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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 2:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
It should seem, by the account Paul gives of himself in this chapter, that, from the very first preaching and planting of Christianity, there was a difference of apprehension between those Christians who had first been Jews and those who had first been Gentiles. Many of those who had first been Jews retained a regard to the ceremonial law, and strove to keep up the reputation of that; but those who had first been Gentiles had no regard to the law of Moses, but took pure Christianity as perfective of natural religion, and resolved to adhere to that. Peter was the apostle to them; and the ceremonial law, though dead with Christ, yet not being as yet buried, he connived at the respect kept up for it. But Paul was the apostle of the Gentiles; and, though he was a Hebrew of the Hebrews, yet he adhered to pure Christianity. Now in this chapter he tells us what passed between him and the other apostles, and particularly between him and Peter hereupon.
In these verses he informs us of another journey which he took to Jerusalem, and of what passed between him and the other apostles there, Gal 2:1-10. Here he acquaints us,
I.With some circumstances relating to this his journey thither. As particularly,
1.With the time of it: that it was not till fourteen years after the former (mentioned Gal 1:18), or, as others choose to understand it, from his conversion, or from the death of Christ. It was an instance of the great goodness of God that so useful a person was for so many years preserved in his work. And it was some evidence that he had no dependence upon the other apostles, but had an equal authority with them, that he had been so long absent from them, and was all the while employed in preaching and propagating pure Christianity, without being called into question by them for it, which it may be thought he would have been, had he been inferior to them, and his doctrine disapproved by them.
2.With his companions in it: he went up with Barnabas, and took with him Titus also. If the journey here spoken of was the same with that recorded Acts 15 (as many think), then we have a plain reason why Barnabas went along with him; for he was chosen by the Christians at Antioch to be his companion and associate in the affair he went about. But, as it does not appear that Titus was put into the same commission with him, so the chief reason of his taking him along with him seems to have been to let those at Jerusalem see that he was neither ashamed nor afraid to own the doctrine which he had constantly preached; for though Titus had now become not only a convert to the Christian faith, but a preacher of it too, yet he was by birth a Gentile and uncircumcised, and therefore, by making him his companion, it appeared that their doctrine and practice were of a piece, and that as he had preached the non-necessity of circumcision, and observing the law of Moses, so he was ready to own and converse with those who were uncircumcised.
3.With the reason of it, which was a divine revelation he had concerning it: he went up be revelation; not of his own head, much less as being summoned to appear there, but by special order and direction from Heaven. It was a privilege with which this apostle was often favoured to be under a special divine direction in his motions and undertakings; and, though this is what we have no reason to expect, yet it should teach us, in every thing of moment we go about, to endeavour, as far as we are capable, to see our way made plain before us, and to commit ourselves to the guidance of Providence.
II.He gives us an account of his behaviour while he was at Jerusalem, which was such as made it appear that he was not in the least inferior to the other apostles, but that both his authority and qualifications were every way equal to theirs. He particularly acquaints us,
1.That he there communicated the gospel to them, which he preached among the Gentiles, but privately, etc. Here we may observe both the faithfulness and prudence of our great apostle.
(1.)His faithfulness in giving them a free and fair account of the doctrine which he had all along preached among the Gentiles, and was still resolved to preach - that of pure Christianity, free from all mixtures of Judaism. This he knew was a doctrine that would be ungrateful to many there, and yet he was not afraid to own it, but in a free and friendly manner lays it open before them and leaves them to judge whether or no it was not the true gospel of Christ. And yet,
(2.)He uses prudence and caution herein, for fear of giving offence. He chooses rather to do it in a more private than in a public way, and to those that were of reputation, that is, to the apostles themselves, or to the chief among the Jewish Christians, rather than more openly and promiscuously to all, because, when he came to Jerusalem, there were multitudes that believed, and yet continued zealous for the law, Act 21:20. And the reason of this his caution was lest he should run, or had run, in vain, lest he should stir up opposition against himself and thereby either the success of his past labours should be lessened, or his future usefulness be obstructed; for nothing more hinders the progress of the gospel than differences of opinion about the doctrines of it, especially when they occasion quarrels and contentions among the professors of it, as they too usually do. It was enough to his purpose to have his doctrine owned by those who were of greatest authority, whether it was approved by others or not. And therefore, to avoid offence, he judges it safest to communicate it privately to them, and not in public to the whole church. This conduct of the apostle may teach all, and especially ministers, how much need they have of prudence, and how careful they should be to use it upon all occasions, as far as is consistent with their faithfulness.
