And I went up by revelation - Not for the purpose of receiving instruction from the apostles there in regard to the nature of the Christian religion. It is to be remembered that the design for which Paul states this is, to show that he had not received the gospel from human beings. He is careful, therefore, to state that he went up by the express command of God. He did not go up to receive instructions from the apostles there in regard to his own work, or to be confirmed by them in his apostolic office, but he went to submit an important question pertaining to the church at large. In Acts 15:2, it is said that Paul and Barnabas went up by the appointment of the church at Antioch. But there is no discrepancy between that account and this, for though he was designated by the church there, there is no improbability in supposing that he was directed by a special revelation to comply with their request. The reason why he says that he went up by direct revelation seems to be to show that he did not seek instruction from the apostles; he did not go of his own accord to consult with them as if he were dependent upon them; but even in a case when he went to advise with them he was under the influence of express and direct revelation, proving that he was commissioned by God as much as they were.

And communicated unto them that gospel ... - Made them acquainted with the doctrines which he preached among the pagans. He stated fully the principles on which he acted; the nature of the gospel which he taught; and his doctrine about the exemption of the Gentiles from the obligations of the Law of Moses. He thus satisfied them in regard to his views of the gospel; and showed them that he understood the system of Christianity which had been revealed. The result was, that they had entire confidence in him, and admitted him to entire fellowship with them; Galatians 2:9.

But privately - Margin, "Severally." Greek (κατ ̓ ἰδίαν kat' idian. The phrase means that he did it not in a public manner; not before a general assembly; not even before all the apostles collected together, but in a private manner to a few of the leaders and chief persons. He made a private explanation of his motives and views, so that they might understand it before it became a matter of public discussion. The point on which Paul made this private explanation was not whether the gospel was to be preached to the Gentiles, for upon that they had no doubt after the revelation to Peter Acts 10; but whether the rites of the Jews were to be imposed on the Gentile converts. Paul explained his views and his practice on that point, which were that he did not impose those rites on the Gentiles; that he taught that people might be justified without their observance; and that they were not necessary in order to salvation. The reasons why he sought this private interview with the leading men in Jerusalem he has not stated. But we may suppose that they were something like the following:

(1) The Jews in general had very strong attachment to their own customs, and this attachment was found in a high degree among those who were converted from among them to the Christian faith. They would be strongly excited, therefore, by the doctrine that those customs were not necessary to be observed.

(2) if the matter were submitted to a general assembly of converts from Judaism, it could not fail to produce great excitement. They could not be made readily to understand the reasons why Paul acted in this manner; there would be no possibility in an excited assemblage to offer the explanations which might be desirable; and after every explanation which could be given in this manner, they might have been unable to understand all the circumstances of the case.

(3) if a few of the principal men were made to understand it, Paul felt assured that their influence would be such as to prevent any great difficulty. He therefore sought an early opportunity to lay the case before them in private, and to secure their favor; and this course contributed to the happy issue of the whole affair; see Acts 15. There was indeed much disputation when the question came to be submitted to "the apostles and elders" Acts 15:7; many of the sect of the Pharisees in that assembly maintained that it was needful to teach the Gentiles that the Law of Moses was to be kept Acts 15:5; and no one can tell what would have been the issue of that discussion among the excitable minds of the converts from Judaism had not Paul taken the precaution, as he here says, to have submitted the case in private to those who were of "reputation." and if Peter and James had not in this manner been satisfied and had not submitted the views which they did, as recorded in Acts 15:7-21, and which terminated the whole controversy.

We may just remark here that this fact furnishes an argument such as Paley has dwelt so much on in his Horae Paulinae - though he has not referred to this - of what he calls undesigned coincidences. The affair in Acts 15 and the course of the debate, looks very much as if Peter and James had had some conference with Paul in private, and had had an opportunity of understanding fully his views on the subject before the matter came before the "apostles and elders" in public, though no such private conference is there referred to by Luke. But on turning to the Epistle to the Galatians, we find in fact that he had on one occasion before seen the same Peter and James Gal 1:18-19; and that he had had a private interview with those "of reputation" on these very points, and particularly that James, Peter, and John had approved his course, and given to him and Barnabas the right hand of fellowship; Galatians 2:9. Thus understood, the case here referred to was one of the most consummate instances of prudence that occurred in the life of Paul; and from this case we may learn:

(1) That when a difficulty is to be settled involving great principles, and embracing a great many points, it is better to seek an opportunity of private explanation than to submit it to a general multitude or to public debate. It is not well to attempt to settle important points when the passions of a general assembly may be excited, and where prejudices are strong. It is better to do it by private explanations, when there is an opportunity coolly to ask questions and to state the facts just as they are.

