Jesus was our source of freedom

JESUS WAS OUR SOURCEOF FREEDOM
EDITED BY GLENN PEASE
Galatians 2:4 New International Version(NIV)
4 This matter arosebecause some false believers had
infiltratedour ranks to spy on the freedom we have in
ChristJesus and to make us slaves.
New Living Translation
Even that questioncame up only because of some so-
calledbelievers there—falseones, really—who were
secretly brought in. They sneakedin to spy on us and
take away the freedom we have in ChristJesus. They
wanted to enslaveus and force us to followtheir
Jewish regulations.
BIBLEHUB RESOURCES
The Apostolic Conference
Galatians 2:1-10

R.M. Edgar
Fourteenyears elapsedbetweenthe first and secondvisits of Paul as apostle to
Jerusalem. During this interval of severe work he had experiencedthe
opposition of the Judaizers. He deemed it advisable, therefore, and was also
impelled by the Spirit, to go up to have a conference with the apostles about
the whole policy to be pursued in the Gentile mission. In the verses before us
he relates what took place in connectionwith the conference.And here we
learn -
I. HOW AGREEABLE TO THE MIND OF THE SPIRIT THE
CONFERENCE OF BRETHREN IS. (Ver. 2.) For Paul went up with
Barnabas and Titus "by revelation." The Spirit impelled him to confer with
the apostles atJerusalem, and to strengthen his own judgment by securing
theirs. And in the conference he seems to have laid before them the gospelof
free grace whichfor fourteen years he had been preaching among the
Gentiles. His statement was an exposition of his message,how he had taught
the Gentiles that they were to be justified by faith and not by ceremony.
Moreover, he was careful to enter into conference only with those who were of
reputation, whose judgment would command respect, and to insist on the
conference being private and confidential. Now, there can be no question
about the greatvalue of such confidential interchanges ofthought by
brethren. Even when there is not much light shed upon the path of duty, as
seems to have been the case here, there is yet the confirmation of the Lord's
servants in the propriety of their course.
II. IN CONTENTION WITHOTHERS WE SHOULD HAVE CLEARLY
BEFORE US THE INTERESTSOF THE GOSPEL. (Vers. 3-5.) Titus, who
accompaniedPaulto Jerusalem, had been Paul's companion in Galatia and in
the missiontom's of Asia Minor. He was a Greek, a Gentile therefore, as
distinct from a Jew. He had not, like Timothy, any Jewishblood in his veins.
When the Judaizers, therefore, urged that Titus should be circumcised, and so
become a proselyte to Jewishceremonials, Paulresistedthe demand so
determinedly that no circumcisionof Titus ever took place. In doing so, Paul
had the interests of truth clearlyin view. Had he yielded to the clamour, the
gospelwould have ceasedpracticallyto be a powerin Galatia. It would not

have continued with them. It would have been said, on the contrary, that
salvationdoes not come by faith alone, but by ceremony as well. It was the
interests of the gospelwhich Paul had clearlyin view. It would be well if we
had always so cleara view of the interests of truth in our contentions with
others. It is to be fearedwe sometimes fight for our consistencyandpersonal
interests rather than for the gospel. We should suspectour motives until we
see the gospel's interests clearlyinvolved in our struggle.
III. A CONFERENCEMAY ADD NO FRESHLIGHT TO WHAT WE
HAVE, BUT SIMPLY CONFIRM US IN OUR COURSE. (Ver. 6.)The
apostle admits that the brethren at Jerusalemseemedto the Galatians to be
most important judges of such matters as were brought before them. He
himself did not form the same extravagantopinion of their ability, for he felt
assuredthat "Godacceptethno man's person," and that he, as an apostle
born out of due time, had as much light given to him for his work as those
who were in Christ before him. Hence he states plainly that they imparted
nothing to him in the conference.Theysimply confirmed him in the practice
of Christian liberty. And this will often be the case in Christian conferences. It
is not the fresh light they shed upon doctrine or duty, but mainly the
confirmation they afford of lines of duty already takenup. This, however,
ought not to be despised, but rather gratefully acceptedas according to the
will of God.
IV. THE IMPRIMATUR OF THE APOSTLES IS SIGNIFICANT. (Vers. 7-
9.) It is to be observedthat Paul never sought apostolic ordination. He and
Barnabas were designatedby the brethren at Antioch when about to proceed
upon their first missionary journey (Acts 13:1-3). But he had never all these
years sought for ordination at the hands of the apostles who were in office
before him. At the end of fourteen years he gives in a report, and all that he
receives from the apostles is "the right hand of fellowship." In this connection
we may quote from the able book of the "American citizen" on 'The
Philosophy of the Divine Operation.' He is contending for Paul, not Matthias,
being the twelfth apostle. After showing Paul's superior marks of apostleship,
he proceeds," Ordination, where there is no Holy Spirit, is not scriptural
ordination. The laying on of hands by men who do not possessthe Spirit of
Christ themselves is not consecration. Hence offices and interests imparted by

men or Churches whose spirit is merely formal and secular have no Divine
validity. The men appointed under such circumstances may be goodand
useful, as many of them are. Communications of grace from above may be
granted them. But the sealof God is not in the act of ordination. And Paul,
calledof God, with only the right hand of fellowship given him by the apostles,
does the work of God better than Matthias, ordained by non-spiritual
administrators."
V. THE REMEMBRANCEOF THE POOR WAS ALWAYS TO
CHARACTERIZE THE CHRISTIAN MISSION. (Ver. 10.)The apostles, in
recognizing Paul's policy and missionamong the Gentiles, merely reminded
him of the care of the poor, which was to be a first note of the Christian
mission. The gospelis preachedto the poor; it charges itselfwith their care. It
was with the gospelthe obligation recognizedby the "poorlaws" arose. The
care of the poor was not felt by other religious systems as it is by Christianity.
And it is questionable if the poor are as well caredfor by law as they would be
if left to Christian love. Now, there canbe no doubt of this trait of Christianity
being a most important evidence of its Divine origin. The care of the poor
would never have become the commonplace it now seems to be had not
Christianity chargeditself with the enlightenment and the care of the poor
(Matthew 11:5). The Christian commune, the noble experiment which
succeededPentecost, put for a time poverty outside the Church's pale (Acts
4:34). But evenwhen poverty is driven out of the Church, it will still exist in
the world, and for the poor Christianity must provide. This is one of its great
missions;the apostles, thoughpoor themselves, nobly responded to the call
and facedthe problem; and so must we all in our spheres if we have aught of
the apstolic spirit. - R.M.E.

Biblical Illustrator
And that because offalse brethren.
Galatians 2:4
False brethren
W. Perkins.
I. THE CHURCH OF GOD WHEN AT ITS BEST HAS WICKED MEN AND
HYPOCRITES IN IT. In Adam's family there was Cain; in Christ's family,
Judas; in the earliestChurch, false brethren. The sheep may be sometimes
without the fold; the wolves therein. A perfect Church is an impossible dream.
II. FALSE BRETHREN CREEP INTO THE CHURCH. Christ is the door of
the Church, and His true sheep enter by Him-false brethren climb in another
way. They "creepin."
1. Hence they maintain a certain resemblance to the true.
2. Hence the precise origin of error cannot be detected. The time when the
ship sinks we often observe, but the time when it first drew waterwe do not.
(W. Perkins.)
Paul and the false brethren
R. South, D. D.

I. A FIERCE OPPOSITIONmade by some erroneous Christians againsta
greatapostle and a prime authority in the Church.
II. The CAUSE of this opposition; the violent and unreasonable demands
made to him to confirm the practice of a thing as necessarywhichin itself was
not so.
III. The METHODS TAKEN IN THIS OPPOSITION:slandering Paul's
doctrine, and detracting from his authority for withstanding their demands.
IV. The wholesome METHOD OF THE APOSTLE:not to give place in the
least.
V. THE END AND DESIGN OF THE APOSTLE:the preservationof the
gospelin truth and purity.
(R. South, D. D.)
The conference interrupted by false brethren
The interview took place
E. Reuss, D. D.
He could not come to an understanding with the principal personageswithout
the interference of others, whose presence couldhave been well dispensed
with, and who came to "spy out." They were suspicious;some plot was In
process;they must be on their guard againstnovelties, and prevent any
resolution being earnedby which the Church might be compromised. The
debate waxedwarm, for these intruders made peremptory demands; the
contestwas protracted, tOT Paul hints that he had to withstand long and
steadily; he boasts that he did not yield for an instant, which proves that the
struggle was not over in a moment, and was not confined to an objection
modestly made and easily removed.
(E. Reuss, D. D.)

Spying
W. Perkins.
I. HYPOCRITES spyinto the persons and lives of men that they may find
some fault to disgrace them (Matthew 7:4).
II. SCEPTICSpry into the Scriptures that they may discoverdiscrepancies.
III. HEARERS often spy out sermon and worship that they may find
something to cavil at.
IV. ENEMIES spy out religion to find the easiestmeans of overthrowing it.
Application: Devote the eye of your mind to a better use.
1. To your sins (Lamentations 3:40).
2. To your spiritual enemies.
(W. Perkins.)
MoralJesuits
I. Their CHARACTER. False brethren.
II. Their METHODS.
1. Surreptitious invasion of privacy.
2. Indefatigable espionage.
III. Their OBJECTS.
1. To circumscribe Christian liberty.
2. To gain spiritual ascendencyoverthe conscience.
3. To reduce to ritualistic bondage.
False brethren

J. Lyth.
I. Their character — they have the name and the form — but not the spirit of
Christ — the spirit of liberty.
II. Their craft — they creep into the Church — by the wrong door —
unawares, becausedisguised.
III. Their object — to spy out what they can — to do mischief.
(J. Lyth.)
Liberty in Christ Jesus
Jeremy Taylor.
Christianity is no provincialism; it is the world's highway.
(Jeremy Taylor.)
Christian liberty
C. Buck.
Spiritual liberty consists in freedom from the curse of the moral law; from me
servitude of the ritual; from the love, power, and guilt of sin; from the
dominion of Satan;from the corruption of the world; from the fearof death
and the wrath to come.
(C. Buck.)
Liberty in Christ Jesus
C. H. Spurgeon.
In those ill times when there were slaves acrossthe Atlantic, a lady went down
to one of the ships, accompaniedby her servant. The lady remarked to the

captain that if she were to go to England and take this black woman with her,
she would be free as soonas she landed. The captain replied, "Madam, she is
free already. The moment she came on board a British vesselshe was free."
When the woman knew this, do you think she went on shore with her
mistress? By no means. She chose to keepher liberty. She was free on board
and a slave on land. How slight the change of place;but how greatthe
difference involved; marvel not that faith involves such greatthings.
(C. H. Spurgeon.)
Christian liberty
W. Jay.
I. Our liberty, which is in Christ Jesus, includes our freedom from the
exactions and impositions of men in religion. Now observe, we say, "in
religion;" because we do not here refer to civil things. No, my brethren, where
religion is concerned, Jesus is the King in Zion. He is our Lawgiver.
II. We observe, "Ourliberty which we have in Christ Jesus," includes a
freedom from the bondage of corruption. I was thinking, in my retirement
this morning, what a number of tyrants does every sinner serve! What a
tyrant is Satan!What a tyrant is the world! — they who have faith indeed
"overcome the world"; but all others are overcome by it. What a tyrant is sin!
"He that committeth sin," says the apostle, "is the servant of sin." Is he free
who is under the dominion of pride and revenge and envy and malice? We are
upholden by His free Spirit, and we can say with David, "We will walk at
liberty, for we seek Thy precepts."
III. We said, "Our liberty which we have in Christ Jesus,"includes a freedom
from the condemnationof the law. "The soul that sinneth it shall die."
IV. We said, "Our liberty, which is in Christ Jesus," includes a freedom of
access to God. He is the greatestand the bestof Beings. In His presence is
"fulness of joy"; at His right hand are" pleasures forevermore."

