Gal 2:3-4 | Barnes | STEP | Verse 3. But neither Titus, who was with me . Paul introduces this case of Titus undoubtedly to show that circumcision was not necessary to salvation. It was a case just in point, lie had gone up to Jerusalem with express reference to this question, here was a man whom he had admitted to the Christian church without circumcising him. He claimed that he had a right to do so; and that circumcision was not necessary in order to salvation. If it were necessary, it would have been proper that Titus should have been compelled to submit to it. But Paul says this was not demanded; or if demanded by any, the point was yielded, and he was not compelled to be circumcised. It is to be remembered that this was at Jerusalem; that it was a case submitted to the apostles there; and that consequently the determination of this case settled the whole controversy about the obligation of the Mosaic laws on the Gentile converts. It is quite evident from the whole statement here, that Paul did not intend that Titus should be circumcised; that he maintained that it was not necessary; and that he resisted it when it was demanded, . Yet on another occasion he himself performed the act of circumcision on Timothy, . But there is no inconsistency in his conduct. In the case of Titus it was demanded as a matter of right and as obligatory on him, and he resisted the principle as dangerous. In the case of Timothy, it was a voluntary compliance on his part with the usual customs of the Jews, where it was not pressed as a matter of obligation, and where it would not be understood as indispensable to salvation . No danger would follow from compliance with the custom, and it might do much to conciliate the favour of the Jews, and he therefore submitted to it. Paul would not have hesitated to have circumcised Titus in the same circumstances in which it was done to Timothy; but the circumstances were different; and when it was insisted on as a matter of principle and of obligation, it became a matter of principle and of obligation with him to oppose it. Being a Greek . Born of Gentile parents, of course he had not been circumcised. Probably both his parents were Greeks. The case with Timothy was somewhat different. His mother was a Jewess, but his father was a Greek, . Was compelled to be circumcised . I think it is implied here that this was demanded and insisted on by some that he should be circumcised. It is also implied that Paul resisted it, and the point was yielded, thus settling the great and important principle that it was not necessary in order to salvation. . (*) "neither Titus" "Not even"

Galatians 2:3-4

Verse 3. But neither Titus, who was with me. Paul introduces this case of Titus undoubtedly to show that circumcision was not necessary to salvation. It was a case just in point, lie had gone up to Jerusalem with express reference to this question, here was a man whom he had admitted to the Christian church without circumcising him. He claimed that he had a right to do so; and that circumcision was not necessary in order to salvation. If it were necessary, it would have been proper that Titus should have been compelled to submit to it. But Paul says this was not demanded; or if demanded by any, the point was yielded, and he was not compelled to be circumcised. It is to be remembered that this was at Jerusalem; that it was a case submitted to the apostles there; and that consequently the determination of this case settled the whole controversy about the obligation of the Mosaic laws on the Gentile converts. It is quite evident from the whole statement here, that Paul did not intend that Titus should be circumcised; that he maintained that it was not necessary; and that he resisted it when it was demanded, Gal 2:4,5. Yet on another occasion he himself performed the act of circumcision on Timothy, Acts 16:3. But there is no inconsistency in his conduct. In the case of Titus it was demanded as a matter of right and as obligatory on him, and he resisted the principle as dangerous. In the case of Timothy, it was a voluntary compliance on his part with the usual customs of the Jews, where it was not pressed as a matter of obligation, and where it would not be understood as indispensable to salvation. No danger would follow from compliance with the custom, and it might do much to conciliate the favour of the Jews, and he therefore submitted to it. Paul would not have hesitated to have circumcised Titus in the same circumstances in which it was done to Timothy; but the circumstances were different; and when it was insisted on as a matter of principle and of obligation, it became a matter of principle and of obligation with him to oppose it.

Being a Greek. Born of Gentile parents, of course he had not been circumcised. Probably both his parents were Greeks. The case with Timothy was somewhat different. His mother was a Jewess, but his father was a Greek, Acts 16:3.

Was compelled to be circumcised. I think it is implied here that this was demanded and insisted on by some that he should be circumcised. It is also implied that Paul resisted it, and the point was yielded, thus settling the great and important principle that it was not necessary in order to salvation. Gal 2:5.

