Galatians 5:11

KJV

And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

KJV (with Strong's)

And {G1161} I {G1473}, brethren {G80}, if {G1487} I {G2784} yet {G2089} preach {G2784} circumcision {G4061}, why {G5101} do I {G1377} yet {G2089} suffer persecution {G1377}? then {G686} is {G2673} the offence {G4625} of the cross {G4716} ceased {G2673}.

Complete Jewish Bible

And as for me, brothers, if I am still preaching that circumcision is necessary, why am I still being persecuted? If that were the case, my preaching about the execution-stake would cause no offense whatever.

Berean Standard Bible

Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.

American Standard Version

But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumbling-block of the cross been done away.

Commentary

### SUMMARY
In Galatians 5:11, the Apostle Paul employs a potent rhetorical question to dismantle the false teaching that salvation requires adherence to Jewish ceremonial law, specifically circumcision. He argues that his continued persecution by Jewish legalists serves as irrefutable proof that he is not advocating for circumcision, for if he were, the fundamental "offence" or "stumbling block" of the cross—the radical message of salvation by grace through Christ's finished work alone—would be nullified and rendered acceptable to those who oppose it.

### CONTEXT
* **Literary Context:** This verse is situated within Paul's impassioned defense of the gospel of grace against the encroaching legalism of the Judaizers in the Galatian churches. Having established the theological foundation for justification by faith alone in chapters 1-4, Paul transitions in chapter 5 to practical implications of Christian freedom. He has just warned against submitting again to a "yoke of slavery" by embracing circumcision ([Galatians 5:1](/galatians/5-1 "Galatians 5:1 - Freedom in Christ")). The immediate context involves Paul's strong condemnation of those who are troubling the Galatian believers and distorting the gospel. His rhetorical question in [Galatians 5:11](/galatians/5-11 "Galatians 5:11 - The Offence of the Cross") directly challenges the notion that he himself might be a proponent of circumcision, using his personal experience of persecution as evidence to the contrary. This verse serves as a powerful summary of the core conflict between two irreconcilable gospels: one based on human effort and ritual, and the other on divine grace.

* **Historical & Cultural Context:** The early church was grappling with its identity as it expanded beyond its Jewish roots to include Gentiles. A significant point of contention was the role of the Mosaic Law, particularly circumcision, for Gentile converts. The "Judaizers" were Jewish Christians who insisted that Gentiles must be circumcised and observe the Law of Moses to be truly saved and fully integrated into God's people. This teaching directly contradicted the gospel Paul preached, which emphasized salvation by grace through faith in Christ alone, apart from works of the Law. The city of Jerusalem, with its strong Jewish traditions, was a hub for some of these legalistic teachings, which then spread to Gentile churches like those in Galatia. Paul's own background as a zealous Pharisee, who once persecuted Christians, adds a layer of irony and authority to his argument, as he now champions the very message that causes him to be persecuted by his former compatriots. The "cross" itself was a symbol of shame and weakness in the Roman world, a scandalous method of execution reserved for criminals, making the message of a crucified Messiah inherently offensive to both Jews (who sought a conquering king) and Greeks (who sought wisdom).

* **Key Themes:** [Galatians 5:11](/galatians/5-11 "Galatians 5:11 - The Offence of the Cross") powerfully encapsulates several key themes central to the book of Galatians and Paul's theology. Firstly, it underscores **The Purity and Exclusivity of the Gospel**, highlighting the fundamental incompatibility of salvation by grace and salvation by works of the Law. If circumcision were necessary, the gospel would be compromised, and Christ's sacrifice would be rendered insufficient or incomplete. Secondly, the verse emphasizes **Persecution as a Mark of Authentic Ministry**. Paul's ongoing suffering and opposition from Jewish legalists serve as irrefutable evidence that he is *not* preaching a diluted or compromised gospel that would appease his adversaries. His persecution validates his commitment to the true gospel of grace, aligning with the pattern of suffering for Christ's sake seen throughout the New Testament (e.g., [2 Corinthians 11:23-28](/2_corinthians/11-23-28 "2 Corinthians 11:23-28 - Paul's Sufferings for Christ")). Finally, the concept of **The Offence of the Cross** is paramount. This refers to the "stumbling block" or "scandal" that the message of a crucified Messiah and salvation through His death alone presented, especially to Jews who sought signs and Greeks who sought wisdom, as elaborated in [1 Corinthians 1:23](/1_corinthians/1-23 "1 Corinthians 1:23 - Christ Crucified, a Stumbling Block to Jews and Folly to Gentiles"). If circumcision or other legal requirements were added, the cross would lose its unique, radical, and offensive power as the sole means of redemption, and its necessity would be diminished.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **preach (Greek, _kērýssō_):** This verb means "to herald (as a public crier), especially divine truth (the gospel)." Paul uses it to describe his public proclamation of the Christian message. The implication here is not merely teaching, but authoritatively declaring a message, which in Paul's case, was the gospel of Christ.
* **persecution (Greek, _diṓkō_):** Derived from a verb meaning "to pursue," this term signifies "to persecute." Paul's suffering of persecution indicates that he is being actively pursued and harassed by those who oppose his message. This word highlights the real, tangible opposition Paul faced because of the content of his preaching.
* **offence (Greek, _skándalon_):** Meaning "a trap-stick (bent sapling), i.e. snare (figuratively, cause of displeasure or sin)," this word is the root of the English "scandal." In a theological context, it refers to a stumbling block, something that causes one to trip, fall, or be offended. The "offence of the cross" is the inherent difficulty and scandal that the message of salvation through a crucified Messiah presents to human pride and self-righteousness.
* **ceased (Greek, _katargéō_):** This verb means "to be (render) entirely idle (useless), literally or figuratively; to abolish, cease, do away, become of no effect, make void." If the "offence of the cross" had "ceased," it would mean that the radical, exclusive nature of salvation through Christ's sacrifice alone had been nullified or rendered ineffective, no longer provoking opposition because it had been diluted or supplemented.

