---
title: "Clarke"
description: "CHAPTER II. The apostle mentions his journey to Jerusalem with Barnabas and Titus, 1. Shows that he went thither by revelation; and what he did while ther"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/galatians/2"
---

CHAPTER II.
*The apostle mentions his journey to Jerusalem with Barnabas and*
*Titus*, 1.
*Shows that he went thither by revelation; and what he did while*
*there, and the persons with whom he had intercourse*, 2-8.
*How the apostles gave him the right hand of fellowship*, 9, 10.
*Here he opposes Peter at Antioch, and the reason why*, 11-14.
*Shows that the Jews as well as the Gentiles must be justified by*
*faith*, 15, 16.
*They who seek this justification should act with consistency*,
17, 18.
*Gives his own religious experience, and shows, that through the*
*law he was dead to the law, and crucified with Christ*, 19, 20.
*Justification is not of the law, but by the faith of Christ*, 21.
NOTES ON CHAP. II.
Verse [Galatians 2:1](../../../kjv/galatians/2/1). ***Then 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](../../../kjv/acts/15/4-5), c. These years, says Dr. Whitby, must be reckoned from the time of his conversion, mentioned here [Galatians 1:18](../../../kjv/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](../../../kjv/acts/11/27), c., 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](../../../kjv/acts/11/30); the latter St. Paul supplies.

Verse [Galatians 2:2](../../../kjv/galatians/2/2). ***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](../../../kjv/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 οι ενδοξοι, *the honourable*. 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 *laboured in* *vain*; and that, if he still continued to act thus, he *should* *labour 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.

Verse [Galatians 2:3](../../../kjv/galatians/2/3). ***But neither Titus, who was with me*** — The apostle proceeds to state that his account was so satisfactory to the apostles, that they not only did not require him to insist on the necessity of circumcision among the Gentiles, but did not even require him to have Titus, who was a *Greek*, circumcised; though that might have appeared expedient, especially at Jerusalem, to have prevented false brethren from making a handle of his uncircumcision, and turning it to the prejudice of the Gospel in Judea.
***To spy out our liberty*** — The Judaizing brethren got introduced into the assembly of the apostles, in order to find out what was implied in the *liberty of the Gospel*, that they might know the better how to oppose St. Paul and his fellows in their preaching Christ to the Gentiles, and admitting them into the Church without obliging them to observe circumcision and keep the law. The apostle saw that while such men were in the assembly it was better not to mention his mission among the Gentiles, lest, by means of those false brethren, occasion should be given to altercations and disputes; therefore he took the opportunity, by *private* *conferences*, to set the whole matter, relative to his work among the Gentiles, before the chief of the apostles.

Verse [Galatians 2:5](../../../kjv/galatians/2/5). ***To whom we gave place by subjection*** — So fully satisfied was he with his Divine call, and that he had in preaching among the Gentiles acted in strict conformity to it, that he did not submit in the least to the opinion of those Judaizing teachers; and therefore he continued to insist on the *exemption* of the Gentiles from the necessity of submitting to Jewish rites; that the *truth of the Gospel*-this grand doctrine, that the Gentiles are admitted by the Gospel of Christ to be fellow-heirs with the Jews, *might continue*; and thus the same doctrine is *continued with you* Gentiles.

Verse [Galatians 2:6](../../../kjv/galatians/2/6). ***Those who seemed to be somewhat*** — των δοκουντων ειναι τι. *Those who were of acknowledged reputation*; so the words should be understood, see [Galatians 2:2](../../../kjv/galatians/2/2). The verb δοκειν, *to seem*, is repeatedly used by the best Greek writers, not to call the sense in question, or to lessen it, but to *deepen* and *extend it*. [Luke 8:18](../../../kjv/luke/8/18). Perhaps this verse had best be translated thus, connecting διαφερει with απο των δοκουντων: *But there is no difference between those who were* *of acknowledged reputation and myself; God accepts no man's* *person; but, in the conferences which I held with then, they added* *nothing to me*-gave me no *new light*; did not attempt to *impose* on me any obligation, because they saw that God had appointed me my work, and that his counsel was with me.

