Galatians 5:11
Verse
Context
Freedom in Christ
10I am confident in the Lord that you will take no other view. The one who is troubling you will bear the judgment, whoever he may be.11Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.12As for those who are agitating you, I wish they would proceed to emasculate themselves!
Sermons
J. Vernon McGee
Miki Hardy
Joshua Daniel
T. Austin-Sparks
Anton BoschT. Austin-Sparks
G.W. NorthSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
I would they were even cut off which trouble you. These words are a solemn wish of the apostle's with respect to the false teachers, or an imprecation of the judgment of God upon them; that they might be cut off out of the land of the living by the immediate hand of God, that they might do no more mischief to the churches of Christ: this he said not out of hatred to their persons, but from a concern for the glory of God, and the good of his people. The word here used answers to the Hebrew word and which is often made use of by the Jews in solemn imprecations; we read (o) of a righteous man, , "that cut off his children": the gloss upon it is, "he used to say, when he made any imprecation, , "may I cut off my children";'' that is, may they die, may they be cut off by the hand of God, and I bury them; "says R. Tarphon (p), may my children be "cut off", if these books of heretics come into my hands, that I will burn them;'' and says the same Rabbi (q) may I "cut off" my children, or may my children be cut off, if this sentence or constitution is cut off, or should perish. There is another use of this word, which may have a place here, for it sometimes signifies to confute a person, or refute his notion (r). "It is a tradition of the Rabbius, that after the departure of R. Meir, R. Judah said to his disciples, let not the disciples of R. Meir come in hither, for they are contentious; and not to learn the law do they come, but , "to cut me off"; (i.e. as the gloss says, to show how sharp they are that none can stand against them;) to confute and overcome me, by their sentences, or constitutions.'' So the apostle here might wish that the mouths of these false teachers were stopped, their notions refuted, that they might give them no more trouble; to which agrees the Arabic version; "they that trouble you I wish they were dumb"; or that their mouths were stopped, as such vain talkers should be; see Tit 1:10 or the sense of the apostle is, that it was his will and desire that these men should be cut off from the communion of the church; with which views he mentions the proverbial expression in Gal 5:9 with which compare Co1 5:6 or that they would cut themselves off, by withdrawing from them, going out from among them, and leaving them as these men sometimes did. (o) T. Bab. Bava Metzia, fol. 85. 1. (p) T. Bab. Sabbat, fol, 116. 1. (q) T. Bab. Sabbat, fol. 17. 1. Misn. Oholot, c. 16. sect. 1. & Maimon, in Bartenora in ib. (r) T. Bab. Kiddushin, fol. 52. 2. Nazir, fol. 49. 2.
Tyndale Open Study Notes
5:11 if I were still preaching: This statement probably refers to Paul’s preaching as an ardent zealot of Judaism before his conversion to Christ (1:13-14; Acts 7:58–8:3). As a Christian, Paul had never preached that Gentiles must be circumcised. • why am I still being persecuted? If Paul had been preaching a law-based religion, the zealous Jews would not have been persecuting him wherever he went. They found the rejection of the necessity of their laws to be scandalous (cp. Rom 9:33; 1 Cor 1:23).
Galatians 5:11
Freedom in Christ
10I am confident in the Lord that you will take no other view. The one who is troubling you will bear the judgment, whoever he may be.11Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.12As for those who are agitating you, I wish they would proceed to emasculate themselves!
- Scripture
- Sermons
- Commentary
(Exodus) Exodus 20:25
By J. Vernon McGee3.4K05:35ExpositionalEXO 20:25MAT 6:331CO 1:221CO 2:2GAL 5:11In this sermon, the speaker emphasizes the importance of focusing on the message of Jesus Christ and his crucifixion. He criticizes churches that prioritize external factors like the appearance of the building or the eloquence of the preacher over the message itself. The speaker also warns against watering down the message of the Word of God and urges listeners to present it as it is. He acknowledges the existence of liberalists who are more focused on social issues, but states that his purpose is to give out the positive message of the Bible without engaging in protests or marches.