2.That in his practice he firmly adhered to the doctrine which he had preached. Paul was a man of resolution, and would adhere to his principles; and therefore, though he had Titus with him, who was a Greek, yet he would not suffer him to be circumcised, because he would not betray the doctrine of Christ, as he had preached it to the Gentiles. It does not appear that the apostles at all insisted upon this; for, though they connived at the use of circumcision among the Jewish converts, yet they were not for imposing it upon the Gentiles. But there were others who did, whom the apostle here calls false brethren, and concerning whom he informs us that they were unawares brought in, that is, into the church, or into their company, and that they came only to spy out their liberty which they had in Christ Jesus, or to see whether Paul would stand up in defence of that freedom from the ceremonial law which he had taught as the doctrine of the gospel, and represented as the privilege of those who embraced the Christian religion. Their design herein was to bring them into bondage, which they would have effected could they have gained the point they aimed at; for, had they prevailed with Paul and the other apostles to have circumcised Titus, they would easily have imposed circumcision upon other Gentiles, and so have brought them under the bondage of the law of Moses. But Paul, seeing their design, would by no means yield to them; he would not give place by subjection, no, not for an hour, not in this one single instance; and the reason of it was that the truth of the gospel might continue with them - that the Gentile Christians, and particularly the Galatians, might have it preserved to them pure and entire, and not corrupted with the mixtures of Judaism, as it would have been had he yielded in this matter. Circumcision was at that time a thing indifferent, and what in some cases might be complied with without sin; and accordingly we find even Paul himself sometimes giving way to it, as in the case of Timothy, Act 16:3. But when it is insisted on as necessary, and his consenting to it, though only in a single instance, is likely to be improved as giving countenance to such an imposition, he has too great a concern for the purity and liberty of the gospel, to submit to it; he would not yield to those who were for the Mosaic rites and ceremonies, but would stand fast in the liberty wherewith Christ hath made us free, which conduct of his may give us occasion to observe that what under some circumstances may lawfully be complied with, yet, when that cannot be done without betraying the truth, or giving up the liberty, of the gospel, it ought to be refused.
3.That, though he conversed with the other apostles, yet he did not receive any addition to his knowledge or authority from them, Gal 2:6. By those who seemed to be somewhat he means the other apostles, particularly James, Peter, and John, whom he afterwards mentions by name, Gal 2:9. And concerning these he grants that they were deservedly had in reputation by all, that they were looked upon (and justly too) as pillars of the church, who were set not only for its ornament, but for its support, and that on some accounts they might seem to have the advantage of him, in that they had seen Christ in the flesh, which he had not, and were apostles before him, yea, even while he continued a persecutor. But yet, whatever they were, it was no matter to him. This was no prejudice to his being equally an apostle with them; for God does not accept the persons of men on the account of any such outward advantages. As he had called them to this office, so he was at liberty to qualify others for it, and to employ them in it. And it was evident in this case that he had done so; for in conference they added nothing to him, they told him nothing but what he before knew by revelation, nor could they except against the doctrine which he communicated to them, whence it appeared that he was not at all inferior to them, but was as much called and qualified to be an apostle as they themselves were.
4.That the issue of this conversation was that the other apostles were fully convinced of his divine mission and authority, and accordingly acknowledged him as their fellow-apostle, Gal 2:7-10. They were not only satisfied with his doctrine, but they saw a divine power attending him, both in preaching it and in working miracles for the confirmation of it: that he who wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in him towards the Gentiles. And hence they justly concluded that the gospel of the uncircumcision was committed to Paul, as the gospel of the circumcision was to Peter. And therefore, perceiving the grace that was given to him (that he was designed to the honour and office of an apostle as well as themselves) they gave unto him and Barnabas the right hand of fellowship, a symbol whereby they acknowledged their equality with them, and agreed that these should go to the heathen, while they continued to preach to the circumcision, as judging it most agreeable to the mind of Christ, and most conducive to the interest of Christianity, so to divide their work. And thus this meeting ended in an entire harmony and agreement; they approved both Paul's doctrine and conduct, they were fully satisfied in him, heartily embraced him as an apostle of Christ, and had nothing further to add, only that they would remember the poor, which of his own accord he was very forward to do. The Christians of Judea were at that time labouring under great wants and difficulties; and the apostles, out of their compassion to them and concern for them, recommend their case to Paul, that he should use his interest with the Gentile churches to procure a supply for them. This was a reasonable request; for, if the Gentiles were made partakers of their spiritual things, it was their duty to minister to them in carnal things, as Rom 15:27. And he very readily falls in with it, whereby he showed his charitable and catholic disposition, how ready he was to own the Jewish converts as brethren, though many of them could scarcely allow the like favour to the converted Gentiles, and that mere difference of opinion was no reason with him why he should not endeavour to relieve and help them. Herein he has given us an excellent pattern of Christian charity, and has taught us that we should by no means confine it to those who are just of the same sentiments with us, but be ready to extend it to all whom we have reason to look upon as the disciples of Christ.
