But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
But {G235} neither {G3761} Titus {G5103}, who {G3588} was with {G4862} me {G1698}, being {G5607} a Greek {G1672}, was compelled {G315} to be circumcised {G4059}:
But they didn’t force my Gentile companion Titus to undergo b’rit-milah.
Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
But not even Titus who was with me, being a Greek, was compelled to be circumcised:
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Acts 16:3
Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. -
Galatians 5:2
Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. -
Galatians 5:6
For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. -
1 Corinthians 9:20
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; -
1 Corinthians 9:21
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. -
2 Corinthians 2:13
I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. -
Acts 15:24
Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, [Ye must] be circumcised, and keep the law: to whom we gave no [such] commandment:
Galatians 2:3 stands as a pivotal verse in Paul's defense of the gospel of grace, emphasizing that salvation is by faith in Christ alone, not by adherence to the ceremonial law. It recounts Paul's steadfast refusal to have his Gentile companion, Titus, circumcised, despite pressure from certain Jewish Christians.
Context
This verse is part of Paul's account of his visit to Jerusalem, approximately 14 years after his conversion. This crucial meeting, often identified with the "Jerusalem Council" described in Acts 15, was convened to address a significant theological dispute: whether Gentile converts needed to be circumcised and adhere to the Mosaic Law to be saved. Paul and Barnabas presented the gospel they preached to the Gentiles, which centered on faith, not works. The "false brethren" (Galatians 2:4) were advocating for circumcision as a requirement for Gentile believers, a doctrine Paul saw as a direct assault on the freedom and sufficiency of Christ's work.
Key Themes
Linguistic Insights
The term "Greek" (Greek: Hellēn) here functions as a common biblical designation for a Gentile, someone who is not ethnically Jewish. Titus, as a Gentile convert, represented the very group whose status and inclusion were being debated. The phrase "was compelled" (Greek: anankazō) implies a strong external pressure or coercion. Paul's steadfast refusal to yield to this pressure demonstrates his unwavering commitment to the purity of the gospel and the freedom of believers from human-imposed requirements.
Significance and Application
Galatians 2:3 is a pivotal verse for understanding the essence of the Christian faith and its historical development. It powerfully illustrates Paul's commitment to the truth that salvation is by grace through faith, not by human effort or adherence to religious rituals. For the early church, it was a crucial affirmation of the full inclusion of Gentiles without requiring them to adopt Jewish customs, preventing a division between Jewish and Gentile believers.
Today, this verse serves as a timeless reminder for believers:
This passage reinforces the core message of the book of Galatians: the gospel of grace alone, through faith alone, in Christ alone, is the only true gospel.