Galatians 2:3

But neither Titus, who was with me, being a Greek, was compelled to be circumcised: BUT. So far were they from regarding me as running in vain, that 'not even Titus who was with me, though he was a Greek (and therefore uncircumcised), was compelled to be circumcised.' The "false brethren," ("certain of the Pharisees which believed," ), demanded his circumcision. The apostles, constrained by the firmness of Paul and Barnabas (), did not insist on his being circumcised. Thus, they sanctioned Paul's course among the Gentiles, and admitted his independence as an apostle-the point he desires to set forth here. Timothy, however, being a proselyte of the gate, and son of a Jewess ...

3._But neither Titus_. This is an additional argument to prove that the Apostles held the same views with himself; for he had brought to them an uncircumcised man, whom they did not hesitate to acknowledge as a brother. The reason is assigned why he was not circumcised; for circumcision, being a matter of indifference, might be neglected or practiced as edification required. Our invariable rule of action is, that, if “all things are lawful for us,” (1 Corinthians 10:23) we ought to inquire what is expedient. He circumcises Timothy, (Acts 16:3,) in order to take away a ground of offense from weak minds; for he was at that time dealing with weak minds, which it was his duty to treat with tenderness. And he would gladly have done the same thing with Titus, for he was unwearied in his endeavors to “support ...

1-10 Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the Gentiles, and was still resolved to preach, that of Christianity, free from all mixture of Judaism. This doctrine would be ungrateful to many, yet he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon God for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the gospel would be reflected upon. Though Paul conversed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceivin...

Verse Galatians 2:3. _BUT NEITHER TITUS, WHO WAS WITH ME_] The apostle proceeds to state that his account was so satisfactory to the apostles, that they not only did not require him to insist on the necessity of circumcision among the Gentiles, but did not even require him to have Titus, who was a _Greek_, circumcised; though that might have appeared expedient, especially at Jerusalem, to have prevented false brethren from making a handle of his uncircumcision, and turning it to the prejudice of the Gospel in Judea. _TO SPY OUT OUR LIBERTY_] The Judaizing brethren got introduced into the assembly of the apostles, in order to find out what was implied in the _liberty of the Gospel_, that they might know the better how to oppose St. Paul and his fellows in their preaching Christ to the Gentiles, and admitting them into the Church without obliging

BUT NEITHER TITUS, WHO WAS WITH ME - Paul introduces this case of Titus undoubtedly to show that circumcision was not necessary for salvation. It was a case just in point. He had gone up to Jerusalem with the 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 for salvation. If it were necessary, it would have been proper that Titus should have been compelled to submit to it. But Paul that says this was not demanded; or if demanded by anyone, 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...

EXPOSITION In the preceding chapter, St. Paul has been concerned to make clear the position that neither the gospel which he preached nor the commission which he held was derived from the older apostles- the history of the first years of his ministry showed this. The apostle is now addressing himself to a different subject; he wishes to show that his gospel, though not derived from the older apostles, had, however, while recognized as standing on an independent footing, received the sanction of their approval. This being his object, he had no occasion to refer in any way to visits which he may have made to Jerusalem between the one mentioned in Galatians 1:18 and the one here referred to. The tenor of his argument, therefore, so far, does not of itself determine whether this visit was either the one mentioned in...

BUT NEITHER TITUS, WHO WAS WITH ME, BEING A GREEK,.... There was such an agreement between the apostle, and his fellow apostles at Jerusalem, even about this article of the necessity of circumcision, and other rituals of the law of Moses, to salvation; that Titus, whom he brought along with him, an intimate companion of his in his travels, a fellow labourer with him in the ministry, and now upon the spot, though he was a Gentile, an uncircumcised person, yet even not he WAS COMPELLED TO BE CIRCUMCISED: the elders did not urge it, or insist upon it, as proper and necessary; they looked upon it as a thing indifferent, left him to his liberty, and made use of no forcible methods to oblige him to it; yea, were of opinion, as Peter and James in the synod declared, that such a yoke ought not to be put upon the necks of the disciples, and that those who turned to God from among the Gentiles, s...

Galatians 2:1. _Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation,-_ He was sent by the church at Antioch, but the church there was guided by revelation, so that Paul is correct in saying, «I went up by revelation,» Galatians 2:2. _And communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised: and that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:_ There were always some among the J

CHAPTER 2 _ 1. How Jerusalem had Confirmed the Gospel Paul Preached. (Galatians 2:1)_ 2. Peter's Failure; Paul's Rebuke and Testimony. (Galatians 2:11) Fourteen years passed by before he ever saw Jerusalem again. What wonderful years of service these years were! The great servant of Christ had preached the divine message in demonstration of the Spirit and of power. The day of Christ will reveal the blessed results of these years. Acts 15:1 must be read to see why Paul and Barnabas went up to Jerusalem. The same false teachers had visited the great Gentile center, Antioch, and taught “except ye be circumcised after the manner of Moses, ye cannot be saved.” Then Paul and Barnabas were appointed to

A crucial negotiation on equal terms with the Jerusalem leaders, fourteen years later possibly reckoned from Paul's conversion; more naturally from his first interview with Peter. (The point is important for chronology and history (p. 654), but not for the study of Paul's teaching.) The occasion is stated as twofold: a Divine admonition, and a fear of running in vain. Verbally, the last words might mean that Paul needed reassurance as to the legitimacy of his teaching. But Galatians 1:1 forbids that sense, absolutely! What he feared was that his _future success_ might be imperilled, or even his _past gains._ The whole situation corresponds to Acts 15:1, and forbids attempts (p. 770) to identify Galatians 2:1 ff. with...