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
[He means] those who have sprung from those same pseudoapostles but nonetheless “are something,” that is, have undergone change and now follow the gospel. Even if they have sprung from these phonies they are now whole, for that is what it is truly to be something. “It is nothing to me,” he says, “what kind of people they were before, at some past time.” And he adds the reason: God shows no partiality but looks at one’s mental attitude and faith. Whether one be Greek or Jew, whether one was anything, is not what God accepts, but what one is and whether one has received faith and the gospel.
"But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me, God accepteth no man's person)"
Here he not only does not defend the Apostles, but even presses hard upon those holy men, for the benefit of the weak. His meaning is this: although they permit circumcision, they shall render an account to God, for God will not accept their persons, because they are great and in station. But he does not speak so plainly, but with caution. He says not, if they vitiate their doctrine, and swerve from the appointed rule of their preaching, they shall be judged with the utmost rigor, and suffer punishment; but he alludes to them more reverently, in the words, "of those who were reputed to be somewhat, whatsoever they were." He says not, "whatsoever they 'are,'" but "were," showing that they too had thenceforth ceased so to preach, the doctrine having extended itself universally. The phrase, "whatsoever they were," implies, that if they so preached they should render account, for they had to justify themselves before God, not before men. This he said, not as doubtful or ignorant of the rectitude of their procedure, but (as I said before) from a sense of the expediency of so forming his discourse. Then, that he may not seem to take the opposite side and to accuse them, and so create a suspicion of their disagreement, he straightway subjoins this correction: "for those who were reputed to be somewhat, in conference imparted nothing to me." This is his meaning; What you may say, I know not; this I know well, that the Apostles did not oppose me, but our sentiments conspired and accorded. This appears from his expression, "they gave me the right hand of fellowship;" but he does not say this at present, but only that they neither informed or corrected him on any point, nor added to his knowledge.
"For those who were reputed to be somewhat, imparted nothing to me:"
That is to say, when told of my proceedings, they added nothing, they corrected nothing, and though aware that the object of my journey was to communicate with them, that I had come by revelation of the Spirit, and that I had Titus with me who was uncircumcised, they neither circumcised him, nor imparted to me any additional knowledge.
(Verse 6) But from those who seemed to be something—whatever they were,it makes no difference to me; God shows personal favoritism to no man—for those who seemed to be something added nothing to me. But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. They desired only that we should remember the poor, the very thing which I also was eager to do. But when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, “If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews? For God does not show favoritism. He doesn't play favorites. In fact, He has no favorites. It makes no difference who you are or where you're from—if you want God and are ready to do what He says, the door is open. The Message He sent to the children of Israel—that through Jesus Christ everything is being put together again—well, He's doing it everywhere, among everyone. And thus, cautiously and gradually, Peter walks a middle path between praise and rebuke, so that he may defer to his predecessor the apostle, and yet boldly oppose him to his face, compelled by truth.
For those who seemed important, contributed nothing to me. He himself, however, conferred with them earlier and recounted many things to them that he had accomplished among the nations: they contributed nothing to him, but only confirmed what he had said, giving the right hand of fellowship, and they strengthened the gospel of me and of Paul. Again, it must be noted that the word 'conferred' itself is in Greek, which we discussed earlier.
If people were reputed to be anything, that was a human reputation, for they themselves are not anything to boast of. For even if they are good ministers of God, it is Christ in them, not they through themselves, who are something. For if they were something through themselves they would always be something. “What they were” at one time means that it is nothing to him that they themselves were sinners. God accepts no one because of the office one holds. He calls all to salvation, not imputing their transgressions to them.… No one should suppose that Paul said [this] to disparage his predecessors, for they too, as spiritual people, wished to stand against the carnal people who thought themselves to “be something” on their own rather than out of Christ in them. They were extremely glad when persuaded that they themselves, Paul’s predecessors, like Paul had been justified by the Lord from a state of sin. But carnal people, if anything is said about their previous life, grow angry and take it as disparagement. So they assume that the apostles are of their own mind. Now Peter, James and John were more honored among the apostles because the Lord showed himself on the Mount to these same three as a sign of his kingdom.
