I went in response to a revelationPaul's journey to Jerusalem was not based on human decision but was prompted by divine revelation. This highlights the importance of divine guidance in Paul's ministry. The revelation underscores the direct communication between God and Paul, similar to the revelations given to prophets in the Old Testament, such as those to Isaiah or Jeremiah. This divine direction ensured that Paul's mission aligned with God's will, emphasizing the authority and authenticity of his apostolic calling.
and set before them the gospel that I preach among the Gentiles.
Paul presented the gospel he preached to the Gentiles to the leaders in Jerusalem. This gospel emphasized salvation by grace through faith in Jesus Christ, apart from the works of the Law. The inclusion of Gentiles in the covenant community was a significant shift from Jewish tradition, which had long been centered on the Law of Moses. This act of setting the gospel before the leaders was crucial for maintaining unity in the early Church and ensuring that the message of salvation was consistent across different cultural contexts. It reflects the fulfillment of the Abrahamic promise that all nations would be blessed through his seed (Genesis 12:3).
But I spoke privately to those recognized as leaders,
Paul's decision to speak privately with the leaders, such as Peter, James, and John, demonstrates his respect for their authority and his desire to avoid public controversy. This private meeting allowed for open and honest dialogue without the pressure of public opinion. It reflects the early Church's structure, where certain individuals were recognized for their leadership and authority, akin to the elders and judges in Israel's history. This approach also aligns with Jesus' teaching on resolving disputes privately before involving the wider community (Matthew 18:15-17).
for fear that I was running or had already run in vain.
Paul's concern about running in vain indicates his desire for his ministry to be effective and fruitful. This fear was not about the truth of the gospel itself but about the potential division within the Church that could undermine his work. The phrase echoes the athletic imagery Paul often uses, likening his ministry to a race (1 Corinthians 9:24-27;Philippians 2:16). It underscores the importance of unity and doctrinal consistency in the Church, as division could hinder the spread of the gospel. This concern for unity is a recurring theme in Paul's letters, as seen in his appeals for harmony in the Corinthian and Ephesian churches.
Persons / Places / Events
1.
PaulThe apostle who is recounting his journey to Jerusalem to discuss the gospel he preaches to the Gentiles.
2.
JerusalemThe city where Paul went to meet with the leaders of the early church.
3.
GentilesNon-Jewish people to whom Paul was called to preach the gospel.
4.
Church LeadersThose recognized as leaders in the early church, likely including Peter, James, and John.
5.
RevelationA divine communication that prompted Paul to go to Jerusalem.
Teaching Points
Divine GuidancePaul’s journey was initiated by a revelation, underscoring the importance of seeking and responding to God’s guidance in our lives.
Unity in the GospelPaul’s private meeting with the leaders highlights the need for unity and clarity in the message of the gospel, especially when addressing different cultural contexts.
Fear of Running in VainPaul’s concern about running in vain teaches us to evaluate our ministry and efforts to ensure they align with God’s purpose and truth.
Respect for LeadershipBy consulting with the recognized leaders, Paul demonstrates respect for church authority and the importance of accountability in ministry.
Cultural SensitivityPaul’s approach to the Gentiles shows the necessity of being culturally sensitive while maintaining the integrity of the gospel message.
Bible Study Questions and Answers
1.What is the meaning of Galatians 2:2?
2.How does Galatians 2:2 emphasize the importance of divine guidance in ministry?
3.What does "privately to those recognized as leaders" teach about church leadership roles?
4.How can Galatians 2:2 inspire us to seek unity in doctrinal discussions?
5.In what ways does Galatians 2:2 encourage accountability within the Christian community?
6.How does Paul's approach in Galatians 2:2 relate to Acts 15:1-2?
7.What does Galatians 2:2 reveal about Paul's authority and mission in the early church?
8.How does Galatians 2:2 address the issue of divine revelation versus human tradition?
9.Why did Paul feel the need to present his gospel privately in Galatians 2:2?
10.What are the top 10 Lessons from Galatians 2?
11.Galatians 2:2 – How can we verify Paul’s claim of going “by revelation” to meet the apostles when there is no concrete external evidence for such an event?
12.What is the Nunc Dimittis?
13.What does the Bible teach about confidentiality?