(*) "neither Titus" "Not even" Verse 4. And that because of false brethren. Who these false brethren were is not certainly known; nor is it known whether he refers to those who were at Jerusalem, or to those who were at Antioch. It is probable that he refers to Judaizing Christians, or persons who claimed to be Christians and to have been converted from Judaism. Whether they were dissemblers and hypocrites, or whether they wore so imperfectly acquainted with Christianity, and so obstinate, opinionated, and perverse, though really in some respects good men, that they were conscientious in this, it is not easy to determine. It is clear, however, that they opposed the apostle Paul; that they regarded him as teaching dangerous doctrines; that they perverted and misstated his views; and that they claimed to have clearer views of the nature of the true religion than he had. Such adversaries he met everywhere, 2Cor 11:26; and it required all his tact and skill to meet their plausible representations. It is evident here that Paul is assigning a reason for something which he had done, and that reason was to counteract the influence of the "false brethren" in the case. But what is the thing concerning which he assigns a reason? It is commonly supposed to have been on account of the fact that he did not submit to the circumcision of Titus, and that he means to say that he resisted that in order to counteract their influence, and defeat their designs. But I would submit whether Gal 2:3 is not to be regarded as a parenthesis, and whether the fact for which he assigns a reason is not that he sought a private interview with the leading men among the apostles? Gal 2:2. The reason of his doing that would be obvious. In this way he could more easily counteract the influence of the false brethren, he could make a full statement of his doctrines, he could meet their inquiries, and anticipate the objections of his enemies, he could thus secure the influence of the leading apostles in his favour, and effectually prevent all the efforts of the false brethren to impose the Jewish rites on Gentile converts.

Unawares brought in. The word rendered "unawares" παρεισακτους is derived from a verb meaning to lead in by the side of others, to introduce along with others; and then to lead or bring in by stealth, to smuggle in.--Robinson, Lex. The verb occurs nowhere in the New Testament but in 2Pet 2:1, where it is applied to heresies, and is rendered, "who privily shall bring in." Here it refers probably to men who had been artfully introduced into the ministry, who made pretensions to piety, but who were either strangers to it, or who were greatly ignorant of the true nature of the Christian system; and who were disposed to take every advantage, and to impose on others the observance of the peculiar rites of the Mosaic economy. Into what they were brought, the apostle does not say. It may have been that they had been introduced into the ministry in this manner, (Doddridge;) or it may be that they were introduced into the "assembly" where the apostles were collected to deliberate on the subject.--Chandler. I think it probable that Paul refers to the occurrences in Jerusalem, and that these false brethren had been introduced from Antioch or some other place where Paul had been preaching, or that they were persons whom his adversaries had introduced to demand that Titus should be circumcised, under the plausible pretence that the laws of Moses required it, but really in order that there might be such proof as they desired that this rite was to be imposed on the Gentile converts. If Paul was compelled to submit to this, if they could carry this point, it would be just such an instance as they needed, and would settle the whole inquiry, and prove that the Mosaic laws were to be imposed on the Gentile converts. This was the reason why Paul so strenuously opposed it.

To spy out our liberty which we have in Christ Jesus. In the practice of the Christian religion. The liberty referred to was, doubtless, the liberty from the painful, expensive, and onerous rites of the Jewish religion. See Gal 5:1. Their object in spying out the liberty which Paul and others had, was, undoubtedly, to be witnesses of the fact that they did not observe the peculiar rites of the Mosaic system; to make report of it; to insist on their complying with those customs, and thus to secure the imposition of those rites On the Gentile converts. Their first object was to satisfy themselves of the fact that Paul did not insist on the observance of their customs; and then to secure, by the authority of the apostles, an injunction or order that Titus should be circumcised, and that Paul and the converts made under his ministry should be required to comply with those laws.

That they might bring us into bondage. Into bondage to the laws of Moses. Acts 15:10.

(a) "false brethren" Acts 15:1,24 (+) "brought in" "artfully introduced" (b) "liberty" Gal 5:1.13 (c) "bondage" 2Cor 11:29, Gal 4:3,9