Verse 7. ***But contrariwise*** — They were so far from wishing me to alter my plan, or to introduce any thing *new* in my doctrine to the Gentiles, that they saw plainly that my doctrine was the *same* as their own, coming immediately from the same source; and therefore gave to me and to Barnabas the right hand of fellowship.
***The Gospel of the uncircumcision*** — They saw, to their utmost satisfaction, that I was as expressly sent by God to preach the Gospel to the Gentiles, as Peter was to preach it to the Jews.

Verse 8. ***For he that wrought effectually*** — Ὁ ενεργησας Πετρῳ, ενηργησε και εμοι· *He who wrought powerfully with Peter, wrought* *powerfully also with me*. He gave us both those talents which were suited to our work, and equal success in our different departments.

Verse 9. ***James, Cephas, and John, who seemed to be pillars*** — Οἱ δοκουντες στυλοι ειναι· *Who were known to be very eminent*, and *acknowledged as chief men* among the apostles. [Luke 8:18](../../../kjv/luke/8/18), for the meaning of the verb δοκειν, and [Galatians 2:6](../../../kjv/galatians/2/6).
Among the Jews, persons of great eminence and importance are represented as *pillars* and *foundations* of the world. So Abraham is said to be עמוד העולם *ammud heolam*, "the *pillar* of the universe; for by him to this day are the earth and heavens supported." *Yalcut Rubeni*, fol. 29. "Rabbi Simeon said, Behold, we are the *pillars* of the world." *Idra Rabba*, s. 23.
"When Rabbi Jochanan ben Zachai was near death, he wept with a loud voice. His disciples said unto him, O Rabbi, thou *high* *pillar*, thou light of the world, thou strong hammer, why dost thou weep?" *Aboth. R. Nathan*, chap. 24.
So, in *Sohar Genes*, fol. 5, it is said: "And he saw that Rab. Eleazar went up, and stood there, and with him שאר עמודין *shear* *ammudin*, the rest of the *pillars* (eminent men) who sat there."
*Ibid*., fol. 13: "These are the seven righteous men who cleave to the holy blessed God with a pure heart, and they are the seven *pillars* of the world."
*Ibid*., fol. 21, on the words *bearing fruit*, [Genesis 1:11](../../../kjv/genesis/1/11), it is said: "By this we are to understand the just one, who is the *pillar* of the world." See Schoettgen, who adds: "These *pillars* must be distinguished from the *foundation*. The *foundation* of the Church is Jesus Christ alone; the *pillars* are the more *eminent* *teachers*, which, without the *foundation*, are of no value."
***The right hands of fellowship*** — Giving the *right hand* to another was the mark of confidence, friendship, and fellowship. See [Leviticus 6:2](../../../kjv/leviticus/6/2): *If a soul-lie unto his neighbor in that which was delivered him to* *keep, or in fellowship*, בתשומת יד bithsumeth yad, "in *giving* *the hand*."

Verse 10. ***Only*****they would*****that we should remember the poor*** — They saw plainly that God had as expressly called Barnabas and me to go to the *Gentiles* as he had called them to preach to the *Jews*; and they did not attempt to give us any new injunctions, only wished us to remember the poor in Judea; but this was a thing to which we were previously disposed.

Verse 11. ***When Peter was come to Antioch*** — There has been a controversy whether πετρος, *Peter*, here should not be read κηφας, *Kephas*; and whether this *Kephas* was not a *different person* from *Peter* the *apostle*. This controversy has lasted more than 1500 years, and is not yet settled. Instead of πετρος, *Peter*, ABCH, several others of good note, with the *Syriac, Erpenian, Coptic,* *Sahidic, AEthiopic, Armenian*, later *Syriac* in the margin, *Vulgate,* and several of the Greek *fathers*, read κηφας. But whichsoever of these readings we adopt, the controversy is the same; for the great question is, whether this *Peter* or *Kephas*, no matter which name we adopt, be the same with *Peter the apostle*?
I shall not introduce the arguments *pro* and *con*, which may be all seen in Calmet's dissertation on the subject, but just mention the side where the strength of the evidence appears to lie.
That *Peter* the *apostle* is meant, the most sober and correct writers of antiquity maintain; and though some of the *Catholic* writers have fixed the whole that is here *reprehensible* on one *Kephas*, one of the seventy disciples, yet the most learned of their writers and of their popes, believe that *St. Peter* is meant. Some apparently plausible arguments support the contrary opinion, but they are of no weight when compared with those on the opposite side.

