Galatians 2:1

KJV

¶ Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with [me] also.

KJV (with Strong's)

Then {G1899} fourteen {G1180} years {G2094} after {G1223} I went up {G305} again {G3825} to {G1519} Jerusalem {G2414} with {G3326} Barnabas {G921}, and took {G4838} Titus {G5103} with me {G4838} also {G2532}.

Complete Jewish Bible

Then after fourteen years I again went up to Yerushalayim, this time with Bar-Nabba; and I took with me Titus.

Berean Standard Bible

Fourteen years later I went up again to Jerusalem, accompanied by Barnabas. I took Titus along also.

American Standard Version

Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

Commentary

### SUMMARY
Galatians 2:1 initiates a critical segment in Paul's defense of his apostolic authority and the gospel he proclaimed, particularly its freedom from Mosaic Law for Gentiles. This verse precisely dates Paul's second post-conversion visit to Jerusalem, occurring fourteen years after a previous significant event (likely his conversion or first brief visit), where he journeyed with Barnabas and, notably, brought Titus, an uncircumcised Gentile, setting the stage for a pivotal discussion with the Jerusalem apostles regarding the nature of salvation and the inclusion of Gentiles in the burgeoning Christian community.

### CONTEXT
* **Literary Context:** This verse serves as a chronological hinge, connecting Paul's initial post-conversion activities described in [Galatians 1](/galatians/1 "Galatians Chapter 1 - Paul's Apostolic Defense") to the crucial Jerusalem Council-like encounter detailed in [Galatians 2:2-10](/galatians/2-2-10 "Galatians 2:2-10 - The Jerusalem Council and Paul's Vindication"). Paul is meticulously constructing a historical narrative to validate the divine origin and independence of his gospel, demonstrating that his message was not derived from human authority but directly from Christ. The "fourteen years after" directly follows his account of his conversion and initial, brief visit to Jerusalem mentioned in [Galatians 1:18](/galatians/1-18 "Galatians 1:18 - Paul's First Visit to Jerusalem"), emphasizing a significant period of independent ministry before this critical meeting.
* **Historical & Cultural Context:** Paul's journey to Jerusalem was not merely a social call but a strategic move within the complex socio-religious landscape of the early church. Jerusalem remained the spiritual epicenter for Jewish Christians, and the question of Gentile inclusion—specifically, whether Gentiles needed to be circumcised and adhere to the Mosaic Law to be saved—was a contentious issue. The presence of Titus, an uncircumcised Gentile, accompanying Paul and Barnabas to Jerusalem, was a bold and deliberate act, challenging the prevailing Jewish Christian norms and forcing a confrontation on the very nature of salvation by grace through faith, apart from works of the Law. This context highlights the immense pressure Paul was under to defend the purity of the gospel against those advocating for a "gospel plus" circumcision.
* **Key Themes:** Galatians 2:1 introduces several foundational themes that permeate the entire epistle. Firstly, it underscores **Paul's Apostolic Authority**, as he meticulously recounts his timeline to assert the divine origin and independence of his gospel message, distinct from any human endorsement. Secondly, the verse emphasizes the **Unity of the Gospel**, even amidst differing practices, as Paul seeks to ensure that the gospel he preaches to the Gentiles aligns with the core message of the Jerusalem apostles, preventing division. Finally, the inclusion of Titus brings to the forefront the theme of **Gentile Inclusion and Christian Freedom**, foreshadowing the epistle's central argument that salvation is by grace through faith alone, without the requirement of circumcision or adherence to the Mosaic Law, as explicitly stated later in [Galatians 2:16](/galatians/2-16 "Galatians 2:16 - Justification by Faith").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **fourteen (Greek, _dekatéssares'_):** A compound numeral meaning "ten and four." The precise numeric value "fourteen" is crucial for Paul's chronological defense, establishing a significant period of time that elapsed since his conversion or his first brief visit to Jerusalem (cf. [Galatians 1:18](/galatians/1-18 "Galatians 1:18 - Paul's First Jerusalem Visit")), thereby emphasizing the independent nature of his apostolic call and gospel revelation.
* **went up (Greek, _anabaínō'_):** This verb means "to go up," "ascend," or "climb up." It is a standard term used for travel to Jerusalem, which is geographically situated on a hill, requiring an ascent from most directions. This seemingly simple phrase reinforces the physical journey to the spiritual and administrative center of early Christianity.
* **took...with (Greek, _symparalambánō'_):** This compound verb means "to take along in company" or "to receive with." It highlights the deliberate act of Paul bringing Barnabas and especially Titus with him. The inclusion of Titus, an uncircumcised Gentile, was not incidental but a purposeful act, making him a living test case for the gospel of Gentile freedom that Paul preached.