(2) the importance of securing the countenance of influential men in a popular assembly; of having men in the assembly who would understand the whole case. It was morally certain that if such men as Peter and James were made to understand the case, there would be little difficulty in arriving at an amicable adjustment of the difficulty.

(3) though this passage does not refer to preaching the gospel in general, since the gospel here submitted to the men of reputation was the question referred to above, yet we may remark, that great prudence should be used in preaching; in stating truths that may excite prejudices, or when we have reason to apprehend prejudices; and that it is often best to preach the gospel to men of reputation κατ ̓ ἰδίαν kat' idian "separately," or "privately." In this way the truth can be made to bear on the conscience; it may be better adapted to the character of the individual; he may put himself less in a state of defense, and guard himself less against the proper influences of truth. And especially is this true in conversing with persons on the subject of religion. It should be if possible alone, or privately. Almost any person may be approached on the subject of religion if it is done when he is alone; when he is at leisure, and if it is done in a kind spirit. Almost anybody will become irritated if you address him personally in a general assembly, or even with his family around him. I have never in more than in one or two instances been unkindly treated when I have addressed an individual on the subject of religion if he was alone; and though a minister should never shrink from stating the truth, and should never be afraid of man, however exalted his rank, or great his talents, or vast his wealth, yet he will probably meet with most success when he discourses privately to "them which are of reputation."

To them which were of reputation - Meaning here the leading men among the apostles. Tyndale renders this, "which are counted chefe." Doddridge, "those of greatest note in the church." The Greek is, literally, "those who seem," more fully in Galatians 2:6; "who seem to be something," that is, who are persons of note, or who are distinguished.

Lest by any means I should run, or had run in vain - Lest the effects of my labors and journeys should be lost. Paul feared that if he did not take this method of laying the case before them privately, they would not understand it. Others might misrepresent him, or their prejudices might be excited, and when the case came before the assembled apostles and elders, a decision might be adopted which would go to prove that he had been entirely wrong in his views, or which would lead those whom he had taught, to believe that he was, and which would greatly hinder and embarrass him in Iris future movements. In order to prevent this, therefore, and to secure a just decision, and one which would not hinder his future usefulness, he had sought this private interview, and thus his object was gained.

I went up by revelation - This either means, that he went up at that time by an express revelation from God that it was his duty to do so, made either to the Church of Antioch to send these persons to Jerusalem, or to these persons to go according to the directions of that Church; or the apostle here wishes to say, that, having received the Gospel by revelation from God, to preach Christ among the Gentiles, he went up according to that revelation, and told what God had done by him among the Gentiles: or it may refer to the revelation made to certain prophets who came to Antioch, and particularly Agabus, who signified by the Spirit that there would be a dearth; in consequence of which the disciples purposed to send relief to their poor brethren at Jerusalem. See Acts 11:27-30.

But privately to them which were of reputation - Τοις δοκουσι· To the chief men; those who were highest in reputation among the apostles. Δοκουντες, according to Hesychius, is οἱ ενδοξοι, the honorable. With these the apostle intimates that he had some private conferences.

Lest by any means - And he held these private conferences with those more eminent men, to give them information how, in consequence of his Divine call, he had preached the Gospel to the Gentiles, and the great good which God had wrought by his ministry; but they, not knowing the nature and end of his call, might be led to suppose he had acted wrong, and thus labored in vain; and that, if he still continued to act thus, he should labor in vain. It was necessary, therefore, that he should give the apostolic council the fullest information that he had acted according to the Divine mind in every respect, and had been blessed in his deed.

And I went up by revelation,.... He was not sent for by the apostles at Jerusalem, nor did he go of himself, nor only by the vote of the church at Antioch, but by a divine revelation; not a revelation made to the church, or by the prophets there, but by God himself to him; he had a secret impulse from the Spirit of God, and a private intimation given him, that it was the will of God he should go up at this time; which is no ways inconsistent with his being sent by the church, but served as a confirmation to him, that what they determined was right, and according to the mind of God:

