TRV
Translation
King James Version
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
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.
World English Bible Messianic
But I, brothers, if I still proclaim circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed.
Geneva Bible (1599)
And brethren, if I yet preach circumcision, why doe I yet suffer persecution? Then is the slaunder of the crosse abolished.
Young's Literal Translation
And I, brethren, if uncircumcision I yet preach, why yet am I persecuted? then hath the stumbling-block of the cross been done away;
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Commentary on Galatians 5 verses 1–12
1 ¶ Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
5 For we through the Spirit wait for the hope of righteousness by faith.
6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
7 Ye did run well; who did hinder you that ye should not obey the truth?
8 This persuasion cometh not of him that calleth you.
9 A little leaven leaveneth the whole lump.
10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
12 I would they were even cut off which trouble you.
I. II. Main points1. 2. Sub-points
In the former part of this chapter the apostle cautions the Galatians to take heed of the judaizing teachers, who endeavoured to bring them back under the bondage of the law. He had been arguing against them before, and had largely shown how contrary the principles and spirit of those teachers were to the spirit of the gospel; and now this is as it were the general inference or application of all that discourse. Since it appeared by what had been said that we can be justified only by faith in Jesus Christ, and not by the righteousness of the law, and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it, therefore he would have them to stand fast in the liberty wherewith Christ hath made us free, and not to be again entangled with the yoke of bondage. Here observe, 1. Under the gospel we are enfranchised, we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law and from the curse of the moral law; so that we are no longer tied to the observance of the one, nor tied up to the rigour of the other, which curses every one that continues not in all things written therein to do them, Gal 3:10. 2. We owe this liberty to Jesus Christ. It is he who has made us free; by his merits he has satisfied the demands of the broken law, and by his authority as a king he has discharged us from the obligation of those carnal ordinances which were imposed on the Jews. And, 3. It is therefore our duty to stand fast in this liberty, constantly and faithfully to adhere to the gospel and to the liberty of it, and not to suffer ourselves, upon any consideration, to be again entangled in the yoke of bondage, nor persuaded to return back to the law of Moses. This is the general caution or exhortation, which in the following verses the apostle enforces by several reasons or arguments. As,
I. That their submitting to circumcision, and depending on the works of the law for righteousness, were an implicit contradiction of their faith as Christians and a forfeiture of all their advantages by Jesus Christ, Gal 5:2-4. And here we may observe, 1. With what solemnity the apostle asserts and declares this: Behold, I Paul say unto you (Gal 5:2), and he repeats it (Gal 5:3), I testify unto you; as it he had said, "I, who have proved myself an apostle of Christ, and to have received my authority and instructions from him, do declare, and am ready to pawn my credit and reputation upon it, that if you be circumcised Christ shall profit you nothing, etc.," wherein he shows that what he was now saying was not only a matter of great importance, but what might be most assuredly depended on. He was so far from being a preacher of circumcision (as some might report him to be) that he looked upon it as a matter of the greatest consequence that they did not submit to it. 2. What it is which he so solemnly, and with so much assurance, declares; it is that, if they were circumcised, Christ would profit them nothing, etc. We are not to suppose that it is mere circumcision which the apostle is here speaking of, or that it was his design to say that none who are circumcised could have any benefit by Christ; for all the Old Testament saints had been circumcised, and he himself had consented to the circumcising of Timothy. But he is to be understood as speaking of circumcision in the sense in which the judaizing teachers imposed it, who taught that except they were circumcised, and kept the law of Moses, they could not be saved, Act 15:1. That this is his meaning appears from Gal 5:4, where he expresses the same thing by their being justified by the law, or seeking justification by the works of it. Now in this case, if they submitted to circumcision in this sense, he declares that Christ would profit them nothing, that they were debtors to do the whole law, that Christ had become of no effect to them, and that they were fallen from grace. From all these expressions it appears that thereby they renounced that way of justification which God had established; yea, that they laid themselves under an impossibility of being justified in his sight, for they became debtors to do the whole law, which required such an obedience as they were not capable of performing, and denounced a curse against those who failed in it, and therefore condemned, but could not justify them; and, consequently, that having thus revolted from Christ, and built their hopes upon the law, Christ would profit them nothing, nor be of any effect to them. Thus, as by being circumcised they renounced their Christianity, so they cut themselves off from all advantage by Christ; and therefore there was the greatest reason why they should stedfastly adhere to that doctrine which they had embraced, and not suffer themselves to be brought under this yoke of bondage. Note, (1.) Though Jesus Christ is able to save to the uttermost, yet there are multitudes whom he will profit nothing. (2.) All those who seek to be justified by the law do thereby render Christ of no effect to them. By building their hopes on the works of the law, they forfeit all their hopes from him; for he will not be the Saviour of any who will not own and rely upon him as their only Saviour.