#### Verse Breakdown
* **"Then fourteen years after":** This phrase establishes a precise chronological marker in Paul's narrative. It refers to a significant period (likely fourteen years after his first brief visit to Jerusalem mentioned in [Galatians 1:18](/galatians/1-18 "Galatians 1:18 - Paul's First Jerusalem Visit"), or potentially his conversion) during which Paul had been independently ministering, primarily among Gentiles. This extended period without direct consultation with the Jerusalem apostles underscores the independent, divine origin of his gospel.
* **"I went up again to Jerusalem with Barnabas":** Paul's journey "up again" to Jerusalem signifies a deliberate return to the central hub of the early church. His companion, Barnabas, was a respected Jewish Christian leader and Paul's trusted colleague, whose presence would lend credibility to Paul's mission and message among the Jewish believers in Jerusalem. Their joint journey emphasizes the collaborative, yet distinct, aspects of their ministries.
* **"and took Titus with me also":** The inclusion of Titus is profoundly significant. Titus was a Gentile convert, and crucially, he remained uncircumcised (as revealed in [Galatians 2:3](/galatians/2-3 "Galatians 2:3 - Titus Not Compelled to Be Circumcised")). By bringing Titus, Paul presented a living embodiment of the Gentile converts who had embraced the gospel without undergoing Jewish rites, thereby directly challenging the "Judaizers" who insisted on circumcision for salvation and setting the stage for the theological confrontation that follows.

#### Literary Devices
Paul employs **Chronological Narration** in this verse, meticulously detailing the passage of time ("fourteen years after") and the sequence of his visits to Jerusalem. This precise dating is not merely historical record-keeping but a rhetorical strategy to establish the independence and divine origin of his apostolic calling and gospel message, demonstrating that he did not receive his doctrine from human apostles in Jerusalem. The inclusion of "Titus" serves as a powerful instance of **Symbolism** and **Anticipation**. Titus, an uncircumcised Gentile, is not merely a travel companion; he embodies the very theological issue at the heart of the Galatian controversy—the freedom of Gentiles from the Mosaic Law. His presence foreshadows the central argument Paul will make regarding justification by faith alone, without the need for circumcision, and sets the stage for the pivotal confrontation with the "false brothers" in [Galatians 2:3-5](/galatians/2-3-5 "Galatians 2:3-5 - The Circumcision Controversy").

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 2:1 is foundational for understanding the nature of apostolic authority and the universality of the gospel. Paul's careful chronology and the deliberate inclusion of Titus underscore his conviction that his message of salvation by grace through faith alone, without the need for circumcision, was directly from God and not a human invention. This verse sets the stage for the crucial theological debate regarding the terms of Gentile inclusion in the church, affirming that God's saving grace extends equally to all, regardless of ethnic or religious background. It highlights the importance of unity in the core message of the gospel, even as practical expressions of faith might differ, and serves as a powerful reminder that the church's foundation is Christ alone, not human traditions or rituals.

* [Acts 15:1-2](/acts/15-1-2 "The Jerusalem Council Begins"): Describes the broader context of the Jerusalem Council, where the issue of Gentile circumcision was formally debated among the apostles and elders.
* [Romans 3:28](/romans/3-28 "Justification by Faith Alone"): Paul's definitive statement that a person is justified by faith apart from the works of the law, a core theological truth he defends in Galatians.
* [Ephesians 2:11-16](/ephesians/2-11-16 "Gentiles and Jews Reconciled in Christ"): Explains how Christ has broken down the dividing wall of hostility, making both Jew and Gentile one new humanity through the cross.