Verse 12. ***Before that certain came from James, he did eat with**********the Gentiles*** — Here was Peter's fault. He was convinced that God had pulled down the middle wall of partition that had so long separated the Jews and Gentiles, and he acted on this conviction, associating with the latter and eating with them; but when certain Jews came from James, who it appears considered the law still to be in force, lest he should place a *stumbling-block* before them he withdrew from all commerce with the *converted Gentiles*, and acted as if he himself believed the law to be still in force, and that the distinction between the *Jews* and the *Gentiles* should still be kept up.

Verse 13. ***And the other Jews dissembled likewise*** — That is: Those who were converted to Christianity from among the *Jews*, and who had also been convinced that the obligation of the Jewish ritual had ceased, seeing Peter act this part, and also *fearing* *them that were of the circumcision*, they separated themselves from the converted Gentiles, and acted so as to convince the Jews that *they* still believed the law to be of moral obligation; and so powerful was the torrent of such an example, that the gentle, loving-hearted *Barnabas was carried away by their dissimulation*, αυτωντηυποκρισει, *with their hypocrisy*-feigning to be what they really were not.

Verse 14. ***That they walked not uprightly*** — ουκ ορθοποδουσι. They did not walk with a *straight step*-they did not maintain a firm footing.
***According to the truth of the Gospel*** — According to that *true* *doctrine*, which states that *Christ is the end of the law for* *justification to every one that believes*; and that such are under no obligation to observe circumcision and the other peculiar *rites* and ceremonies of the law.
***If thou, being a Jew, livest*** — This was a cutting reproof. He was a Jew, and had been circumstantially scrupulous in every thing relative to the law, and it required a miracle to convince him that the Gentiles were admitted, on their believing in Christ, to become members of the same Church, and fellow heirs of the hope of eternal life; and in consequence of this, he went in with the Gentiles and ate with them; i.e. associated with them as he would with Jews. But now, *fearing them of the circumcision*, he withdrew from this fellowship.
***Why compellest thou the Gentiles*** — Thou didst once consider that *they* were not under such an obligation, and *now* thou actest as if thou didst consider the law in full force; but thou art convinced that the contrary is the case, yet actest differently! This is *hypocrisy*.