#### Verse Breakdown
* **"And I, brethren, if I yet preach circumcision":** Paul addresses the Galatian believers ("brethren") and sets up a hypothetical, counterfactual scenario. He implies that some might be accusing him of inconsistency or compromise, suggesting that he *does* preach circumcision in certain contexts (perhaps to appease Jewish audiences or avoid conflict). This opening clause frames his rhetorical challenge, inviting the Galatians to consider the logical implications of such a claim.
* **"why do I yet suffer persecution?":** This is the core of Paul's rhetorical question. He challenges the premise of the previous clause by pointing to undeniable evidence: his ongoing persecution. If he were indeed preaching circumcision, he would be aligned with the Judaizers, and thus, the very people who are persecuting him would instead be his allies. His suffering, therefore, serves as a powerful, empirical refutation of the accusation that he preaches circumcision. The "yet" (G2089, _éti_) emphasizes the continued nature of this persecution.
* **"then is the offence of the cross ceased.":** This clause reveals the profound theological consequence of the hypothetical scenario. If Paul were to preach circumcision, it would mean that the "offence of the cross" – the scandalous, exclusive claim that salvation comes *only* through Christ's death and resurrection, apart from human works or rituals – would no longer be offensive. It would imply that the cross is insufficient, or that human effort (like circumcision) is a necessary supplement, thereby removing the radical, confrontational nature of grace that levels all human pride and self-righteousness. The cross would cease to be a stumbling block because it would have been domesticated and made palatable by the addition of legalistic requirements.

#### Literary Devices
Paul masterfully employs several literary devices in [Galatians 5:11](/galatians/5-11 "Galatians 5:11 - The Offence of the Cross") to drive home his point. The most prominent is the **Rhetorical Question**, "why do I yet suffer persecution?" Paul asks this not to elicit information, but to make an emphatic assertion. The answer is self-evident: he suffers because he *does not* preach circumcision, but rather the unadulterated gospel of Christ. This question functions as an **A Fortiori Argument**: if preaching circumcision would lead to peace, then his suffering must be because he preaches something else entirely—the cross. There is also clear **Antithesis** at play, contrasting the supposed benefit of preaching circumcision (avoiding persecution) with the reality of preaching the cross (incurring persecution). The phrase "the offence of the cross" is a powerful **Metaphor** or **Symbolism**. The cross itself is not literally offensive, but what it represents—a crucified Messiah, salvation through His atoning sacrifice alone, and the radical nature of unmerited grace—is deeply offensive to human pride, self-righteousness, and any system that seeks to earn favor with God through works. Paul's use of these devices makes his argument both logically compelling and emotionally resonant.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 5:11 is a cornerstone for understanding the purity of the gospel and the nature of true Christian freedom. It underscores that any addition to Christ's finished work on the cross, whether it be circumcision, dietary laws, or any other human endeavor, fundamentally undermines the sufficiency of His sacrifice and nullifies the radical nature of God's grace. The "offence of the cross" is precisely its exclusivity and its demand for complete surrender to God's unmerited favor, which challenges all forms of human boasting and self-justification. Paul's own suffering serves as a testament to the uncompromising nature of this truth, demonstrating that the authentic gospel will always be a stumbling block to those who cling to their own righteousness or traditions.

* [1 Corinthians 1:23](/1_corinthians/1-23 "1 Corinthians 1:23 - Christ Crucified, a Stumbling Block")
* [Galatians 2:21](/galatians/2-21 "Galatians 2:21 - Grace vs. Law")
* [Philippians 3:7-9](/philippians/3-7-9 "Philippians 3:7-9 - Righteousness by Faith")

### REFLECTION AND APPLICATION
Galatians 5:11 serves as a timeless reminder for believers to vigilantly guard the integrity of the gospel. In every generation, there is a temptation to add human requirements or cultural preferences to the simple message of salvation by grace through faith in Jesus Christ alone. Whether it's through legalistic rules, performance-based spirituality, or a focus on external rituals over internal transformation, any attempt to supplement Christ's work diminishes its power and removes its "offence." This verse calls us to embrace the scandal of a God who saves sinners purely by grace, apart from any works, and to resist any teaching that would put us back under a yoke of bondage to human efforts. Our freedom in Christ means that our righteousness is found solely in Him, and our assurance rests not on our performance, but on His finished work. The willingness to face opposition for this truth is a sign of its authenticity and our commitment to it.