V. We said, "Our liberty which we have in Christ Jesus," is a freedom to
partake Of and enjoy the goodthings of nature and Providence. We have thus
endeavouredto exemplify "our liberty which we have in Christ Jesus." How
shall we improve it? The improvement will include four admonitions.
1. "Standfast in the liberty wherewithChrist hath made you free, and be not
againentangled with the yoke of bondage."
2. Do not abuse your liberty. There is nothing too goodto he abused. Beware
of the Antinomian scheme — Oh, he is freed from the law;therefore he has
nothing to do with it. But Paul had to do with it. Paul said, "I delight in the
law of the Lord after the inward man." Though he turned awayfrom it as a
covenantof works, he viewed it as a rule of life. Remember, your liberty is not
a liberty to sin. There is another abuse of this liberty, that is, of placing all
who profess Christianity upon the same level in society, as if, because we are
all one in Christ Jesus (for so we are), that the rich and the poor, the master
and the servant, the ruler and the ruled, were all the same, in a civil condition.
God Himself maintains the gradations and distinctions of life, and the duties
and obligations resulting from them; and I never knew any violation of these
distinctions but it was attended with injury, not only with regard to those
above, but even to those below their level.
3. Improve this liberty. In one sense you cannot; its provisions surpass all
expressionand conception. "Eye hath not seen, nor ear heard, neither hath
entered into the heart of man, the things which God hath prepared for them
that love Him." But we mean we should make use of it and improve it.
4. Recommendthis liberty to others; only see that you exemplify yourselves
what you recommend, otherwise you may be more injurious than beneficial,
as some are by their talking on religious subjects — otherwise you may draw
forth the proverb, "Physician, heal thyself;" or the retort, "Thouthat teachest
another, teachestthou not thyself?"
(W. Jay.)
Courage in defiance of Christian liberty

R. Nicholls.
I. THE LIBERTYASSAILED. It was a liberty in Christ. This liberty meant
being exempt from the requirements of the ceremoniallaw.
II. THIS LIBERTY WAS THREATENED BYFALSE BRETHREN. They
were traitors.
III. THIS ATTEMPT UPON THE LIBERTY OF THE CHURCH WAS
FIRMLY AND COURAGEOUSLYRESISTED.
1. Paul firmly adhered to the truth of the gospel. "Truth precise,
unaccommodating, abandons nothing that belongs to itself, admits nothing
that is inconsistentwith it." — Bengel.
2. The refusal to submit was absolute. He would not give way by subjection,
no, not for an hour. "In things indifferent we may well, out of love, yield
something of our liberty to the goodof the weak. Butwhere men would press
these upon us as necessaryto salvation, and our yielding would have the
appearance ofbringing the truth of the gospelinto jeopardy, we should never
yield." — Starke.We may renounce our liberty for love's sake, but we must
not let ourselves be robbed of it for the truth of the gospel's sake. We must
cling to that which is abiding. "The law is something transient, the gospelis
permanent." Lessons:
1. In the beststate of the Christian Church, false brethren may creepin.
2. "False brethrenare the most dangerous enemies to liberty. Weak brethren
disturb it; false brethren undermine and destroy it."
3. To preserve the truth should be the first duty of Christians.
(R. Nicholls.)
False brethren
Anthony Bathe.

A ScotchChurchman was once reproachedby a member of a small sectwith
the blots in the lives of many of his brethren of past days. He answered,
"When your chimney has smokedas long as ours there will be some sootin
it."
(Anthony Bathe.)
COMMENTARIES
Ellicott's Commentary for English Readers
(4) And that because of. . .—The sense is here, in any case, brokenand
imperfect. It seems, on the whole, best to supply the missing clause thus: “But
(or, though) on accountof false brethren . . . [I was urged to have him
circumcised].” The leaders of the Church at Jerusalemtook the ground, not of
insisting upon circumcision as a necessity, but rather advising it as a matter of
policy, to allay the ill feeling excitedagainstSt. Paul by designing men,
traitors in the camp, who, though Christians in name, were Jews atheart.
Many commentators, however, adopt the rendering of the Authorised version:
“And that because offalse (or rather, the false) brethren,” understanding that
he was not compelledto be circumcised. The reasonwhy Titus was not
circumcisedwas the evidently interestedand treacherous motives of the
Judaising partisans who clamouredfor it.
Unawares brought in, who came in privily.—These two words correspondto
eachother in the Greek, and bring out in a graphic and forcible waythe
insidious and designing characterof the party most violently opposedto St.
Paul. Professing to be Christians, they were really Jews of the narrowestsort,
who only entered into the Church to spy into and restrict its liberties.
Which we have in Christ Jesus.—The ChristianChurch is the Messianic
kingdom, which derives all its attributes directly from its Head. If it is free,
Christ has won for it its freedom, by relieving it from the burden of the Law,

by abolishing race distinctions, and offering all the Messianic privileges to
those who through faith are united to Him.
Bring us into bondage.—The “bondage”is, in the first instance, that of the
Mosaic law, and through it the personaldomination of the Jewishpartisans.
Matthew Henry's Concise Commentary
2:1-10 Observe the apostle's faithfulness in giving a full accountof the
doctrine he had preached among the Gentiles, and was still resolvedto
preach, that of Christianity, free from all mixture of Judaism. This doctrine
would be ungrateful to many, yet he was not afraid to ownit. His care was,
lest the successofhis past labours should be lessened, orhis future usefulness
be hindered. While we simply depend upon God for successto our labours, we
should use every proper caution to remove mistakes, and againstopposers.
There are things which may lawfully be complied with, yet, when they cannot
be done without betraying the truth, they ought to be refused. We must not
give place to any conduct, whereby the truth of the gospelwould be reflected
upon. Though Paul conversedwith the other apostles, yethe did not receive
any addition to his knowledge,orauthority, from them. Perceiving the grace
given to him, they gave unto him and Barnabas the right hand of fellowship,
whereby they acknowledgedthat he was designedto the honour and office of
an apostle as well as themselves. They agreedthat these two should go to the
heathen, while they continued to preachto the Jews;judging it agreeable to
the mind of Christ, so to divide their work. Here we learn that the gospelis
not ours, but God's;and that men are but the keepers ofit; for this we are to
praise God. The apostle showedhis charitable disposition, and how ready he
was to own the Jewishconverts as brethren, though many would scarcely
allow the like favour to the convertedGentiles; but mere difference of opinion
was no reasonto him why he should not help them. Herein is a pattern of
Christian charity, which we should extend to all the disciples of Christ.
Barnes'Notes on the Bible

And that because offalse brethren - Who these false brethren were is not
certainly known, nor is it known whether he refers to those who were at
Jerusalemor to those who were at Antioch. It is probable that he refers to
Judaizing Christians, or persons who claimed to be Christians and to have
been converted from Judaism. Whether they were dissemblers and hypocrites,
or whether they were so imperfectly acquainted with Christianity, and so
obstinate, opinionated, and perverse, though really in some respects good
men, that they were conscientious in this, it is not easyto determine. It is clear,
however, that they opposed the apostle Paul; that they regardedhim as
teaching dangerous doctrines;that they perverted and misstated his views;
and that they claimedto have clearerviews of the nature of the true religion
than he had. Paul met such adversaries everywhere 2 Corinthians 11:26;and
it required all his tact and skill to meet their plausible representations.
It is evident here that Paul is assigning a reasonfor something which he had
done, and that reasonwas to counteractthe influence of the "false brethren"
in the case. Butwhat is the thing concerning which he assigns a reason? Itis
commonly supposedto have been on accountof the fact that he did not submit
to the circumcisionof Titus, and that he means to say that he resistedthat in
order to counteracttheir influence and to defeattheir designs. But I would
submit whether Galatians 2:3 is not to be regardedas a parenthesis, and
whether the factfor which he assigns a reasonis not that he soughta private
interview with the leading men among the apostles?Galatians 2:2. The reason
of his doing that would be obvious. In this way he could more easily
counteractthe influence of the false brethren. He could make a full statement
of his doctrines. He could meet their inquiries, and anticipate the objections of
his enemies. He could thus secure the influence of the leading apostles in his
favor, and effectuallyprevent all the efforts of the false brethren to impose the
Jewishrites on Gentile converts.
Unawares brought in - The word rendered "unawares" (παρεισάκτους
pareisaktous)is derived from a verb meaning to lead in by the side of others,
to introduce along with others; and then to leador bring in by stealth, to
smuggle in - Robinson, Lexicon. The verb occurs nowhere in the New
Testamentbut in 2 Peter2:1, where it is applied to heresies, andis rendered
"Who privily shall bring in." Here it refers probably to men who had been

artfully introduced into the ministry, who made pretensions to piety, but who
were either strangers to it, or who were greatly ignorant of the true nature of
the Christian system; and who were disposed to take every advantage, and to
impose on others the observance ofthe specialrites of the Mosaic economy.
Into what they were brought, the apostle does not say. It may have been that
they had been introduced into the ministry in this manner (Doddridge); or it
may be that they were introduced into the "assembly" where the apostles
were collectedto deliberate on the subject - Chandler. I think it probable that
Paul refers to the occurrencesin Jerusalem, and that these false brethren had
been introduced from Antioch or some other place where Paul had been
preaching, or that they were persons whom his adversaries had introduced to
demand that Titus should be circumcised, under the plausible pretence that
the laws of Moses requiredit, but really in order that there might be such
proof as they desired that this rite was to be imposed upon the Gentile
converts. If Paul were compelled to submit to this; if they could carry this
point, it would be just such an instance as they needed, and would settle the
whole inquiry, and prove that the Mosaic laws were to be imposed upon the
Gentile converts. This was the reasonwhy Paul so strenuously opposedit.
To spy out our liberty which we have in Christ Jesus - In the practice of the
Christian religion. The liberty referred to was, doubtless, the liberty from the
painful, expensive, and onerous rites of the Jewishreligion; see Galatians 5:1.
Their object in spying out the liberty which Paul and others had, was,
undoubtedly, to be witnessesofthe factthat they did not observe the special
rites of the Mosaic system;to make report of it; to insist upon their complying
with those customs, and thus to secure the imposition of those rites on the
Gentile converts. Their first objectwas to satisfy themselves of the fact that
Paul did not insist on the observance oftheir customs;and then to secure, by
the authority of the apostles, aninjunction or order that Titus should be
circumcised, and that Paul and the converts made under his ministry should
be required to comply with those laws.
That they might bring us into bondage - Into bondage to the laws of Moses;
see the note at Acts 15:10.
Jamieson-Fausset-BrownBible Commentary