14.Why does Acts contradict Paul’s letters in key details, such as his visits to Jerusalem?What Does Galatians 2:2 Mean
I went in response to a revelationPaul’s journey to Jerusalem did not come from human strategy or pressure but from a direct disclosure of God’s will.Acts 22:17-21 recounts the Lord instructing Paul, andGalatians 1:12 has already stressed that his gospel came “by a revelation of Jesus Christ.” By moving only when the Lord revealed, Paul underscored that the true Head of the Church guides its mission (cf.Acts 13:1-4).
Key takeaways:
• Ministry direction must originate with God, not mere circumstance.
• Revelation safeguards unity, as all parties submit to the same divine authority (Acts 15:28).
and set before them the gospel that I preach among the GentilesPaul transparently laid out the message he had been proclaiming: salvation by grace through faith in Christ apart from works of the Law (Acts 13:38-39;Romans 3:28). He did not modify that gospel; he simply presented it. This meeting mirrored Peter’s earlier report inActs 11:1-18, confirming that the Spirit was already working among Gentiles.
Highlights:
• Openness fosters discernment and confirms truth (2 Corinthians 8:21).
• The gospel is one and the same for Jew and Gentile (Ephesians 3:6).
But I spoke privately to those recognized as leadersThough Paul’s message was public, he wisely met first with key leaders—James, Peter, and John (Galatians 2:9). Private discussion limited confusion and prevented public misunderstanding before unity was sealed (Proverbs 15:22).Acts 15:6-12 shows the apostles using the same approach during the Jerusalem council.
Implications:
• Leadership conversations in private can protect the flock from premature controversy.
• Mutual respect among leaders strengthens the Church’s witness (Philippians 2:1-2).
for fear that I was running or had already run in vainPaul did not doubt the gospel; he feared his labor might be hindered if division persisted. A fragmented church would undermine missionary advance (1 Corinthians 9:23). Unity around the truth was essential so that his past and future ministry would bear lasting fruit (Philippians 2:16).
Consider:
• Even the strongest servant guards against wasted effort by pursuing harmony (Romans 15:5-6).
• Doctrinal clarity preserves spiritual harvest (2John 8).
summaryGalatians 2:2 shows Paul obediently following divine revelation, openly presenting the Gentile gospel, wisely consulting recognized leaders, and zealously protecting the effectiveness of his mission. The verse models Spirit-led direction, transparent accountability, respectful leadership dialogue, and passionate concern for gospel fruitfulness—all indispensable for faithful ministry today.
(2)
Byrevelation.--Revelations seem to have been vouchsafed to the Apostle in various ways--most frequently in dreams or nocturnal visions (
Acts 16:9;
Acts 18:9;
Acts 23:11;
Acts 27:23), but also in a state of trance (
Acts 22:17), and through other undefined modes of intimation (
Acts 16:6-7;
Acts 20:22-23). By what particular form of revelation he was guided in this instance does not appear. It would seem that this inward spiritual guidance granted privately to the Apostle coincided with a formal commission from the Church at Antioch (
Acts 15:2), which, as the external and apparent side of the transaction, is naturally related by the historian, while it is just as naturally omitted by the Apostle, whose thoughts are directed rather to his own personal conduct and motives. . . .
Verse 2. -
And I went up by revelation; or,
and I went up in accordance with a revela-lion (
ἀνέβην δὲ κατὰ ἀποκάλυτιν). The form of sentence in the Greek is similar to that(
e.g.) in
John 21:1;
Romans 3:22;
James 1:6: a word of the preceding context is taken up afresh for the purpose of being qualified or explained. Revelations were frequently made to the apostle, both to communicate important truths (
Ephesians 3:3) and to direct or encourage his proceedings. They appear to have been made in different ways: as, through dreams or visions (
Acts 16:9, 10;
Acts 18:9;
Acts 22:18-21;
Acts 27:23); through prophets (
Acts 13:2;
Acts 21:11); often, no doubt, through a strong impulse borne in upon his spirit, prompting him to, or debarring him from, some particular line of conduct (
Acts 16:6, 7). The journey now in question being that recorded by St. Luke (
Acts 15,
init.), we have to observe that St. Luke ascribes his going to a decision come to by the brethren at Antioch (
Acts 15:2). But there is no discrepancy here. It is an obvious supposition, that the apostle, taking into consideration, perhaps, the prejudice entertained against him at Jerusalem, not only, as Christ had himself intimated to him, by the unbelieving Jews (
Acts 22:18), but, as James later on confessed, by even the members of the Church itself (
Acts 21:21; comp. on both points, Romans 16:31), felt at first some hesitation in accepting the commission; was he by going likely to forward their views? - but that his hesitation was overruled by Christ himself, who in some way revealed to him that it was his will that he should go. Similarly, when visiting Jerusalem for the first time after his conversion, his hasty departure from the city is attributed by St. Luke to the care of the disciples for his safety (
Acts 9:25); whereas St. Paul, in his speech from the stairs, ascribes it to a" trance," in which the Lord appearing to him bade him to depart thence without delay (
Acts 22:17, 21) The two accounts in each instance are mutually supplementary, the one viewing the case historically from the outside, the other as an autobiographical reminiscence from within. The apostle's reason for thus pointedly mentioning the especial direction under which he took this journey, had evidently reference to its being the design of Christ, that thereby, together with other objects to be subserved by it, the doctrine and ministerial work of Paul should be sealed with the recognition of his first apostles and of his earliest Church - a result of prime necessity for the prosperous development of the whole Church; more important, perhaps, than even its more ostensible result as described by St. Luke.
