(3) But neither Titus . . .--This and the two following verses are parenthetical. The result of the private conference with the Judaic Apostles is not given till Galatians 2:7; but without waiting for this, the Apostle turns aside to give one emphatic piece of evidence that his practice in regard to the Gentile converts was not interfered with. The question of principle was raised in the case of Titus, and there he stood his ground, in spite of the pressure that was put upon him.

In addition to its bearing upon the main argument, there is probably a special reason for this mention of the case of Titus. At the beginning of his second missionary journey, on taking with him his youthful convert Timothy, St. Paul made so much of a concession to Jewish prejudices as to have him circumcised (Acts 16:3). We shall see later that this gave rise to a charge of inconsistency, which the Judaising party in Galatia were not slow to make use of. (See Galatians 5:11, and Notes there.) There was indeed some real inconsistency, but not more than any one who is engaged in the struggles of active life will constantly find himself drawn into. The meeting at Jerusalem was a crisis in the history of the Church. The question of principle was at stake. Concession herein would have been ruinous and fatal, and the Apostle stood firm. On the other hand, the circumcision of Timothy was merely a practical compromise to smooth the way for the preaching of the gospel in new regions. The Apostle was too wise to incur needless opposition, which would bar the way to essential truths on a point which, though in some of its aspects involving principle, was yet in others of quite minor importance. Besides, there is this to be noticed, that whereas Titus was by descent wholly a Gentile, Timothy was, on his mother's side, a Jew.

Turning to the phraseology of the passage, we may observe that the opening clause would be better translated, But not even was Titus . . . compelled to be circumcised. "Not even" refers to the prominence which Titus assumed as being associated with St. Paul in his ministry. This was a special reason for insisting upon his circumcision; and yet he was not circumcised.

Being a Greek.--Rather, a Gentile. It is observed that the Peshito version translated the word here rendered "Greek" by "Aramaean" or "Syrian." All idea of pure Hellenic descent has dropped out of it.

Verse 3. - But (ἀλλ); and yet. "Though I explicitly stated to the leading men in the Church of Jerusalem what I taught respecting the relation of Gentile converts to circumcision and the Mosaic Law, yet in the end they, by their support, enabled us to withstand the pressure which was for a while applied for getting Titus circumcised." Neither Titus, who was with me, being a Greek, was compelled to be circumcised (οὐδὲ Τίτος ὁ σὺν ἐμοί Ἕλλην ω}ν ἠναγκάσθη περιτμηθῆναι); not even was Titus who was with me, being a Greek, compelled to be circumcised. This, St. Paul intimates, was a crucial case. Titus was a Gentile pure; not (like Timothy) having one parent of Jewish extraction and therefore capable of being identified with the Jewish people, but Gentile-born of both parents. The clause, '"who was with me," after ver. 1, was quite unnecessary for mere definition; in fact, it is not added for definition, but to mark the close association with an uncircumcised Gentile which the apostle openly displayed at Jerusalem. He took him with him, we may suppose, when he came before the Church at its public assemblies; when he appeared before the select meeting of the apostles and elders; when he joined the brethren in the agapae and the Lord's Supper - occasions of fraternal communion, in which the presence of a "dog," "an uncircumcised Greek," would be tenfold obnoxious. We cannot, by the way, but marvel at St. Paul's great courage in thus acting. Not only was this paraded fellowship with Titus sure to give deep offence to the vast majority of his Christian brethren, but it might also well expose him to serious personal risks among the highly inflammable populace of the city. At Jerusalem his "soul was among lions." The two clauses, "who was with me, being a Greek," illustrate the "not even." Openly displayed as was Titus's companionship with St. Paul before the eyes of all the Jews, both believers and unbelievers,and Gentile as he was known to be, yet not even in his case was circumcision persistently insisted upon. The aorist tense of ἠναγκάσθη is significant of the ultimate result; it implies that an attempt was made to get Titus to submit to the rite, but failed. We must observe that St. Paul does not write,"I was not compelled to circumcise Titus," but "Titus was not compelled to be circumcised." This appears to make a material difference. By putting it as he has done, the apostle intimates that it was to Titus himself that the pressure was applied. Titus was plied, we may suppose, with theological argument, with appeals to his brotherly sympathies, with appeals to his prudent care for public peace, with threats of social and religious excommunication, and with stern, indignant remonstrance. But sustained, as he all through knew himself to be, by at least St, Paul, if not also by his fellow-deputies, he through it all maintained his firm stand upon his liberty. The "we" of the εἴχαμεν in ver. 5, no doubt, includes at least Titus. The question, however, arises - Who were they that for a while endeavoured to force circumcision upon Titus? The converts from the sect of the Pharisees, mentioned by St. Luke (Acts 15:5), are naturally the first to occur to our minds. But the moulding of the sentence in the next verse discountenances this solution. We cannot help identifying the "false brethren" there spoken of with just those very Pharisean converts - men who had simply thrown the cloak of professed Christian discipleship over the old Pharisean legalism still wholly clung to. But if we suppose this, we cannot imagine that the writer would have said that Titus was not compelled to be circumcised "by reason of those false brethren," if these had been the very persons alluded to as having tried to compel him. It is more probable that the persons alluded to were certain influential members of the Jewish Church, with a strong body, perhaps, of the elders of that Church, having possibly the concurrence even of James and of Cephas. James and the elders, on a later occasion (Acts 21:18-26), urged Paul himself to undertake the performance of certain Mosaical observances, with the view of conciliating the believers of Jerusalem. It is, therefore, quite supposable, at this earlier and as yet immature stage in the development of the practical application of the evangelical doctrine, that Titus was now being dealt with in a somewhat similar manner. But whoever they were that were doing it, it is plain that, in effect, they were working towards the same practical result as the most eager of the Mosaist legalists, only by a different mode of approach. Titus in particular was fastened upon for this assault, apparently because St. Paul had brought him with him as a crucial instance whereupon to try the general question.

2:1-10 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. Perceiving the grace given to him, they gave unto him and Barnabas the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the Jews; judging it agreeable to the mind of Christ, so to divide their work. Here we learn that the gospel is not ours, but God's; and that men are but the keepers of it; for this we are to praise God. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted Gentiles; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of Christian charity, which we should extend to all the disciples of Christ.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, should not be troubled with these things.