II. To persuade them to stedfastness in the doctrine and liberty of the gospel, he sets before them his own example, and that of other Jews who had embraced the Christian religion, and acquaints them what their hopes were, namely, That through the Spirit they were waiting for the hope of righteousness by faith. Though they were Jews by nature, and had been bred up under the law, yet being, through the Spirit, brought to the knowledge of Christ, they had renounced all dependence on the works of the law, and looked for justification and salvation only by faith in him; and therefore it must needs be the greatest folly in those who had never been under the law to suffer themselves to be brought into subjection to it, and to found their hopes upon the works of it. Here we may observe, 1. What it is that Christians are waiting for: it is the hope of righteousness, by which we are chiefly to understand the happiness of the other world. This is called the hope of Christians, as it is the great object of their hope, which they are above every thing else desiring and pursuing; and the hope of righteousness, as their hopes of it are founded on righteousness, not their own, but that of our Lord Jesus: for, though a life of righteousness is the way that leads to this happiness, yet it is the righteousness of Christ alone which has procured it for us, and on account of which we can expect to be brought to the possession of it. 2. How they hope to obtain this happiness, namely, by faith, that is, in our Lord Jesus Christ, not by the works of the law, or any thing they can do to deserve it, but only by faith, receiving and relying upon him as the Lord our righteousness. It is in this way only that they expect either to be entitled to it here or possessed of it hereafter. And, 3. Whence it is that they are thus waiting for the hope of righteousness: it is through the Spirit. Herein they act under the direction and influence of the Holy Spirit; it is under his conduct, and by his assistance, that they are both persuaded and enabled to believe on Christ, and to look for the hope of righteousness through him. When the apostle thus represents the case of Christians, it is implied that if they expected to be justified and saved in any other way they were likely to meet with a disappointment, and therefore that they were greatly concerned to adhere to the doctrine of the gospel which they had embraced.
III. He argues from the nature and design of the Christian institution, which was to abolish the difference between Jew and Gentile, and to establish faith in Christ as the way of our acceptance with God. He tells them (Gal 5:6) that in Christ Jesus, or under the gospel dispensation, neither circumcision availeth any thing nor uncircumcision. Though, while the legal state lasted, there was a difference put between Jew and Greek, between those who were and those who were not circumcised, the former being admitted to those privileges of the church of God from which the other were excluded, yet it was otherwise in the gospel state: Christ, who is the end of the law, having come, now it was neither here nor there whether a man were circumcised or uncircumcised; he was neither the better for the one nor the worse for the other, nor would either the one or the other recommend him to God; and therefore as their judaizing teachers were very unreasonable in imposing circumcision upon them, and obliging them to observe the law of Moses, so they must needs be very unwise in submitting to them herein. But, though he assures them that neither circumcision nor uncircumcision would avail to their acceptance with God, yet he informs them what would do so, and that is faith, which worketh by love: such a faith in Christ as discovers itself to be true and genuine by a sincere love to God and our neighbour. If they had this, it mattered not whether they were circumcised or uncircumcised, but without it nothing else would stand them in any stead. Note, 1. No external privileges nor profession will avail to our acceptance with God, without a sincere faith in our Lord Jesus. 2. Faith, where it is true, is a working grace: it works by love, love to God and love to our brethren; and faith, thus working by love, is all in all in our Christianity.