4. And that—that is, What I did concerning Titus (namely, by not permitting
him to be circumcised) was not from contempt of circumcision, but "on
accountof the false brethren" (Ac 15:1, 24) who, had I yielded to the demand
for his being circumcised, would have perverted the case into a proof that I
deemed circumcisionnecessary.
unawares—"inanunderhand manner brought in."
privily—stealthily.
to spy out—as foes in the guise of friends, wishing to destroy and rob us of
our liberty—from the yoke of the ceremoniallaw. If they had found that we
circumcisedTitus through fear of the apostles, theywould have made that a
ground for insisting on imposing the legalyoke on the Gentiles.
bring us into bondage—The Greek future implies the certainty and
continuance of the bondage as the result.
Matthew Poole's Commentary
He gives the reasonwhy circumcisionwas not urged upon Titus, viz. because
there were some got into that meeting, where Paul debated these things with
the apostles thatwere at Jerusalem, who, though they had embracedthe
Christian religion, (and upon that accountwere brethren), yet were soured
with the Jewishleaven, and were very zealous for all Christians to observe the
Jewishrites of circumcision, &c.;upon which accountit is that he calleth
them
false brethren. These (he saith)
came in privily, to spy out that
liberty which all Christians had, and Paul had preachedand used, as to these
Jewishceremonies;who, could they have obtained to have had Titus

circumcised, they had had a greatadvantage to have defamed Paul, as
teaching one thing to the Gentile churches, and practising the contrary when
he came to Jerusalemto the apostles, and amongstthe Jews. And this being a
liberty which he and all Christians had, in and from Jesus Christ, he would
not part with it, for they aimed at nothing but the bringing of Christians again
under the bondage of the ceremoniallaw. Some may say: It being a thing
wherein Christians had a liberty, why did not St. Paul yield to avoid their
offence;becoming all things to all men to gain some?
Answer. In the use of our liberty, all circumstances are to be considered, as
well as that of scandaland offence. The valuable opposite circumstance in this
case, seems to be the validity and success ofthe apostle’s ministry, the efficacy
of which would have been much weakened, if his enemies had from hence
gained an advantage to representhim, as doing one thing in one place and the
quite contrary in another. Besides, thoughat this time the use or not use of the
ceremonialrites, by the Jews, was a matter of liberty, by reasonof God’s
indulgence to them for the prejudices of their education, yet whether they
were at all so to the Gentile churches, may be doubted: see Galatians 5:2,3.
Further yet, these brethren urged the observationof these rites, as necessary
to salvation, (as appears from Acts 15:1), for they were of the sectof the
Pharisees,Galatians 2:5. And to use them under that notion, was no matter of
liberty.
Gill's Exposition of the Entire Bible
And that because offalse brethren,.... This is the reasonwhy the elders did not
insist upon the circumcisionof Titus, why he did not submit to it, and why the
apostle would not admit of it: had it been left as a thing indifferent, or had it
been moved for in order to satisfysome weak minds, it might have been
complied with, as in the case ofTimothy; but these men insisted upon it as
necessaryto salvation;they were sly, artful, designing men; could they have
gained their point in such an instance; could they have gotsuch a precedent at
such a time, when this matter was canvassing, theywould have made greatuse
of it in the Gentile churches, for which reasonit was by no means judged

proper and expedient. These men are described as "false brethren": they had
the name, but not the grace, which entitles to the characterof "brethren";
they calledthemselves Christians, but were in reality Jews:at the head of
these, Cerinthus, that arch-heretic, is said (b) to be. They are further
describedas such,
who were unawares brought in, who came in privily; into the churches, and
into the ministry, into private houses, where the apostles were;or rather into
the public synod, where they were convened togetherabout this article of the
necessityofcircumcision to salvation. Their views, aims, and ends were,
to spy out our liberty which we have in Christ Jesus;by which is meant, not a
liberty to sin, which is no Christian liberty, is contrary to Christ, to the Spirit
of Christ, to the principle of grace in believers, and to the doctrines of the
Gospel;but a liberty from sin; not the being of it, but the dominion and
damning power of it: that branch of Christian liberty the apostle here chiefly
designs is a freedom from the law, both the moral law, as in the hands of
Moses,and as a covenantof works, thoughnot from obedience to it as in the
hands of Christ, and as a rule of walk and conversation;but from obeying it,
in order to obtain life, righteousness, and salvationby it, and from the curse
and condemnation of it; and chiefly the ceremoniallaw, circumcision, and all
the other rituals of it, and the free use of all things indifferent, provided the
glory of God, and the peace of weak believers, are secured. This liberty is said
to be had "in Christ", because Christis the author of it; it is that with which
Christ makes his people free; and such as are made free by him, are free
indeed; and is what they come to enjoy by being in him; for by having union
to him, they come to partake of all the blessings of grace whichcome by him,
and this among the rest. Now the designof these false teachers getting in
privily among the apostles, elders, andbrethren, was to make their remarks
upon this liberty, to object to it, and, if possible, to break in upon it, and
destroy it, and so gain anotherpoint, which follows:
that they might bring us into bondage; to the moral law, by directing souls to
seek forjustification and salvation by the works ofit, which necessarily
induces a spirit of bondage, genders to a state of bondage and involves in it;
and to the ceremoniallaw, by engaging to an observance ofcircumcision, that

yoke of bondage, and of day, months, times, and years, and other beggarly
elements, which naturally leadon to such a state.
(b) Epiphan. contr. Haeres. l. 1. Tom. 2. Haeres. 28.
Geneva Study Bible
And that because of{b} false brethren unawares brought in, who came in
privily to spy out our liberty which we have in Christ Jesus, that they might
bring us into bondage:
(b) Who by deceitand counterfeit holiness crept in among the faithful.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
f
Galatians 2:4 f. The motive, why the demand of circumcision made as to Titus
was not complied with by Paul, Barnabas, and Titus (comp. εἴξαμεν,
Galatians 2:5). It was refused on accountof the false brethren, to whom
concessionwouldotherwise have been made in a way conducive to their
designs againstChristian freedom.
διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους]sc. οὐκ ἠναγκάσθη
περιτμηθῆναι.[65]These words, however, are not, properly speaking, to be
supplied; in διὰ δὲ τ. π. ψ. they receive their more precise definition, made
speciallyprominent by ΔΈ, autem: on account, however, of the false brethren.
Though Paul might have subjoined this immediately without δέ, he inserts the
ΔΈ not superfluously (Jerome, Theodoret, Theophylact), but on accountof
the important bearing of the matter on his argument. The case is similar when
a more precise definition is made prominent by ΔΈ, the same word being
repeated, as in Galatians 2:2. So, in substance, Theodore ofMopsuestia,
Augustine, Camerarius, Erasmus, Castalio, Piscator, Bos, Calovius, Estius,
Bengel, and others; more recently, Schott, Fritzsche, Baumgarten-Crusius, de

Wette, Ellicott, Reithmayr; also Matthies, who, however, so explains the
passagethat we should rather expect it to run, ΔΙᾺ ΔῈ ΤῶΝ
ΠΑΡΕΙΣΆΚΤΩΝ ΨΕΥΔΑΔΈΛΦΩΝ. On ΔΈ Bengeljustly remarks, “declarat
et intendit,” as in factΔΈ is often used by classicalauthors for giving
prominence to an explanatory addition in which the previous verb is of course
againunderstood (Klotz, ad Devar. p. 359). As to the matter itself, observe
how Paul under other circumstances, where there was no dogmatic
requirement of opponents brought into play, could bring himself to allow
circumcision; see Acts 16:3. Consequentlyafter Galatians 2:3 a comma only is
to be placed, not a full stop, or even a colon(Lachmann, Tischendorf). Others,
as Zachariae, Storr, Borger, Flatt, Hermann, Matthias, supply ἀνέβην, which,
however, after Galatians 2:3, could not possibly occur to the mind of a
reader.[66]Rinck, Lucubr. crit. p. 170 f. (so previously Grotius, and recently
Wieseler), assumesananacoluthon,—thatοὐκ εἴξαμεν was intended to follow
on ΔΙᾺ ΔῈ ΤΟῪς ΠΑΡΕΙΣΆΚΤ. ΨΕΥΔΑΔΈΛΦ., but that Paul had been led
off by the long parenthesis and had then added ΟἿς. Buttmann, neut. Gr. p.
329 f., leaves the choice to be made betweenthis view and ours. But if Paul
had intended to write, on accountof the false brethren we have not yielded, he
would not in doing so have representedthe false brethren as those to whom he
had not yielded; by using οἷς he would thus have altered[67]the sense ofwhat
he had begun to say, and would simply have occasionedperplexity by the
mixture of on accountof and to whom. But there is no need to resort at all to
an anacoluthon when, as here, what immediately precedes presents itselfto
complete the sense. This remark holds goodalso againstWiner, p. 529 [E. T.
711], who (comp. Hilgenfeld) assumes that Paul mixed up the two thoughts:
“We did not have Titus circumcised on accountof the false brethren;” and, “I
might nowise yield to the false brethren.” Hofmann (comp. his Schriftbew. II.
2, p. 46) also produces an unnecessaryanacoluthic derangementof the
sentence, by supposing that a new sentence begins with διὰ δὲ παρεισάκτ.
ψευδ., but that the relative definition ΟἽΤΙΝΕς Κ.Τ.Λ. does notallow it to be
completed; that, in fact, this completion does not take place at all, but with
Galatians 2:6 a new period is begun, attachedto what immediately precedes.
Following the example of Tertullian, c. Marc. v. 8, Ambrose, Pelagius, and
Primasius (opposedby Jerome), Rückert, who is followedby Elwert,
supplements the passageas follows:“But on accountof the false brethren I

