To whom we gave place by subjection, no, not for an hour ( οἷς οὐδὲ πρὸς ὥραν εἴξαμεν) To whom; i.e. to the false brethren; not the persons immediately referred to in Galatians 2:3 as seeking to compel Titus to be circumcised.
These last used advice and persuasion; the false brethren demanded with clamour ( δεῖ, Acts 15:5). The phrase rendered for an hour occurs also John 5:35; 2 Corinthians 7:8; Phmon 2 Corinthians 1:15.
There seems to be an underlying allusion to those occasions on which the apostle did, as he says, "to the Jews become as a Jew, to the weak, weak" (1 Corinthians 9:20, 1 Corinthians 9:22); but this he would not do when dealing with false brethren, whose aim was in effect to turn gospel freedom into legal slavery.
We; I, Barnabas, Titus. The words οἶς οὐδὲ most certainly belong to the original text. Not merely does only one uncial manuscript omit them, but their omission would leave behind a sentence self-convicted of absurdity.
For it would run thus: "But because of the false brethren without warrant brought in, a set of men who without warrant came in to spy out our liberty, that they might degrade us into slavery, we yielded for a season with subjection, that the truth of the gospel might lastingly abide with you;"—yielded, i.
e. by circumcising Titus; for this is what this reading most probably supposes St. Paul to have done. In this sentence the vituperative description of the false brethren, so extended and so intensely emphatic, instead of being an implied argument in favour of the course of action which the apostle states he adopted, namely, concession to those men, both lacks all motive for its introduction here, and works wholly in favour of the opposite course, of resistance to their wishes.
The only suitable and logical description of those for whose sake the concession would have been made would have been that they were brethren meaning well, but weak in the faith, who should, by concession for a season, be won over to more perfect accord with the gospel.
By subjection ( τῇ ὑποταγῇ): in the way of subjection. As ὑποταγὴ In the other passages in which it occurs means the habit or spirit of subjection, and never an act of submission (cf. 2 Corinthians 9:13;!
Timothy 2 Corinthians 2:11; 2 Corinthians 3:4), it probably denotes here subjection of spirit to those who were so authoritatively laying upon us their injunctions, tie might give way in a point of this kind in a spirit of brotherly concession; but he would bow to no man's imperative injunction.
The article before ὑποταγῇ is the article before an abstract noun, as in τῆς ἀγάπης (Galatians 5:13); τῇ ἐλαφρίᾳ (2 Corinthians 1:17). That the truth of the gospel ( ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου).
The truth, the sure unadulterated doctrine, which is embodied in the gospel, and is its very hinge and substance. The same phrase is found in Colossians 1:5. The "truth" is that enunciated in Colossians 1:16, and that it is the very essence of the gospel is declared Romans 1:17.
The refusal of Church fellowship to a believer of this gospel except he were circumcised, by just inference vitiated and, indeed, nullified the truth that faith in Christ is the sole and sufficient ground of justification.
Might continue with you ( διαμείνῃ πρὸς ὑμᾶς). Might never cease to have its home with you, to be believingly entertained by you. διαμένω is an intensified form of μένω. The preposition πρὸς is used as in Galatians 1:18, where see note.
It is possible that, as Alford observes, the Galatians may not specially have been in St. Paul's mind at that time, but only the Gentile Churches in general; and that for greater impressiveness he applies to the particular what was only shared by it in the general.
It is, however, supposable that the eases of the several Churches which he had then lately founded with Barnabas were much in his thoughts at that time; for, as is shown by his numerous references to his specific intercessory prayer, his spirit was incessantly conversant with "all the Churches" (2 Corinthians 11:28); and he was anxiously cognizant of efforts made from the very first by legalizing Christians to pervert their faith.
It is not certain that Acts 16:6 records the first occasion of his visiting the "Galatic country;" he may have been there and founded "the Churches of Galatia" before the occurrences described in Acts 15:1-41.
; and the opinion is even held by many that Iconium and Derbe, belonging to the Roman province of Galatia, were two of "the Churches of Galatia".