Galatians 2:3

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Galatians 2:3 in Multiple Translations

Berean Standard Bible BSB

Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.

King James Version KJV

But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

American Standard Version ASV

But not even Titus who was with me, being a Greek, was compelled to be circumcised:

Bible in Basic English BBE

But not even Titus who was with me, being a Greek, was made to undergo circumcision:

Free Bible Version FBV

But as it turned out, nobody even insisted that Titus who was with me should be circumcised, though he was Greek.

Geneva Bible 1599 GNV

But neither yet Titus which was with me, though he were a Grecian, was compelled to be circumcised,

Young's Literal Translation YLT

but not even Titus, who [is] with me, being a Greek, was compelled to be circumcised —

World English Bible WEB

But not even Titus, who was with me, being a Greek, was compelled to be circumcised.

Noah Webster Bible WBS

But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

Douay-Rheims 1899 DRV

But neither Titus, who was with me, being a Gentile, was compelled to be circumcised.

Translation for Translators T4T

But even though the leaders of the believers usually insisted that when non-Jews trusted in Christ someone must circumcise them, they did not even insist that Titus be circumcised, even though he was a Greek man who was with me.

Plain English Version PEV

You see, Titus was there with me, and he is a Greek man, not a Jew. But there were some Jewish men that came secretly into the church in Jerusalem. They reckoned they believed in Jesus, but they didn’t really trust him properly. They only came into the church to see what we were doing. And they reckoned that Titus had to follow the Jewish law and have a young man operation. But, you see, if we belong to Jesus Christ, we are free from that law. But those men wanted to force us to keep that law.

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Berean Amplified Bible — Galatians 2:3

BAB

Word Study

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Galatians 2:3 Interlinear (Deep Study)

BIB

GRK αλλ ουδε τιτος ο συν εμοι ελλην ων ηναγκασθη περιτμηθηναι

αλλ alla G235 but Conj

ουδε oude G3761 nor Conj-N

τιτος Titos G5103 Titus Noun-NSM

ο ho G3588 the/this/who Art-NSM

συν sun G4862 with Prep

εμοι egō G1473 I/we Pron-1DS

ελλην Hellēn G1672 Greek, Gentile Noun-NSM

ων eimi G1510 to be Verb-PAP-NSM

ηναγκασθη anagkazō G315 to compel Verb-API-3S

περιτμηθηναι peritemnō G4059 to circumcise Verb-APN

Greek Word Study

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Greek Word Reference — Galatians 2:3

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

ουδε oude G3761 "nor" Conj-N

This word means 'nor' or 'neither', used to connect negative ideas or options, like in Matthew 6:15 and Romans 4:15. It helps to rule out alternatives or emphasize a point.

Definition: οὐδέ, negative particle, related to μηδέ as οὐ to μή. __I. As conjc., and not, also not, neither, nor: Mat.6:15, Luk.16:31, Rom.4:15, al.; οὐ . . . οὐδέ, Mat.5:15 10:24, Mrk.4:22, Luk.6:43, 44, Jhn.6:24, Act.2:27, Rom.2:28, al. (see Bl., §77, 10). __II. As adv., not even: Mat.6:29, Mrk.6:31, Luk.7:9, 1Co.5:1; οὐδὲ εἷς, Act.4:32, Rom.3:10" (LXX) . (AS)

Usage: Occurs in 124 NT verses. KJV: neither (indeed), never, no (more, nor, not), nor (yet), (also, even, then) not (even, so much as), + nothing, so much as See also: 1 Corinthians 2:6; Luke 6:44; 1 Peter 2:22.

τιτος Titos G5103 "Titus" Noun-NSM

Titus was a Christian and a disciple of Paul, mentioned in 2 Corinthians and Galatians. He was a companion to Paul and received letters from him. Titus is also the name of a book in the Bible, which is a letter from Paul to Titus.