He says ‘those who thought of themselves to be’ instead of ‘those who were.’ As he said about himself, I think that I too have the Spirit of God. The sense is this: I do not know, he says, nor do I contest about, the reason, which made those around Peter condescend to circumcision; they know, for they shall have to give an account to God. As for me I know one thing, that when I came, they no longer said anything about the preaching. He was right in saying, “whatever they might be,” for they were not anything, so that he might offer the condescension to the beginning of his preaching and to them.
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Summary
Galatians 2:6 is a foundational declaration of the Apostle Paul's independent apostolic authority and the divine origin of the gospel he preached. Paul asserts that the esteemed leaders in Jerusalem, despite their reputation, neither added to nor diminished the truth of his message, emphasizing that God shows no partiality based on human status or position. This verse powerfully underscores the sufficiency and divine validation of the gospel of grace, independent of human endorsement or credentials.
Context
Literary Context
This verse is situated within Paul's fervent defense of his apostleship and the purity of the gospel of grace against the Judaizers in Galatia. In the preceding verses of Galatians 2, Paul recounts his journey to Jerusalem fourteen years after his conversion, a visit undertaken "by revelation" (Galatians 2:2). His purpose was to lay out the gospel he preached among the Gentiles before the "pillars" of the Jerusalem church—James, Cephas (Peter), and John (Galatians 2:9). This meeting was crucial to ensure that his missionary efforts were not in vain, confirming the unity of the gospel message across both Jewish and Gentile believers. Verse 6 specifically addresses the perceived status of these leaders and Paul's unwavering conviction that their human reputation did not validate or invalidate his divinely given message.
Historical & Cultural Context
The early church was grappling with significant theological and practical tensions, particularly concerning the inclusion of Gentiles and the role of the Mosaic Law. Judaizers insisted that Gentile converts must be circumcised and adhere to Jewish customs to be truly saved, challenging Paul's gospel of salvation by faith alone. The Jerusalem leaders, while respected, represented the Jewish-Christian establishment. In the Greco-Roman world, status and patronage were paramount, and individuals' authority often derived from their association with prominent figures. Paul's statement "God accepteth no man's person" directly challenges this cultural norm, asserting a divine impartiality that transcends human hierarchies. This principle was revolutionary, dismantling social and religious barriers that often dictated respect and influence.
Key Themes
This verse contributes significantly to several overarching themes in Galatians. Firstly, it reinforces the theme of Apostolic Authority, highlighting that Paul's commission and the gospel he proclaimed were not derived from human instruction or approval but from direct divine revelation, as he forcefully argued in Galatians 1:11-12. Secondly, the declaration "God accepteth no man's person" establishes the profound theme of God's Impartiality. This concept is central to Christian theology, affirming that God judges and relates to humanity based on righteousness and faith, not on external status, social standing, or religious pedigree. This divine impartiality is echoed throughout Scripture, notably in Romans 2:11 and Acts 10:34. Finally, Paul's assertion that the Jerusalem leaders "added nothing to me" underscores the Sufficiency and Completeness of the Gospel he already possessed. It needed no human embellishment, correction, or validation, standing firm on its divine truth.
Exposition and Analysis
Key Word Analysis
This verb, used twice in the verse, means "to think; by implication, to seem (truthfully or uncertainly)." Paul uses it here with a subtle irony or detachment. It refers to those who "were reputed" or "were thought to be" important. Paul acknowledges their perceived status without necessarily endorsing it as the ultimate measure of spiritual authority, emphasizing that human reputation is secondary to divine truth.
Derived from "to bear through" or "to bear apart," this word means "to differ" or "to surpass." In this context, with the negative particle, it conveys "it makes no difference" or "it is of no consequence." Paul asserts that the human status or perceived importance of the Jerusalem leaders had absolutely no bearing on the truth or validity of his gospel message. The gospel's authority is intrinsic, not derived from human endorsement.
This compound verb means "to lay up in addition," or in the middle voice, "to impart" or "to consult." Here, with the negative "nothing," it signifies that the Jerusalem leaders did not impart any new information, correction, or supplementary teaching to Paul's understanding of the gospel. Their conference did not result in Paul gaining any new insight or changing his message; rather, it affirmed what he already knew by revelation.
Verse Breakdown
"But of these who seemed to be somewhat,"
Paul introduces the prominent figures of the Jerusalem church, acknowledging their reputation and perceived importance within the early Christian community. The phrase "seemed to be somewhat" (or "were reputed to be something") subtly hints at a distinction between perceived status and actual spiritual authority, which Paul will elaborate on.
"(whatsoever they were, it maketh no matter to me:"
This is a powerful parenthetical statement revealing Paul's perspective. He emphatically declares that the specific identity, status, or past actions of these esteemed leaders are irrelevant to him. His authority and the truth of his gospel are not contingent upon their approval or disapproval. This highlights Paul's profound conviction in the divine source of his message.