IV. To recover them from their backslidings, and engage them to greater stedfastness for the future, he puts them in mind of their good beginnings, and calls upon them to consider whence it was that they were so much altered from what they had been, Gal 5:7.
1.He tells them that they did run well; at their first setting out in Christianity they had behaved themselves very commendably, they had readily embraced the Christian religion, and discovered a becoming zeal in the ways and work of it; as in their baptism they were devoted to God, and had declared themselves the disciples of Christ, so their behaviour was agreeable to their character and profession. Note, (1.) The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. (2.) It is not enough that we run in this race, by a profession of Christianity, but we must run well, by living up to that profession. Thus these Christians had done for awhile, but they had been obstructed in their progress, and were either turned out of the way or at least made to flag and falter in it. Therefore,
2.He asks them, and calls upon them to ask themselves, Who did hinder you? How came it to pass that they did not hold on in the way wherein they had begun to run so well? He very well knew who they were, and what it was that hindered them; but he would have them to put the question to themselves, and seriously consider whether they had any good reason to hearken to those who gave them this disturbance, and whether what they offered was sufficient to justify them in their present conduct. Note, (1.) Many who set out fair in religion, and run well for awhile - run within the bounds appointed for the race, and run with zeal and alacrity too-are yet by some means or other hindered in their progress, or turned out of the way. (2.) It concerns those who have run well, but now begin either to turn out of the way or to tire in it, to enquire what it is that hinders them. Young converts must expect that Satan will be laying stumbling blocks in their way, and doing all he can to divert them from the course they are in; but, whenever they find themselves in danger of being turned out of it, they would do well to consider who it is that hinders them. Whoever they were that hindered these Christians, the apostle tells them that by hearkening to them they were kept from obeying the truth, and were thereby in danger of losing the benefit of what they had done in religion. The gospel which he had preached to them, and which they had embraced and professed, he assures them was the truth; it was therein only that the true way of justification and salvation was fully discovered, and, in order to their enjoying the advantage of it, it was necessary that they should obey it, that they should firmly adhere to it, and continue to govern their lives and hopes according to the directions of it. If therefore they should suffer themselves to be drawn away from it they must needs be guilty of the greatest weakness and folly. Note, [1.] The truth is not only to be believed, but to be obeyed, to be received not only in the light of it, but in the love and power of it. [2.] Those do not rightly obey the truth, who do not stedfastly adhere to it. [3.] There is the same reason for our obeying the truth that there was for our embracing it: and therefore those act very unreasonably who, when they have begun to run well in the Christian race, suffer themselves to be hindered, so as not to persevere in it.
V. He argues for their stedfastness in the faith and liberty of the gospel from the ill rise of that persuasion whereby they were drawn away from it (Gal 5:8): This persuasion, says he, cometh not of him that calleth you. The opinion or persuasion of which the apostle here speaks was no doubt that of the necessity of their being circumcised, and keeping the law of Moses, or of their mixing the works of the law with faith in Christ in the business of justification. This was what the judaizing teachers endeavoured to impose upon them, and what they had too easily fallen into. To convince them of their folly herein, he tells them that this persuasion did not come of him that called them, that is, either of God, by whose authority the gospel had been preached to them and they had been called into the fellowship of it, or of the apostle himself, who had been employed as the instrument of calling them hereunto. It could not come from God, for it was contrary to that way of justification and salvation which he had established; nor could they have received it from Paul himself; for, whatever some might pretend, he had all along been an opposer and not a preacher of circumcision, and, if in any instance he had submitted to it for the sake of peace, yet he had never pressed the use of it upon Christians, much less imposed it upon them as necessary to salvation. Since then this persuasion did not come of him that had called them, he leaves them to judge whence it must arise, and sufficiently intimates that it could be owing to none but Satan and his instruments, who by this means were endeavouring to overthrow their faith and obstruct the progress of the gospel, and therefore that the Galatians had every reason to reject it, and to continue stedfast in the truth which they had before embraced. Note, 1. In order to our judging aright of the different persuasions in religion which there are among Christians, it concerns us to enquire whether they come of him that calleth us, whether or no they are founded upon the authority of Christ and his apostles. 2. If, upon enquiry, they appear to have no such foundation, how forward soever others may be to impose them upon us, we should by no means submit to them, but reject them.