Definition: Τίτος, -ου, ὁ Titus; __1. St. Paul's disciple and companion: 2Co.2:13 7:6 7:13-14 8:6 8:16 8:23 12:18, Gal.2:1, 3, 2Ti.4:10, Tit.1:4, subscr., Rec. (Τῖτος). __2. One surnamed Justus: Act.18:7, RV (T, WH, Τίτιος).† (AS)

Usage: Occurs in 12 NT verses. KJV: Titus See also: 2 Corinthians 2:13; 2 Corinthians 8:23; Titus 1:4.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

συν sun G4862 "with" Prep

This word means being with or together, describing a close association or companionship, as seen in Luke 2:13 and John 21:3. It implies a sense of togetherness and unity. The Bible uses this word to describe relationships and interactions.

Definition: σύν (old Att. ξύν), prep. with dative, expressing association, fellowship and inclusion. It gradually gave way to μετά, with genitive (cf. LS, see word; Bl., §41, 3), and is therefore comparatively infrequent in NT, being rare in Mat.4, Mrk.6, Jhn.3, and elsewhere (exx. Jas.1:11, 2Pe.1:18) only in Lk (Gosp. and Ac) and Paul. With, together with: of companionship and association, Luk.2:13, Jhn.21:3, Act.10:23, al.; εἶναι σύν τινι, Luk.7:12, Act.4:13, Php.1:23, al.; of partisanship, Act.4:13; οἱ σύν τινι, of attendants, companions or colleagues, Mrk.2:26, Luk.5:9, Act.5:17, al.; of assistance, ἡ χάρις τ. θεοῦ σὺν ἐμοί, 1Co.15:10; of two or more things together, almost = καί, Luk.23:11, Act.3:4 10:2 14:5 23:25, Eph.3:18; σὺν Χριστῷ ζῆν, 2Co.13:4; besides (FlJ, LXX), σὺν πᾶσι τούτοις, Luk.24:21. In composition: with (συνχαίρω), together (συνωδίνω), altogether (συντελέω) (AS)

Usage: Occurs in 122 NT verses. KJV: beside, with See also: 1 Corinthians 1:2; Acts 25:23; James 1:11.

εμοι egō G1473 "I/we" Pron-1DS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ελλην Hellēn G1672 "Greek, Gentile" Noun-NSM

A Greek person or Gentile is what this word refers to, describing someone who is not Jewish. In Romans 1:16 and 1 Corinthians 1:22, it is used to describe those who are not part of the Jewish faith, but are still loved by God.

Definition: Ἕλλην, -ηνος, ὁ [in LXX: Jol.3:6, Zec.9:13 (יָוָן), etc.; 1Ma.1:19, al. * ;] a Greek; opposite to βάρβαρος, Rom.1:14; usually in ΝΤ of Greek Gentiles, opposite to Ἰουδαῖοι: Jhn.7:35, Act.11:29 14:1 16:1, 3 18:4 19:19, 17 20:21 21:28 Rom.1:16 2:9-10 3:9 10:12, 1Co.1:22 1:24 10:32 12:13, Gal.2:3 3:28, Col.3:11; of proselytes, Jhn.12:29, Act.17:4.† (AS)

Usage: Occurs in 26 NT verses. KJV: Gentile, Greek See also: 1 Corinthians 1:22; Acts 20:21; Romans 1:14.

ων eimi G1510 "to be" Verb-PAP-NSM

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ηναγκασθη anagkazō G315 "to compel" Verb-API-3S

To compel or force someone to do something, like in Matthew 14:22 where Jesus makes his disciples get into a boat. It can also mean to persuade or constrain someone to act in a certain way.

