Galatians 2:4
Verse
Context
The Council at Jerusalem
3Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.4This issue arose because some false brothers had come in under false pretenses to spy on our freedom in Christ Jesus, in order to enslave us.5We did not give in to them for a moment, so that the truth of the gospel would remain with you.
Sermons
Al Henson
Colin Anderson
Zac Poonen
George FoxGeorge Fox
Lewis Sperry Chafer
W.T.P. WolstonSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And that--that is, What I did concerning Titus (namely, by not permitting him to be circumcised) was not from contempt of circumcision, but "on account of the false brethren" (Act 15:1, Act 15:24) who, had I yielded to the demand for his being circumcised, would have perverted the case into a proof that I deemed circumcision necessary. unawares--"in an underhand manner brought in." privily--stealthily. to spy out--as foes in the guise of friends, wishing to destroy and rob us of our liberty--from the yoke of the ceremonial law. If they had found that we circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles. bring us into bondage--The Greek future implies the certainty and continuance of the bondage as the result.
John Gill Bible Commentary
And that because of false brethren,.... This is the reason why the elders did not insist upon the circumcision of Titus, why he did not submit to it, and why the apostle would not admit of it: had it been left as a thing indifferent, or had it been moved for in order to satisfy some weak minds, it might have been complied with, as in the case of Timothy; but these men insisted upon it as necessary to salvation; they were sly, artful, designing men; could they have gained their point in such an instance; could they have got such a precedent at such a time, when this matter was canvassing, they would have made great use of it in the Gentile churches, for which reason it was by no means judged proper and expedient. These men are described as "false brethren": they had the name, but not the grace, which entitles to the character of "brethren"; they called themselves Christians, but were in reality Jews: at the head of these, Cerinthus, that arch-heretic, is said (b) to be. They are further described as such, who were unawares brought in, who came in privily; into the churches, and into the ministry, into private houses, where the apostles were; or rather into the public synod, where they were convened together about this article of the necessity of circumcision to salvation. Their views, aims, and ends were, to spy out our liberty which we have in Christ Jesus; by which is meant, not a liberty to sin, which is no Christian liberty, is contrary to Christ, to the Spirit of Christ, to the principle of grace in believers, and to the doctrines of the Gospel; but a liberty from sin; not the being of it, but the dominion and damning power of it: that branch of Christian liberty the apostle here chiefly designs is a freedom from the law, both the moral law, as in the hands of Moses, and as a covenant of works, though not from obedience to it as in the hands of Christ, and as a rule of walk and conversation; but from obeying it, in order to obtain life, righteousness, and salvation by it, and from the curse and condemnation of it; and chiefly the ceremonial law, circumcision, and all the other rituals of it, and the free use of all things indifferent, provided the glory of God, and the peace of weak believers, are secured. This liberty is said to be had "in Christ", because Christ is the author of it; it is that with which Christ makes his people free; and such as are made free by him, are free indeed; and is what they come to enjoy by being in him; for by having union to him, they come to partake of all the blessings of grace which come by him, and this among the rest. Now the design of these false teachers getting in privily among the apostles, elders, and brethren, was to make their remarks upon this liberty, to object to it, and, if possible, to break in upon it, and destroy it, and so gain another point, which follows: that they might bring us into bondage; to the moral law, by directing souls to seek for justification and salvation by the works of it, which necessarily induces a spirit of bondage, genders to a state of bondage and involves in it; and to the ceremonial law, by engaging to an observance of circumcision, that yoke of bondage, and of day, months, times, and years, and other beggarly elements, which naturally lead on to such a state. (b) Epiphan. contr. Haeres. l. 1. Tom. 2. Haeres. 28.
Tyndale Open Study Notes
2:4-5 The false Christians entered the church there (either Jerusalem or Antioch) to subvert Paul’s message that Gentiles are free from Jewish requirements such as circumcision. 2:4 By labeling some so-called believers as false, Paul denied that they were Christians at all. They did not understand or truly receive the Good News, in contrast with the apostles in Jerusalem (2:3). • were secretly brought in: Paul implies that a larger group of Jewish “Christians” opposed his preaching (cp. Acts 15:5) and stood behind the false teachers who entered the church. • Requiring Gentile Christians to observe Jewish law would enslave them to regulations (see Gal 3:23–4:11) and deny the Good News of Christ.
Galatians 2:4
The Council at Jerusalem
3Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.4This issue arose because some false brothers had come in under false pretenses to spy on our freedom in Christ Jesus, in order to enslave us.5We did not give in to them for a moment, so that the truth of the gospel would remain with you.
