Galatians 2:1-10

I invite you to read the passage first.

We now have a shift from his calling as an apostle toward the content of his gospel. The purpose is an attempt to prove that the authorities in Jerusalem acknowledged both content and the origin of his gospel. Tolmie says that most scholars think Paul is recounting the same incident as recorded in Acts 15, but the rhetorical setting of the letter has shaped his account.  

Paul has referred to his conversion, which likely took place around 33 AD, and to his first visit, around 36 AD, and now, 14 years later, 50 AD. Acts records visits to Jerusalem in 9:26-30 (36 AD get acquainted), 11:27-30 (48 AD to deliver famine relief from Antioch), and 15:1-3 (50 AD Jerusalem Council). In any case, one of the debates among scholars is whether this is the same council to which Luke refers in Acts 15.

In verse 2, Paul honors the Twelve, of course. Yet, one of the tensions in this passage is what appears to be lack of respect toward them. I hope to show, however, that this is not a required reading of this passage. Paul does seem to desire their blessing for what he is preaching.

In verse 3, Paul is being careful.  He wants to maintain his own independence, and yet he must not compromise the Twelve.  Shortly before visiting Galatia the first time, Acts 16:3 says that Timothy had been circumcised. Lightfoot wonders if there was a time when Paul insisted on circumcision.  In any case, Titus is an example of Paul not doing this, although he was a Gentile.

In verse 4, it is possible the Twelve at first desired Titus to be circumcised in deference to Jewish converts.  Nevertheless, convinced by Paul's testimony, they withdrew the request and supported Paul. His opponents are not genuine believers, he says, they are counterfeits. J. D. G. Dunn suggests that it would be hard to distinguish the opponents in Galatians 2, II Corinthians 10-13, and Acts 21 from what would later be Ebionites. Irenaeus has the most concise statement of these people were and what they believed in Against Heresies 1.26.2, stressing that they did not think of Jesus as divine, use only the Gospel of Matthew, repudiate Paul as an apostate from the Law, practice circumcision, and adopt a Jewish way of life. Clearly, the Jewish Law is at the heart of this discussion. Among the struggles with the Law, Martin Luther stresses that Law always focused upon the extent “I” have done the right thing, instead of upon Christ.

In verse 5, “we” includes Barnabas.

In verses 6-9, Paul deals with the esteem with which the Galatian churches held the Twelve. One way to read verse 6 is that Paul deprecates, not the 12, but the extravagant claims of his opponents. A parallel is in II Corinthians 11:5, where Paul stresses that he is not inferior to certain super-apostles. Martin Luther stresses the need to offer respect to those in offices, whether in the church or in the community. In fact, he even says,

“I would honor the Pope, I would love his person, if he would leave my conscience alone, and not compel me to sin against God. But the Pope wants to be adored himself, and that cannot be done without offending God.”

In verses 7-10, the original disciples “knew, recognized, perceived, had insight into” the grace of God working in Paul. They saw it for themselves. Chrysostom thinks this shows that the real problem was not with the original disciples, but with others who claimed to be representing them. In any case, note the concise summary statement. Paul refers to the “grace” working in Paul, which also happens to the content of the Gospel Paul preached. They also extend “the right hand of Christian fellowship” to Paul, recognizing his equality with them. In fact, this recognition may be the most important aspect of this visit. Further, recognizing a mission to Jew and Gentile, at least offers a hint of missionary strategy, recognizing that it will take a different set of strategies for different people groups.