Commentary on Galatians Ephesians Philippians Colossians Thessalonians Timothy Titus and Philemon John Calvin (continued)
John Calvin summed up: ``That my former labors might not be thrown away and rendered useless, I have set at rest the question which disturbed many minds, whether I or Peter deserved your confidence; for in all that I had ever taught we were perfectly at one.'' If many teachers in our own day were as heartily desirous as Paul was to edify the Church, they would take more pains to be agreed among themselves.
3. But neither Titus. This is an additional argument to prove that the Apostles held the same views with himself; for he had brought to them an uncircumcised man, whom they did not hesitate to acknowledge as a brother. The reason is assigned why he was not circumcised; for circumcision, being a matter of indifference, might be neglected or practiced as edification required. Our invariable rule of action is, that, if ``all things are lawful for us,'' (1 Corinthians 10:23) we ought to inquire what is expedient. He circumcises Timothy, (Acts 16:3,) in order to take away a ground of offense from weak minds; for he was at that time dealing with weak minds, which it was his duty to treat with tenderness. And he would gladly have done the same thing with Titus, for he was unwearied in his endeavors to ``support (Acts 20:35) the weak;'' but the case was different. For some false brethren were watching for an opportunity of slandering his doctrine, and would immediately have spread the report: ``See how the valiant champion of liberty, when he comes into the presence of the apostles, lays aside the bold and fierce aspect which he is wont to assume among the ignorant!'' Now, as it is our duty to ``bear the infirmities of the weak,'' (Romans 15:1,) so concealed foes, who purposely watch for our liberty, must, be vigorously resisted. The duties of love to our neighbor ought never to be injurious to faith; and therefore, in matters of indifference, the love of our neighbour will be our best guide, provided that faith shall always receive our first regard.
4. And that because of false brethren. This may mean either that false brethren made it the subject of wicked accusation, and endeavored to compel him; or that Paul purposely did not circumcise him, because he saw that they would immediately make it an occasion of slander. They had insinuated themselves into Paul's company with the hope of gaining one of two objects. Either he would treat with open scorn the ceremonial law, and then they would rouse the indignation of the Jews against him; or he would refrain entirely from the exercise of his liberty, and in that case they would exult over him among the Gentiles as one who, overwhelmed with shame, had retracted his doctrine.
I prefer the second interpretation, that Paul, having discovered the snares laid for him, determined not to circumcise Titus. When he says that he was not ``compelled,'' the reader is led to understand that circumcision is not condemned as a bad thing in itself, but that the obligation to observe it was the subject of dispute. As if he had said, ``I would have been prepared to circumcise Titus if higher matters had not been involved.'' Their intention was to lay down a law; and to such compulsion he would not yield.
5. To whom we gave place by subjection, no, not for an hour. This steadiness