"God accepteth no man's person:)"
This crucial theological principle, enclosed within the parenthetical, provides the divine justification for Paul's stance. It means God does not show favoritism or partiality based on external appearance, social standing, or human reputation. God evaluates individuals based on their heart and faith, not their perceived status or influence. This truth undergirds Paul's refusal to be swayed by human authority.
"for they who seemed [to be somewhat] in conference added nothing to me:"
Paul returns to the main point, reiterating that the esteemed leaders, despite their reputation and the conference held, did not contribute any new teaching or insight to his understanding of the gospel. This confirms that Paul's gospel was complete and true as he received it directly from Christ, needing no human supplementation or validation.
Literary Devices
Paul employs several effective literary devices in Galatians 2:6. The most prominent is Parenthesis, where the phrase "(whatsoever they were, it maketh no matter to me: God accepteth no man's person:)" interrupts the flow of the sentence to insert a crucial theological and personal declaration. This allows Paul to immediately qualify his acknowledgment of the leaders' status with a powerful statement of his independence and God's impartiality. This parenthetical statement also functions as a Theological Assertion, providing the divine rationale for Paul's stance—God's non-respect of persons. Furthermore, Paul uses Understatement or Litotes in "added nothing to me." By stating what they didn't do, he powerfully implies the completeness and sufficiency of the gospel he already possessed, emphasizing that it required no supplementation from even the most respected human authorities.
Theological and Thematic Connections
Galatians 2:6 serves as a powerful theological anchor, asserting the divine origin and self-sufficiency of the gospel message, independent of human validation. It underscores that spiritual truth is not conferred by human reputation, ecclesiastical hierarchy, or social standing, but by God's direct revelation and impartial judgment. This principle challenges any system that places human authority above divine truth, reminding believers that the ultimate source of their faith is God Himself, who does not play favorites. It also speaks to the profound unity of the gospel, where different apostles, though ministering in diverse contexts, preach the same essential truth because it originates from the one true God.
Reflection and Application
Galatians 2:6 offers profound lessons for believers today, challenging us to re-evaluate where we place our ultimate trust and source of truth. In an age saturated with opinions, influencers, and competing narratives, Paul's unwavering stance reminds us to ground our faith firmly in God's revealed Word, rather than relying on human credentials, popularity, or institutional endorsement. This verse calls us to a radical humility, recognizing that no human, regardless of their perceived status or spiritual giftedness, holds a privileged position before God that grants them superior access to truth or makes their opinion paramount. It encourages us to discern truth critically, testing all teachings against the unchanging standard of Scripture, knowing that God's truth stands independent of human approval. Moreover, it fosters a spirit of equality within the body of Christ, reminding us that all believers, from the most renowned leader to the newest convert, stand equally before God, accepted not by their "person" or accomplishments, but by grace through faith in Christ. This should inspire us to treat every individual with dignity and respect, recognizing their inherent worth in God's eyes.
Questions for Reflection
FAQ
Did Paul disrespect the Jerusalem apostles by saying they "added nothing to me"?
No, Paul was not disrespecting the Jerusalem apostles. Instead, he was asserting the divine origin and independence of his gospel message. His point was not that the apostles were unimportant, but that their human authority, however great, did not validate or supplement the gospel he had already received directly from Jesus Christ (Galatians 1:11-12). The fact that they "added nothing" actually affirmed that their understanding of the gospel was consistent with his, demonstrating a unity of truth, not a deficiency on their part or a disrespect from Paul. He acknowledged their perceived status while simultaneously elevating the divine source of truth above any human endorsement.
Christ-Centered Fulfillment
Galatians 2:6 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very embodiment of God's impartial truth and the sole source of genuine spiritual authority. Paul's assertion that "God accepteth no man's person" directly reflects the character of Christ, who consistently welcomed and ministered to all, regardless of their social standing, religious background, or perceived importance (Luke 19:1-10 illustrates His disregard for social status, and John 4:7-26 shows His breaking of religious and ethnic barriers). Jesus Himself declared that His authority came directly from the Father, not from human institutions or traditions (John 5:19). The gospel Paul preached, which needed no human addition, is the good news of salvation through Christ alone, a message complete and perfect in its divine origin and efficacy. Christ is the ultimate revelation of God (Hebrews 1:1-3), and His finished work on the cross is the full and final provision for salvation, requiring no supplement from human works or traditions (Colossians 2:9-10). Thus, Paul's defense of the gospel's divine independence and God's impartiality ultimately points to Christ as the one in whom all truth resides and through whom all are equally accepted by God.