A.T. Robertson Commentary Galatians 2

Then after the space of fourteen years I went up again (επειτα δια δεκατεσσαρων ετων παλιν ανεβην) This use of δια for interval between is common enough. Paul is not giving a recital of his visits to Jerusalem, but of his points of contact with the apostles in Jerusalem. As already observed, he here refers to the Jerusalem Conference given by Luke in Ac 15 when Paul and Barnabas were endorsed by the apostles and elders and the church over the protest of the Judaizers who had attacked them in Antioch (Acts 15:1f.). But Paul passes by another visit to Jerusalem, that in Ac 11:30 when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to "the elders" with no mention of the apostles who were probably out of the city since the events in Ac 12 apparently preceded that visit and Peter had left for another place (Acts 12:17). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts 15:4,6-29).

With Barnabas (μετα Βαρναβα). As in Ac 15:2.

Taking Titus also with me (συνπαραλαβων κα Τιτον). Second aorist active participle of συνπαραλαμβανω the very verb used in Ac 15:37f. of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke's own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian.

By revelation (κατα αποκαλυψιν). In Ac 15:2 the church sent them. But surely there is no inconsistency here.

I laid before them (ανεθεμην αυτοις). Second aorist middle indicative of old word ανατιθημ, to put up, to place before, with the dative case. But who were the "them" (αυτοις)? Evidently not the private conference for he distinguishes this address from that, "but privately" (κατ' ιδιαν). Just place Ac 15:4f. beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts 15:5).

Before them who were of repute (τοις δοκουσιν). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Acts 12:1f.). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts 11:1–18). James was considered a very loyal Jew.

Lest by any means I should be running or had run in vain (μη πως εις κενον τρεχω η εδραμον). Negative purpose with the present subjunctive (τρεχω) and then by a sudden change the aorist indicative (εδραμον), as a sort of afterthought or retrospect (Moulton, Prolegomena, p. 201; Robertson, Grammar, p. 988). There are plenty of classical parallels. See also 1 Thessalonians 3:5 for both together again.

Being a Greek (Hελλην ων). Concessive participle, though he was a Greek.

Was compelled to be circumcised (ηναγκασθη περιτμηθηνα). First aorist passive indicative of αναγκαζω and first aorist passive infinitive of περιτεμνω. Curiously enough some scholars interpret this language to mean that Paul voluntarily had Titus circumcised, instead of being compelled to do it, an impossible view in my opinion in the light of verse 5 and wholly inconsistent with the whole context. Paul means that he stood his ground against compulsion and all force.

But because of the false brethren privately brought in (δια δε τους παρεισακτους ψευδαδελφους). Late verbal adjective παρεισακτος from the double compound verb παρεισαγω, found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them "false brethren" like "the false apostles" in 2 Corinthians 11:13 of the Judaizers in Corinth.

Who came in privily (οιτινες παρεισηλθον). Repetition of the charge of their slipping in unwanted (παρεισερχομα, late double compound, in Plutarch, in N.T. only here and Ro 5:20).

To spy out (κατασκοπησα). First aorist active infinitive of κατασκοπεω, old Greek verb from κατασκοπος, a spy, to reconnoitre, to make a treacherous investigation.

That they might bring us into bondage (ινα ημας καταδουλωσουσιν). Future active indicative of this old compound, to enslave completely (κατα-) as in 2 Corinthians 11:20. Nowhere else in N.T. This was their purpose (ινα and future active indicative of this causative verb). It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which?

No, not for an hour (ουδε προς ωραν). Pointed denial that he and Barnabas yielded at all "in the way of subjection" (τη υποταγη, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb εικω, to yield, occurs here alone in the N.T. See 2 Corinthians 9:13 for υποταγη.

The truth of the gospel (η αληθεια του ευαγγελιου). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.