withal allowedTitus to be circumcised” (consequently περιετμήθη).
According to his view, this is the course of thought in the passage:“Even Titus
was at that time not forced to be circumcised; there was not, and could not be,
any question of compulsion; but because I saw that there were false brethren,
whose sole endeavourwas to discovera vulnerable point in us, I consideredit
advisable to give them no occasion(?), and had Titus circumcised.
Nevertheless,to yield out of obedience to them, and to acknowledgea
necessityin respectto all Gentiles, never occurredto me for a moment,” etc.
Against this view it may be decisivelyurged, first, that in Galatians 2:3 the
emphasis is laid on Τίτος and not on ἨΝΑΓΚΆΣΘΗ, and in Galatians 2:5 on
ΠΡῸς ὭΡΑΝ and not on Τῇ ὙΠΟΤΑΓῇ; secondly, that the idea of
“acknowledging a necessityin respectto all Gentile Christians” is not even
hinted at by any word of Paul; and thirdly, the generalconsiderationthat a
point so important and so debateable as the (alleged)permission of the
circumcisionof Titus would have been, would have needed, especiallybefore
the Galatians (comp. Galatians 5:2), a very different elucidation and
vindication from one so enigmaticallyinvolved, in which the chief ideas could
only be read betweenthe lines. But such a compliance itself shown towards
false brethren,—not for the sake,possibly, of some weak brethren, who are
imported into the case by Elwert, nor on accountof the Jews, as in the
circumcisionof Timothy (Acts 16:3),—wouldhave been quite unprincipled
and wrong. Very near to the interpretation of Rückertcomes that of Reiche,
who places the (supposed) circumcisionof Titus not at the time then being and
at Jerusalem, but at an earlierperiod, at which it took place either in Antioch
or elsewhere:“At vero … ut rem aliam hic interponam, Galatians 2:3-6 (nam
Galatians 2:6 oratio ad apostolosredit), Titi nimirum circumcisionem, quam
quis forte modo dictis Galatians 2:2 opponat, quasi apostolorum aliorumve
auctoritate vel jussu fecerim, aut ipse circumcisionem legisque observationem
necessariamduxerim 6 f. parum mihi constans, sufficiatmonuisse:—nec Titus
ille comes meus et adjutor, Graecus natus, minime estcoactus circumcidi a me
vel a quocunque; propter falsos autem fratres, qui tum nos speculabantur,
quomodo immunitate a lege Mos. a Christo nobis parta uteremur, eo consilio,
ut denuo nos sub legis servitium redigerent … propter hos dico Titus ritum
hunc externum … suscepitvolens, ut istis calumniandi nocendique ansa et
materies praeripiatur,” etc. But againstthis view may be urged partly the

arguments already used againstRückert, and in addition the arbitrary
procedure involved in shifting Galatians 2:3-6 to an earlier time; although
Τίτος ὁ σὺν ἑμοί, evidently referring back to ΣΥΜΠΑΡΑΛΑΒῺΝ ΚΑῚ
ΤΊΤΟΝ in Galatians 2:1, precludes our taking this event out of the course of
the narrative begun in Galatians 2:1. Moreover, ΠΕΡΙΕΤΜΉΘΗas supplied
by Reiche cannot be invested with the sense “liberet volens circumcisionem
suscepit,”—asensewhich, for the very sake ofthe contrast, since the emphasis
lies on liber et volens, would need to be expressed(by ἐθελοντὴν περιετμήθη
or the like). Lastly, an un-Pauline compliance[68]wouldbe the result of the
sense which would follow from the omissionof οἷς οὐδέ in Galatians 2:5 (see
the criticalnotes): “But on accountof the false brethren … I gave way
momentarily and causedTitus to be circumcised,” to which also the sentence
of purpose which follows, ἽΝΑἩ ἈΛΉΘΕΙΑΚ.Τ.Λ., would be utterly
unsuitable; for, according to the point of view of our epistle, the “truth of the
gospel” couldonly continue with the Galatians if such a compliance did not
take place.
παρεισάκτους]subintroductos (Vulgate), brought in by the side, that is,
privily and illegitimately,—namely, into the associationofChristian
brotherhood, of which they are not at all true members. See the note after
Galatians 2:5. The word does not occurelsewhere in ancient authors (Prol.
Sir. in Biel, III. p. 43, and Schleusner, IV. p. 228, πρόλογος παρείσακτος
ἀδήλου);but it must have been employed on severaloccasions, as
ΠΑΡΕΊΣΑΚΤΟΝ is quoted by Hesychius, Photius, Suidas, and
ΠΑΡΕΙΣΆΚΤΟΥς by Zonaras, being explained by ἈΛΛΌΤΡΙΟΝ and
ἈΛΛΟΤΡΊΟΥς. The word has also been preserved as a name (by-name) in
Strabo, xvii. 1, p. 794, Παρείσακτος ἐπικληθεὶς Πτολεμαῖος. The verb
ΠΑΡΕΙΣΆΓΩ is very current in later authors (Plut. Mor. p. 328 D; Polyb. ii.
7. 8, vi. 56. 12; Diod. xii. 41;2 Peter2:1). Comp. παρεισέδυσαν, Judges 1:4.
ΨΕΥΔΑΔΈΛΦΟΥς]as in 2 Corinthians 11:26, persons who were Christians
indeed, but were not so according to the true nature of Christianity—from the

apostle’s standpoint, anti-Pauline, Judaizing reactionaries againstChristian
freedom. The article points out that these people were historicallyknown to
the readers, Acts 15:1; Acts 15:5.
οἵτινες κ.τ.λ.]quippe qui, contains the explanation as to the dangerous
characterof these persons, by which the διὰ δὲ τ. π. ψ. is justified.
ΠΑΡΕΙΣῆΛΘΟΝ]Comp. Lucian, Asin. 15, εἰ λύκος παρεισέλθοι;Polyb. ii. 55.
3. The idea of being smuggledin (which is denied by Hofmann) is here
accordantwith the context, and indicated purposely by the twice-repeated
παρεις. Comp. generallyon Romans 5:20, and see Chrysostomon our passage.
ΚΑΤΑΣΚΟΠῆΣΑΙ] in order to spy out, hostilely to reconnoitre, to watch.
Comp. Joshua 2:2-3; 2 Samuel 10:3; 1 Chronicles 19:3; Eur. Hel. 1623;Polyb.
10:2; also κατάσκοπος, a spy.
ἥν ἔχομενἐν Χριστῷ Ἰησ.] a more precise definition of the preceding ἩΜῶΝ.
Comp. Ephesians 2:4 et al. This freedom is, as may be gathered from the
entire context, nothing else than the freedom from Mosaism(Romans 10:4)
through justification by faith. Comp. Galatians 3:13, Galatians 5:1. Matthies
introduces also the Christian life, but without warrant; the spying of the
pseudo-Christians was directed to the point, whether and to what extent the
Christians did not conform to the enactments of the Mosaic law. Ἐν Χριστῷ
implies as its basis the solemn idea of the ἘΝ ΧΡΙΣΤῷ ΕἾΝΑΙ(Galatians 5:6;
2 Corinthians 5:21; Ephesians 3:6, et al. Comp. Ephesians 1:7; Ephesians
3:12). Hence:in Christ, as our element of life by means of faith (comp. 2
Corinthians 3:17), as Christians.

ἵνα ἡμᾶς καταδουλώσουσιν[69]]is the dangerous designwhich they had in
view in their κατασκοπῆσαι. Ἡμᾶς applies, as before, to the Christians as
such, not merely to Paul and Titus (Winer, de Wette), or to Paul and the
Gentile Christians (Baur); for it must be the wider categoryofthose to whom,
as the genus, the ὑμεῖς in Galatians 2:5 belong as the species.We must also
notice ΔΙΑΜΕΊΝῌin Galatians 2:5, which is correlative to the ἜΧΟΜΕΝ in
Galatians 2:4. The future after ἵνα indicates, that the false brethren expected
their successto be certain and enduring. See Matthiae, p. 1186;Klotz, ad
Devar. p. 683;Rost, ad Duncan. Lex. p. 870. In classicalauthors we find only
ὅπως, ὄφρα, and μή thus construed, and not ἵνα, as Brunck, ad Eur. Bacch.
1380, supposed(Klotz, ad Devar. p. 629), but in the Hellenists and Fathers ἵνα
also. Comp. Winer, p. 271 [E. T. 361];Buttmann, neut. Gr. p. 202. ΚΑΤΆ
strengthens the idea of the simple verb: to make us wholly slaves (of
Mosaism), to enslave us. Comp. 2 Corinthians 11:20; Plat. Pol. i. p. 315 B,
δουλοῦσθαι ἀδίκως καὶ καταδεδουλῶσθαι:Thuc. iii. 70. 2, and Dukerin loc.
The mode in which the apostle looks atthese people does not confound the
result with the intention (de Wette);it represents the latter correctly
according to the fact (they desire to bind the Christians to the law), but in the
form which it assumedfrom the Pauline point of view. Comp.
Expositor's Greek Testament
Galatians 2:4. The narrative returns here, after the parentheticalreference to
Titus, to the subjectof Galatians 2:1-2, and the verb ἀνέβην, already repeated
in Galatians 2:2, must here also be supplied to complete the sense:But it was
because ofthe false brethren privily brought in that I went up, men who came
in.… The addition of the article, rightly inserted by the RevisedVersion
before false brethren, shows that they were a particular body of convicted
offenders againstChrist, of whose guilt the Galatians had been already
informed. The force of παρεισάκτους is well illustrated by Strabo. xvii., p. 794,
where it denotes the treacherous introduction of foreign enemies into a city by
a faction within the walls. In the next clause παρεισῆλθονdescribes the
stealthy entrance of these secretfoes;κατασκοπῆσαι marks their hostile
intent, and likens them to spies who are bent on discovering to an enemy the
weak points in a military position: the freedom of the Greek Churches in
Christ is further declared to be the objectof their hostility. This description

brings the Epistle into close touchwith the Acts: for it is there stated that Paul
and Barnabas were driven to go up to Jerusalemby the factious oppositionof
certain foreignemissaries from Judæa who attackedthe freedom of the Greek
converts from circumcisionand disturbed the peace of the Church; also that
these men were altogetherrepudiated and condemned at Jerusalemby the
Apostles and brethren, and finally that the document embracing this sentence
of condemnation had been placedby Paul himself in the hands of the
Galatians. There canbe no doubt, in view of this close correspondence,that
the false brethren whom the Epistle denounces are identical with the Pharisaic
emissaries who stirred up strife at Antioch.—καταδουλώσουσιν. All the best
MSS. agree in reading this future indicative insteadof the subjunctive after
ἵνα; possibly the author meant to express thereby the assuredhope of success,
and not merely the intention of the conspirators.
Cambridge Bible for Schools andColleges
4. and that, because]Better, but only, because. The pressure would not have
been put upon us, had it not been for false brethren, &c.
false brethren] Rather, ‘pretended’. Venn.
unawares brought in] Rather, ‘insidiously brought in’.
our freedom] Liberty (not license)is the watchwordof the Gospel. The truth
alone—the truth as it is in Jesus makes manfree—free alike from the bondage
of the law and the slavery of sin.
bring us into bondage] A strong expression= ‘utterly enslave us’. For the
thought, everuppermost in St Paul’s mind when writing this Epistle, comp.
ch. Galatians 4:21 to Galatians 5:1.
Bengel's Gnomen