And communicated unto them (
καὶ ἀνεθέμην αὐτοῖς);
and I laid before them. The verb occurs in the New Testament besides only in
Acts 25:14, where it means simply giving the king an account of Paul's case with the view apparently of getting his opinion upon it. In the present case St. Paul stated his doctrine to the persons referred to, with the view likewise of seeing what they would say; but certainly not with any intention of having it modified by their suggestions (cf. the use of
ἀνέθετο in 2 Macc. 3:9, which presents a curiously similar conjunction of particulars). By
them,
i.e.those there, are obviously meant, not the inhabitants in general, but the Christians of the place, though not immediately before mentioned. We have the like use of the pronoun in
Acts 20:2;
2 Corinthians 2:13.
That gospel which I preach (
τὸ εὐαγγέλιον ο{ κηρύσσω). The present tense of the verb points to the whole period of his ministry up to the time at which he was writing. It is implied that his teaching had been the same all along. Elsewhere he styles it "my gospel" (
Romans 2:16;
Romans 16:25;
2 Timothy 2:8).
Among the Gentiles (
ἐν τοῖς ἔθνεσι); alluding to the complexion of his doctrine as bearing upon the acceptance of Gentiles before God simply upon their faith in Christ (cf.
Ephesians 3:1, 6, 8).
But privately (
κατ ἰδίαν δέ). The phrase,
κατ ἰδίαν, occurs sixteen times besides in the New Testament, always in the sense of
privately,
apart (cf.
e.g.Mark 4:34;
Mark 6:31, 32;
Mark 7:33;
Mark 9:2, 28).
To them which were of reputation (
τοῖς δοκοῦσι);
them who were of repute; men eminent in repute and position. The phrase,
οἱ δοκοῦντες, was used in this sense both in classical Greek and in the later "common dialect" (Eurip., 'Hec.,' 294; 'Heracl.,' 897; 'Tread.,' 617; 'Herodian,' 6:1). There is no reason to suppose that there is any tone of disparagement in the phrase, as if the persons spoken of "
seemed" to be more than they really were. The apostle repeats this participle thrice in the following context - once (ver. 6), as here, absolutely; and twice (vers. 6, 9) with an infinitive. This harping upon
δοκοῦντες suggests a surmise that St. Paul's gainsayers in Galatia had been fond of using the expression to designate the persons referred to in disparagement of himself as a man comparatively of no mark. Compare the almost mocking reiteration of "superlatively chief apostles," in
2 Corinthians 11:5 and 12. l 1, referring to "pseudo-apostles." In order to determine who were the persons the apostle thus distinguishes, we naturally refer to St. Luke's account of the circumstances. St. Luke, then, seems to speak of three several meetings held on this occasion. The first (in ver. 4) when Paul and Barnabas with their fellow-deputies, were "received by the Church and the apostles and the elders;" when "they [Paul and Barnabas] declared what great things God had done in co-operation with them." It cannot have been then that St. Paul gave this exposition of his gospel. But certain of the Pharisees who had joined the Church began loudly to insist upon the necessity of Gentile converts being circumcised and conforming to the Law. Whether it was at this first meeting itself that this took place, or subsequently, at all events "the apostles and the elders" judged it to be undesirable that the matter should be further discussed in so large an assemblage of the circumcision, before, in the calmer atmosphere of a private conference, they had themselves considered what course it would be best to adopt. Accordingly, St. Luke tells us (ver. 6), "the apostles and the elders came together to see about this matter." "After much discussion had taken place," which upon a question so closely touching the Jew's national sensibilities must even in this more select body have been fraught with no ordinary excitement, the rising passions of controversy were stilled by Peter; he recalled the story of Cornelius, and founding thereupon, he warned his hearers, that by imposing, as many perhaps even of those then present were wishful to do, the intolerable yoke of Mosaism upon the neck of the Gentile disciples, they ran the risk of contravening and provoking God; for after all (he significantly reminded them), their own hope of salvation, as well as the hope of Gentile believers, was that they would be saved through the grace of the Lord Jesus. Thereupon the "whole company" (