VI. The danger there was of the spreading of this infection, and the ill influence it might have upon others, are a further argument which the apostle urges against their complying with their false teachers in what they would impose on them. It is possible that, to extenuate their fault, they might be ready to say that there were but few of those teachers among them who endeavoured to draw them into this persuasion and practice, or that they were only some smaller matters wherein they complied with them - that though they submitted to be circumcised, and to observe some few rites of the Jewish laws, yet they had by no means renounced their Christianity and gone over to Judaism. Or, suppose their complying thus far was as faulty as he could represent it, yet perhaps they might further say that there were but few among them who had done so, and therefore he needed not be so much concerned about it. Now, to obviate such pretences as these, and to convince them that there was more danger in it than they were aware of, he tells them (Gal 5:9) that a little leaven leaveneth the whole lump - that the whole lump of Christianity may be tainted and corrupted by one such erroneous principle, or that the whole lump of the Christian society may be infected by one member of it, and therefore that they were greatly concerned not to yield in this single instance, or, if any had done so, to endeavour by all proper methods to purge out the infection from among them. Note, It is dangerous for Christian churches to encourage those among them who entertain, especially who set themselves to propagate, destructive errors. This was the case here. The doctrine which the false teachers were industrious to spread, and which some in these churches had been drawn into, was subversive of Christianity itself, as the apostle had before shown; and therefore, though the number either of the one or the other of these might be but small, yet, considering the fatal tendency of it and the corruption of human nature, whereby others were too much disposed to be infected with it, he would not have them on that account to be easy and unconcerned, but remember that a little leaven leaveneth the whole lump. If these were indulged the contagion might soon spread further and wider; and, if they suffered themselves to be imposed upon in this instance, it might soon issue in the utter ruin of the truth and liberty of the gospel.
VII. That he might conciliate the greater regard to what he had said, he expresses the hopes he had concerning them (Gal 5:10): I have confidence in you, says he, through the Lord, that you will be none otherwise minded. Though he had many fears and doubts about them (which was the occasion of his using so much plainness and freedom with them), yet he hoped that through the blessing of God upon what he had written they might be brought to be of the same mind with him, and to own and abide by that truth and that liberty of the gospel which he had preached to them, and was now endeavouring to confirm them in. Herein he teaches us that we ought to hope the best even of those concerning whom we have cause to fear the worst. That they might be the less offended at the reproofs he had given them for their unstedfastness in the faith, he lays the blame of it more upon others than themselves; for he adds, But he that troubleth you shall bear his judgment, whosoever he be. He was sensible that there were some that troubled them, and would pervert the gospel of Christ (as Gal 1:7), and possibly he may point to some one particular man who was more busy and forward than others, and might be the chief instrument of the disorder that was among them; and to this he imputes their defection or inconstancy more than to any thing in themselves. This may give us occasion to observe that, in reproving sin and error, we should always distinguish between the leaders and the led, such as set themselves to draw others thereinto and such as are drawn aside by them. Thus the apostle softens and alleviates the fault of these Christians, even while he is reproving them, that he might the better persuade them to return to, and stand fast in, the liberty wherewith Christ had made them free: but as for him or those that troubled them, whoever he or they were, he declares they should bear their judgment, he did not doubt but God would deal with them according to their deserts, and out of his just indignation against them, as enemies of Christ and his church, he wishes that they were even cut off - not cut off from Christ and all hopes of salvation by him, but cut off by the censures of the church, which ought to witness against those teachers who thus corrupted the purity of the gospel. Those, whether ministers or others, who set themselves to overthrow the faith of the gospel, and disturb the peace of Christians, do thereby forfeit the privileges of Christian communion and deserve to be cut off from them.