Putting an End to the Prosperity Message
By Miki Hardy1.0K1:16:53Prosperity GospelJER 15:19MAT 6:33ROM 8:131CO 1:18GAL 5:11COL 1:281TI 6:10In this sermon, the preacher begins by reading a verse from Jeremiah and emphasizes the importance of returning to God. He expresses concern for Christians who are imprisoned by suffering and discouragement, but assures them that Jesus, the good shepherd, wants to set them free and bring them back to the truth of the gospel. The preacher shares a personal example of his son-in-law who has only been exposed to one gospel message and highlights the need for Christians to be aware of what is happening outside the church. He concludes by reminding the audience that God is not done with them and that their ultimate goal should be to become perfect in Christ.
Matthew 10:36
By Joshua Daniel7561:00:01MAT 10:36MAT 16:24GAL 5:11PHP 3:18
This sermon emphasizes the importance of embracing the cross of Christ, highlighting the necessity of self-denial, taking up one's cross, and following Jesus. It addresses the tendency to avoid the cross, the offense it brings, and the need to prioritize spiritual matters over earthly concerns. The speaker warns against being enemies of the cross and encourages a deep commitment to following Christ despite societal pressures and temptations.
Why the Prophet's Message Is Not Apprehended
By T. Austin-Sparks0Knowledge of the LordThe Offense of the CrossISA 53:1JER 9:23MAT 19:22LUK 18:24JHN 21:18ACT 13:272CO 3:14GAL 5:11EPH 1:191PE 1:10T. Austin-Sparks emphasizes that the message of the prophets was not apprehended by the people because they were unwilling to accept the concept of a suffering Messiah, which is central to the Gospel. He explains that the offense of the Cross leads to a personal and national rejection of the true nature of Christ, resulting in a lack of spiritual understanding. Sparks highlights that true knowledge of the Lord comes through the application of the Cross in our lives, which requires self-emptying and a willingness to let go of worldly desires. He urges believers to seek a deeper relationship with God, which is foundational for effective service in His Kingdom. Ultimately, the Cross is presented as essential for spiritual growth and understanding, leading to a more profound knowledge of the Lord.
I Am Not Ashamed
By Anton Bosch0JHN 3:16ROM 1:16ROM 5:15ROM 9:331CO 1:231CO 15:32CO 5:17GAL 5:11Anton Bosch addresses the issue of modern churches diluting the gospel message to attract more people, offering worldly promises in exchange for attendance and offerings, while avoiding topics like sin, repentance, and judgment. He emphasizes that the power of the gospel lies in its ability to save and transform lives, urging believers not to be ashamed of proclaiming it boldly. Bosch highlights how the gospel alone can provide the cure for the deadly disease of sin, offering salvation and eternal life through faith in Christ's sacrifice and resurrection.
The Offence of the Cross (Galatians 5:11)
By T. Austin-Sparks0The Offense of the CrossSpiritual TransformationMAT 16:24LUK 9:23JHN 12:31ROM 6:61CO 1:182CO 5:14GAL 5:11COL 2:151PE 2:24REV 12:11T. Austin-Sparks emphasizes the profound offense of the Cross as articulated in Galatians 5:11, noting that while the Cross brings hope and life, it also incites persecution and antagonism. He explains that the Cross serves as a dividing line between the old world and the new, condemning worldly values and demanding a radical transformation in believers. The message of the Cross not only crucifies the flesh but also casts out the devil, making it a target for opposition from both the world and the church. Sparks highlights that true spirituality requires accepting the Cross's verdict on our lives, leading to the manifestation of Christ's life within us. Ultimately, he asserts that the Cross is God's sole means of salvation and victory over sin and evil.