πλῆθος, in ver. 12, is used by St. Luke in the same way as in his Gospel (
Luke 23:1) when speaking of the Sanhedrin; the eldership of the very large Church of Jerusalem must of itself, without the doubtful addition of elders from Judaean towns, have formed a considerable body) listened with hushed and respectful attention to Paul and Barnabas, while they gave a detailed account of what great signs and wonders God had wrought amongst the Gentiles through them. After this, upon James's proposition, "the apostles and the elders" came to the resolution that, in conjunction with the whole Church, they would choose and depute certain members of their community to convey to the Gentile brethren a certain letter, which very probably (cf. as to diction, vers. 17, 23, with
James 2:7;
James 1:1) James himself, as presiding in their meeting, with the concurrence of the apostles and the elders, drew up. The words," with the whole Church," coming in here for the first time since ver. 4, indicate a third meeting, in which the general body of believers was prevailed upon to concur in the measures before agreed upon in the second more private meeting. According to the more approved reading of ver. 23 (omitting the
καὶ before
ἀδελφοί), the letter issues from "the apostles and the elder brethren" alone, as these also were the persons with whom (ver. 2) the deputation from Antioch had been sent to confer. Now, upon the review of all the circumstances as now stated, the second of these three meetings would seem to have presented just such an opportunity as would suit the design which St. Paul had frowned, of expounding his teaching to the leading spirits in Jerusalem. When he and Barnabas were relating those signs and wonders by which the seal of Divine sanction had been put upon their ministry among the Gentiles, it was natural that Paul, here no doubt, as generally "the chief speaker," should tell their hearers with the utmost distinctness what that teaching was which Heaven had thus ratified; most especially that part of it which was so directly relevant to the practical question which was then in debate, and which is so emphatically set forth in the Epistles to the Galatians and the Romans - to wit, that all who believe in Christ are justified and have full peace and sonship with God without any works of Mosaical ceremonialism. This was precisely "the gospel" which here (ver. 2) he speaks of as "preached by him among the Gentiles" "The apostles and the elders" answer perfectly to the description of
οἱ δοκοῦντες. For there is no reason for supposing that the
οἱδοκοῦντες of vers. 2 and 6, or the
οἱ δοκοῦντεςεϊναί τι of ver. 6, represent exactly the same persons as the
οἱ δοκοῦντες στύλοι εϊναι of ver. 9. These last are to be conceived of rather as representative of those larger bodies of men recited in the former three references - "James" representing the elders (for the present writer makes no question but that this James "the Lord's brother" was the presiding officer or Bishop of the Church of Jerusalem, and not one of the twelve apostles), and "Cephas and John" representing the twelve, who may be believed to have been all of them at Jerusalem at this time, though these two, certainly the leading ones, are the only ones whose names there happened to be occasion for specifying.
