See with what large letters I am writing to you with my own hand. It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God. From now on let no one cause me trouble, for I bear on my body the marks of Jesus. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
with what large letters I am writing to you with my own hand - "Paul took the pen from his scribe to write this closing section in large letters for emphasis (though some think this indicates that his illness was in his eyes; cf. Gal 4:15)." (Ryrie)
"Paul was in the habit of dictating his epistles to an amanuensis, writing the concluding words himself, and signing his name. Tertius, for instance, was the secretary who wrote the letter to the Romans as Paul dictated it to him (Rom 16:22). These two things, the concluding words in his own handwriting and his signature, constituted the evidence that he was the author of the letter (2 Thes 3:17; 1 Cor 16:21; Col 4:18). There had been a case of forgery where someone had written a letter to the Thessalonian church to the effect that the Great Tribulation was upon them, and had signed Paul's name (2 Thes 2:1-2)." (Wuest)
only in order that they may not be persecuted for the cross of Christ - "The Judaizers were attempting to escape persecution from their Jewish brethren who had rejected Jesus as Messiah and as the Lamb of God who takes away the sin of the world ... They had identified themselves with the visible church, and therefore were looked upon by their Jewish brethren outside the church as having joined an organization that taught grace as against law. They did not believe in grace, but instead, in works as a means of salvation. Now, to keep from being persecuted by the rest of Israel on the charge that they had embraced salvation through faith in the Cross of Christ, they were attempting to foist circumcision and finally the entire Mosaic economy upon the Gentiles in the Church for the Cross of the Lord Jesus had put an end to the Mosaic law, and anyone who accepted the law, rejected the Cross. The Judaizers wished to remain good standing with the Jewish community." (Wuest)
"—what was the motive at work in the minds of the part of the circumcision? It was certainly not concern for the spiritual welfare and eternal safety of the believers. On the contrary, the motive the apostle discerned behind their zeal was that they themselves might escape the consequences inseparable from the preaching of the Cross, which pronounces accursed not only man the sinner, the lawbreaker, but man the religious law keeper as well. The Cross is thus an offense to Jew and Gentile alike. The addition of something as a means to, or as a condition of, salvation (such as circumcision in apostolic days, or the sacraments in later times) to the free unmerited grace of God mediated by faith in Christ alone, has proved the most effect way of avoiding that offense. But to preach a gospel without the Cross is to preach what is not a gospel at all; see at Gal 5:11." (Vine)
they desire to have you circumcised that they may boast in your flesh - "The Judaizers not only attempted to impose circumcision on the Gentiles in order to placate their Jewish brethren outside of the Church and win their confidence and regard in spite of the fact that they were identified with the body of people who taught grace, but also to cover up their own laxity in fulfilling all the requirements of the Mosaic law. In their act of forcing, if possible, circumcision upon the Gentiles, they would cover themselves with glory in the eyes of their Jewish brethren, and demonstrate to them how zealous they were of the law after all." (Wuest)
"Paul had proclaimed the finished work of Christ and with it the abolition of physical circumcision. Yet even believers in Christ kept reverting from the substance to the shadows, from the reality to the rituals. They even sought to persuade each other that circumcision was 'necessary,' though they did not always make clear what they thought it was necessary for. The Judaizers had persuaded some of the Galatian believers that they should submit to circumcision, even though they were already saved. As a result we have Paul's stern letter of rebuke, in which he points out to them how much is involved in adding the rite of circumcision to the finished work of Christ; he said that logically this would make Christ's work of none effect (Gal 5:2) and make them debtors 'to do the whole law' (Gal 5:3)." (Stam)
to boast except in the cross of our Lord Jesus Christ - "In contrast to the judaizers who gloried in human attainment and self effort as a means of salvation, Paul boasted in the Cross of Christ. The world of which Paul speaks here is the world Paul knew before he was saved, the world of Philippians 3:4-6, his Israelitish ancestry, his Pharisaic traditions, his zeal for the law, in short, the world in which he had lived. To all this now he was dead. He had been separated from it by the Cross of the Lord Jesus. It had no more appeal to him nor influence upon him." (Wuest)
by which the world has been crucified to me, and I to the world - "Paul was separate (crucified) from this world system with all its attractions and religions and separated to Christ." (Ryrie)
but a new creation - "Only becoming a new creation through faith in Christ matters (2 Cor 5:17)." (Ryrie)
"Paul gives his reason for glorying in the Cross of Christ. It is because, while circumcision is of no avail to the Jew, nor the lack of circumcision of any avail to the Gentile, yet the Cross has power to make of believing Jew and Gentile a new creation which results in a radical transformation of character." (Wuest)
