Galatians 2:4 - Exposition

And that because of false brethren unawares brought in ( διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους ); and that because of the false brethren without warrant brought in. The conjunction δὲ often is not adversative, but only introduces a fresh thought of a qualifying or explanatory character (comp. ἀνέβην δὲ and κατ ἰδίαμ δὲ of Galatians 2:2 ). The rendering of our English Version represents the connection with the preceding sentence quite correctly. The designation, "false brethren," after the analogy of "false apostles," "false prophets" ( ψευδαπόστολοι , ψευδοπροφῆται , 2 Corinthians 11:13 ; 2 Peter 2:1 ), were those who were not really brethren in Christ, but had superinduced the profession of such over a state of mind radically incompatible with it; not children of God through faith in Christ Jesus," but only simulating faith in Christ; outwardly "baptized into Christ," but not inwardly, and therefore not really. The loud demand which those false brethren were making, that all Gentile converts should be circumcised, was distinctly rested by them upon the principle that otherwise those converts were not qualified for sonship in God's family or for admission to Church fellowship with, at any rate, the believing circumcision. This demand of theirs, made upon this pernicious principle, it was that had raised the present controversy, and had brought Paul and his fellow-deputies to Jerusalem. If, under such circumstances, Titus, with St. Paul's concurrence, had consented to be circumcised, then, whatever the motive of his consenting, it would have seemed to those false brethren, and not to them only, but indeed to the Church at large, that all had agreed in recognizing the soundness of that principle of theirs that circumcision was indispensable for perfect Divine acceptance. This consideration, we may believe, Titus and St. Paul now urged upon those who, not themselves alleging that principle, nor even allowing it to be true, yet, on other grounds, were recommending and pressing for Titus's circumcision. And the argument prevailed with them. They withdrew that pressure of theirs, and consented to leave Titus to stand there before the Church and the world, a claimant of full admission to all Christian fellowship while still in uncircumcision. It was those false brethren themselves, then, that made it impossible at the present juncture that those who held fast to the truth of the gospel should accept counsels of compromise or conciliation. In matters of indifference ( ἀδιάφορα ) there is a time for conciliation—this no one could ever be more ready to see and act upon than St. Paul; but there is also a time for the unbending assertion of truth, and the clamours of the false brethren made the present to be one of the latter kind. In that particular juncture of Church development, the doctrine itself of the absolute justification of men through faith in Christ was at stake. If Titus was not qualified for Christian fellowship by simply his faith in Christ, then neither was he qualified for acceptance with God by simply his faith. Without warrant brought in. In the compound verbal παρεισάκτους , the preposition παρὰ , appears to point, not so much to the manner in which they had been brought in, as e.g. stealthily , craftily , as to the circumstance that they had no business to be brought in at all; they were an alien brood. The Greek glosselogists, Hesychius, Photius, and Suidas, render it ἀλλότριος , i.e. alien. In 2 Peter 1:1 , παρεισάξουσιν αἱρέσεις ἀπωλείας , reference is made to the alien character of the teaching spoken of. The apostle's feeling is that men who do not accept the truth that through faith in Christ we are justified, and through faith only, have no proper place in the Church of Christ (comp. Galatians 5:4 , Galatians 5:5 ). If the question be asked—Who brought them in? the parable of the tares suggests the answer—The devil. Who came in privily ( οἵτινες παρεισῆλθον ); a set of men who without warrant came in. The preposition παρὰ in the verb has the same force as it has in παρεισάκτους . So also in παριεσέδυσαν ( Jude 1:4 ). To spy out our liberty which we have in Christ Jesus ( κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν χριστῷ ἰησοῦ ); to spy out that liberty of ours which , etc. These men had come into the Church prepared to detect and to regard with the keenest dislike anything, either in doctrine or in Church action, which would infringe upon their own legalism, and to wage war upon it. For this notion of hostile intent is strongly suggested by the verb "to spy out" (cf. 2 Kings 10:3 ; 1 Chronicles 19:3 ; and κατασκοπεῦσαι in Joshua 2:2 ). The infinitive (of purpose), viewed in reference to the men themselves, can be understood only of their disposed-ness to make this use of their membership; for they can hardly be supposed to have entered into the Church for that definite object; but the apostle views them as emissaries of the great enemy; Satan's design thus to wage war with our gospel liberty is by a bold figure ascribed in this infinitive to his instruments. This liberty means the whole spirit of freedom which faith in Christ imparts to the Christian, including, for one thing, his emancipation from the yoke of ceremonialism, but containing also more. That they might bring us into bondage ( ἵνα ἡμᾶς καταδουλῶσουσιν [Receptus, καταδουλώσωνται ], The reading of six of the uncial manuscripts is καταδουλώσουσιν ; of three, σωσιν ; of one, - σωνται . The variation in the mood of the verb is immaterial; for the construction of ἵνα (of purpose) with an indicative, though strange to the eye of the student of classical Greek, is not foreign to the writers of the New Testament; but the variation in the voice affects the sense. καταδουλώσωνται would mean "bring into bondage to themselves," which most probably is not the writer's meaning; he apparently means:rather, "deprive us of our liberty by enslaving us to the Law" (cf. ch. 4:25; 5:1). The simple verb δουλόω , occurs repeatedly; the compound καταδουλόω here and in 2 Corinthians 11:20 , intensifies the sense: degrade us into slavery.