Gal 2:1-10 | TNotes | STEP | Summary for Gal 2:1-10: 2:1-10 During Paul’s second visit to Jerusalem, the other apostles affirmed his message. Traditionally, this passage has been seen as a description of the church council (Acts 15:1-41 ), but it is much more likely that Paul was talking about his previous visit to Jerusalem (Acts 11:30 ; 12:25 ; see Galatians Book Introduction, “Date of Writing”). 2:1 Counting fourteen years from Paul’s conversion (1:15-17 ), instead of from his previous visit (1:18 ), fits well with Acts. • That Barnabas was familiar to the Galatians suggests that the Galatians were evangelized during the first missionary journey (Acts 13:4–14:26 ; see Galatians Book Introduction, “Recipients”). • Titus: See profile for Titus at end of chapter.

Summary for Gal 2:1-10: 2:1-10 ^a During Paul’s second visit to Jerusalem, the other apostles affirmed his message. Traditionally, this passage has been seen as a description of the church council (Acts 15:1-41 ^b), but it is much more likely that Paul was talking about his previous visit to Jerusalem (Acts 11:30 ^c; 12:25 ^d; see Galatians Book Introduction, “Date of Writing”). 2:1 ^e Counting fourteen years from Paul’s conversion (1:15-17 ^f), instead of from his previous visit (1:18 ^g), fits well with Acts.

• That Barnabas was familiar to the Galatians suggests that the Galatians were evangelized during the first missionary journey (Acts 13:4–14:26 ^h; see Galatians Book Introduction, “Recipients”).

• Titus: See profile for Titus at end of chapter.
2:2 ⁱ If 2:1-10 ^j correlates with the visit of Acts 11:30 ^k, God might have revealed his will through Agabus’s prophecy and the church’s decision to send aid (Acts 11:27-29 ^l).

• If Paul needed the endorsement of the leaders in Jerusalem, he would have met with them publicly; that they met privately indicates that no one thought he needed public endorsement.

• those considered to be leaders of the church: Paul’s tone downplays their importance, perhaps to counteract the false teachers’ undue regard for them.

• Paul shared his message with the apostles in Jerusalem, not for endorsement, but to ensure agreement, so that the church would not split into Jewish and Gentile factions.

• for fear that all my efforts had been wasted: A split between Jewish and Gentile Christians would undermine the fundamental unity that Christ had secured (Gal 3:28 ^m).
2:3 ⁿ The Jerusalem apostles affirmed Paul’s message without qualification. They stood together on the same Good News—that God’s grace comes through faith in Christ, not through keeping the law. Clearly the Jerusalem apostles did not think that circumcision was necessary for a Gentile like Titus.
Summary for Gal 2:4-5: 2:4-5 ^o The false Christians entered the church there (either Jerusalem or Antioch) to subvert Paul’s message that Gentiles are free from Jewish requirements such as circumcision. 2:4 ^p By labeling some so-called believers as false, Paul denied that they were Christians at all. They did not understand or truly receive the Good News, in contrast with the apostles in Jerusalem (2:3 ^q).

• were secretly brought in: Paul implies that a larger group of Jewish “Christians” opposed his preaching (cp. Acts 15:5 ^r) and stood behind the false teachers who entered the church.

• Requiring Gentile Christians to observe Jewish law would enslave them to regulations (see Gal 3:23–4:11 ^s) and deny the Good News of Christ.
2:5 ^t we refused to give in to them for a single moment: Titus was not circumcised (2:3 ^u), and Paul did not require circumcision of Gentile Christians.

• to preserve the truth: The false teaching would destroy the gospel message by adding other requirements and impeaching the effectiveness of Christ’s death and God’s grace (cp. 2:11-21 ^v).
Summary for Gal 2:6-10: 2:6-10 ^w Paul’s message was in harmony with the Jerusalem apostles, but their affirmation was not the source of Paul’s authority (1:12 ^x, 16-20 ^y). 2:6 ^z The Jerusalem apostles’ reputation as great leaders was probably derived from their personal acquaintance with Jesus’ earthly ministry, which did not give them greater apostolic authority than Paul had. What mattered most was Christ’s personal commission (see 1 Cor 9:1 ^aa; cp. 2 Cor 12:11-12 ^ab).

• God has no favorites: The Judaizers probably regarded the Jerusalem apostles’ earthly relationship with Jesus as an advantage. Paul argues that such favoritism is inconsistent with God’s character (cp. Lev 19:15-16 ^ac; Deut 1:17 ^ad; 2 Chr 19:7 ^ae; Job 13:10 ^af; Ps 82:1-2 ^ag; Prov 18:5 ^ah; Mal 2:8-9 ^ai).
Summary for Gal 2:7-8: 2:7-8 ^aj The apostles in Jerusalem saw that Paul and Peter had different scopes of ministry (for Peter’s, see Acts 1:1–5:42 ^ak; 9:1–10:48 ^al; for Paul’s, see Acts 13:1–28:31 ^am), but they both preached the same gospel.
2:9 ^an James: See profile for James, Brother of Jesus at end of chapter.

• they accepted Barnabas and me as their co-workers (literally they gave me and Barnabas a right hand of fellowship): This symbolic handshake showed full acceptance for Paul and Barnabas, their ministry, and their message.
2:10 ^ao The mention of helping the poor connects this narrative with Acts 11:30 ^ap; 12:25 ^aq. The Christians in Judea suffered years of deep poverty, and Paul was eager to have the Gentile churches alleviate some of that difficulty and build unity with the Jewish church (see Rom 15:25-27 ^ar; 1 Cor 16:1-4 ^as; 2 Cor 8:1–9:15 ^at).