VIII. To dissuade these Christians from hearkening to their judaizing teachers, and to recover them from the ill impressions they had made upon them, he represents them as men who had used very base and disingenuous methods to compass their designs, for they had misrepresented him, that they might the more easily gain their ends upon them. That which they were endeavouring was to bring them to submit to circumcision, and to mix Judaism with their Christianity; and, the better to accomplish this design, they had given out among them that Paul himself was a preacher of circumcision: for when he says (Gal 5:11), And I brethren, if I yet preach circumcision, it plainly appears that they had reported him to have done so, and that they had made use of this as an argument to prevail with the Galatians to submit to it. It is probable that they grounded this report upon his having circumcised Timothy, Act 16:3. But, though for good reasons he had yielded to circumcision in that instance, yet that he was a preacher of it, and especially in that sense wherein they imposed it, he utterly denies. To prove the injustice of that charge upon him, he offers such arguments as, if they would allow themselves to consider, could not fail to convince them of it. 1. If he would have preached circumcision, he might have avoided persecution. If I yet preach circumcision, says he, why do I yet suffer persecution? It was evident, and they could not but be sensible of it, that he was hated and persecuted by the Jews; but what account could be given of this their behaviour towards him, if he had so far symbolized with them as to preach up circumcision, and the observance of the law of Moses, as necessary to salvation? This was the great point they were contending for; and, if he had fallen in with them herein, instead of being exposed to their rage he might have been received into their favour. When therefore he was suffering persecution from them, this was a plain evidence that he had not complied with them; yea, that he was so far from preaching the doctrine he was charged with, that, rather than do so, he was willing to expose himself to the greatest hazards. 2. If he had yielded to the Jews herein, then would the offence of the cross have ceased. They would not have taken so much offence against the doctrine of Christianity as they did, nor would he and others have been exposed to so much suffering on the account of it as they were. He informs us (Co1 1:23) that the preaching of the cross of Christ (or the doctrine of justification and salvation only by faith in Christ crucified) was to the Jews a stumbling-block. That which they were most offended at in Christianity was, that thereby circumcision, and the whole frame of the legal administration, were set aside, as no longer in force. This raised their greatest outcries against it, and stirred them up to oppose and persecute the professors of it. Now if Paul and others could have given into this opinion, that circumcision was still to be retained, and the observance of the law of Moses joined with faith in Christ as necessary to salvation, then their offence against it would have been in a great measure removed, and they might have avoided the sufferings they underwent for the sake of it. But though others, and particularly those who were so forward to asperse him as a preacher of this doctrine, could easily come into it, yet so could not he. He rather chose to hazard his ease and credit, yea his very life itself, than thus to corrupt the truth and give up the liberty of the gospel. Hence it was that the Jews continued to be so much offended against Christianity, and against him as the preacher of it. Thus the apostle clears himself from the unjust reproach which his enemies had cast upon him, and at the same time shows how little regard was due to those men who could treat him in such an injurious manner, and how much reason he had to wish that they were even cut off.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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TertullianAD 220
An Answer to the Jews
And, of course, it had been meet that the mystery of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone," if it had been nakedly predicted; and the more magnificent, the more to be adumbrated, that the difficulty of its intelligence might seek (help from) the grace of God.
John ChrysostomAD 407
Homily on Galatians 5
Observe how clearly he exonerates himself from the charge, that in every place he judaized and played the hypocrite in his preaching. Of this he calls them as witnesses; for ye know, he says, that my command to abandon the Law was made the pretext for persecuting me. "If I still preach circumcision, why am I still persecuted? for this is the only charge which they of the Jewish descent have to bring against me. Had I permitted them to receive the Faith, still retaining the customs of their fathers, neither believers nor unbelievers would have laid snares for me, seeing that none of their own usages were disturbed. What then! did he not preach circumcision? did he not circumcise Timothy? Truly he did. How then can he say, "I preach it not?" Here observe his accuracy; he says not, "I do not perform circumcision," but, "I preach it not," that is, I do not bid men so to believe. Do not therefore consider it any confirmation of your doctrine, for though I circumcised, I did not preach circumcision.
