Movatterモバイル変換

Galatians 1:18
Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.

I went.

Acts 15:2-4
When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question…

Barnabas.

Galatians 2:13
And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

Acts 4:36,37
And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite,and of the country of Cyprus, …

Acts 11:25,30
Then departed Barnabas to Tarsus, for to seek Saul: …

Titus.

Galatians 2:3
But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

2 Corinthians 8:16,23
But thanksbe to God, which put the same earnest care into the heart of Titus for you…

Titus 1:4
To Titus,mine own son after the common faith: Grace, mercy,and peace, from God the Father and the Lord Jesus Christ our Saviour.

I went up again to Jerusalem
Jerusalem was the center of early Christianity and the location of the original apostles. Paul's return to Jerusalem signifies a pivotal moment in his ministry, possibly related to the Jerusalem Council described inActs 15, where issues of Gentile conversion and adherence to Jewish law were addressed. This visit underscores the importance of unity and doctrinal clarity within the early Church.

accompanied by Barnabas
Barnabas, a respected leader in the early Church, was known for his role in encouraging and supporting Paul (Acts 9:27). His presence with Paul in Jerusalem adds credibility to Paul's mission and message. Barnabas was a bridge between Jewish and Gentile believers, reflecting the inclusive nature of the Gospel.

I took Titus along also
Titus, a Greek and uncircumcised believer, represents the inclusion of Gentiles in the Christian faith without the need for adherence to Jewish ceremonial law. His presence at this meeting in Jerusalem serves as a living testimony to the acceptance of Gentiles, aligning with Paul's message of justification by faith alone. Titus's role in this context is crucial for understanding the early Church's struggle with legalism and the affirmation of the Gospel's universality.

(1-10) The argument proceeds, still taking the shape of vivid personal retrospect:--The next visit at which I had any communication with the elder Apostles was after an interval of fourteen years. That, too, only served to bring out at once the independence and the soundness of my teaching. I spoke on the subject freely to the whole Church, and besides I had private conferences with the leaders; but no alteration was made either in my teaching or in my practice. One crucial instance was that of Titus, my companion, who, Gentile as he was, was not compelled to be circumcised, though his circumcision was urged upon me, not by the free motion of the Apostles themselves, but to silence the malicious rumours set on foot by certain Judaising spies who had found their way into our midst. To these Barnabas and I did not give way for a moment. And the upshot of the matter was that my mission was fully recognised by the leading Apostles, and that we agreed to go different ways--they to the Jews, we to the Gentiles--with the one condition, which I needed no prompting to accept, that we should not forget the poor.

Thoughts and arguments crowd in upon the Apostle with great vehemence. His amanuensis cannot take them down fast enough. Sentences are begun and not rightly ended, and much of the sense is left to be supplied by conjecture. The general drift of the passage is sufficiently plain, but there is much uncertainty about the details. This will appear in the Notes which follow.

(1)Fourteen years after.--From what date is this fourteen years to be reckoned? The phrase "I went upagain" seems to be decisive in favour of reckoning it from the visit to Jerusalem just mentioned. We should therefore have to add the three years ofGalatians 1:18, in order to reach the date of the Apostle's conversion The relation of the present narrative to that in the Acts will be more fully discussed in an excursus. (SeeExcursus A: On the Visits of St. Paul to Jerusalem.)

In the meantime, it may be assumed that there appear to be sufficient reasons for identifying the visit to Jerusalem here described with that recorded in Acts 15, commonly known as the Council of Jerusalem, which is placed by the best chronologists about A.D. 50 or 51.

And took Titus with me also.--In the corresponding passage (Acts 15:2) we are told that "certain others" were sent with Paul and Barnabas. St. Paul mentions especially Titus because of the part which he subsequently played in the history of the Council, and because of the importance of this for his present argument.

Parallel Commentaries ...