Definition: ἀναγκάζω (ἀνάγκη), [in LXX: Pro.6:7 (שֹׁטֵר), I Est.3:24, 1Ma.2:25, al. ;] to necessitate, compel by force or persuasion, constrain: with accusative, 2Co.12:11; id. with inf., Mat.14:22, Mrk.6:45, Luk.14:23, Act.26:11 (on the imperfect here, see Field, Notes, 141; M, Pr., 128 f., 247), Gal.2:14 6:12; pass., C. inf., Act.28:19, Gal.2:3 (for exx., see MM, VGT, see word).† (AS)

Usage: Occurs in 9 NT verses. KJV: compel, constrain See also: 2 Corinthians 12:11; Galatians 2:14; Matthew 14:22.

περιτμηθηναι peritemnō G4059 "to circumcise" Verb-APN

This word means to circumcise, or cut around, specifically referring to the Jewish practice of circumcising males. It is used in Luke 1:59 to describe the circumcision of John the Baptist. In Acts 15:1, it describes the controversy over whether Gentile Christians must be circumcised.

Definition: περι-τέμνω [in LXX chiefly for מוּל ;] (Ion., Epic. and late writers), to cut around (Hdt.), hence, to circumcise (π. τὰ αἰδοῖα, Hdt.) : Luk.1:59 2:21, Jhn.7:22, Act.7:8 15:5 16:3 21:21. Pass. and mid., to be circumcised, receive circumcision: Act.15:1, 1Co.7:18, Gal.2:3 5:2-3 6:12-13 Metaphorical (cf. Deu.10:16, Jer.4:4, al.), Col.2:11 (see Deiss., BS, 151 f.; MM, xix).† (AS)

Usage: Occurs in 16 NT verses. KJV: circumcise See also: 1 Corinthians 7:18; Galatians 2:3; Luke 2:21.

Study Notes — Galatians 2:3

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Context
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Galatians 2:3 Summary
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Context — The Council at Jerusalem

1Fourteen years later I went up again to Jerusalem, accompanied by Barnabas. I took Titus along also. 2I went in response to a revelation and set before them the gospel that I preach among the Gentiles. But I spoke privately to those recognized as leaders, for fear that I was running or had already run in vain.

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.

Cross References

	Reference	Text (BSB)
1	Galatians 5:2–6	Take notice: I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all. Again I testify to every man who gets himself circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been severed from Christ; you have fallen away from grace. But by faith we eagerly await through the Spirit the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.
2	Acts 16:3	Paul wanted Timothy to accompany him, so he took him and circumcised him on account of the Jews in that area, for they all knew that his father was a Greek.
3	1 Corinthians 9:20–21	To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law. To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law.
4	2 Corinthians 2:13	I had no peace in my spirit, because I did not find my brother Titus there. So I said goodbye to them and went on to Macedonia.
5	Acts 15:24	It has come to our attention that some went out from us without our authorization and unsettled you, troubling your minds by what they said.

Galatians 2:3 Summary

This verse shows that the Apostle Paul refused to compromise the gospel by requiring his companion Titus, a Greek Christian, to be circumcised, even though they were visiting Jerusalem, a predominantly Jewish city. This decision was important because it demonstrated that salvation is by faith alone, not by human works or traditions, as seen in Romans 3:28 and Ephesians 2:8-9. The fact that Titus was not compelled to be circumcised highlights the freedom that believers have in Christ Jesus, and encourages us to trust in the sufficiency of Christ's work on the cross, as seen in Romans 8:1-4. By standing firm on this issue, Paul preserved the integrity of the gospel and ensured that it would remain a message of grace and freedom for all people, as seen in Galatians 5:1.

Frequently Asked Questions

Why was circumcision such a significant issue in the early Christian church?

Circumcision was a significant issue because it represented a key aspect of Jewish tradition and identity, as seen in Genesis 17:10-14, and some Jewish Christians believed it was necessary for salvation, which contradicted the gospel of grace taught in Ephesians 2:8-9 and Romans 3:24-25.

Who was Titus and why is he mentioned in this verse?