Galatians 2:4. Διὰ δὲ) But this matter concerning Titus happened on account
of, etc.—δὲ, but [Engl. Vers. And that] is here a particle explanatory and
intensive.—παρεισάκτους)παρὰ here and in παρεισῆλθον, denotes by the way,
stealthily, underhand.—ψευδαδέλφους, false brethren) He had showngreater
respectto those, who were professedJews, as in the case ofTimothy, Acts
16:3.—οἵτινες, who)Comp. Acts 15:1; Acts 15:24.—κατασκοπῆσαι)to spy
out, and destroy.
Pulpit Commentary
Verse 4. - And that because offalse brethren unawares brought in (διὰ δὲ τοὺς
παρεισάκτους ψευδαδέλφους);and that because ofthe 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 ver. 2). The rendering of our English Version
represents the connectionwith the preceding sentence quite correctly. The
designation, "false brethren," after the analogyof "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 professionofsuch 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 restedby them upon
the principle that otherwise those converts were not qualified for sonship in
God's family or for admissionto 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 consentedto be circumcised, then,
whateverthe motive of his consenting, it would have seemedto those false
brethren, and not to them only, but indeed to the Church at large, that all had
agreedin recognizing the soundness of that principle of theirs that
circumcisionwas 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 consentedto leave Titus to stand there before the Church and the
world, a claimant of full admission to all Christian fellowshipwhile still in
uncircumcision. It was those false brethren themselves, then, that made it
impossible at the presentjuncture that those who held fast to the truth of the
gospelshould acceptcounsels ofcompromise 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 assertionof truth, and the clamours of the false brethren made
the presentto 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 Peter1:1, παρεισάξουσιναἱρέσεις ἀπωλείας,
reference is made to the alien characterofthe teaching spokencf. The
apostle's feeling is that men who do not acceptthe 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, 5). If the question be asked - Who
brought them in? the parable of the tares suggeststhe answer - The devil
(comp. 2 Corinthians 11:15; 2 Corinthians 2:11). Who came in privily (οἵτινες
παρεισῆλθον); a setof 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 τὴνἐλευθερίαν ἡμῶν η{ν ἔχομενἐν Ξριστῷ Ἰησοῦ);to spy out
that liberty of ours which, etc. These men had come into the Church prepared
to detect and to regardwith the keenestdislike anything, either in doctrine or
in Church action, which would infringe upon their own legalism, and to wage
war upon it. Forthis notion of hostile intent is strongly suggestedby the verb
"to spy out" (cf. 2 Kings 10:3; 1 Chronicles 19:3; and κατασκοπεῦσαιin

Joshua 2:2). The infinitive (of purpose), viewedin reference to the men
themselves, canbe understood only of their disposed-ness to make this use of
their membership; for they can hardly be supposedto have entered into the
Church for that definite object; but the apostle views them as emissaries ofthe
greatenemy; Satan's designthus to wage warwith our gospelliberty (comp. 2
Corinthians 11:13, 15) 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 constructionof ἵνα (of purpose) with an
indicative, though strange to the eye of the student of classicalGreek,is not
foreign to the writers of the New Testament;but the variation in the voice
affects the sense. Καταδουλώσωνταιwould mean "bring into bondage to
themselves," whichmost 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.
Vincent's Word Studies
The false brethren (τοὺς ψευδαδέλφους)
Only here and 2 Corinthians 11:26. Christians in name only; Judaisers;anti-
Paulinists. The article marks them as a well known class.
Unawares brought in (παρεισάκτους)
N.T.o. Lit. brought in by the side, and so insidiously, illegally. Vulg.
subintroductos. olxx. Strabo (xvii. 1) uses it as an epithet of Ptolemy, "the
sneak." Comp. παρεισάξουσινshall privily bring in, 2 Peter2:1; and
παρεισεδύησανcrept in privily, Jde 1:4. Brought in, not from Jerusaleminto
the church at Antioch, nor into the Pauline churches generally, but into the
Christian brotherhood to which they did not rightfully belong.

Who (οἵτινες)
The double relative introduces the explanation of the two preceding epithets:
false brethren, privily brought in, since they came in privily to spy out our
liberty.
Came in privily (παρεισῆλθον)
Lit. came in beside. Only here and Romans 5:20, where it implies nothing evil
or secret, but merely something subsidiary. The aorist has a pluperfect sense,
indication the earlier intrusion of these persons into the Christian community.
To spy out (κατασκοπῆσαι)
N.T.o. In lxx, of spying out a territory, 2 Samuel 10:3; 1 Chronicles 19:3.
Liberty (ἐλευθερίαν)
Freedomfrom Mosaismthrough justification by faith.
Bring us into bondage (καταδουλώσουσιν)
Only here and 2 Corinthians 11:20. Bring us into subjection to Jewish
ordinances. The compound verb indicates abject subjection.
PRECEPTAUSTIN RESOURCES
Galatians 2:4 But it was because ofthe false brethren secretlybrought in,
who had sneakedin to spy out our liberty which we have in Christ Jesus, in
order to bring us into bondage.

Greek:dia de tous pareisaktous pseudadelphous, hoitines pareiselthon
(3PAAI) kataskophesai(AAN) ten eleutherian hemon en echomen(1PPAI) en
Christo Iesou, hina hemas katadoulosousin(3PFAI)
Amplified: [My precautionwas]because of false brethren who had been
secretlysmuggledin [to the Christian brotherhood]; they had slipped in to spy
on our liberty and the freedom which we have in Christ Jesus, thatthey might
againbring us into bondage [under the Law of Moses].
Phillips In fact, the suggestionwouldnever have arisenbut for the presence of
some pseudo-Christians, who wormed their way into our meeting to spy on
the liberty we enjoy in Jesus Christ, and then attempted to tie us up with rules
and regulations.
Wuest: Now it was because ofthe false brethren who had been surreptitiously
brought in, those of such a characterthat they sneakedin for the purpose of
spying out our liberty which we are having in Christ Jesus, with the
expectationof reducing us to abjectslavery.
NET Galatians 2:4 Now this matter arose becauseofthe false brothers with
false pretenses who slipped in unnoticed to spy on our freedom that we have
in Christ Jesus, to make us slaves.
GNT Galatians 2:4 διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους,οἵτινες
παρεισῆλθονκατασκοπῆσαιτὴνἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ,
ἵνα ἡμᾶς καταδουλώσουσιν,
NLT Galatians 2:4 Even that question came up only because of some so-
calledChristians there-- false ones, really-- who were secretlybrought in.
They sneakedin to spy on us and take awaythe freedom we have in Christ
Jesus. Theywanted to enslave us and force us to follow their Jewish
regulations.
KJV Galatians 2:4 And that because of false brethren unawares brought in,
who came in privily to spy out our liberty which we have in Christ Jesus, that
they might bring us into bondage:

ESV Galatians 2:4 Yet because offalse brothers secretlybrought in-- who
slipped in to spy out our freedom that we have in Christ Jesus, so that they
might bring us into slavery--
ASV Galatians 2:4 and that because ofthe false brethren privily brought in,
who came in privily to spy out our liberty which we have in Christ Jesus, that
they might bring us into bondage:
CSB Galatians 2:4 This issue arose becauseoffalse brothers smuggled in,
who came in secretlyto spy on the freedom that we have in Christ Jesus, in
order to enslave us.
NIV Galatians 2:4 This matter arose because some false brothers had
infiltrated our ranks to spy on the freedom we have in Christ Jesus and to
make us slaves.
NKJ Galatians 2:4 And this occurred because offalse brethren secretly
brought in (who came in by stealth to spy out our liberty which we have in
Christ Jesus, thatthey might bring us into bondage),
NRS Galatians 2:4 But because of false believers secretlybrought in, who
slipped in to spy on the freedom we have in Christ Jesus, so that they might
enslave us--
YLT Galatians 2:4 and that because of the false brethren brought in
unawares, who did come in privily to spy out our liberty that we have in
Christ Jesus, thatus they might bring under bondage,
NAB Galatians 2:4 but because of the false brothers secretlybrought in, who
slipped in to spy on our freedom that we have in Christ Jesus, that they might
enslave us--
NJB Galatians 2:4 but because ofsome false brothers who had secretly
insinuated themselves to spy on the freedom that we have in Christ Jesus,
intending to reduce us to slavery-
GWN Galatians 2:4 False Christians were brought in. They slipped in as
spies to learn about the freedom Christ Jesus gives us. They hoped to find a
way to control us.

BBE Galatians 2:4 And that because of the false brothers let in secretly, who
came searching out our free condition which we have in Christ Jesus, so that
they might make servants of us;
But it was because ofthe false brethren: Ga 5:10,12 Ac 15:1,24 20:30 2Co
11:13,17,261Jn4:1
secretlybrought in who had sneakedin: 2Ti 3:6 2Pe 2:1,2 Jude 1:4
to spy out our liberty which we have in Christ Jesus:Ga 3:23-26 5:1,13 Ps
51:12 119:45 Joh 8:31-36 2Co 3:17 1Pe 2:16 2Pe 2:19
n order to bring us into bondage:Ga 4:3,9,10,25Isa 51:23 2Co 11:20
Galatians 2 Resources - Multiple Sermons and Commentaries
SPURIOUS SAINTS SNEAK IN
AND SPY OUT OUR FREEDOM
But it was because ofthe false brethren secretlybrought in - Amplified - "[My
precaution was]because offalse brethren who had been secretlysmuggledin
[to the Christian brotherhood]" The New English Bible has "sham
Christians";Phillips paraphrase has "pseudo-Christians."NLT has "some
so-calledChristians." God's Word Translationhas "False Christians." They
were "professors" who claimedallegiance to Christ, but who demanded
circumcisionand obedience to the Mosaic Law for salvation.
MacArthur rightly reminds us that "Satan, as always, was the primary
instigatorof the subterfuge. The Judaizers were first of all the devil's agents,
whatevertheir human associationsand loyalties." (MacArthur New
TestamentCommentary – Galatians)
Donald Campbell - No doubt these were Judaizers, whose chief sloganis
found in Acts 15:1: “Unless you are circumsized according to the custom
taught by Moses,you cannotbe saved.” These “falsebrothers” (“sham
Christians,” NEB)were like spies or fifthcolumn agents who penetratedto
searchout weak areas ofenemy positions.(BKC)

Boice has an interesting comment on this passage -Paul’s references to the
false brothers in Gal 2:4 entail a military metaphor, used to indicate the
subversive and militant nature of the evil that Paul was fighting. The term
“false brothers” (pseudadelphos)is used only twice in the NT (here and in 2
Cor 11:26). In eachcase Pauluses the term of those who are not in fact
Christians, though pretending to be so. The overtone is that of a traitor or spy.
“Infiltrated” (pareisaktous)is used in the same way, as in 2 Peter2:1, where
we are told of those who will “secretlyintroduce” destructive heresies to
weakenand ruin the church. In the LXX reading of 2 Samuel10:3, “spy”
(kataskopeō)is used of the servants of David who, according to his enemies,
had come “to searchthe city, and to spy it out, and to overthrow it.” Similarly,
Paul speaks ofthe desire of the legalizers “to make us slaves”
(katadoulōsousin), in the manner of those who would take a city by stealth or
force in order to place the inhabitants in chains. (The Expositor's Bible
Commentary)
Swindoll adds this comment on the words Paul uses in this passage -
""Secretly" . . . "sneaked" . . . "spy" . . . "bondage." Paulsaw himself in the
midst of a life-and-death battle, striving to protect a priceless treasure:the
gospelof Jesus Christ. Judaizing spies whose loyalty remained with the old
Law of Judaism were merely playing the part of followers of Christ, having
infiltrated the ranks of the church in order to destroythe doctrine of grace
from the inside out. And the best wayto destroygrace is to enslave believers
with a strenuous religious systemincluding prerequisites for meriting
salvation;rituals to receive salvation;and righteous works to maintain
salvation." (Swindoll's Living Insights New TestamentCommentary –
Galatians, Ephesians)
False brethren (5569)(pseudadelphos frompseudes = false + adelphós =
brother) refers to those who pretend to be a believers ostentatiouslyprofessing
belief in Jesus but destitute of the authenticating down payment of the Spirit.
This noun is used here and in 2Co 11:26, so that in both NT uses it describes
those who are not genuine believers. These men look true but in truth are
staunch adversaries of the truth of the Gospel. Theymay have professed
Christ, but they did not possessChrist(Ro 8:9+).

