Galatians 5:2 - Exposition

Behold, I Paul say unto you ( ἴδε , ἐγὼ παῦλος λώγω ὑμῖν ); lo , I Paul say unto you. The adverbial exclamation ἴδε , found in St. Paul's writings only here (in Romans 2:17 it should be εἰ δὲ ), seems to be more abrupt than ἰδού , pointing to the immense importance and yet possibly unexpected character of what follows. The Galatians might be surprised to hear it; but that which they seemed disposed to take in hand was fraught with utter ruin. "I, Paul:" he thus puts forward his personality, as solemnly gaging his whole credit and responsibility upon the truth of that which he is about to affirm. The turn of thought is somewhat different in 2 Corinthians 10:1 and Ephesians 3:1 . There is no reason to suppose that he is glancing at the use which might have already been made or might be made of the fact of his having himself circumcised Timothy. That if ye be circumcised ( ὅτι ἐὰν περιτέμνησθε ); that if ye set about having yourselves circumcised. The present tense is used also in the next verse and in Galatians 6:12 , Galatians 6:13 ; 1 Corinthians 7:18 . Compare the present tense, δικαιοῦσθε , in 1 Corinthians 7:4 . In Acts 15:1 the πωειτέμνηαθε of the Textus Receptus is replaced by recent editors by περιτμηθῆτε , which is better suited to the posture of mind of those Pharisee Christians who had in view the abhorrent uncleanness attaching, as they considered, to those described as ἀκροβυστίαν ἔχοντες ( Acts 11:3 ); upon whom themselves the Jews fastened the epithet of ἀκροβυστία , not as a mere colourless antitheton to περιτομή , but as a selected term of reproach as objects of offence and disgust. The apostle, on the other hand, is here not thinking of outward corporeal condition; for he presently ( Acts 15:6 ) affirms that in Christ Jesus it mattered nothing whether a man were in περιτομὴ or in ἀκροβυστία , as indeed he proved to be his feeling by circumcising Timothy ( Acts 16:3 ). It is the posture of mind that the apostle-is thinking of exclusively. What was this? The very warning of this verse shows, that, in wishing for circumcision, these Galatians did not intend to withdraw from Christ; and it appears from the next verse that they did not, either, contemplate the doing of the whole Law. But then, too, the fourth verse, in which apparently the apostle means to explain and justify the assertion of this second verse, indicates that they sought circumcision with the view of being justified by the Law; not, as has just been remarked, by obeying the whole Law, but by submitting themselves to the Law so far as undergoing this one rite prescribed by it. The conclusion to be drawn from these premisses is that what the apostle means is this: If ye have yourselves circumcised with the view of thereby obtaining righteousness before God, ye forfeit all hope of receiving benefit from Christ (see note on Galatians 4:10 ). In comparing the present passage with Galatians 6:12 , Galatians 6:13 , we observe that, while here he is dealing with those who sought circumcision with the view of assuring their righteousness before God, he is there referring to persons actuated by an altogether different set of motives. Christ shall profit you nothing ( χριστὸς ὑμᾶς οὐδὲν ὠφωλήσει ) . "The future tense marks the certain result of their being circumcised: 'Christ (as you will find) will never profit you anything'" (Bishop Ellicott). The future time is not, in particular, for example, the time of Christ's second coming; but that which follows upon their receiving circumcision—the hour in which their distrust in Christ eventuated in the overt act of having themselves circumcised for the purpose of gaining righteousness thereby, would decisively cut them off from Christ. Their circumcision would be for them the sacrament of excision from Christ. We may compare with this the awful passage referring to the consequences accruing to Jewish Christians from their relapsing to Judaism, in Hebrews 10:26-30 . It is difficult to overestimate the importance of this passage, in determining the relation between trust in Christ's atonement and participation in the benefits of that atonement. It is at his extreme peril that a Christian allows himself in misgivings as to whether Christ's mediation is all-sufficient for the securing of his peace with God and his part in God's kingdom. It is by reliance upon Christ's work that his salvation through Christ is secured; by distrust in it his salvation is brought into peril; by definite unbelief his salvation is forfeited. This is in perfect accordance with the apostolic doctrine in general; but rarely is it so strongly and incisively asserted as it is here.