But as for the highly esteemed—In the context of
Galatians 2, the "highly esteemed" refers to the apostles and leaders of the early church in Jerusalem, such as Peter, James, and John. These individuals were respected for their close association with Jesus and their leadership roles. The term highlights the human tendency to revere certain individuals based on their status or position. This phrase underscores the importance of recognizing that spiritual authority and wisdom come from God, not merely from human accolades.
whatever they were makes no difference to me;
Paul emphasizes that the status or reputation of these leaders does not influence his message or mission. This reflects the principle that the gospel's truth is not dependent on human authority but on divine revelation. Paul’s apostolic authority was directly from Christ, as he had previously stated inGalatians 1:1. This phrase also serves as a reminder that the gospel transcends human hierarchies and social structures.
God does not show favoritism—
This statement aligns with the biblical teaching that God is impartial and judges based on righteousness rather than external appearances or social status.Romans 2:11 andActs 10:34 echo this sentiment, affirming that God’s grace and truth are available to all, regardless of their background. This principle is foundational to the gospel message, which is inclusive and universal.
those leaders added nothing to me.
Paul asserts that the leaders in Jerusalem did not alter or add to the gospel he preached. This reinforces the idea that the gospel he received was complete and divinely revealed. It also highlights the unity of the message among the apostles, despite their different ministries. This phrase assures the Galatians that Paul's gospel is authentic and consistent with the teachings of the other apostles, as seen inActs 15 during the Jerusalem Council.
Persons / Places / Events
1.
Paul- The apostle who wrote the letter to the Galatians, defending his apostleship and the gospel he preached.
2.
Jerusalem- The place where Paul met with the other apostles to discuss the gospel he was preaching to the Gentiles.
3.
The Apostles- The leaders in the early church, including Peter, James, and John, who were considered pillars of the church.
4.
The Galatians- The recipients of Paul's letter, a group of churches in the region of Galatia.
5.
God- The ultimate authority who does not show favoritism, emphasizing the equality of all believers before Him.
Teaching Points
God's ImpartialityGod does not show favoritism, and neither should we. This principle should guide our interactions and relationships within the church and the broader community.
The Sufficiency of the GospelThe gospel message is complete and sufficient as it is. We should be cautious of adding human traditions or requirements to the gospel.
Respect for Leadership, Not IdolatryWhile we respect church leaders, our ultimate allegiance is to God. Leaders are valuable, but they do not add to the gospel's core message.
Unity in DiversityThe early church was diverse, yet unified in the gospel. We should strive for unity in our churches, embracing diversity as a strength rather than a division.
Personal Responsibility in FaithEach believer is responsible for their faith journey. We should seek to understand the gospel personally and not rely solely on others' interpretations.
Bible Study Questions and Answers
1.What is the meaning of Galatians 2:6?
2.How does Galatians 2:6 emphasize God's impartiality in judging human actions?
3.What does Galatians 2:6 teach about the value of human status or reputation?
4.How can we apply the principle of God's impartiality in our daily lives?
5.In what ways does Galatians 2:6 connect with James 2:1 on favoritism?
6.How should Galatians 2:6 influence our interactions within the church community?
7.What does Galatians 2:6 reveal about God's impartiality towards human status or reputation?
8.How does Galatians 2:6 challenge the authority of church leaders and traditions?
9.In what ways does Galatians 2:6 emphasize the equality of all believers before God?
10.What are the top 10 Lessons from Galatians 2?
11.Why does Paul claim to receive knowledge about Jesus through revelation rather than historical accounts?
12.How do we reconcile 'Carry each other's burdens' (Galatians 6:2) with 'Each one should carry their own load' (Galatians 6:5)?
13.What is the meaning of Galatians 6:2?
14.Who will bear whose burden? Bear one anothers burdens, and so fulfill the law of Christ (Galatians 6:2) Each man will have to bear his own load (Galatians 6:5)What Does Galatians 2:6 Mean
But as for the highly esteemed—Paul has just mentioned going up to Jerusalem and meeting “those recognized as pillars” (Galatians 2:2, 9).
