4. And that because of false brethren. This may mean either that false brethren made it the subject of wicked accusation, and endeavored to compel him; or that Paul purposely did not circumcise him, because he saw that they would immediately make it an occasion of slander. They had insinuated themselves into Paul’s company with the hope of gaining one of two objects. Either he would treat with open scorn the ceremonial law, and then they would rouse the indignation of the Jews against him; or he would refrain entirely from the exercise of his liberty, and in that case they would exult over him among the Gentiles as one who, overwhelmed with shame, had retracted his doctrine.
I prefer the second interpretation, that Paul, having discovered the snares laid for him, determined not to circumcise Titus. When he says that he was not “compelled,” the reader is led to understand that circumcision is not condemned as a bad thing in itself, but that the obligation to observe it was the subject of dispute. As if he had said, “I would have been prepared to circumcise Titus if higher matters had not been involved.” Their intention was to lay down a law; and to such compulsion he would not yield.