That is, if this which ye assert be true, the obstacle, the hindrance, is removed; for not even the Cross was so great an offence to the Jews, as the doctrine that their father's customs ought not to be obeyed. When they brought Stephen before the council, they said not that this man adores the Crucified, but that he speaks "against this holy place and the Law." (Acts vi: 13.) And it was of this they accused Jesus, that He broke the Law. Wherefore Paul says, If Circumcision be conceded, the strife you are involved in is appeased; hereafter no enmity to the Cross and our preaching remains. But why do they bring this charge against us, while waiting day after day to murder us? it is because I brought an uncircumcised man into the Temple (Acts xxi: 29.) that they fell upon me. Am I then, he says, so senseless, after giving up the point of Circumcision, vainly and idly to expose myself to such injuries, and to place such a stumbling-block before the Cross? For ye observe, that they attack us for nothing with such vehemence as about Circumcision. Am I then so senseless as to suffer affliction for nothing at all, and to give offence to others? He calls it the offence of the Cross, because it was enjoined by the doctrine of the Cross; and it was this which principally offended the Jews, and hindered their reception of the Cross, namely, the command to abandon the usages of their fathers.
JeromeAD 420
Commentary on Galatians
(Verse 11.) But if I still preach circumcision, why am I still being persecuted? In that case, the offense of the cross has been abolished (or, as it is better expressed in Greek, ceased). We read in the Acts of the Apostles, and the apostle Paul himself frequently mentions in his Epistles, that he endured frequent persecutions from the Jews because he taught that those who believed in Christ from the Gentiles should not be circumcised. Therefore, concerning those mentioned above, he says: Whoever disturbs you will bear judgment, whoever he may be, in order to deceive the Galatians. They also added this: Not only Peter, James, John, and the other apostles in Judea observe circumcision and other precepts of the Law, but even Paul himself, who taught you differently than the truth of the matter, circumcised Timothy and often became a Jew among the Jews, compelled by the truth. Wanting now to remove the opinion about the minds of the Galatians, Paul says: But I, brothers, if I preach circumcision, why am I still persecuted? In saying this, all the hatred of the Jews is against me, and the madness with which they rage against me is for no other reason than that I teach that the Gentiles should not be circumcised and that they should not keep the burdens of the law, which are now superfluous and abolished. However, if I am persecuted, it is evident that I am not preaching circumcision, which I destroy. For I suffer not so much persecution from the Jews because I preach the crucified, and say that Jesus is the Christ, whom the Law and the Prophets foretold, as because I teach that the Law is complete. But that the cross is a stumbling-block to the Jews and folly to the Gentiles, our Lord Himself shows, Who is called a stone of offense and a rock of scandal; for no other reason, I think, than because when the preaching has advanced with full sails to the hearers, as soon as it comes to the cross, it strikes against it and can by no means proceed further in an unimpeded course. But this Cross, which is a scandal to the Jews and foolishness to the Gentiles, is to us who believe, power and wisdom. For Christ is the power of God and the wisdom of God (1 Corinthians 1:24), so that what was called foolishness by the world might become wiser than the wisdom of men in the sight of God. And what was considered weakness and a stumbling block, became stronger than the power of men in the sight of God. But even though, he says, the scandal of Christ's Cross remains, I will endure persecution, which I would not endure if the scandal did not remain. It is in vain, indeed, that some boast of preaching circumcision, which I endure persecution for opposing.
Augustine of HippoAD 430
EPISTLE TO THE GALATIANS 42 [1B.5.4-12]
Since he speaks of a stumbling block here, he is reminding them that the principal reason for the Jews’ taking offense at Christ was that they often saw him ignoring and disdaining those ceremonial observances which they believed themselves to have for their very salvation. What he says here, then, is as much as to say: “It was therefore in vain that the Jews in their indignation crucified Christ when he disdained these commandments. Now they still try to enjoin such things on those for whom he was crucified.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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). 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 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 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). 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. 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
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in Galatians 5:11 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.
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
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). For Gentiles, particularly Greeks, it was foolishness, as they sought wisdom and philosophical enlightenment, not a crucified God (1 Corinthians 1:23). 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).
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 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). 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). 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).