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Selected Verse: Galatians 5:11 - King James
| Verse |
Translation |
Text |
| Ga 5:11 |
King James |
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Translate, "If I am still preaching (as I did before conversion) circumcision, why am I still persecuted?" The Judaizing troubler of the Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy (Act 16:3; compare also Act 20:6; Act 21:24). Paul replies by anticipation of their objection, As regards myself, the fact that I am still persecuted by the Jews shows plainly that I do not preach circumcision; for it is just because I preach Christ crucified, and not the Mosaic law, as the sole ground of justification, that they persecute me. If for conciliation he lived as a Jew among the Jews, it was in accordance with his principle enunciated (Co1 7:18, Co1 7:20; Co1 9:20). Circumcision, or uncircumcision, are things indifferent in themselves: their lawfulness or unlawfulness depends on the animus of him who uses them. The Gentile Galatians' animus in circumcision could only be their supposition that it influenced favorably their standing before God. Paul's living as a Gentile among Gentiles, plainly showed that, if he lived as a Jew among Jews, it was not that he thought it meritorious before God, but as a matter indifferent, wherein he might lawfully conform as a Jew by birth to those with whom he was, in order to put no needless stumbling-block to the Gospel in the way of his countrymen.
then--Presuming that I did so, "then," in that case, "the offense of (stumbling-block, Co1 1:23 occasioned to the Jews by) the cross has become done away." Thus the Jews' accusation against Stephen was not that he preached Christ crucified, but that "he spake blasphemous words against this holy place and the law." They would, in some measure, have borne the former, if he had mixed with it justification in part by circumcision and the law, and if he had, through the medium of Christianity, brought converts to Judaism. But if justification in any degree depended on legal ordinances, Christ's crucifixion in that degree was unnecessary, and could profit nothing (Gal 5:2, Gal 5:4). Worldly Wiseman, of the town of Carnal Policy, turns Christian out of the narrow way of the Cross, to the house of Legality. But the way to it was up a mountain, which, as Christian advanced, threatened to fall on him and crush him, amidst flashes of lightning from the mountain [BUNYAN, Pilgrim's Progress] (Heb 12:18-21). |
| Notes on the Bible, by Albert Barnes, [1834] |
And I, brethren - Paul here proceeds to vindicate himself from giving countenance to the doctrines which they had advanced there. It is evident that the false teachers in Galatia appealed to Paul himself, and alleged that he insisted on the necessity of circumcision, and that they were teaching no more than he taught. On what they founded this is unknown. It may have been mere slander; or it may have arisen from the fact that he had circumcised Timothy Act 16:3, and, possibly, that he may have encouraged circumcision in some other similar cases. Or it may have been inferred from the fact (which was undoubtedly true) that Paul in general complied with the customs of the Jews when he was with them. But his conduct and example had been greatly perverted. He had never enjoined circumcision as necessary to salvation; and had never complied with Jewish customs where there was danger that it would be understood that he regarded them as at all indispensable, or as furnishing a ground of acceptance with God.
If I yet preach circumcision - If I preach it as necessary to salvation; or if I enjoin it on those who are converted to Christianity.
Why do I yet suffer persecution? - That is, from the Jews. "Why do they oppose me? Circumcision is the special badge of the Jewish religion; it implies all the rest (see Gal 5:2); and if I preach the necessity of that, it would satisfy the Jews, and save me from persecution. They would never persecute one who did that as they do me; and the fact that I am thus persecuted by them is full demonstration that I am not regarded as preaching the necessity of circumcision." It is remarkable that Paul does not expressly deny the charge. The reason may be, that his own word would be called in question, or that it might require much explanation to show why he had recommended circumcision in any case, as in the case of Timothy; Act 16:3. But the fact that he was persecuted by the Jews settled the question, and showed that he did not preach the necessity of circumcision in any such sense as to satisfy them, or in any such sense as was claimed by the false teachers in Galatia. In regard to the fact that Paul was persecuted by the Jews; see Act 14:1-2, Act 14:19; Act 17:4-5, Act 17:13; compare Paley, Hora Paulina, Galat. no. v.