The Cross and the Scandal
By G.W. North0Accountability to GodThe Scandal of the CrossMAT 16:24LUK 9:23JHN 3:36ACT 4:12ROM 14:121CO 1:18GAL 5:11PHP 2:8HEB 10:261PE 2:24G.W. North emphasizes the scandalous nature of the cross, highlighting its offense to those who view it through a worldly lens. He explains that the cross, as a symbol of curse and humiliation, challenges human pride and morality, making it a stumbling block for many. North asserts that the crucifixion of Christ reveals humanity's deep-seated rebellion against God and underscores the necessity of humility for salvation. He warns that every individual is accountable for their response to the cross, as it represents a decisive moment in history that demands personal judgment. Ultimately, the message of the cross is a contemporary issue that requires all to confront their relationship with God and the implications of Christ's sacrifice.
The Offence and Superiority of the Cross
By G.W. North0SalvationThe CrossISA 53:5MAT 27:35JHN 3:16ROM 5:81CO 1:18GAL 5:11EPH 2:8COL 2:14HEB 12:21PE 2:24G.W. North explores the profound implications of the cross, emphasizing its offensive nature and the superiority of its message in the context of salvation. He explains that the crucifixion, a method deemed barbaric by modern standards, was deliberately chosen by God to reveal the seriousness of sin and the necessity of redemption. North argues that the cross serves as a public exhibition of justice, demonstrating God's wrath against sin while simultaneously offering salvation to humanity. He highlights the tension between the cross and traditional religious practices, particularly circumcision, illustrating how the cross challenges and transcends ceremonial law. Ultimately, the sermon underscores that the cross, while offensive to many, is the cornerstone of Christian faith and the means by which believers are transformed into new creations.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
I would they were even cut off which trouble you. These words are a solemn wish of the apostle's with respect to the false teachers, or an imprecation of the judgment of God upon them; that they might be cut off out of the land of the living by the immediate hand of God, that they might do no more mischief to the churches of Christ: this he said not out of hatred to their persons, but from a concern for the glory of God, and the good of his people. The word here used answers to the Hebrew word and which is often made use of by the Jews in solemn imprecations; we read (o) of a righteous man, , "that cut off his children": the gloss upon it is, "he used to say, when he made any imprecation, , "may I cut off my children";'' that is, may they die, may they be cut off by the hand of God, and I bury them; "says R. Tarphon (p), may my children be "cut off", if these books of heretics come into my hands, that I will burn them;'' and says the same Rabbi (q) may I "cut off" my children, or may my children be cut off, if this sentence or constitution is cut off, or should perish. There is another use of this word, which may have a place here, for it sometimes signifies to confute a person, or refute his notion (r). "It is a tradition of the Rabbius, that after the departure of R. Meir, R. Judah said to his disciples, let not the disciples of R. Meir come in hither, for they are contentious; and not to learn the law do they come, but , "to cut me off"; (i.e. as the gloss says, to show how sharp they are that none can stand against them;) to confute and overcome me, by their sentences, or constitutions.'' So the apostle here might wish that the mouths of these false teachers were stopped, their notions refuted, that they might give them no more trouble; to which agrees the Arabic version; "they that trouble you I wish they were dumb"; or that their mouths were stopped, as such vain talkers should be; see Tit 1:10 or the sense of the apostle is, that it was his will and desire that these men should be cut off from the communion of the church; with which views he mentions the proverbial expression in Gal 5:9 with which compare Co1 5:6 or that they would cut themselves off, by withdrawing from them, going out from among them, and leaving them as these men sometimes did. (o) T. Bab. Bava Metzia, fol. 85. 1. (p) T. Bab. Sabbat, fol, 116. 1. (q) T. Bab. Sabbat, fol. 17. 1. Misn. Oholot, c. 16. sect. 1. & Maimon, in Bartenora in ib. (r) T. Bab. Kiddushin, fol. 52. 2. Nazir, fol. 49. 2.
Tyndale Open Study Notes
5:11 if I were still preaching: This statement probably refers to Paul’s preaching as an ardent zealot of Judaism before his conversion to Christ (1:13-14; Acts 7:58–8:3). As a Christian, Paul had never preached that Gentiles must be circumcised. • why am I still being persecuted? If Paul had been preaching a law-based religion, the zealous Jews would not have been persecuting him wherever he went. They found the rejection of the necessity of their laws to be scandalous (cp. Rom 9:33; 1 Cor 1:23).