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PARALLEL BIBLE - Galatians 5:11

CHAPTERS: Galatians 1, 2, 3, 4, 5, 6     

VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26




King James Bible - Galatians 5:11

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

World English Bible

But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed.

Douay-Rheims - Galatians 5:11

And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the scandal of the cross made void.

Webster's Bible Translation

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

Greek Textus Receptus

1473 δε 1161 αδελφοι 80 ει 1487 περιτομην 4061 ετι 2089 κηρυσσω 2784 5719 τι 5101 ετι 2089 διωκομαι 1377 5743 αρα 686 κατηργηται 2673 5769 το 3588 σκανδαλον 4625 του 3588 σταυρου 4716

Treasury of Scriptural Knowledge

VERSE (11) -
Ga 2:3 Ac 16:3

SEV Biblia, Chapter 5:11

Y yo, hermanos, si an predico la circuncisin, ¿por qu padezco persecucin todavía? Pues que quitado es el escndalo del madero.

Clarke's Bible Commentary - Galatians 5:11

Verse 11. If I yet
preach circumcision] it is very likely that some of the false apostles, hearing of Paul's having circumcised Timothy, Acts xvi. 3, which must have been done about this time, reported him as being an advocate for circumcision, and by this means endeavoured 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.

John Gill's Bible Commentary

Ver. 11. And I,
brethren, if I yet preach circumcision , etc..] The apostle was traduced by the false teachers, as a preacher of circumcision himself in some places; and this they did partly to show him to be a variable and inconsistent man, who preached one doctrine in one place, and another in another place, and so not to be attended to; and partly with others, to draw them into their scheme upon his authority: what might give them the handle, or at least what they improved to this purpose, might be his circumcising of Timothy; but though he did this as a thing indifferent, and for the sake of the Jews, to make them easy; yet he never preached it after his conversion, and much less as necessary to justification and salvation, as these men did. This calumny he refutes by putting the following question or questions; why do I yet suffer persecution ? as is clear he did, for being against it, and preaching it down; great part of the persecutions the apostle endured was from the Jews, and that on account of his teaching them everywhere, that were among the Gentiles, to forsake Moses, and that they should not circumcise their children, and walk after the customs of their nation; a clear point this, that he did not preach it; had he, persecution from this quarter would not have followed him; and he could have done it with a good conscience, he must act a very weak part in suffering persecution on that account. The Arabic version gives the words a very different turn, and yet furnishes an answer to the calumny; why do I persecute him that uses it? that is, if I am a preacher of it, why am I so warm and violent an opposer of those that submit to it? these things are so opposite that there is no reconciling them; to the same purpose is the Ethiopic version: then is the offence of the cross ceased. The last mentioned version reads it, the cross of Christ; and so the Alexandrian copy; meaning not the cross of affliction, reproach, and persecution, which Christ has enjoined every follower of his to take up and bear for his sake, and is offensive to the carnal man; nor the cross on which he suffered, or the sufferings of the cross; but the doctrine of salvation by a crucified Christ, which was an offence and a stumblingblock to the Jews; now if the apostle had preached circumcision as necessary to salvation, the other doctrine must have been dropped, and consequently the offence taken at it must have ceased, whereas it was not. The Syriac version reads by way of question, is the offence of the cross ceased? no it is not, a plain case then is, that the apostle did not preach circumcision, but only a crucified Christ, as necessary to salvation. Moreover, the Jews that believed would not have been so offended as they were at his preaching, had he preached the one as well the other; their offence was not that he preached Christ crucified, but that he preached, that, by the cross of Christ, circumcision and the other rituals of the ceremonial law were now abolished.

Matthew Henry Commentary

Verses 7-12 - The life of a Christian is a race, wherein he must
run, and hold on, i he would obtain the prize. It is not enough that we profes Christianity, but we must run well, by living up to that profession Many who set out fairly in religion, are hindered in their progress, or turn out of the way. It concerns those who begin to turn out of the way, or to tire in it, seriously to inquire what hinders them. The opinion or persuasion, ver. #(8), was, no doubt, that of mixing the works of the law with faith in Christ in justification. The apostl leaves them to judge whence it must arise, but sufficiently shows tha it could be owing to none but Satan. It is dangerous for Christia churches to encourage those who follow, but especially who spread destructive errors. And in reproving sin and error, we should alway distinguish between the leaders and the led. The Jews were offended because Christ was preached as the only salvation for sinners. If Pau and others would have admitted that the observance of the law of Mose was to be joined with faith in Christ, as necessary to salvation, the believers might have avoided many of the sufferings they underwent. The first beginnings of such leaven should be opposed. And assuredly thos who persist in disturbing the church of Christ must bear their judgment.

Greek Textus Receptus

1473 δε 1161 αδελφοι 80 ει 1487 περιτομην 4061 ετι 2089 κηρυσσω 2784 5719 τι 5101 ετι 2089 διωκομαι 1377 5743 αρα 686 κατηργηται 2673 5769 το 3588 σκανδαλον 4625 του 3588 σταυρου 4716

Vincent's NT Word Studies

11. And I. In sharp contrast with the disturber.

If I yet preach circumcision (ei peritomhn eti khrussw). 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, Acts xvi. 3. 83 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 (chapter iv. 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 (epi). As in the time before my conversion. The second epi is not temporal but logical, as Rom. iii. 7; ix. 19. What further ground is there for persecuting me?

Then (ara). As a consequence of my preaching circumcision.

The offense of the cross (to skandalon tou staurou). Comp. 1 Corinthians i. 23. For offense, see on offend, Matt. v. 29.

Ceased (kathrghtai). Lit. been done away or brought to nought. See on verse 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 chapter vi. 12.

Robertson's NT Word Studies

5:11 {Why am I still persecuted?} (ti eti diwkomai?). Some of the Judaizers even circulated the slander that Paul preached circumcision in order to ruin his influence.

CHAPTERS: 1, 2, 3, 4, 5, 6
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26


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