Verse 15. ***We*****who are*****Jews by nature*** — We who belong to the Jewish *nation*-who have been *born, bred*, and *educated* Jews.
***And not sinners of the Gentiles*** — αμαρτωλοι. Not *without the* *knowledge of God*, as they have been. αμαρτωλος often signifies a *heathen*, merely one who had no knowledge of the true God. But among the *nations* or *Gentiles* many *Jews* sojourned; who in Scripture are known by the name of *Hellenists*, and these were distinguished from those who were termed εξ εθνων αμαρτωλοι, *sinners of the Gentiles-heathens*, in our common sense of the word; while the others, though living among them, were worshippers of the true God, and addicted to no species of idolatry. Some have translated this passage thus: *We Jews, and not Gentiles, by nature* *sinners*; for it is supposed that φυσει here refers to that *natural* *corruption* which every man brings into the world. Now, though the *doctrine* be true, (and the state of man, and universal experience confirm it,) yet it can neither be supported from this place, nor even from [Ephesians 2:3](../../../kjv/ephesians/2/3). [Romans 2:16](../../../kjv/romans/2/16). It appears, from the use of this word by some of the best Greek authors, that φυσει did not signify *by nature*, as we use the word, but expressed the *natural birth, family*, or *nation* of a man; to distinguish him from any *other family* or *nation*. I can give a few instances of this, which are brought to my hand in a small elegant pamphlet, written by Dr. *Munter*, the present bishop of Zealand, entitled *Observationum ex marmoribus Graecis Sacrarum Specimen*, and which has been lent to me by the right honourable Lord Teignmouth, to whose condescension, kindness, and learning, many of my studies have been laid under particular obligation.
The word in question is the xxviiith example in the above pamphlet, the substance of which is as follows: In an inscription on a Greek marble, given by Dr. *Chandler*, page 27, we find these words Ὁ γαμβρος μου Λεων Αρτεμεισιου, ὁ επικαλουμενος Ιασων, οικονει μεν Μειλησιος, φυσει δε Ιασευς· "My son-in-law, Leo, the son of Artemisius, who is called a Jasian, is of the house of Milesius, though *by nature* he is from Jaso." That is: Jaso being a town of Caria, this Leo is said to be φυσειιασευς, by nature a Jasian, although he sprang from the *Milesian* family. The following examples will place this in a clearer light. *Josephus*, Ant. Jud., lib. xi. cap. vi. sec. 5, speaking of *Amanes*, the Amalekite, says: Και γαρ φυσει τοις Ιουδαιοις απηχθανετο, ὁτι και το γενος των Αμαλεκιτων, εξ ὡν ην αυτος, ὑπ' αυτων διεφθαρτο· "For he was *by nature* incensed against the Jews, because the nation of the Amalekites, from whom he sprang, had been destroyed by them;" that is, he had a *national* prejudice or hatred to the Jewish people on the above account. The following example from *Dio* *Chrysostom*, Orat. xxxi., is also to the point: Οἱγε (Αθηναιοι) τον δεινα μεν Ολυμπιον κεκληκασι, ουδε φυσει πολιτην ἑαυτων· "For they (the Athenians) called this person an Olympian, though *by* *nature* he was not their citizen;" that is, he was called an Olympian, though he was not *naturally* of that city, or, in other words, he was not *born* there. From these examples, and the scope of the place, we may argue that the words, *we* who are *Jews by* *nature*, mean, we who were *born* in the *land* of *Judea*, and of *Jewish parents*. And hence the passage in [Ephesians 2:3](../../../kjv/ephesians/2/3), which speaks most evidently of the *heathens*, "*and were by nature the children* *of wrath, even as others*," may be thus understood: Being *Gentiles*, and brought up in gross darkness, without any knowledge of God, abandoned to all sensual living, we were, from our very *condition*, and practical state, exposed to punishment. This sense is at least equally good with that given of the words in [Romans 2:16](../../../kjv/romans/2/16), where it is proved that φυσει, in several connections, means *truly,* *certainly, incontestably*; "we were, *beyond all controversy*, exposed to punishment, because we had been *born* among idolaters, and have *lived* as they did. Here both senses of the word apply.

Verse 16. ***Knowing that a man is not justified*** — See the notes on [Romans 1:17](../../../kjv/romans/1/17); [Romans 3:24](../../../kjv/romans/3/24); [Romans 3:27](../../../kjv/romans/3/27); [Romans 8:3](../../../kjv/romans/8/3). And see on [Acts 13:38](../../../kjv/acts/13/38); [Acts 13:39](../../../kjv/acts/13/39), in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of *any other* law, could justify any man; and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith, in the boundless mercy of God, is as reasonable as it is Scriptural and necessary.

Verse 17. ***But if while we seek to be justified*** — If, while we acknowledge that we must be justified by faith in Christ, *we* *ourselves are found sinners*, enjoining the necessity of observing the rites and ceremonies of the law, which never could and never can justify, and yet, by submitting to circumcision, we lay ourselves under the necessity of *fulfilling the law*, which is impossible, we thus constitute ourselves *sinners; is, therefore,* *Christ the minister of sin*? Christ, who has taught us to renounce the law, and expect justification through his death?. *God forbid*! that we should either act so, or think so.

Verse 18. ***For if I build again the things which I destroyed*** — If I act like a Jew, and enjoin the observance of the law on the Gentiles, which I have repeatedly asserted and proved to be *abolished* by the death of Christ, then I *build up what I* *destroyed*, and thus *make myself a transgressor*, by not observing the law in that way in which I appear to enjoin the observance of it upon others.

Verse 19. ***For I through the law am dead to the law*** — In consequence of properly considering the *nature* and *requisitions* of the law, *I am dead* to all hope and expectation of help or salvation from *the law*, and have been obliged to take refuge in the Gospel of Christ. Or, probably the word νομος, LAW, is here put for a *system of doctrine*; as if he had said, *I through the* *Gospel am dead to the law*. The law itself is consigned to death, and another, the Gospel of Christ, is substituted in its stead. The *law* condemns to death, and I have embraced the *Gospel* that I might be saved from *death*, and *live unto God*.

