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 ὢν 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 verse 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 verse 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.