Titus was a Greek Christian who accompanied the Apostle Paul to Jerusalem, as mentioned in Galatians 2:1, and his presence served as a test case for the question of whether Gentiles needed to be circumcised to be part of the Christian community, highlighting the issue of freedom in Christ Jesus, as seen in Galatians 2:4-5.

What does this verse reveal about the Apostle Paul's stance on circumcision and the gospel?

This verse shows that Paul stood firm against the idea that circumcision was necessary for salvation, as he refused to compel Titus to be circumcised, demonstrating his commitment to the gospel of grace and faith, as taught in Romans 3:28 and Ephesians 2:8-9.

How does this verse relate to the broader theme of freedom in Christ?

This verse highlights the importance of preserving the freedom that believers have in Christ Jesus, as seen in Galatians 2:4-5 and Galatians 5:1, and demonstrates that attempts to add human works or traditions to the gospel, such as circumcision, undermine the true nature of salvation by faith alone, as taught in Romans 11:6 and Ephesians 2:8-9.

Reflection Questions

What does this verse teach me about the relationship between faith and works in my own life, and how can I apply the principle of salvation by faith alone, as seen in Ephesians 2:8-9?
How can I, like the Apostle Paul, stand firm against pressures to compromise the gospel, and what does this mean for my own witness and testimony, as seen in 1 Corinthians 15:1-4?
What are some modern-day equivalents of the circumcision issue that might tempt me to add human works or traditions to the gospel, and how can I guard against them, as warned in Colossians 2:20-23?
In what ways can I, like Titus, embody the freedom and grace of the gospel in my own life, and what does this mean for my relationships with others, as seen in Galatians 5:13-14?
How does this verse encourage me to trust in the sufficiency of Christ's work on the cross, and what does this mean for my daily life and walk with God, as seen in Romans 8:1-4?

Gill's Exposition on Galatians 2:3

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,

Jamieson-Fausset-Brown on Galatians 2:3

But neither Titus, who was with me, being a Greek, was compelled to be circumcised: But.

Matthew Poole's Commentary on Galatians 2:3

The apostle brings this as an instance of the apostles at Jerusalem agreeing with him in his doctrine, as to the non-necessity of circumcision; for though Titus was with him, who was a native Gentile, being a Greek, and a minister of the gospel, (and possibly Paul carried him with him for an instance), yet the apostles at Jerusalem did not think fit to impose upon him circumcision; no, not upon a solemn debate of that question. If any shall object that Paul himself circumcised Timothy, who was a Greek, ,3; the answer is easy, the same text letting us know that his mother was a Jewess, and that he did it because of the Jews in those quarters. As to the Jews, it was matter of liberty at this time, they might or might not be circumcised. Now in matters of this nature, where men have a liberty, they ought to have regard to circumstances, and to do that which they, from a view of circumstances, judge will be most for the glory of God, the good of others, and give least offence, .

Trapp's Commentary on Galatians 2:3

3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised: Ver. 3. Was compelled to be circumcised] i.e. I would not yield he should be; lest I should seem to countenance them that held circumcision necessary to salvation. In the year of grace 1549, the ministers of Magdeburg did stoutly oppose them of Wittenberg and Leipsic, and set forth many books against them, because they dealt deceitfully, and by their Adiaphora, or things indifferent, as they called them, they paved a way to Popery. (Alsted. Chron.) And this was our case till this late blessed Reformation. It was not without cause that Peter Martyr commended it to the care of Queen Elizabeth, that church governors endeavour not to carry the ark of the gospel into England upon the cart of needless ceremonies.

Ellicott's Commentary on Galatians 2:3

(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 “Aramæan” or “Syrian.” All idea of pure Hellenic descent has dropped out of it.