- Scripture
- Sermons
- Commentary
Covenant of Grace
By Al Henson1.9K52:14Grace Of GodROM 1:17GAL 2:4EPH 3:16EPH 3:20HEB 10:38In this sermon, the speaker focuses on the revelation that the apostle Paul received from God regarding the gospel. Paul had a deep understanding of the death, burial, and resurrection of Jesus Christ, which he learned through direct revelation. The speaker also highlights the concept of dying to the law, as explained in Romans 7, where through death, one is freed from their covenants. Paul testifies to his relationship with Christ, stating that he is a prisoner of the Lord Jesus Christ. The sermon emphasizes the theme of Christ in believers and the importance of living a consistent and victorious Christian life.
Ephesians 6 - Part 1
By Colin Anderson1.8K39:56Spiritual WarfareMAT 6:331CO 12:12GAL 2:4EPH 6:13In this sermon, the speaker emphasizes the importance of testing what is being taught or practiced according to the truth of God, rather than being swayed by the personality or amiability of the person teaching. The speaker highlights that we are living in an evil day and urges believers to take up the full armor of God to resist the devil. The sermon also addresses the presence of false teachers and the need for believers to stand firm in their faith. The speaker encourages believers to put on the whole armor of God, which includes having the truth of God in their hearts and watching their conduct as full-time workers for God.
(Through the Bible) Galatians
By Zac Poonen51756:14GAL 1:8GAL 2:4GAL 2:16GAL 3:26GAL 4:7GAL 5:16GAL 5:22GAL 6:1GAL 6:7GAL 6:14
This sermon delves into the theme of freedom from the law as discussed in Galatians. It emphasizes the importance of living under the guidance of the Holy Spirit rather than being bound by legalistic rules and regulations. The sermon highlights the need to transition from being like children under the law to becoming mature sons led by the Spirit, focusing on the transformation from living in the flesh to walking in the Spirit. It underscores the significance of recognizing the work of the Holy Spirit in our lives and the necessity of embracing the way of the cross for true freedom and spiritual growth.
Epistle 229
By George Fox0JOB 8:13DAN 8:25JHN 4:24ROM 13:12CO 5:16GAL 2:4EPH 4:3PHP 1:5COL 3:2HEB 6:13JAS 1:25JAS 2:172PE 2:1REV 17:15George Fox preaches about the importance of living in the spirit rather than the flesh, emphasizing the need to set our affections on heavenly things and subject our souls to the higher power of truth. He urges believers to maintain spiritual minds above earthly concerns, highlighting the significance of true worship in spirit and truth. Fox also stresses the unity in the spirit as the bond of peace, fellowship in the gospel, and the liberty found in perfect unity above bondage.
Epistle 362
By George Fox0Christian LibertyServing OthersACT 6:9ROM 8:211CO 8:91CO 10:29GAL 2:4GAL 5:1GAL 5:131PE 2:162PE 2:192PE 2:22George Fox emphasizes the importance of standing firm in the liberty granted by Christ, urging believers to use their freedom not for selfish desires but to serve one another in love. He warns against the dangers of false liberty that leads to corruption and encourages the faithful to be vigilant against those who would seek to undermine their freedom in Christ. Fox highlights the apostolic teachings that call for a careful and responsible exercise of this liberty, ensuring it does not become a stumbling block for others. Ultimately, he calls for a life lived in the heavenly order of Christ, filled with His spirit and power, for the glory of God.
The Life Under Grace
By Lewis Sperry Chafer0ACT 15:28ACT 21:25ROM 3:21ROM 10:4ROM 13:14ROM 14:17GAL 2:4GAL 5:1GAL 5:5GAL 6:14EPH 2:10PHP 1:9PHP 4:8Lewis Sperry Chafer preaches about the distinction between the teachings of grace and the law, emphasizing that grace provides a perfect salvation and instruction for the daily life of believers. He explains that the teachings of grace are a particular revelation from God to Christians only, separate from any other rule of life found in the Bible. Chafer highlights the importance of understanding and following the teachings of grace, as they are essential for living a life well-pleasing to God and avoiding the errors of legalism. He warns against the dangers of mixing law and grace, illustrating through the apostle Paul's example that believers are to be governed solely by the teachings of grace, which exclude the principles of the law.
Despair and Deliverance
By W.T.P. Wolston0ACT 20:292CO 11:13GAL 2:42PE 2:1JUD 1:4William Barclay delves into the vivid verb 'crept in unawares,' illustrating how false believers sneak into the faith, settling alongside genuine believers, cloaked in counterfeit faith. Jude warns of the danger these bogus believers pose, insinuating evil into the church like stealthy thieves. Paul and Spurgeon emphasize the treachery of these infiltrators, who undermine the gospel from within. The importance of exposing these deceivers is highlighted, as they introduce error secretly among the brethren.