• He acknowledges their reputation without denying it; they are genuinely respected leaders like James, Peter, and John (Acts 15:6).
• Yet he starts with “But,” signaling that even genuine esteem must stay in its proper place under Christ’s authority (Ephesians 1:22).
• This protects the church from a personality-driven faith (1 Corinthians 3:4-7) and keeps the focus on the message, not the messenger (2 Corinthians 4:5).
whatever they were makes no difference to me;• Paul’s apostleship came directly “through Jesus Christ and God the Father” (Galatians 1:1), so earthly rank could neither validate nor diminish it (1 Corinthians 15:10).
• He is not being dismissive of people but of any notion that status can add authority to the gospel (2 Corinthians 11:5-6).
• Believers today are reminded that obedience to God’s calling outweighs human recognition (1 Thessalonians 2:4).
God does not show favoritism—• This truth, echoed inRomans 2:11 andActs 10:34, anchors Paul’s thinking: God’s standard is His own holiness, not social or religious rank (Deuteronomy 10:17).
• Because God is impartial, salvation and service rest on grace alone (Ephesians 2:8-9), dismantling any hierarchy that would elevate one believer above another (James 2:1).
• Leaders and laypeople stand on equal footing at the foot of the cross (1 Peter 1:17).
those leaders added nothing to me.• After examining Paul’s gospel, the Jerusalem leaders found it fully aligned with theirs (Acts 15:7-11).
• They neither corrected his message nor imposed additional requirements like circumcision (Galatians 2:3-5).
• This validates the unity of the gospel: one message, many messengers (Philippians 1:27).
• It also underscores Paul’s complete sufficiency in Christ for ministry (Colossians 2:10).
summaryGalatians 2:6 shows Paul honoring respected leaders while firmly insisting that no human standing can alter or enhance the gospel he received from Christ. God’s impartial character levels every pedestal, ensuring that truth, not title, reigns. Consequently, believers rest in grace, measure leaders by faithfulness to Scripture, and guard the gospel’s purity without fear of human opinion.
(6) The Apostle returns from his digression on the case of Titus to give the result of his experience with the elder Apostles, in continuation of
Galatians 2:3. "I did indeed hold conference with them privately; but with all their advantages, real or assumed, I learnt nothing from them that I did not already know, and they ended by recognising the independence and validity of my mission."
But of these who seemed to be somewhat.--Translate rather,But from those who are reputed to be somewhat. The phrase corresponds to "them which are of reputation" inGalatians 2:2; and here, as there, it is important to keep the present tense. It is not only "those whowere of authority at the Council," but "those whoare the great authorities with you Galatians now." The Apostle speaks with a certain amount of irony. "From these very great authorities, these persons of such especial reputation [I got nothing]."
Whatsoever they were.--We shall, perhaps, not be wrong in keeping to the Authorised version, though some of the best commentators translate rather,What they (once)were, with a stress on "were," and referring to the advantage which they possessed over St. Paul in having "known Christ after the flesh" through their early call to the Apostleship.
God accepteth no man's person.--This phrase is a curious instance of a Greek expression framed after the analogy of the Hebrew, and yet in the process contracting a different signification, through the influence of the idiomatic use of one of the Greek expressions involved. "To accept the face" in the Old Testament is used in a good sense of "showing favour" to any one, but without any imputation of partiality. "To accept the face" (orperson) in the New Testament always carries with it the idea of partiality; the word for "face" being idiomatically used for "a mask," and hence coming to mean "the outward, assumed, accidental characteristics of a man" as opposed to his real and inward character. (Comp.Matthew 22:16;Luke 20:21;Acts 10:34;Romans 2:11;Ephesians 6:9;Colossians 3:25;James 2:1;James 2:9;Jude 1:16.) The meaning here is that even if the elder Apostles had "seen with their eyes," and "looked upon and handled the Word of Life" (1John 1:1), God would not regard the advantages implied in this more than any other external advantage of birth, position, natural gifts, &c. . . .