and communicated unto them that Gospel, which I preach among the Gentiles; that self-same Gospel, which he had preached, and still continued to preach to the Gentiles; relating to free and full remission of sin by the blood of Christ, justification by his righteousness without the works of the law, and freedom from all the rituals and bondage of the Mosaic dispensation: for as the Gospel he preached was all of a piece, uniform and consistent, so he did not preach one sort of doctrine to the Gentiles, and another to the Jews; but the very self-same truths which were the subject of his ministry in the Gentile world, which were a crucified Christ, and salvation alone by him, these he communicated, laid before, and exposed unto the consideration of the elders and apostles at Jerusalem; not with a view either to give or receive instructions, but to compare their sentiments and principles together; that so it might appear that there, was an entire harmony and agreement between them; and this he did not publicly, to the whole church, at least at first, and especially the article of Christian liberty, which respects the freedom of the believing Jews, from the yoke of the law; for as yet they were not able to bear this doctrine; they could pretty readily agree that the Gentiles were not obliged to it, but could not think themselves free from it; wherefore the apostle, in great prudence, did not avouch this in the public audience:

but privately to them which were of reputation; or "who seemed to be", i.e. somewhat, very considerable persons; not in their own opinion, or appearance only, but in reality, they seemed to be, and were pillars in the house of God; particularly he means James, Cephas, and John, then in great esteem with the saints, and deservedly honoured and respected by them, they being faithful labourers in the word and doctrine; so the Jewish doctors (a) call men of great esteem, who "seem to be", or "are accounted of", a word to which the phrase here used answers: these were spiritual men, capable of judging of all spiritual things; men of full age, whose senses were exercised to discern between truth and error; and were very proper persons for the apostle to lay the scheme of his ministry before, and the various truths he insisted on in it: these he met "privately", or "separately", and "singly", as it may be rendered; he either conversed with the apostles alone, and all together, in some private house; or separately, one by one, in their own houses, and there freely and familiarly discoursed with them about the several doctrines of the Gospel; and particularly this, of freedom from the law: his end in it was, as he says,

lest by any means I should run, or had run in vain: which is said, not with regard to himself, as if he had entertained any doubt of the doctrines he had preached, and needed any confirmation in them from them; for he was fully assured of the truth of them, and assured others of the same; or that he questioned the agreement of the apostles with him; or that his faith at all depended on their authority; but with regard to others, and his usefulness among them. The false teachers had insinuated that his doctrine was different from that of the apostles in Jerusalem, and so endeavoured to pervert the Gospel he preached, and overthrow the faith of those that heard him; and could this have been made to appear, it would in all likelihood have rendered, in a great measure, his past labours in vain, and have prevented his future usefulness: some read these words as an interrogation, "do I in any manner run, or have I run in vain?" no; from the account he laid before the church, the elders, and apostles, both in private and in public, Acts 15:4 it clearly appeared what success attended his ministry, how many seals he had of it, what numbers of souls were converted under it, and how many churches were planted by his means; for by "running" here is not meant the Christian course he ran, in common with other believers, which lies in the exercise of grace, and the discharge of duty; but the course of his ministry, which he performed with great activity, application, diligence, and constancy, until he had finished it.

(a) Vid. Sol. Ben Melech in Psal. xl 17.

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.

And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, {a} in vain.

(a) Unfruitful, for as touching his doctrine, Paul does not doubt it, but because there were certain reports being spread about him, that he was of another opinion than the rest of the apostles were, which thing might have hindered the course of the Gospel. Therefore he labours to remedy this dangerous situation.

2:2 And I went up by revelation. Because Christ revealed to me that I ought to go.

Communicated to them that gospel which I preach among the Gentiles. For at least ten years he had been preaching among the Gentiles with great success, calling upon them to obey the gospel, not the law of Moses. He now explained to the Jerusalem Christians the gospel which he had preached,

privately to them who were of reputation, to such men as Peter and James, so that there would be a full understanding before the public meeting described in Ac 15:5-22.

Lest by any means I should run, or had run, in vain. Lest his apostolic labor should be made fruitless by the action of the Jewish Christians.

2:2 I went up - Not by any command from them, but by an express revelation from God. And laid before them - The chief of the church in Jerusalem. The gospel which I preach among the gentiles - Acts 15:4, touching justification by faith alone; not that they might confirm me therein, but that I might remove prejudice from them. Yet not publicly at first, but severally to those of eminence - Speaking to them one by one. Lest I should run, or should have run, in vain - Lest I should lose the fruit either of my present or past labours. For they might have greatly hindered this, had they not been fully satisfied both of his mission and doctrine. The word run beautifully expresses the swift progress of the gospel.

privately: or, severally

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 Ac 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, Ac 10:1-22.

I . communicated unto them-namely, "to the apostles and elders" (Ac 15:2): to the apostles in particular (Ga 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 (Ac 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 (Ac 15:12).

to them . of reputation-James, Cephas, and John, and probably some of the "elders"; Ga 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," 2Th 3:1). His running would have been in vain, had circumcision been necessary, since he did not require it of his converts.

2:1-10 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.