THOUGHT - Have you professedChrist? Good. Then let me ask have you
possessedChrist, or better, has He possessedyou? There are many people
sitting in pews in American churches who have professedChrist (prayed a
prayer, walkedan aisle, etc), but they have never been possessedby Him, by
His Spirit (Ro 8:9+) and are still deceptively dead in their trespassesand sins
and are headed tragicallyfor a Christ-less eternity. How do you know if you
are a professorwho has been possessed? Does 2 Cor5:17+ describe your life?
"Therefore if anyone is in Christ, he is a new (kainos = brand new, a spiritual
"new born"!) creature;the old things passedaway;behold, new (kainos =
brand new desires, new likes, new habits such as desire to read the Word of
God, etc)things have come." Paulis not speaking ofperfection in this passage,
but he is speaking of a "new direction," "Heavenward," not"Hellward!" Has
your life significantly changedsince you professedChrist? The places you go,
the things you say, the things you watch, the things you buy, etc, etc? If so you
are born againand eternally secure in Christ! If not, you need to soberly
ponder the words of the Lord Jesus Christin Mt 7:21-23 "Noteveryone who
says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does
(present tense)the will of My Fatherwho is in heaven will enter. 22 “Many
(NOT A FEW SADLY WILL BE DECEIVED!)will say to Me on that day,
‘Lord, Lord, did we not prophesy in Your name, and in Your name castout
demons, and in Your name perform many miracles?’23 “And then I will
declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO
PRACTICE (presenttense = as a lifestyle, habitually, still living like an "old
creature" in Adam) LAWLESSNESS.’" (Mt7:21+, Mt 7:22-23+)
In context the false brethren are surely the so-calledJudaizers. By calling
them "false" Paulis saying he had absolutelyno confidence in their profession
of faith because oftheir steadfastinsistence onthe need of circumcision for
salvation. "Thoughthey might have professeda belief in the gospel, they did
not do so without an addition to the gospel. In Paul's assessment, this was
"anothergospel" (Gal. 1:6)." (Newton)
Wiersbe - The factthat Paul calls them false brethren indicates that they were
not true Christians, but were only masquerading as such so they could
capture the conference for themselves. (Bible Exposition Commentary)

Machensays:Paul here calls the Judaizers “false brethren,” and the meaning
of that term is clear. “Brother” in Paul’s Epistles means “fellow-Christian,”
and thus a “false brother” is a man who claims to be a Christian or is thought
to be a Christian and yet is not, or does not show himself by his present
actions to be, a Christian at all. It is not a pleasantterm, but the reasonwhy it
is not a pleasantterm is that the thing that it designatedwas not a pleasant
thing. These Judaizers might have seemedto a superficial observerto be true
disciples, but in their heart of hearts, Paul seems to mean, they were Pharisees
rather than disciples of Jesus Christ. They were depending upon their own
works for salvation, and according to the apostle Paul a man cannotpossibly
do that if he is to be saved. So Paul calls them false brethren. Unlike the
leaders of the modern Church the apostle Paul believed in calling things by
their true names.
Timothy George identifies three main "parties" in this chapter - First, there is
the Pauline party, consisting of Barnabas, Titus, and the apostle himself.
Second, there are the “false brothers” who agitatedfor Titus to be
circumcisedand later imported their Judaistic tendencies to Antioch itself.
....The third party that plays a prominent role in the narrative are the leaders
of the Jerusalemchurch, namely, James, Peter, and John, whose prominence
had given them the name “pillars.” (NAC)
Who brought these false brethren in to the young church? W E Vine suggests
"Presumablythese false brethren had been introduced into the church by
“them that were of the circumcision,”Gal2:12, mentioned in Acts 15:5. Party
zeal often leads to unholy alliances."
Stott on secretlybrought in: “This may mean either that they had no business
to be in the church fellowship at all, or that they had gate-crashedthe private
conference with the apostles.” (The Message ofGalatians)
Secretlybrought in (3920)(pareisaktos frompareisago = smuggle in = bring in
along side of - para = alongside + eiságo = bring in, introduce) is a noun which
literally describes something (someone)that has been brought in by the side of
something else (in this contextthe false brought in next to the true believers).
To smuggle in or sneak in alongside of. This word conveys the sense of

brought in secretly, craftily, surreptitiously, or under false pretenses.
Pareisaktosis used only in Gal 2:4 in the NT. One translationhas "they
wormed their way into our meeting."
Note the rootverb pareisago is used by Peterto describe
"false prophets also arose among the people, just as there will also be false
teachers among you, who will secretlyintroduce (pareisago)destructive
(apoleia)heresies, evendenying the Masterwho bought them, bringing swift
destruction (apoleia)upon themselves." (2 Peter2:1+)
The word pareisaktoswas usedof spies or traitors who infiltrate an opposing
camp (Longenecker)orit could simply mean “alien” or “foreign” (Eadie;
MM).
NET Note - The adjective pareisaktous,whichrelates to someone joining a
group with false motives or false pretenses, applies to the "false brothers."
Although the expression"false brothers with false pretenses" is somewhat
redundant, it captures the emphatic force of Paul's expression, which labels
both these "brothers" as false (pseudadelphous) as well as their motives.
Vine note on pareisaktos -from para = “by the side,” i.e., not
straightforwardly, eis = “into,” and ago = “to bring.” The word is used by
Strabo, a Greek historian contemporary with Paul, of enemies introduced
secretlyinto a city by traitors within (the walls).
SECRET SNEAKYSPIES
"CLOAK AND DAGGER LANGUAGE!"
Who had sneakedin to spy out our liberty which we have in Christ Jesus -
NIV = "Some false brothers had infiltrated our ranks to spy on the freedom
we have in Christ Jesus." Theywere not invited to the private conference but
came anyway. Why did they "sneak in"? (1) To spy on our liberty and (2)
make us slaves to the Law's rules and ceremonies. This is one of Satan's
tactics, to subtly infiltrate a body of believers and bring them into bondage by
adding some legalrequirements for salvation. Thomas Jeffersonwho was
apparently not a genuine believer (see his Jeffersonian"bible" where he cut

out all the supernatural passages)did have a wise saying “The price of
freedom is eternal vigilance.”
ILLUSTRATION OF SATAN'S TACTIC OF SNEAKING IN - During one of
the Billy Graham crusades in Los Angeles severalyears ago, a number of
Jehovah’s Witnessesmade false counselorbadges and went in to deal with
people who were coming forward to receive Christ. This is a picture of what is
actually happening here. These false brethren were “SPY[ING]OUT OUR
LIBERTY.”
Who had sneakedin (3922)(pareiserchomaifrom pará = alongside +
eisérchomai= to enter) means literally to come in beside. And so it means to
slip in or come in as a side issue, for example as did the law in Ro 5:20 since it
had no direct efficacious role in salvationby grace through faith. Yes the Law
was goodand was a tutor to lead us Christ but only faith could join us to
Christ (cp Gal 3:24, 25+). In John 10:1 the Lord Jesus describes suchmen as
“thieves and robbers." The word usually implies stealth (Burton). The
metaphor is that of spies or traitors introducing themselves by stealth into the
enemy’s camp (Lightfoot).
Eadie - Their work was that of spies-inspectionfor a sinister purpose.
Jude describes a similar scene of subtle enemy infiltration into the church
warning that
"certainpersons have crept in unnoticed (pareisduno), those who were long
beforehand marked out for this condemnation, ungodly persons who turn the
grace ofour God into licentiousness anddeny our only Masterand Lord,
Jesus Christ." (Jude 1:4+)
To spy out (2684)(kataskopeofrom kata = intensive + skopos = distant mark
lookedat) means to view closelyand then to spy out, i.e., to learn about
something (the believer's freedom in Christ) by secretobservation.
Kataskopeothus means to view closelyor examine carefully.
Paul is using vocabulary from the world of espionage, becausethe opponents
were conducting covertoperations. "Like undercover agents, they had
sneakedinto the church to see what the Gentile Christians were up to. But

they were more than informants; they were slave-traders. Theywere
conspiring to hold the church hostage to the law." (Ryken)
Kataskopeois used in NT only in Ga 2:4 and in the Lxx only in 1 Chr 19:13
and 2 Sa 10:3 = "the princes of the Ammonites said to Hanun their lord, “Do
you think that David is honoring your father because he has sent consolersto
you? Has David not sent his servants to you in order to searchthe city, to spy
it out and overthrow it?"
Paul explains that freedom is found in Christ Jesus not in keeping the law.
Phil Newtonapplies the spy picture to the modern church asking "Should
churches be on guard for the same kind of "spies" who have ill-motives to
turn the church awayfrom the purity of the gospelfor a man-centered
gospel? Indeed, we must be vigilant! Just how easyis it for a personof this
stripe to "infiltrate" a church? In Baptistchurches there is a little piece of
paper called a "church letter," that in most cases cangive a personcarte
blanche opportunity to join any other Baptist church. They can come from a
Baptist church that does not preachthe gospel, but with the "church letter,"
they expectto be acceptedwithout question. In the earlier days when this
practice was instituted, there was much more examination of those who made
professions offaith in Christ. But now that is rarely the case. Iknow of two
different people who, a few years ago, were interestedin being church
members. I had talked with them concerning the gospeland their salvation.
One did not understand the gospel, while the other refused to receive the
gospelon Christ's terms. They were interestedin being church members but
did not have an equal interest in the gospel. So, whatdid they do? They left
attending our church and immediately joined two different Baptist churches
in our city! I hope they both came to faith in Christ! But my real concern,
having spent considerable time explaining the gospelto them, is that they
satisfiedtheir emotions by joining a church, being baptized, then ignoring the
issue of the gospel. Now, unless a church has some means of examination set
in place, these people canmove to another city or within our city, join another
Baptist church without question, and begin to infiltrate them with their false
understanding of the gospel. The spies canstill infiltrate our churches and