Verse 6. -
But of these who seemed to be somewhat (
ἀπὸ δὲ τῶν δοκούντων εϊναί τι);
now from those who were reputed to be somewhat. The conjunction
δὲ does not seem to be adversative here, but simply introductory of a new particular. The writer is about to introduce, which he does in the next five verses (6-10), a fresh illustration of the independent position, which in point both of doctrine and of ministerial footing he held in relation to the first apostles and to the heads of the Jerusalemite Church, and at the same time of the full recognition which in both respects these had accorded to him. The construction of this sentence, as it proceeds, is interrupted and changed. When St. Paul wrote,
from those who were reputed to be somewhat, he would seem to have meant to add, "I received nothing fresh either in knowledge of the gospel or in authority as Christ's minister," or some-tiring to that effect; but in his indignant parenthesis asserting his independence with respect to those whom his gainsayers in Galatia would seem to have pronounced his superiors, both in knowledge and in office, he loses sight of the beginning of the sentence, and begins it afresh in another form with the words (
ἐμοὶ γὰρ οἱ δοκοῦντες),
for they who were of repute, etc.
Reputed to be somewhat; that is, thought highly cf. The phrase is of frequent occurrence, both in Greek and in Latin authors. It is obvious that he refers to the twelve and the leaders of the mother Church of Jerusalem.
Whatsoever they were, it maketh no matter to me (
ὁποῖοί ποτε η΅σαν οὐδέν μοι διαφέρει);
of what sort they at any time were maketh no matter to me. The
ὁποῖοι (of what sort) is suggested by the preceding
τι (somewhat), and the
η΅σαν (they were) by the
δοκούντων (reputed); from those reputed to be somewhat whatever they really were. The comparison of the usage of
ὁποῖος in other passages (
Acts 26:29;
1 Corinthians 3:18;
1 Thessalonians 1:9;
James 1:24) hardly favours the specific interpretation, "how great." In respect to the
ποτέ, in a classical author, as Bishop Light foot observes, we should have no hesitation in taking it as equivalent to
cunque. But the word occurs in the New Testament in thirty-one ether places, and in not one is it
eunque, but always the adverb of time, either "sometime," "in time past," as above,
Galatians 1:13, 23;
John 9:13; or "any time," as
1 Corinthians 9:7;
1 Thessalonians 2:5. The latter shade of meaning seems the more appropriate here. The
any time, though not to be limited to, would, however, cover the time when the twelve were in personal attendance upon our Lord - a circumstance which St. Paul's detractors were no doubt wont to hold up as a mark of distinction not possessed by him. It seems best to take of
what sort as dependent upon the following words,
maketh no matter to me. This last clause is not exactly equivalent to "I care not," as if it were an almost supercilious waving aside of the consideration; it is rather a grave assertion of a matter of fact. Whatever were the gifts of knowledge and spiritual insight which the twelve or other heads of the Jerusalemite Church possessed, or whatever their ministerial privileges or authority, whether derived from personal intercourse with the Lord Jesus when upon earth or in any other way, Paul's knowledge of the gospel and Paul's apostolic authority were neither of them at all affected by them. Now, at the time that he is writing this Epistle, he was just the same in respect to the possession of the essential truth of the gospel and to his apostolic authority as if he had had no intercourse with the spiritual rulers of the Jewish Church.