#### Questions for Reflection
* **What "additions" or "requirements" might we inadvertently place on the gospel today, either for ourselves or for others?**
* **In what ways does the message of Christ's cross still prove to be an "offence" or "stumbling block" in our contemporary culture or even within the church?**
* **How does Paul's willingness to suffer persecution for the sake of the pure gospel challenge our own commitment to proclaiming truth, even when it is unpopular?**
* **How can we better articulate and defend the radical simplicity of salvation by grace through faith alone?**

### FAQ

**What exactly is "the offence of the cross"?**

Answer: The "offence of the cross" (Greek: _skandalon_) refers to the inherent stumbling block or scandal that the message of salvation through a crucified Messiah presents to human pride and self-sufficiency. For Jews, it was offensive because they expected a conquering Messiah, not one who died a shameful death on a cross, and they believed righteousness came through the Law ([1 Corinthians 1:23](/1_corinthians/1-23 "1 Corinthians 1:23 - Christ Crucified, a Stumbling Block to Jews")). For Gentiles, particularly Greeks, it was foolishness, as they sought wisdom and philosophical enlightenment, not a crucified God ([1 Corinthians 1:23](/1_corinthians/1-23 "1 Corinthians 1:23 - Christ Crucified, a Stumbling Block to Jews and Folly to Gentiles")). The offense lies in the fact that the cross declares human inability to save oneself, demanding complete reliance on God's unmerited grace, thus challenging all human systems of righteousness, merit, or self-justification.

**Why would Paul *not* be persecuted if he preached circumcision?**

Answer: If Paul were preaching circumcision as a requirement for salvation, he would be aligning himself with the Judaizers, who were the very group persecuting him and the Galatian churches. By advocating for circumcision, he would have made his message more palatable to traditional Jews and those who insisted on adherence to the Mosaic Law. This would have removed the "offence" of the cross, as it would no longer be seen as the *sole* means of salvation but rather as one component within a larger system that included human effort and legalistic observance. His persecution was precisely *because* he insisted that Christ's death was sufficient and that salvation was by grace through faith alone, apart from works of the Law like circumcision ([Galatians 2:21](/galatians/2-21 "Galatians 2:21 - Grace vs. Law")).

**Does this verse imply that Christians should seek persecution?**

Answer: No, this verse does not imply that Christians should actively seek persecution. Rather, it highlights that persecution can be an unavoidable consequence of faithfully proclaiming the uncompromised gospel. Paul is using his suffering as evidence of his theological integrity. The true gospel, with its radical claims about human sinfulness and God's exclusive grace through Christ, will inevitably be offensive to those who oppose God or rely on their own righteousness. Therefore, while we do not seek persecution, we should not compromise the truth of the gospel to avoid it. [Matthew 5:10-12](/matthew/5-10-12 "Matthew 5:10-12 - Blessed are the Persecuted") teaches that those persecuted for righteousness' sake are blessed, indicating that suffering for Christ is sometimes an expected part of discipleship.

### CHRIST-CENTERED FULFILLMENT
Galatians 5:11 powerfully directs our gaze to the centrality of Christ and His atoning work on the cross. The "offence of the cross" is ultimately the offence of Christ Himself – His exclusive claim to be "the way, the truth, and the life" and that "no one comes to the Father except through me" ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way, Truth, and Life")). This radical exclusivity, coupled with the scandalous nature of a divine Savior dying a criminal's death, is what provokes opposition from a world that seeks salvation through self-effort, human wisdom, or religious ritual. Paul's argument underscores that Christ's sacrifice is utterly sufficient and complete, requiring no additions or supplements from human works like circumcision. To add to the cross is to diminish its power and deny its perfection. The cross of Christ is the singular point where God's justice and mercy meet, where sin is fully atoned for, and where humanity is reconciled to God solely by grace. It is the ultimate demonstration of God's love and the foundation of our freedom, a freedom secured not by our adherence to law, but by Christ's obedience unto death ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience Unto Death")). Therefore, the "offence" of the cross is a testament to its unique and saving power, a power that levels all human pride and points us entirely to the finished work of our Lord Jesus Christ, who "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" ([Colossians 2:13-14](/colossians/2-13-14 "Colossians 2:13-14 - Christ's Triumph Over Legalism")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 1:23

But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

Galatians 6:12

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.

Galatians 4:29

But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now.

Galatians 2:3

But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

1 Corinthians 15:30

And why stand we in jeopardy every hour?

Acts 21:21

And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise [their] children, neither to walk after the customs.

Acts 16:3

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.