cause immeasurable damage." (Galatians 2:1-10 Affirming the Gospel
Message)
Liberty which we have in Christ Jesus - Have (echo - hold, possess)is in the
present tense signifying continual possession!And I would add everlasting
possession. Hallelujah!"It is ours, (hemon), for we are having it in Christ
Jesus. It is our present, our assertedpossession."(Eadie)Christians are not
under and in bondage to the Mosaic Law but are under a new law which Paul
describedin Romans 8...
For the law of the Spirit of life in Christ Jesus has setyou free (eleutheroo)
from the law of sin and of death. (Ro 8:2+)
And because you belong to him, the power of the life-giving Spirit has freed
you from the power of sin that leads to death. (Ro 8:2NLT)
for the law of the Spirit, that of the life in Christ Jesus, freed you once for all
from the law of the sinful nature and of death (Ro 8:2 Wuest)
For the new spiritual principle of life "in" Christ lifts me out of the old vicious
circle of sin and death. (Ro 8:2 Phillips)
Liberty (freedom) (1657)(eleutheria from eleutheros = that which is capable of
movement, freedom to go whereverone likes, unfettered; see eleutheroo)
describes the state of being free and is the antithesis of enslavementor
bondage. The believer's freedom is found in a Person, in Christ, and is
experiencedas we daily learn to abide in Him and thus receive the life giving
flow of power from His Spirit. In the present context eleutheria speaks
especiallyof freedom from the yoke of the Mosaic Law, including freedom
from the Judaizer's requirement of physical circumcision.
Freedomin Christ is not the right to do as you please but
The powerto do as you should!
Paul uses eleutheria three more times in this short letter in Galatians 5:1+
declaring "It was for freedom that Christ setus free; therefore keepstanding
firm and do not be subject againto a yoke of slavery." Notice the juxtaposed
contrast- FreedomX Slavery. Again Paul declares "youwere calledto

freedom (eleutheria), brethren; only do not turn your freedom (eleutheria)
into an opportunity (see aphorme) for the flesh, but through love serve one
another." (Gal 5:13+). Here note the juxtaposed contrastof freedom/flesh for
it is the fallen flesh that seeksto keepus in bondage to the law.
Luther says:Human reasoncanthink only in terms of the Law. It mumbles:
“This I have done, this I have not done.” But faith looks to Jesus Christ, the
Son of God, given into death for the sins of the whole world. To turn one’s
eyes awayfrom Jesus means to turn them to the Law. True faith lays hold of
Christ and leans on Him alone. Our opponents cannot understand this. In
their blindness they castawaythe precious pearl, Christ, and hang onto their
shabby works. Theyhave no idea what faith is. How can they teachfaith to
others?
MacArthur adds "Christian freedom is not license. Whenwe become free in
Christ we lose our freedom to sin, of which we were once a slave. In Christ,
"having been freed from sin, [we] become slaves of righteousness"(Ro 6:18+).
"Foryou were calledto freedom, brethren," Paul explains; "only do not turn
your freedom into an opportunity for the flesh" (Gal. 5:13+). Peterexpresses
the same truth in these words: "Act as free men, and do not use your freedom
as a covering for evil, but use it as bondslaves of God" (1 Pet. 2:16+).
(MacArthur New TestamentCommentary – Galatians)
THE SINISTER MOTIVE OF
THE PSEUDO BRETHREN
In order to bring us into bondage - In order to speaks ofpurpose and we
should always be alert to terms of purpose or result which are usually
identified by phrases such as so that, in order that, that, as a result. When you
encounter a term of purpose, pause and propose a simple question "What is
the purpose?" and let the context and the Spirit will be your Teacher. You
may be pleasantly surprised at what He reveals!In the present contextthe
purpose of these false brethren was very clear - BONDAGE!Absolute
bondage to an impossible system of works righteousness.

Notice Paulsays US. In other words not only would the Gentiles be impacted
but these wolves in sheep's clothing might bring US into bondage. So it was
not just an issue betweenthe false brethren and Gentiles. Guzik writes "It
might be easyfor Paul to say, “This doesn’t affectme. After all, I am a Jew
and have been circumcisedunder the Law of Moses. I’ll let Titus or other
Gentiles deal with this problem, because these false brethren have a problem
with them, not me.” Paul realized that if the message ofthe Gospelwas
compromised, it wasn’t just bondage for the Gentiles, but it was bondage for
everyone who named the name of Jesus."(Galatians 2 Commentary)
F F Bruce - As the gospelof grace liberates (cf. Gal4:26+; Gal 5:1a+), so
legalismenslaves (cf. Gal 4:24f+.;Gal 5:1b+, Gal 5:3+). (NIGTC: Galatians)
Bring us into bondage (“in order that they might bring us into utter
bondage")(2615)(katadouloofrom kata = intensifies meaning but also can
convey sense of"down” which suggests domination[cp "according {kata}to
the law" - Ro 8:4+] + douloo = to enslave, bring into bondage) means to
enslave utterly, absolutely, completely and without qualification. Can you get
a picture of what Paul is saying by using this rare verb? Katadouloo is used
only twice in the NT, here and in 2 Cor 11:20 "Foryou bear with anyone if he
enslaves you, if he devours you, if he takes advantage ofyou, if he exalts
himself, if he hits you in the face." Katadouloo is the antithesis of the verb
eleutheroo which means to make free.
Katadouloo - 7x in the Lxx - Gen. 47:21 Exodus 1:14 ("they rigorously
imposed [Lxx = katadouloo]on them"); Exodus 6:5. ; Ezra 7:24; Jer. 15:14 ("
I will make you serve your enemies" NET);Ezek. 29:18;34:27
Here in Gal 2:4 Paul uses katadouloo in the middle voice (reflexive sense)
which signifies they desire to make others a slave for themselves!
Phillip Ryken- Freedomhas as many joys and struggles in the spiritual realm
as it does in human society. Dr. King knew this, for he borrowed his famous
words from an old Negro spiritual: "Free at last! Free at last! Thank God
Almighty, we're free at last!" The song's first and primary meaning was about
freedom from sin through Jesus Christ. Freedomin Christ was the apostle
Paul's concernas he wrote Galatians, a letter sometimes knownas the Magna

Carta of Christian liberty. Paul knew how precious spiritual freedom is. He
knew the price that Jesus paid on the cross to gain it. He also knew how easyit
is to squander that freedom and return to spiritual bondage. This is why Paul
wrote to the Galatians with such urgency. They believed the gospelof the
cross and the empty tomb. They had gainedtrue spiritual freedom by putting
their faith in Christ crucified and Christ risen. But now they were under the
spell of teachers who wanted to add the law of Moses to the gospelofChrist
(see Gal. 3:1+). As a result, they were in dangerof becoming enslavedall over
again(see Gal. 5:1+). (Reformed Expository Commentary – Galatians)
Phil Newtonnotes that bring us into bondage "implies the slavery of the Law
that has no powerto justify. It was that yoke which the Jews bore for
hundreds of years, that yoke of trying to position themselves before God in
righteousness by their works of the law. The Law never justified anyone
during that period, nor could it during Paul's day, nor does it in our own day.
As we have noted previously, the hardest thing for a personto acceptis that
he can do absolutely nothing to justify himself before God. Manwants to do
something. Particularly, in our societyof ruggedindividualism, people are
easilyswayedinto thinking that 'God helps those who help themselves', so
they must help God out. They must add to the work of Christ their own
works of service or their baptism or their following particular liturgies or
their membership in particular churches. 'Oh, if I can just teachor preach or
sing in the choir, then God will be pleasedso that he just cannot rejectme!'
'If I can just go on a mission trip or be on a church committee or be a church
officer, then I will have what I need to be right with God!' My brethren, I
have only one word for such thoughts: "BONDAGE!" Yes, the whole motive
of those who creepinto churches without truly being justified is to tie others
up with the same bondage that has enslavedthem. Miserable sinners love the
company of more miserable sinners. Theydespise the company of the saints!
They will work tirelesslyand deceitfully, to persuade others that Jesus Christ
and His finished work is just not enough. We stand with the Apostle to reject
such false gospel!" (Galatians 2:1-10 Affirming the GospelMessage)
Norman Bartlett - The future tense (of bring us into bondage)tells us that it
was not merely their intention, but that they thought they had assuredhopes
of successin bring the Gentile believers under the yoke of Judaism. "Eternal

vigilance is the price of liberty." We may depend upon it that Satan and his
minions will do everything within their power to induce believers to substitute
a Gospelof works for trust in the all-sufficient merits of JESUS'blood shed
upon the Cross ofCalvary. Let not the enemies of the Gospelspike our guns
by robbing us of reliance upon grace alone to save and keepus saved.
(Galatians 2:1-10 - PersonalExplanation)
SPIRITUAL FREEDOM:
ELEUTHERIA
A short digressionof eleutheria or spiritual freedom - It is paramount to
understand that spiritual freedom does not equate with licence. Freedom
never means the right to do as we please. To the contrary, true spiritual
freedom is the powerto do as we should.
Stated anotherway true liberty is living as we should not as we please. In no
NT passagedoes this conceptrefer to political freedom nor to the Stoic's
fallacious idea of freedom of the flesh from emotion and desire. Freedomdoes
not equal license. In the NT, freedom takes its meaning from the factthat
unredeemed human beings are lockedin terrible bondage which is beyond
their ability to overcome.
Freedomis attractive to sinful human nature, especiallywhen misunderstood.
Mankind's view of freedom is distorted, for true freedom is found in
responsible discipline rather than in recklessdissipation. Peterwarns, "Live
as free men, but do not use your freedom as a cover-up for evil; live as
servants of God" (1 Peter2:16).
False teachers lure followers with promises of the freedom that our fallen
flesh craves. The Bible describes these teachers "Byappealing to the lustful
desires of sinful human nature, they entice people who are just escaping from
those who live in error. They promise them freedom, while they themselves
are slaves ofdepravity--for a man is slave to whatever has mastered him" (2
Pe 2:18-19). The false promise of freedom that we can have a license to
indulge ourselves is an invitation to sure spiritual disasterand ultimately to
eternal death if one never experiences repentance and belief in Christ.

The freedom that Scripture offers does not include independence, or release
from restriction. Instead, genuine Biblical freedom is to be found only in
willingly choosing to submit to our new Master, the Lord Jesus Christ. We are
His by right of blood purchase (1 Cor 6:19, 20, Rev5:9) and yet we need to
make the daily choice to obey Him but not as under law but under grace (for
the Spirit energizes evenour desire - Php 2:13NLT), and in so doing to prove
what the will of God is, that which is goodand acceptable,and perfect(Ro
12:2). The believer's freedom in Christ allows us the privilege of entering into
the wonderful will of the Father, which is only place we canexperience
genuine rest and perfect blessing. And so we have a spiritual paradox, for as a
bondservants of Jesus -- on the one hand we are bound to Him but on the
other we are free in Him! As Jesus Himself promised
"If you abide in My word, then you are truly disciples of Mine; and you shall
know the truth, and the truth shall make you free (eleutheroo).....Iftherefore
the Sonshall make you free (eleutheroo), you shall be free (eleutheros)
indeed." (John 8:31-32, 36)
How can slaveryto Christ be true freedom? In severalsignificantways.
(1). Only by submitting to our MasterJesus and living by His words are we
free to experience Truth. Only then are we guided away from what hurts to
what is truly beneficial.
(2). Only by submitting to MasterJesus canwe experience the immense power
for true goodness thatis provided for us in the Holy Spirit Who indwells us.
What we could never do in our ownstrength, the Spirit can enable us to do. In
a real sense, freedomis freedom to achieve exceeding abundantly more than
we could ever ask or even think possible (Eph 3:20).
(3). The kind of freedom that would release us from all restraint could never
free us from the consequences ofour actions (Gal 6:7, 8). The Christian knows
that the consequencesofhis or her actions carry overeven into eternity. Any
freedom that is meaningful must release us from actions that leadto
corruption.