Concerning True Liberty
By George Fox0True LibertyChristian FreedomJHN 8:36ACT 6:9ROM 6:181CO 8:92CO 3:17GAL 2:4GAL 5:1GAL 5:131PE 2:162PE 2:19George Fox emphasizes the importance of true liberty in Christ, urging believers to stand firm in their freedom while serving one another in love. He warns against using this liberty as a cover for wrongdoing and highlights the dangers of false freedom that leads to corruption. Fox references the apostolic teachings, reminding the faithful to be vigilant against those who would seek to undermine their liberty in Christ. He encourages Christians to discern between true and false liberty, ensuring their actions glorify God. Ultimately, he prays for the preservation of believers in the heavenly order of Christ.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And that--that is, What I did concerning Titus (namely, by not permitting him to be circumcised) was not from contempt of circumcision, but "on account of the false brethren" (Act 15:1, Act 15:24) who, had I yielded to the demand for his being circumcised, would have perverted the case into a proof that I deemed circumcision necessary. unawares--"in an underhand manner brought in." privily--stealthily. to spy out--as foes in the guise of friends, wishing to destroy and rob us of our liberty--from the yoke of the ceremonial law. If they had found that we circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles. bring us into bondage--The Greek future implies the certainty and continuance of the bondage as the result.
John Gill Bible Commentary
And that because of false brethren,.... This is the reason why the elders did not insist upon the circumcision of Titus, why he did not submit to it, and why the apostle would not admit of it: had it been left as a thing indifferent, or had it been moved for in order to satisfy some weak minds, it might have been complied with, as in the case of Timothy; but these men insisted upon it as necessary to salvation; they were sly, artful, designing men; could they have gained their point in such an instance; could they have got such a precedent at such a time, when this matter was canvassing, they would have made great use of it in the Gentile churches, for which reason it was by no means judged proper and expedient. These men are described as "false brethren": they had the name, but not the grace, which entitles to the character of "brethren"; they called themselves Christians, but were in reality Jews: at the head of these, Cerinthus, that arch-heretic, is said (b) to be. They are further described as such, who were unawares brought in, who came in privily; into the churches, and into the ministry, into private houses, where the apostles were; or rather into the public synod, where they were convened together about this article of the necessity of circumcision to salvation. Their views, aims, and ends were, to spy out our liberty which we have in Christ Jesus; by which is meant, not a liberty to sin, which is no Christian liberty, is contrary to Christ, to the Spirit of Christ, to the principle of grace in believers, and to the doctrines of the Gospel; but a liberty from sin; not the being of it, but the dominion and damning power of it: that branch of Christian liberty the apostle here chiefly designs is a freedom from the law, both the moral law, as in the hands of Moses, and as a covenant of works, though not from obedience to it as in the hands of Christ, and as a rule of walk and conversation; but from obeying it, in order to obtain life, righteousness, and salvation by it, and from the curse and condemnation of it; and chiefly the ceremonial law, circumcision, and all the other rituals of it, and the free use of all things indifferent, provided the glory of God, and the peace of weak believers, are secured. This liberty is said to be had "in Christ", because Christ is the author of it; it is that with which Christ makes his people free; and such as are made free by him, are free indeed; and is what they come to enjoy by being in him; for by having union to him, they come to partake of all the blessings of grace which come by him, and this among the rest. Now the design of these false teachers getting in privily among the apostles, elders, and brethren, was to make their remarks upon this liberty, to object to it, and, if possible, to break in upon it, and destroy it, and so gain another point, which follows: that they might bring us into bondage; to the moral law, by directing souls to seek for justification and salvation by the works of it, which necessarily induces a spirit of bondage, genders to a state of bondage and involves in it; and to the ceremonial law, by engaging to an observance of circumcision, that yoke of bondage, and of day, months, times, and years, and other beggarly elements, which naturally lead on to such a state. (b) Epiphan. contr. Haeres. l. 1. Tom. 2. Haeres. 28.
Tyndale Open Study Notes
2:4-5 The false Christians entered the church there (either Jerusalem or Antioch) to subvert Paul’s message that Gentiles are free from Jewish requirements such as circumcision. 2:4 By labeling some so-called believers as false, Paul denied that they were Christians at all. They did not understand or truly receive the Good News, in contrast with the apostles in Jerusalem (2:3). • were secretly brought in: Paul implies that a larger group of Jewish “Christians” opposed his preaching (cp. Acts 15:5) and stood behind the false teachers who entered the church. • Requiring Gentile Christians to observe Jewish law would enslave them to regulations (see Gal 3:23–4:11) and deny the Good News of Christ.