνειν to receive right hand or hands, 1 Macc. 11:66; 13:50; 2 Macc. 12:12; 14:19. The custom prevailed among the Persians, from whom it may have passed to the Jews. See Joseph. Antiq. 18:9, 3. Images of right hands clasped were sometimes exchanged in token of friendship (see Xen. Anab. ii. 4, 1). Tacitus (Hist. i. 54) says: "The state of the Lingones had sent, according to an ancient institution, right hands, as gifts to the legions, a signal token of good will." On Roman coins often appear two hands joined, with various inscriptions, as Exercituum Fides; Concordia; Consensus. To give the hand in confirmation of a promise occurs Ezekiel 10:19. In Isaiah 62:8, God swears by his right hand.