Lest by any means I should run, or had run, in vain (
μή πως εἰς κενὸν τρέχω η} ἔδραμον). The comparison of 1 Thessalonians 3:5
ἐπείρασεν ὑμᾶς ὁ πειρὰζων καὶ εἰς κενὸν γένηταιὁ κόπος ἡμῶν) shows that
τρέχω ισ the subjunctive. The present tense,
lest I should be running, points to the time of which he is writing and the time onward therefrom. In classical Greek it would have been
τρέχοιμι. The use of the verb
τρέχω, "run," "rush on," a favourite word with the apostle, well characterizes the zealous forward, speeding manner of his activity. "In vain;" to an empty result; for no good. He intimates that there had been a danger lest the fruits of his earnest work among the Gentiles, might through some cause get wrecked. That this is what he means is clear from
1 Thessalonians 3:5 just cited; and not that there had been any fear lest he might himself have been somehow mistaking his way; most especially, not lest he had been at all mistaken in the doctrine which he taught, a thing which he does not for one moment imagine. His work
would have been in danger of being spoilt if the Gentile Churches as planted by himself had been disowned or discountenanced by the mother Church, or if they had got split up into factious parties by the intervention,
e.g. of persons coming "from James," telling them that they were not in a state of salvation. To guard against this danger, he was led by Christ himself to seek a formal recognition of his doctrine by the apostles and the elders of the Jerusalemite Church, and through them by that Church itself. As the rank-and-file of the Jewish believers at Jerusalem were even bigotedly attached to the Mosaic Law, and also regarded St. Paul himself with great suspicion, he might very easily have failed of gaining the recognition he required, if he had at once brought the matter before the general body. If their spiritual leaders had not first come forward in the cause of truth, it was but too probable that some fanatical Mosaists would have gained the ear of the multitude, and hurried them away in a course of headlong opposition to Paul and his teaching, from which it might have been very difficult afterwards to recall them.
Parallel Commentaries ...
Greek
I wentἀνέβην(anebēn)Verb - Aorist Indicative Active - 1st Person Singular
Strong's 305:To go up, mount, ascend; of things: I rise, spring up, come up. From ana and the base of basis; to go up.in response toκατὰ(kata)Preposition
Strong's 2596:A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).a revelationἀποκάλυψιν(apokalypsin)Noun - Accusative Feminine Singular
Strong's 602:An unveiling, uncovering, revealing, revelation. From apokalupto; disclosure.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.set beforeἀνεθέμην(anethemēn)Verb - Aorist Indicative Middle - 1st Person Singular
Strong's 394:From ana and the middle voice of tithemi; to set forth, i.e propound.themαὐτοῖς(autois)Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.theτὸ(to)Article - Accusative Neuter Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.gospelεὐαγγέλιον(euangelion)Noun - Accusative Neuter Singular
Strong's 2098:From the same as euaggelizo; a good message, i.e. The gospel.thatὃ(ho)Personal / Relative Pronoun - Accusative Neuter Singular
Strong's 3739:Who, which, what, that.I preachκηρύσσω(kēryssō)Verb - Present Indicative Active - 1st Person Singular
Strong's 2784:To proclaim, herald, preach. Of uncertain affinity; to herald, especially divine truth.amongἐν(en)Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.theτοῖς(tois)Article - Dative Neuter Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.Gentiles.ἔθνεσιν(ethnesin)Noun - Dative Neuter Plural
Strong's 1484:Probably from etho; a race, i.e. A tribe; specially, a foreign one.Butδὲ(de)Conjunction
Strong's 1161:A primary particle; but, and, etc.[I spoke] privatelyἰδίαν(idian)Adjective - Accusative Feminine Singular
Strong's 2398:Pertaining to self, i.e. One's own; by implication, private or separate.to thoseτοῖς(tois)Article - Dative Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.recognized as leaders,δοκοῦσιν(dokousin)Verb - Present Participle Active - Dative Masculine Plural
Strong's 1380:A prolonged form of a primary verb, doko dok'-o of the same meaning; to think; by implication, to seem.[for fear that]πως(pōs)Adverb
Strong's 4459:Adverb from the base of pou; an interrogative particle of manner; in what way?; also as exclamation, how much!I was runningτρέχω(trechō)Verb - Present Subjunctive Active - 1st Person Singular
Strong's 5143:Apparently a primary verb; which uses dremo drem'-o as alternate in certain tenses; to run or walk hastily.orἢ(ē)Conjunction
Strong's 2228:Or, than. A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.had already runἔδραμον(edramon)Verb - Aorist Indicative Active - 1st Person Singular
Strong's 5143:Apparently a primary verb; which uses dremo drem'-o as alternate in certain tenses; to run or walk hastily.inεἰς(eis)Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.vain.κενὸν(kenon)Adjective - Accusative Neuter Singular
Strong's 2756:Apparently a primary word; empty.
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NT Letters: Galatians 2:2 I went up by revelation and (Gal. Ga) 