Then is the offence of the cross ceased - "For if I should preach the necessity of circumcision, as is alleged, the offence of the cross of Christ would be removed. The necessity of depending on the merits of the sacrifice made on the cross would be taken away, since then people could be saved by conformity to the laws of Moses. The very thing that I have so much insisted on, and that has been such a stumbling-block to the Jews (see the note at Co1 1:23), that conformity to their rites was of no avail, and that they must be saved only by the merits of a crucified Saviour, would be done away with." Paul means that if this had been done, he would have saved himself from giving offence, and from the evils of persecution. He would have preached that people could be saved by conformity to Jewish rites, and that would have saved him from all the persecutions which he had endured in consequence of preaching the necessity of salvation by the cross. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
And I
In sharp contrast with the disturber.
If I yet preach circumcision (εἰ περιτομὴν ἔτι κηρύσσω)
Commonly explained as an allusion to a charge circulated by the Judaisers that Paul preached or sanctioned the circumcision of Gentile converts in churches outside of Galatia, as, for example, in the case of Timothy, Act 16:3. But it is quite unlikely that any such charge was circulated. The Judaisers would not have founded such a charge on an individual case or two, like Timothy's, especially in the face of the notorious fact that Paul, in Jerusalem and Antioch, had contested the demand for the circumcision of Gentile Christians; and Paul's question, "Why do I suffer persecution?" would have been pertinent only on the assumption that he was charged with habitually. not occasionally, preaching circumcision. Had the Judaisers actually circulated such a charge, Paul would have been compelled to meet it in a far more direct and thorough manner than he does here. He would have been likely to formulate the charge, and to deal incisively with the inconsistency in his preaching which it involved. The course of his thought is as follows: "He that troubleth you by preaching circumcision shall bear his judgment; but I am not a disturber - not your enemy (Gal 4:16), for I do not preach circumcision; and the proof of this is that I am persecuted. If I preached circumcision, there would be no offense, and therefore no disturbance; for the cross would cease to be an offense, if, in addition to the cross, I preached just what the Judaisers assert, the necessity of circumcision."
Yet (ἔπι)
As in the time before my conversion. The second ἔπι is not temporal but logical, as Rom 3:7; Rom 9:19. What further ground is there for persecuting me?
Then (ἄρα)
As a consequence of my preaching circumcision.
The offense of the cross (τὸ σκάνδαλον τοῦ σταυροῦ)
Comp. Co1 1:23. For offense, see on offend, Mat 5:29.
Ceased (κατήργηται)
Lit. been done away or brought to nought. See on Gal 5:4. If Paul had preached circumcision as necessary to salvation, the preaching of the cross would have ceased to be an offense, because, along with the cross, Paul would have preached what the Judaisers demanded, that the Mosaic law should still be binding on Christians. The Judaisers would have accepted the cross with circumcision, but not the cross instead of circumcision. The Judaisers thus exposed themselves to no persecution in accepting Christ. They covered the offense of the cross, and conciliated unbelieving Jews by maintaining that the law was binding upon Christians. See Gal 6:12. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| But if I still preach circumcision - As that troubler seems to have affirmed, probably taking occasion from his having circumcised Timothy. Why do I still suffer persecution? then is the offence of the cross ceased - The grand reason why the Jews were so offended at his preaching Christ crucified, and so bitterly persecuted him for it, was, that it implied the abolition of the law. Yet St. Paul did not condemn the conforming, out of condescension to the weakness of any one, even to the ceremonial law; but he did absolutely condemn those who taught it as necessary to justification. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| If I yet preach circumcision - it is very likely that some of the false apostles, hearing of Paul's having circumcised Timothy, Act 16:3, which must have been done about this time, reported him as being an advocate for circumcision, and by this means endeavored to sanction their own doctrine. To this the apostle replies: Were it so, that I am a friend to this measure, is it likely that I should suffer persecution from the Jews? But I am every where persecuted by them, and I am persecuted because I am known to be an enemy to circumcision; were I a friend to this doctrine, the offense of the cross - preaching salvation only through the sacrifice of Christ, would soon cease; because, to be consistent with myself, if I preached the necessity of circumcision I must soon cease to preach Christ crucified, and then the Jews would be no longer my enemies. |
18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:
20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)
4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
20 Let every man abide in the same calling wherein he was called.
18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.
3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.
4 And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.
5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
19 And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.
1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
16 Am I therefore become your enemy, because I tell you the truth?
3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.