The mention of _Titus'_ name in this connection was calculated to raise a lively interest in the minds of the Apostle's readers. He is introduced as known to the Galatians; indeed by this time his name was familiar in the Pauline Churches, as that of a fellow-traveller and trusted helper of the Apostle. He was with Paul in the latter part of the third missionary tour--so we learn from the Corinthian letters--and therefore probably in the earlier part of the same journey, when the Apostle paid his second visit to Galatia. He belonged to the heathen mission, and was Paul's "true child after a common faith" (Tit. i. 4), an uncircumcised man, of Gentile birth equally with the Galatians. And now they read of his "going up to Jerusalem with Paul," to the mother-city of believers, where are the pillars of the Church--the Jewish teachers would say--the true Apostles of Jesus, where His doctrine is preached in its purity, and where every Christian is circumcised and keeps the Law. Titus, the unclean Gentile, at Jerusalem! How could he be admitted or tolerated there, in the fellowship of the first disciples of the Lord? This question Paul's readers, after what they had heard from the Circumcisionists, would be sure to ask. He will answer it directly.
But the Apostle goes on to say, that he "went up in accordance with a revelation." For this was one of those supreme moments in his life when he looked for and received the direct guidance of heaven. It was a most critical step to carry this question of Gentile circumcision up to Jerusalem, and to take Titus with him there, into the enemies' stronghold. Moreover, on the settlement of this matter Paul knew that his Apostolic status depended, so far as human recognition was concerned. It would be seen whether the Jewish Church would acknowledge the converts of the Gentile mission as brethren in Christ; and whether the first Apostles would receive him, "the untimely one," as a colleague of their own. Never had he more urgently needed or more implicitly relied upon Divine direction than at this hour.
"And I put before them (the Church at Jerusalem) the gospel which I preach among the Gentiles--but privately to those of repute: am I running (said I), or have I run, in vain?" The latter clause we read _interrogatively_, along with such excellent grammatical interpreters as Meyer, Wieseler, and Hofmann. Paul had not come to Jerusalem _in order to solve any doubt in his own mind_; but he wished the Church of Jerusalem _to declare its mind_ respecting the character of his ministry. He was not "running as uncertainly;" nor in view of the "revelation" just given him could he have any fear for the result of his appeal. But it was in every way necessary that the appeal should be made.
The interjected words, "but privately," etc., indicate that there were _two_ meetings during the conference, such as those which seem to be distinguished in Acts xv. 4 and 6; and that the Apostle's statement and the question arising out of it were addressed more pointedly to "those of repute." By this term we understand, here and in ver. 6, "the apostles and elders" (Acts xv.), headed by Peter and James, amongst whom "those reputed to be pillars" are distinguished in ver. 9. Paul dwells upon the phrase οἱ δοκοῦντες, because, to be sure, it was so often on the lips of the Judaizers, who were in the habit of speaking with an imposing air, and by way of contrast with Paul, of "the authorities" (at Jerusalem)--as the designation might appropriately be rendered. These very men whom the Legalists were exalting at Paul's expense, the venerated chiefs of the mother Church, had on this occasion, Paul is going to say, given their approval to his doctrine; they declined to impose circumcision on Gentile believers. The Twelve were not stationary at Jerusalem, and therefore could not form a fixed court of reference there; hence a greater importance accrued to the Elders of the city Church, with the revered James at their head, the brother of the Lord.