### REFLECTION AND APPLICATION
Galatians 2:1 invites us to consider the unwavering conviction Paul held regarding the gospel's purity and its implications for unity within the body of Christ. Just as Paul meticulously defended the truth of salvation by grace through faith, we are called to discern and uphold the foundational truths of our faith, resisting any teaching that adds human requirements to God's free gift of salvation. The inclusion of Titus, an uncircumcised Gentile, serves as a powerful reminder that God's grace transcends all human-made barriers—ethnic, social, or cultural. This verse challenges us to embrace and celebrate the diversity within the church, recognizing that all who believe in Christ are equally members of His body. It encourages us to boldly live out the implications of the gospel, even when it means challenging deeply entrenched traditions or confronting those who would compromise the radical inclusivity of God's love.

#### Questions for Reflection
* **How does Paul's insistence on a precise timeline in his narrative inform our understanding of the importance of historical accuracy in biblical accounts?**
* **In what ways might we, like the early church, be tempted to add human requirements or traditions to the simple gospel of grace?**
* **How does the inclusion of Titus, an uncircumcised Gentile, challenge our own preconceived notions about who is "in" or "out" of God's family?**
* **What "dividing walls" (cultural, social, theological) might exist in our contemporary church contexts that need to be broken down by the unifying power of the gospel?**

### FAQ
**Why is the "fourteen years after" so important in Paul's account?**

Answer: The "fourteen years after" is crucial because it establishes a significant period of time during which Paul had been ministering independently, primarily among Gentiles, without direct consultation or authorization from the Jerusalem apostles. This long interval strengthens Paul's argument that the gospel he preached was not derived from human instruction or tradition but was a direct revelation from Jesus Christ, as he asserts in [Galatians 1:11-12](/galatians/1-11-12 "Galatians 1:11-12 - Paul's Divinely Revealed Gospel"). It underscores the independent, divine origin of his apostolic call and message, thereby bolstering his authority in the face of those who questioned it.

### CHRIST-CENTERED FULFILLMENT
Galatians 2:1, while seemingly a historical detail, profoundly points to Christ's universal redemptive work. Paul's journey to Jerusalem with Barnabas and Titus, an uncircumcised Gentile, is a living illustration of the new reality established by Christ's sacrifice. The very presence of Titus, a Gentile not compelled to undergo circumcision ([Galatians 2:3](/galatians/2-3 "Galatians 2:3 - Titus Not Compelled to Be Circumcised")), foreshadows the breaking down of the "dividing wall of hostility" (cf. [Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Breaks Down the Dividing Wall")) that once separated Jew and Gentile. In Christ, the old covenant distinctions, particularly the ceremonial law symbolized by circumcision, are rendered obsolete for salvation. The gospel Paul champions, and for which he seeks affirmation from Jerusalem, is one where both Jew and Gentile are justified by faith in Christ alone ([Romans 3:28](/romans/3-28 "Romans 3:28 - Justification by Faith Apart from Works")). This verse, therefore, sets the stage for demonstrating that Christ's finished work on the cross is sufficient for all humanity, creating one new people in Him, fulfilling the promise made to Abraham that "in you all the families of the earth shall be blessed" ([Genesis 12:3](/genesis/12-3 "Genesis 12:3 - The Abrahamic Covenant")). Paul's defense of this truth is ultimately a defense of the expansive, inclusive, and all-sufficient grace found in Jesus Christ, the true Lamb of God who takes away the sin of the world, regardless of ethnic background or adherence to human tradition ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Galatians 2:3

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

Galatians 2:13

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

Acts 4:36

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 4:37

Having land, sold [it], and brought the money, and laid [it] at the apostles' feet.

Galatians 1:18

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

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.

Colossians 4:10

Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;)