all who walk by this rule - "The word 'walk' is from stoicheo which means 'to direct one's life, to order one's conduct.' Rule is from kanon which here means 'a principle.' The principle here is the Cross and all that goes with it in the New Testament economy, including of course the ministry of the Holy Spirit which is so much in evidence in this last section of Galatians." (Wuest)
"—kanon, a measuring rod of any kind, and hence, by metaphor, of anything that determines or regulates the actions of men, a standard, or principle ... The reference is to the doctrines of grace which the apostle has been expounding to, and enforcing upon, them. Those who 'walk by this rule,' who make the principle of vv. 14, 15 their guiding line, seek for themselves, and preach to others, salvation through faith in Christ alone, apart from works. 1 Philippians 3:16, where, however, kanon is omitted, the reference is to the course pursued by the believer who make the 'prize of the upward calling' the object of his ambition." (Vine)
the Israel of God - "I.e., Christian Jews, those who are both the physical and spiritual seed of Abraham. The church is not equated with the new Israel of God; rather two groups are mentioned here—all believing Galatians and especially believing Jews in that group." (Ryrie)
[My note: Interesting that Vine's interpretation "the Israel of God" below is different than Ryrie's above]
"—the words suggest a contrast between a true and a false Israel. Circumcision could not transform a Gentile into a Jew; faith makes of any man, Jew or Gentile, an Israelite indeed, one of the true people of God, see 1 Peter 2:10, and cp. Romans 2:28, 29; Philippians 3:3. The circumcision party would have had the Galatians become Jews by submitting to a Jewish rite; let them rather by faith in Christ become of the Israel of God. But the apostle does not apologize for the Gentile converts. His challenge to the Judaizers rings out in this exultant climax—they are the very Israel of God!" (Vine)
let no one cause me trouble, for I bear on my body the marks of Jesus - "I.e., scars suffered in persecution, which spoke more eloquently than the mark of circumcision that the Judaizers sought to impose." (Ryrie)
"The sufferings which he endured for the sake of the Lord Jesus and the gospel of grace, should deter the Galatians from adding more sufferings to the already full complement of suffering which the apostle had already borne, by again precipitating a situation like the present one which severely taxed the energies of the aged apostle as he sought to save his beloved Galatians, and the Christ Church for that matter, from a spiritual catastrophe, the evil effects of which would work havoc for the cause of Christ." (Wuest)
"Little wonder that Paul said in verse 17: 'Henceforth let no man trouble me.' (Don't bother me any more.) Paul's words could be paraphrased as, 'If all I have said fails to persuade, you do not want to be persuaded. No matter what you say, you are retreating from grace and losing the spiritual victory ... Yet Paul closed his letter to the Galatians very tenderly, 'Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen." (Stam)
with what large letters I am writing to you with my own hand - "Paul took the pen from his scribe to write this closing section in large letters for emphasis (though some think this indicates that his illness was in his eyes; cf. Gal 4:15)." (Ryrie)
"Paul was in the habit of dictating his epistles to an amanuensis, writing the concluding words himself, and signing his name. Tertius, for instance, was the secretary who wrote the letter to the Romans as Paul dictated it to him (Rom 16:22). These two things, the concluding words in his own handwriting and his signature, constituted the evidence that he was the author of the letter (2 Thes 3:17; 1 Cor 16:21; Col 4:18). There had been a case of forgery where someone had written a letter to the Thessalonian church to the effect that the Great Tribulation was upon them, and had signed Paul's name (2 Thes 2:1-2)." (Wuest)
only in order that they may not be persecuted for the cross of Christ - "The Judaizers were attempting to escape persecution from their Jewish brethren who had rejected Jesus as Messiah and as the Lamb of God who takes away the sin of the world ... They had identified themselves with the visible church, and therefore were looked upon by their Jewish brethren outside the church as having joined an organization that taught grace as against law. They did not believe in grace, but instead, in works as a means of salvation. Now, to keep from being persecuted by the rest of Israel on the charge that they had embraced salvation through faith in the Cross of Christ, they were attempting to foist circumcision and finally the entire Mosaic economy upon the Gentiles in the Church for the Cross of the Lord Jesus had put an end to the Mosaic law, and anyone who accepted the law, rejected the Cross. The Judaizers wished to remain good standing with the Jewish community." (Wuest)
"—what was the motive at work in the minds of the part of the circumcision? It was certainly not concern for the spiritual welfare and eternal safety of the believers. On the contrary, the motive the apostle discerned behind their zeal was that they themselves might escape the consequences inseparable from the preaching of the Cross, which pronounces accursed not only man the sinner, the lawbreaker, but man the religious law keeper as well. The Cross is thus an offense to Jew and Gentile alike. The addition of something as a means to, or as a condition of, salvation (such as circumcision in apostolic days, or the sacraments in later times) to the free unmerited grace of God mediated by faith in Christ alone, has proved the most effect way of avoiding that offense. But to preach a gospel without the Cross is to preach what is not a gospel at all; see at Gal 5:11." (Vine)
