Gal 1:17-19, 2:1, 9 | Clarke | e4.org | Verse 17. Neither went I up to Jerusalem ] The aim of the apostle is to show that he had his call so immediately and pointedly from God himself, that he had no need of the concurrence even of the apostles, being appointed by the same authority, and fitted to the work by the same grace and Spirit, as they were. But I went into Arabia. ] That part of Arabia which was contiguous to Damascus , over which Aretas was then king. Of this journey into Arabia we have no other account. As St. Luke was not then with him, it is not inserted in the Acts of the Apostles. See introduction to this epistle. Jerusalem was the stated residence of the apostles; and, when all the other believers were scattered throughout the regions of Judea and Samaria, we find the apostles still remaining, unmolested, at Jerusalem! .

‏ Galatians 1:17-19

Verse 17. Neither went I up to Jerusalem] The aim of the apostle is to show that he had his call so immediately and pointedly from God himself, that he had no need of the concurrence even of the apostles, being appointed by the same authority, and fitted to the work by the same grace and Spirit, as they were.

But I went into Arabia.] That part of Arabia which was contiguous to Damascus, over which Aretas was then king. Of this journey into Arabia we have no other account. As St. Luke was not then with him, it is not inserted in the Acts of the Apostles. See introduction to this epistle. Jerusalem was the stated residence of the apostles; and, when all the other believers were scattered throughout the regions of Judea and Samaria, we find the apostles still remaining, unmolested, at Jerusalem! Ac 8:1.

Verse 18. After three years I went up to Jerusalem to see Peter] These three years may be reckoned either from the departure of Paul from Jerusalem, or from his return from Arabia to Damascus.

To see Peter-ιστορησαιπετρος, to become personally acquainted with Peter; for this is the proper import of the verb ιστορειν, from which we have the word ιστορια, history, which signifies a relation of things from personal knowledge and actual acquaintance. How far this is, now, from the sense in which we must take the word, ninety-nine of every hundred of our histories sufficiently show. They are any thing but true relations of facts and persons.

And abode with him fifteen days.] It was not, therefore, to get religious knowledge from him that he paid him this visit. He knew as much of the Jewish religion as Peter did, if not more; and as to the Gospel, he received that from the same source, and had preached it three years before this.

Verse 19. James the Lord's brother.] Dr. Paley observes: There were at Jerusalem two apostles, or at least two eminent members of the Church, of the name of James. This is distinctly inferred from the Acts of the Apostles, Ac 12:2, where the historian relates the death of James, the brother of John; and yet, in Ac 15:13-21, and in Ac 21:18, he records a speech delivered by James in the assembly of the apostles and elders. In this place JAMES, the Lord's brother, is mentioned thus to distinguish him from JAMES the brother of John. Some think there were three of this name:-1. JAMES, our Lord's brother, or cousin, as some will have it; 2. JAMES, the son of Alphaeus; and 3. JAMES, the son of Zebedee. But the two former names belong to the same person.

‏ Galatians 2:1

CHAPTER II.

The apostle mentions his journey to Jerusalem with Barnabas and Titus, 1.

Shows that he went thither by revelation; and what he did while there, and the persons with whom he had intercourse, 2-8.

How the apostles gave him the right hand of fellowship, 9, 10.

Here he opposes Peter at Antioch, and the reason why, 11-14.

Shows that the Jews as well as the Gentiles must be justified by faith, 15, 16.

They who seek this justification should act with consistency,

17, 18.

Gives his own religious experience, and shows, that through the law he was dead to the law, and crucified with Christ, 19, 20.

Justification is not of the law, but by the faith of Christ, 21.

NOTES ON CHAP. II.

Verse 1. Then fourteen years after] There is a considerable difference among critics concerning the time specified in this verse; the apostle is however generally supposed to refer to the journey he took to Jerusalem, about the question of circumcision, mentioned in Ac 15:4-5, &c. These years, says Dr. Whitby, must be reckoned from the time of his conversion, mentioned here Ga 1:18, which took place A.D. 35 (33;) his journey to Peter was A.D. 38 (36,) and then between that and the council of Jerusalem, assembled A.D. 49 (52,) will be fourteen intervening years. The dates in brackets are according to the chronology which I follow in the Acts of the Apostles. Dr. Whitby has some objections against this chronology, which may be seen in his notes.

Others contend that the journey of which the apostle speaks is that mentioned Ac 11:27, &c., when Barnabas and Saul were sent by the Church of Antioch with relief to the poor Christians in Judea; there being at that time a great dearth in that land. St. Luke's not mentioning Titus in that journey is no valid objection against it: for he does not mention him in any part of his history, this being the first place in which his name occurs. And it does seem as if St. Paul did intend purposely to supply that defect, by his saying, I went up with Barnabas, and took Titus with me also. The former St. Luke relates, Ac 11:30; the latter St. Paul supplies.

‏ Galatians 2:9

Verse 9. James, Cephas, and John, who seemed to be pillars] οι δοκουντεςστυλοιειναι. Who were known to be very eminent, and acknowledged as chief men among the apostles. See Clarke on Lu 8:18, for the meaning of the verb δοκειν, and See Clarke on Ga 2:6.

Among the Jews, persons of great eminence and importance are represented as pillars and foundations of the world. So Abraham is said to be ammud heolam, "the pillar of the universe; for by him to this day are the earth and heavens supported." Yalcut Rubeni, fol. 29. "Rabbi Simeon said, Behold, we are the pillars of the world." Idra Rabba, s. 23.

"When Rabbi Jochanan ben Zachai was near death, he wept with a loud voice. His disciples said unto him, O Rabbi, thou high pillar, thou light of the world, thou strong hammer, why dost thou weep?" Aboth. R. Nathan, chap. 24.

So, in Sohar Genes, fol. 5, it is said: "And he saw that Rab. Eleazar went up, and stood there, and with him shear ammudin, the rest of the pillars (eminent men) who sat there."

Ibid., fol. 13: "These are the seven righteous men who cleave to the holy blessed God with a pure heart, and they are the seven pillars of the world."

Ibid., fol. 21, on the words bearing fruit, Ge 1:11, it is said: "By this we are to understand the just one, who is the pillar of the world." See Schoettgen, who adds: "These pillars must be distinguished from the foundation. The foundation of the Church is Jesus Christ alone; the pillars are the more eminent teachers, which, without the foundation, are of no value."

The right hands of fellowship] Giving the right hand to another was the mark of confidence, friendship, and fellowship. See Le 6:2: If a soul-lie unto his neighbor in that which was delivered him to keep, or in fellowship, bithsumeth yad, "in giving the hand."