Adam Clarke's Commentary on Galatians 2:3

Verse 3. But neither Titus, who was with me] The apostle proceeds to state that his account was so satisfactory to the apostles, that they not only did not require him to insist on the necessity of circumcision among the Gentiles, but did not even require him to have Titus, who was a Greek, circumcised; though that might have appeared expedient, especially at Jerusalem, to have prevented false brethren from making a handle of his uncircumcision, and turning it to the prejudice of the Gospel in Judea. To spy out our liberty] The Judaizing brethren got introduced into the assembly of the apostles, in order to find out what was implied in the liberty of the Gospel, that they might know the better how to oppose St. Paul and his fellows in their preaching Christ to the Gentiles, and admitting them into the Church without obliging them to observe circumcision and keep the law. The apostle saw that while such men were in the assembly it was better not to mention his mission among the Gentiles, lest, by means of those false brethren, occasion should be given to altercations and disputes; therefore he took the opportunity, by private conferences, to set the whole matter, relative to his work among the Gentiles, before the chief of the apostles.

Cambridge Bible on Galatians 2:3

3–5. The construction of this passage is irregular and uncertain, and the meaning of several words and phrases obscure. But the general argument would seem to be as follows:—‘I conferred indeed with the Apostles at Jerusalem, but though I was quite ready to treat them with courtesy and respect, I was not prepared to make to them any concession of principle. That would have been to allow their authority as superior to my own, and would also have been a betrayal of the Gospel. An attempt was made to assert the necessity of obedience to the ceremonial law, as a condition of justification. This attempt took a practical shape, when certain false brethren with sinister motives demanded that Titus, a Gentile, should submit to circumcision. The Apostles were for temporising, in the hope of conciliating these intruders, who were really spies, feigning themselves to be true men and zealous for the law. The question in itself might seem indifferent. [St Paul had himself taken Timothy “and circumcised him on account of the Jews”, Acts 16:3. But then Timothy was the son of a Jewish mother.] But when they tried compulsion, I at once made a stand and refused compliance. What I might perhaps have conceded to love, was resisted when it involved subjection to these false brethren: that the Gospel in its purity and fulness might be preserved for you Gentiles. Of that Gospel the observance of the ceremonial law is no condition. To insist upon it, is to pervert the truth of the Gospel, and send men back for salvation to the “weak and beggarly elements” from which Christ by His death hath for ever set us free’.

Barnes' Notes on Galatians 2:3

But neither Titus, who was with me - Paul introduces this case of Titus undoubtedly to show that circumcision was not necessary for salvation. It was a case just in point.

Whedon's Commentary on Galatians 2:3

3. Neither Titus… circumcised—Titus is here put forth as a living fact in proof of what the pillars did not require. He was placed by St.

Sermons on Galatians 2:3

	Sermon	Description
	For if I Yet Pleased Men, I Should Not Be the Servant of Christ. by Martin Luther	Martin Luther discusses how false apostles cleverly tried to discredit Paul by pointing out apparent contradictions in his actions, such as circumcising Timothy and observing cerem
	Moreover Brethren I Declare Unto You the Gospel by John R. Rice	In this sermon, the preacher emphasizes the importance of the gospel message. He starts by declaring the gospel that he preached and that the audience has received and stands in. H
	The Sign of the Covenant by F.B. Meyer	F.B. Meyer emphasizes the profound relationship between God and Abraham, highlighting Abraham's status as 'the friend of God' and the significance of the covenant established throu
	Christ Did Not Die in Vain by Robert Traill	Robert Traill preaches on the significance of not seeking righteousness through the law but through faith in Jesus Christ. He emphasizes that seeking righteousness through the law
	The Cross and Circumcision by G.W. North	G.W. North emphasizes the significance of the cross in relation to circumcision, arguing that the Judaizers' insistence on circumcision undermines the sufficiency of Christ's sacri
	Wrong Revival Principles - Part 3 by Jonathan Edwards	In this sermon, the speaker emphasizes the importance of prudence and caution when introducing new things into the church. He warns against being influenced by indiscreet zeal and
	Missions and the Local Church by William Yuille	In this sermon, the speaker discusses the importance of being involved in missions and supporting missionaries. He shares personal experiences of having missionaries stay in his ho