Galatians 2:2
Parallel Verses
New American Standard Bible
It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.

King James Bible
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, in vain.

Darby Bible Translation
and I went up according to revelation, and I laid before them the glad tidings which I preach among the nations, but privately to those conspicuous among them, lest in any way I run or had run in vain;

World English Bible
I went up by revelation, and I laid before them the Good News which I preach among the Gentiles, but privately before those who were respected, for fear that I might be running, or had run, in vain.

Young's Literal Translation
and I went up by revelation, and did submit to them the good news that I preach among the nations, and privately to those esteemed, lest in vain I might run or did run;

Galatians 2:2 Parallel
Commentary
Barnes' Notes on the Bible

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.

Galatians 2:2 Parallel Commentaries

Library
December 18. "The Faith of the Son of God" (Gal. Ii. 20).
"The faith of the Son of God" (Gal. ii. 20). Faith is hindered most of all by what we call "our faith," and fruitless struggles to work out a faith which is but a make-believe and a desperate trying to trust God, which must ever come short of His vast and glorious promises. The truth is that the only faith that is equal to the stupendous promises of God and the measureless needs of our life, is "the faith of God" Himself, the very trust which He will breathe into the heart which intelligently expects
Rev. A. B. Simpson—Days of Heaven Upon Earth

"And if Christ be in You, the Body is Dead Because Sin,"
Rom. viii. 10.--"And if Christ be in you, the body is dead because sin," &c. This is the high excellence of the Christian religion, that it contains the most absolute precepts for a holy life, and the greatest comforts in death, for from these two the truth and excellency of religion is to be measured, if it have the highest and perfectest rule of walking, and the chiefest comfort withal. Now, the perfection of Christianity you saw in the rule, how spiritual it is, how reasonable, how divine, how
Hugh Binning—The Works of the Rev. Hugh Binning

The Great Debt She Owed to Our Lord for his Mercy to Her. She Takes St. Joseph for Her Patron.
1. After those four days, during which I was insensible, so great was my distress, that our Lord alone knoweth the intolerable sufferings I endured. My tongue was bitten to pieces; there was a choking in my throat because I had taken nothing, and because of my weakness, so that I could not swallow even a drop of water; all my bones seemed to be out of joint, and the disorder of my head was extreme. I was bent together like a coil of ropes--for to this was I brought by the torture of those days--unable
Teresa of Avila—The Life of St. Teresa of Jesus

Relation ii. To one of Her Confessors, from the House of Dona Luisa De La Cerda, in 1562.
Jesus. I think it is more than a year since this was written; God has all this time protected me with His hand, so that I have not become worse; on the contrary, I see a great change for the better in all I have to say: may He be praised for it all! 1. The visions and revelations have not ceased, but they are of a much higher kind. Our Lord has taught me a way of prayer, wherein I find myself far more advanced, more detached from the things of this life, more courageous, and more free. [2] I fall
Teresa of Avila—The Life of St. Teresa of Jesus

Cross References
Acts 15:2
And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.

Romans 9:16
So then it does not depend on the man who wills or the man who runs, but on God who has mercy.

1 Corinthians 9:24
Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win.

1 Corinthians 9:26
Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air;

2 Corinthians 12:1
Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord.

Galatians 1:6
I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel;

Galatians 1:12
For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.

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