A commitment to serve Jesus promises us holiness, and the consequencesofa
holy life are blessings now and forever. The blessing that being a bondservant
of Jesus produces helps us realize that servitude provides the most realand
wonderful freedom there can be.
Finally, we human beings are creatures. We have been shaped by God to love
Him and to enjoy Him forever. Only by choosing to serve God canwe become
the people we were createdto be. This freedom to experience our destiny is a
wonderful freedom indeed! Little wonder that spies try to sneak in and steal
our freedom in Christ!
ILLUSTRATION - ON MEANING OF ELEUTHERIA - Back in the
nineteenth century our sixteenth president realized something radical must be
done about slavery in our country. Unwilling to look the other way any longer,
on September 22, 1862, he presented what came to be known as the
Emancipation Proclamation, anofficial document condemning human
slavery. Abraham Lincoln, realizing that slavery is completely againsthuman
dignity, officially abolishedit from the United States on that day. Tragically,
little changedin the daily life of our nation, even though the slaves were
officially declaredfree. You know why; you’ve read the stories. The Civil War
was still going on. The plantation owners never informed their slaves. The
vast majority of the former slaves couldn’t read, so they had no idea what the
news was carrying. There was no mass media then to announce those kinds of
presidential pronouncements. And so for the longesttime, slavery continued
even though it had been officially brought to an end. The warended in April
1865. Do you know when Lincoln’s declarationwas officially enacted? When
the people finally beganto leave their enslaved lives and make their way
toward freedom? December18, 1865—morethan three years after he first
releasedhis proclamation. Lincoln had been dead for months. The word
traveled out of the streets of Washingtonand down into the Shenandoah
Valley of Virginia, across the back roads of the Carolinas and into Georgia,
then Alabama, then Mississippi, then Louisiana, then Texas, then Arkansas,
announcing what had been true for more than a thousand days. Even then the
word somehow either wasn’tbelieved or wasn’tacted upon. Those officially

emancipatedpeople, thinking slaverywas the way they were condemnedto
exist, continued to live in bondage though they had been declaredfree men
and women since the fall of 1862. (Churck Swindoll - Embraced by the Spirit
The Untold Blessings ofIntimacy with God)
Galatians 2:4 Don Fortner-Grace forToday ‘Our Liberty’ - Gal 2:4
The Lord Jesus Christ has given us true liberty. In Christ we have been freed
from sin, Satan and the law. In him we are free from all religious traditions,
customs and superstitions. And in Christ we are free to use every creature of
God for food, happiness, comfort and satisfaction. Neitherthe church nor
those who preach the gospelhave any authority to bring God’s people under
bondage again, by making their own rules, dogmas and covenants for
Christian conduct. I offer these suggestionswith the prayer that they may
help you to honor the Lord in the exercise ofyour liberty in Christ.
1. Do not make the use or non-use of indifferent things a point of merit before
God. Indifferent things become idolatrous when you make the use or non-use
of them a means of obtaining favor with God, a means of religious devotion,
or a means of obtaining a peaceful conscience.
2. Use all things in moderation. The believer’s principle of conduct is not total
abstinence, but temperance, moderation and self-control. Eating is not wrong,
but gluttony is. A glass ofwine is not wrong (our Lord did provide the wine
for the marriage feastof Cana), but drunkenness is wrong. Entertainment is
not wrong, but reveling is. Our principle is ‘Use all things wisely, abusing
none.’
3. Carefully avoid offending your brother. I do not mean that you must
submit to the self-righteous notions of men. But we must not be the cause of a
brother acting contrary to his own conscience. This is what Paul means by
offending the brethren. We must avoid it at all costs. Mybrother’s conscience
is more important than my personal desires.
4. Make your use of all things subservient to the glory of God, the gospelof
Christ and the welfare of the church. In all things, make your love for Christ

and his people the basis of your actions. Use your liberty in Christ for the
honor of Christ, and you will not go far astray. We must avoid both
licentiousness andlegalism. Both are dreadful evils. God’s people are called
into liberty!
Ian Paisley- Glorious Liberty
"Our liberty which we have in Christ Jesus." Galatians2:4
The liberty which we have in Christ Jesus is the glorious liberty of the sons of
God.
I. The Liberty of the Acquittal by God
To be acquitted at the bar of God from all our sins, not by a mere pardon, but
by an actof justification, through the full payment by another of all our
transgressions, brings a liberty which no man understandeth but he who
possesses it.
This is freedom indeed, the liberty with which Christ makes the sinner free.
All sins fully paid for and their penalty met by the bloodshedding of Christ.
II. The Liberty of Approach to God
Sin has erecteda barrier betweenthe sinner and God. The sinner cannot get
near to God. His sins have separatedhim from his God.
But Christ has removed the barrier and demolished forever sin's wall of
separation. He has brokendown the middle wall of partition betweenus.
"Having boldness therefore brethren to enter into the Holiestof all by the
blood of Jesus, by a new and living way." Oh walk that perfect way of liberty
today, the liberty of approach to God.
III. The Liberty of Acceptance by God
To be acceptedby God, what a liberty is that!
"Acceptedin the Beloved."

No fear! No darkness!No separation!Embraced! Cleansed!Perfectin Christ!
That is the liberty of the saints in light. It canbe yours today by the gift of
God. Callon Christ to liberate your soul by the acquittal by God, the
approachto God and the acceptanceofGod. (A Text A Day Keeps the Devil
Away)
Ian Paisley- Spy Mastering
"And that because offake brethren unawares brought in, who came in privily
to spy out our liberty which we have in Christ Jesus, that they might bring us
into bondage." Galatians 2:4
GospelLiberty
The Gospelis the Gospelof liberty, it delivers us from the tradition of the
elders. There are those who would chain God's people with the goading
bondage of the yoke of that tradition. They manufacture rules and condemn
those who do not conform to their commandments. This unholy legalismmust
be clearly distinguished from lawfulness which is the keeping of God's holy
commandments.
The Spies
Paul was a spy exposer, and he uncovered the working of such a devil inspired
emissary.
Note his language. He condemned them as "false brethren", who work
"privily and unawares" "to bring the free people of God into bondage".
The Counteraction
Paul moved ruthlessly againstthem, "To whom we gave place by subjection,
no, not for an hour; that the truth of the gospelmight continue with you."
Galatians 2:5. He was not even afraid to take on Peter, himself withsanding
him to the face because he was to be blamed (verse 11).
Gospelliberty must be preservedat whatever cost.

We who have begun in the Spirit cannot perfectourselves in the flesh. (A
Text A Day Keeps the Devil Away)
WAYNE BARBER
But it was because ofthe false brethren secretlybrought in (Smuggledin,
brought in secretly, surreptitiously - paraeisaktos - from para = beside - the
false were "smuggled" in along side the true brethren!), who had sneakedin
(paraeiserchomai= para - alongside + eiserchomai= to enter = to come in
beside the true) to spy out (kataskopeoB-1)our liberty (eleutheria) which we
have in Christ Jesus, in order to bring us into bondage (katadouloo = to
enslave utterly! Reduce to absolute slavery - A strong word! Used in the Lxx
of Ex 6:5).
The word skopeo is the word we getthe word “scope” from. I have these little
bitty binoculars I used when I would go hunting. And that is the idea, get in
closer, getin closer. Magnifyit even more.
They came in to spy out. Their intent was hostile as they purposed to observe
the freedom that these believers had from the Mosaic Law and from a setof
rules and regulations. So first of all it was to spy out the message.
By the way, from time to time we are going to have that right here in our
church. You may be here this morning and I have a word for you. I just want
you to know that we know who you are. You come in to find out what the
believers are saying about grace so that you cango out and you can use what
we say, twist it, as 2 Peter2:1, 2, 3 (note) talks about, and then use it to
contradict what we say. But we understand that you are here. That happens
all the time. But they will be here.
But then secondly, the whole purpose was to make Christians slaves to the
law. They wanted to bring believers back under bondage. And he says that.
He says “in order to bring us into bondage (katadouloo = to enslave utterly!).”

They cannot take awayour salvation, so they say. okay, since you cannot take
awaytheir salvation, let us getthem while they are savedback up under law.
Let us cripple them. Let us take awaytheir joy. Let us put them back up
under religious systemso that they can lose all the joy of a relationship. Well,
these were those folks and they came in to see whetheror not Titus was going
to be circumcisedor not. And they really emphasized that he should be.
This is the contentionthat Paul went through. He just set up a private
consultation, but here comes these uninvited people trying to make it look like
they are trying to swaythose three apostles to have him circumcised.
C. NORMAN BARTLETT
"who came in privily to spy out our liberty which we have in Christ Jesus,
that they might bring us into bondage" The future tense tells us that it was not
merely their intention, but that they thought they had assuredhopes of
successin bring the Gentile believers under the yoke of Judaism. "Eternal
vigilance is the price of liberty." We may depend upon it that Satan and his
minions will do everything within their power to induce believers to substitute
a Gospelof works for trust in the all-sufficient merits of JESUS'blood shed
upon the Cross ofCalvary. Let not the enemies of the Gospelspike our guns
by robbing us of reliance upon grace alone to save and keepus saved.
BIBLICAL ILLUSTRATOR
Verse 4
Galatians 2:4
And that because offalse brethren.

False brethren
I. The Church of Godwhen at its best has wickedmen and hypocrites in it. In
Adam’s family there was Cain; in Christ’s family, Judas; in the earliest
Church, false brethren. The sheepmay be sometimes without the fold; the
wolves therein. A perfect Church is an impossible dream.
II. False brethren creepinto the Church. Christ is the door of the Church, and
His true sheepenter by Him-false brethren climb in anotherway. They “creep
in.”
1. Hence they maintain a certain resemblance to the true.
2. Hence the precise origin of error cannot be detected. The time when the
ship sinks we often observe, but the time when it first drew waterwe do not.
(W. Perkins.)
Paul and the false brethren
I. A fierce opposition made by some erroneous Christians againsta great
apostle and a prime authority in the Church.
II. The cause ofthis opposition; the violent and unreasonable demands made
to him to confirm the practice of a thing as necessarywhichin itself was not
so.
III. The methods takenin this opposition: slandering Paul’s doctrine, and
detracting from his authority for withstanding their demands.
IV. The wholesome method of the apostle:not to give place in the least.

Jesus was our source of freedom

Jesus was our source of freedom

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