they desire to have you circumcised that they may boast in your flesh - "The Judaizers not only attempted to impose circumcision on the Gentiles in order to placate their Jewish brethren outside of the Church and win their confidence and regard in spite of the fact that they were identified with the body of people who taught grace, but also to cover up their own laxity in fulfilling all the requirements of the Mosaic law. In their act of forcing, if possible, circumcision upon the Gentiles, they would cover themselves with glory in the eyes of their Jewish brethren, and demonstrate to them how zealous they were of the law after all." (Wuest)
"Paul had proclaimed the finished work of Christ and with it the abolition of physical circumcision. Yet even believers in Christ kept reverting from the substance to the shadows, from the reality to the rituals. They even sought to persuade each other that circumcision was 'necessary,' though they did not always make clear what they thought it was necessary for. The Judaizers had persuaded some of the Galatian believers that they should submit to circumcision, even though they were already saved. As a result we have Paul's stern letter of rebuke, in which he points out to them how much is involved in adding the rite of circumcision to the finished work of Christ; he said that logically this would make Christ's work of none effect (Gal 5:2) and make them debtors 'to do the whole law' (Gal 5:3)." (Stam)
to boast except in the cross of our Lord Jesus Christ - "In contrast to the judaizers who gloried in human attainment and self effort as a means of salvation, Paul boasted in the Cross of Christ. The world of which Paul speaks here is the world Paul knew before he was saved, the world of Philippians 3:4-6, his Israelitish ancestry, his Pharisaic traditions, his zeal for the law, in short, the world in which he had lived. To all this now he was dead. He had been separated from it by the Cross of the Lord Jesus. It had no more appeal to him nor influence upon him." (Wuest)
by which the world has been crucified to me, and I to the world - "Paul was separate (crucified) from this world system with all its attractions and religions and separated to Christ." (Ryrie)
but a new creation - "Only becoming a new creation through faith in Christ matters (2 Cor 5:17)." (Ryrie)
"Paul gives his reason for glorying in the Cross of Christ. It is because, while circumcision is of no avail to the Jew, nor the lack of circumcision of any avail to the Gentile, yet the Cross has power to make of believing Jew and Gentile a new creation which results in a radical transformation of character." (Wuest)
all who walk by this rule - "The word 'walk' is from stoicheo which means 'to direct one's life, to order one's conduct.' Rule is from kanon which here means 'a principle.' The principle here is the Cross and all that goes with it in the New Testament economy, including of course the ministry of the Holy Spirit which is so much in evidence in this last section of Galatians." (Wuest)
"—kanon, a measuring rod of any kind, and hence, by metaphor, of anything that determines or regulates the actions of men, a standard, or principle ... The reference is to the doctrines of grace which the apostle has been expounding to, and enforcing upon, them. Those who 'walk by this rule,' who make the principle of vv. 14, 15 their guiding line, seek for themselves, and preach to others, salvation through faith in Christ alone, apart from works. 1 Philippians 3:16, where, however, kanon is omitted, the reference is to the course pursued by the believer who make the 'prize of the upward calling' the object of his ambition." (Vine)
the Israel of God - "I.e., Christian Jews, those who are both the physical and spiritual seed of Abraham. The church is not equated with the new Israel of God; rather two groups are mentioned here—all believing Galatians and especially believing Jews in that group." (Ryrie)
[My note: Interesting that Vine's interpretation "the Israel of God" below is different than Ryrie's above]
"—the words suggest a contrast between a true and a false Israel. Circumcision could not transform a Gentile into a Jew; faith makes of any man, Jew or Gentile, an Israelite indeed, one of the true people of God, see 1 Peter 2:10, and cp. Romans 2:28, 29; Philippians 3:3. The circumcision party would have had the Galatians become Jews by submitting to a Jewish rite; let them rather by faith in Christ become of the Israel of God. But the apostle does not apologize for the Gentile converts. His challenge to the Judaizers rings out in this exultant climax—they are the very Israel of God!" (Vine)
let no one cause me trouble, for I bear on my body the marks of Jesus - "I.e., scars suffered in persecution, which spoke more eloquently than the mark of circumcision that the Judaizers sought to impose." (Ryrie)
"The sufferings which he endured for the sake of the Lord Jesus and the gospel of grace, should deter the Galatians from adding more sufferings to the already full complement of suffering which the apostle had already borne, by again precipitating a situation like the present one which severely taxed the energies of the aged apostle as he sought to save his beloved Galatians, and the Christ Church for that matter, from a spiritual catastrophe, the evil effects of which would work havoc for the cause of Christ." (Wuest)
"Little wonder that Paul said in verse 17: 'Henceforth let no man trouble me.' (Don't bother me any more.) Paul's words could be paraphrased as, 'If all I have said fails to persuade, you do not want to be persuaded. No matter what you say, you are retreating from grace and losing the spiritual victory ... Yet Paul closed his letter to the Galatians very tenderly, 'Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen." (Stam)
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