Verse 20. ***I am crucified with Christ*** — The death of Christ on the cross has showed me that there is no hope of salvation by the law; I am therefore as truly *dead* to all expectation of justification by the law, as Christ was *dead* when he gave up the ghost upon the cross. Through him alone *I live* - enjoy a present life, and have a prospect of future glory.
***Yet not I*** — It is not of my *natural life* I speak, nor of any *spiritual things* which I myself have procured; *but Christ liveth* *in me*. God made man to be a *habitation of his own Spirit*: the *law* cannot *live* in me so as to give me a *Divine life*; it does not *animate*, but *kill*; but Christ *lives* in me; he is the *soul* of my *soul*; so that I now live to God. But this *life* I have *by the* *faith of the Son of God* - by believing on Christ as a sacrifice for sin; for he *loved me*, and because he did so *he gave himself for* *me* - made himself a sacrifice unto death, that I might be saved from the bitter pains of death eternal.

Verse [Galatians 2:21](../../../kjv/galatians/2/21). ***I do not frustrate*** — ουκ αθετω. I do not *contemn,* *despise*, or *render useless, the grace of God*-the doctrine of Christ crucified; which I must do if I preach the necessity of observing the *law*.
***For if righteousness*** — If *justification* and salvation *come by* an observance of *the law, then Christ is dead in vain*; his death is *useless* if an observance of the law can save us; but no observance of the law can save us, and therefore there was an *absolute necessity* for the *death* of *Christ*.
1. THE account of the *prevarication* of Peter in the preceding chapter teaches us a most useful lesson. Let him who assuredly standeth take heed lest he fall. No person in a state of *probation* is infallible; a man may fall into sin every moment; and he will, if he do not walk with God. Worldly prudence and fleshly wisdom would have concealed this account of the prevarication of Peter; but God tells truth. This the fountain of it; and from him we are to expect not only *nothing but the truth*, but also the *whole truth*. If the Gospel were not of God we had never heard of the *denial* and *prevarication* of Peter, nor of the *contention* between Paul and Barnabas. And these accounts are recorded, not that men may *justify* or *excuse* their own delinquencies by them, but that they may avoid them; for he must be inexcusable who, with these histories before his eyes, ever *denies his Master*, or *acts* *the part of a hypocrite*. Had the apostles acted in concert to impose a *forgery* on the world as a Divine revelation, the imposture would have now come out. The falling out of the parties would have led to a discovery of the cheat. This relation, therefore, is an additional evidence of the truth of the Gospel.
2. On, *I through the law am dead to the law*, c., pious *Quesnel* makes the following useful reflections:
"The *ceremonial law*, which is no more than a *type* and *shadow* of him, destroys itself by showing us *Jesus Christ*, who is the *truth* and the *substance*. The *moral law*, by leaving us under our own inability under sin and the curse, makes us perceive the necessity of the *law of the heart*, and of a *Saviour* to give it. The *law* is for the *old man*, as to its terrible and servile part and it was *crucified* and *died* with Christ upon the cross as well as the *old* *man*. The *new man*, and the *new law*, require a *new sacrifice*. What need has he of other sacrifices who has *Jesus Christ*? They *in* whom this sacrifice *lives*, do themselves live to God alone; but none can live to him except by *faith*; and this *life of faith* consists in *dying with Christ* to the things of the present world, and in expecting, as co-heirs with him, the blessings of the eternal world. And who can work all this in us but only he who lives in us? That man has arrived to a high degree of *mortification*, who can say *Christ liveth in me, and I am crucified* *to the world*. Such a one must have renounced not only *earthly* *things*, but *his own self* also."
3. Is there, or can there be, any well grounded hope of eternal life but what comes through the *Gospel*? In vain has the ingenuity of man tortured itself for more than 5000 years, to find out some method of *mending* the human heart: none has been discovered that even *promised* any thing likely to be effectual. The *Gospel of* *Christ* not only *mends* but completely *cures* and *new makes* infected nature. Who is duly apprised of the infinite excellency and importance of the Gospel? What was the world before its appearance? What would it be were this light extinguished? Blessed Lord! let neither *infidelity* nor *false doctrine* rise up to obscure this heavenly *splendour*!

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