God accepteth no man's person (
πρόσωπον Θεὸς ἀνθρώπου οὐ λαμβάνει). The order of the words in the Greek throws especial emphasis upon "person:"
person of man God accepteth not; that is, it is never on account of his person that God accepteth a man. This phrase, "accept a man's person," is of frequent occurrence in the Bible. In the New Testament it is always used in a bad sense, which in the Old is by no means the case. This difference is due, as Bishop Lightfoot observes, to the secondary sense of
actor's mask attaching to the Greek noun, the actor on the Greek stage, as also on the Roman, being wont to wear a mask suited to the character in which he appeared; whence also
πρόσωπον got to signify this character itself. The corresponding technical term among the Romans was
persona, a word never used of the natural face, as
πρόσωπον was. This explains the adoption of this last term in its Anglicized form by our English translators in the phrase now before us. With the like metaphorical application of the idea as that which was so common among the Romans, the word "
person" seemed well fitted to denote the part, or certain accessories of the part, which a man plays on the stage, so to speak, of human life, in contradistinction to his more interior and essential character. The phrase denotes accepting a man, for example, for his worldly rank or position, for his office, for his nationality, even for his Church status (see
James 2:1, 9;
Acts 10:34;
1 Peter 1:17). The special adjuncts of a man's
person referred to in the present passage are those of the outward call aforetime to be apostles and personal attendants upon the Lord Jesus while upon earth, and, in the case of St. James the Lord's brother, personal relationship to him. And St. Paul means to intimate that
his knowledge of Divine truth and
his ministerial fidelity and efficiency might be as real and as great, if God's will were so, as the knowledge and ministerial fidelity and efficiency of the twelve and St. James, whom his gainsayers were honouring so far above him merely for their
person's sake. God made no such difference between him and them, but wrought with him just as much.
For they who seemed to be somewhat in conference added nothing to me (
ἐμοὶ γὰρ οἱ δοκοῦντεςοὐδὲν προσανέθεντο);
for to me they who were of repute in conference added nothing. The verb
προσανέθεντο, as it stands here, appears related to the
ἀνεθέμην of ver. 2. I laid before them my gospel; they imparted to me nothing fresh (
πρός). Thus Chrysostom and Theodoret. In
Galatians 1:16, where the same verb occurs (see note), there is nothing to accentuate the
πρός, as there is here. The "for" appears related to the foregoing clause. That God does not respect man for his person was evidenced by the fact that Paul's knowledge of the gospel was already so complete and his work was so honoured by God, that those whose
person seemed to many so markedly superior to his, found that all they had to do was to frankly recognize his teaching as already adequate and complete, and his work as standing on a perfectly equal footing with their own.
Parallel Commentaries ...
Greek
Butδὲ(de)Conjunction
Strong's 1161:A primary particle; but, and, etc.as forἈπὸ(Apo)Preposition
Strong's 575:From, away from. A primary particle; 'off, ' i.e. Away, in various senses.theτῶν(tōn)Article - Genitive 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.highly esteemed,δοκούντων(dokountōn)Verb - Present Participle Active - Genitive 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.whateverὁποῖοί(hopoioi)Adjective - Nominative Masculine Plural
Strong's 3697:Of what kind or manner, of what sort. From hos and poios; of what kind that, i.e. How great.they wereἦσαν(ēsan)Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.makes no differenceδιαφέρει(diapherei)Verb - Present Indicative Active - 3rd Person Singular
Strong's 1308:From dia and phero; to bear through, i.e. transport; usually to bear apart, i.e. to toss about; subjectively, to 'differ', or surpass.to me;μοι(moi)Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.GodΘεὸς(Theos)Noun - Nominative Masculine Singular
Strong's 2316:A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.does not show favoritism.λαμβάνει(lambanei)Verb - Present Indicative Active - 3rd Person Singular
Strong's 2983:(a) I receive, get, (b) I take, lay hold of.Forγὰρ(gar)Conjunction
Strong's 1063:For. A primary particle; properly, assigning a reason.thoseοἱ(hoi)Article - Nominative 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.[leaders]δοκοῦντες(dokountes)Verb - Present Participle Active - Nominative 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.addedπροσανέθεντο(prosanethento)Verb - Aorist Indicative Middle - 3rd Person Plural
Strong's 4323:To consult with, communicate, impart. From pros and anatithemai; to lay up in addition, i.e. to impart or to consult.nothingοὐδὲν(ouden)Adjective - Accusative Neuter Singular
Strong's 3762:No one, none, nothing.to my [message].ἐμοὶ(emoi)Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.
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NT Letters: Galatians 2:6 But from those who were reputed (Gal. Ga) 
