Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law.
Parallel Translations
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Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law.
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I testifie agayne to every man which is circumcised that he is bounde to kepe the whole lawe.
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For I testifie againe to euery man, which is circumcised, that he is bound to keepe the whole Lawe.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (16)
Passages linked to Galatians 5:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 2:25 For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision.
- Galatians 3:10 For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.”
- James 2:10-11 For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all. For he who said, “Do not commit adultery,” also said, “Do not commit murder.” Now if you do not commit adultery, but murder, you have become a transgressor of the law.
- Deuteronomy 27:26 ‘Cursed is he who doesn’t uphold the words of this law by doing them.’ All the people shall say, ‘Amen.’ ”
- Deuteronomy 8:19 It shall be, if you shall forget Yahweh your God, and walk after other gods, and serve them and worship them, I testify against you today that you shall surely perish.
- Deuteronomy 31:21 It will happen, when many evils and troubles have come on them, that this song will testify before them as a witness; for it will not be forgotten out of the mouths of their descendants; for I know their ways and what they are doing today, before I have brought them into the land which I promised them.”
- Ephesians 4:17 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind,
- Nehemiah 9:29-30 and testified against them, that you might bring them again to your law. Yet they were arrogant, and didn’t listen to your commandments, but sinned against your ordinances (which if a man does, he shall live in them), turned their backs, stiffened their neck, and would not hear. Yet many years you put up with them, and testified against them by your Spirit through your prophets. Yet they would not listen. Therefore you gave them into the hand of the peoples of the lands.
- Matthew 23:18 ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?’
- Matthew 23:16 “Woe to you, you blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’
- Luke 16:28 for I have five brothers, that he may testify to them, so they won’t also come into this place of torment.’
- Acts 2:40 With many other words he testified, and exhorted them, saying, “Save yourselves from this crooked generation!”
- Acts 20:21 testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus.
- 1 Thessalonians 4:6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified.
- 1 John 4:14 We have seen and testify that the Father has sent the Son as the Savior of the world.
- Nehemiah 9:34 Also our kings, our princes, our priests, and our fathers have not kept your law, nor listened to your commandments and your testimonies with which you testified against them.
Cross-references from openbible.info (CC BY 4.0)
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Martin Luther 1535 · Public Domain VERSE 3. For I testify again to every man…
VERSE 3. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
The first fault with circumcision is that it makes Christ unprofitable. The second fault is that it obligates those who are circumcised to observe the whole Law. Paul is so very much in earnest about this matter that he confirms it with an oath. "I testify," he says, "I swear by the living God." Paul’s statement may be explained negatively to mean: "I testify to every man who is being circumcised that he cannot perform the Law in any point. In the very act of circumcision he is not being circumcised, and in the very act of fulfilling the Law he fulfills it not." This seems to be the simple meaning of Paul’s statement. Later on in the sixth chapter he explicitly states, "They themselves which are circumcised keep not the law. The fact that you are circumcised does not mean you are righteous and free from the Law. The truth is that by circumcision you have become debtors and servants of the Law. The more you endeavor to perform the Law, the more you will become tangled up in the yoke of the Law."
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The truth of this I have experienced in myself and in others. I have seen many work themselves down to the bones in their hungry effort to obtain peace of conscience. But the harder they tried the more they worried. Especially in the presence of death they were so uneasy that I have seen murderers die with better grace and courage.
This holds true also in regard to the church regulations. When I was a monk I tried ever so hard to live up to the strict rules of my order. I used to make a list of my sins, and I was always on the way to confession, and whatever penances were enjoined upon me I performed religiously. In spite of it all, my conscience was always in a fever of doubt. The more I sought to help my poor stricken conscience the worse it got. The more I paid attention to the regulations the more I transgressed them.
Hence those that seek to be justified by the Law are much further away from the righteousness of life than the publicans, sinners, and harlots. They know better than to trust in their own works. They know that they cannot ever hope to obtain forgiveness by their sins.
Paul’s statement in this verse may be taken to mean that those who submit to circumcision are thereby submitting to the whole Law. To obey Moses in one point requires obedience to him in all points. It does no good to say that only circumcision is necessary, and not the rest of Moses’ laws. The same reasons that obligate a person to accept circumcision also obligate a person to accept the whole Law. Thus to acknowledge the Law is tantamount to declaring that Christ is not yet come. And if Christ is not yet come, then all the Jewish ceremonies and laws concerning meats, places, and times are still in force, and Christ must be awaited as one who is still to come. The whole Scripture, however, testifies that Christ has come, that by His death He has abolished the Law, and that He has fulfilled all things which the prophets have foretold about Him.
Some would like to subjugate us to certain parts of the Mosaic Law. But this is not to be permitted under any circumstances. If we permit Moses to rule over us in one thing, we must obey him in all things.
Martin Luther — Commentary on the Epistle to the Galatians (1535), English translation by Theodore Graebner (Zondervan, 1939) — public domain (U.S. copyright not renewed). Text from a community e-Sword module.
John Calvin 1540 · Public Domain 3. For I testify again. What he now advances…
3. For I testify again. What he now advances is proved by the contradiction involved in the opposite statement. He who is a debtor to do the whole law will never escape death, but will always continue to be held as guilty; for no man will ever be found who satisfies the law. Such being the obligation, the man must unavoidably be condemned, and Christ can render him no service. We see then the contradictory nature of the two propositions, that we are partakers of the grace of Christ, and yet that we are bound to fulfill the whole law. But will it not then follow, that none of the fathers were saved? Will it not also follow that Timothy was ruined, since Paul caused him to be circumcised? (Acts 16:3.) Wo to us then, till we have been emancipated from the law, for subjection is inseparable from circumcision!
It ought to be observed that Paul is accustomed to view circumcision in two different aspects, as every person who has best, owed a moderate degree of attention on his writings will easily perceive. In the Epistle to the Romans, (Romans 4:11,) he calls it “a seal of the righteousness of faith;” and there, under circumcision, he includes Christ and the free promise of salvation. But here he contrasts it with Christ, and faith, and the gospel, and grace, — viewing it simply as a legal covenant, founded on the merit of works.
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The consequence is, as we have already said, that he does not always speak about circumcision in the same way; but the reason of the difference must be taken into account. When he views circumcision in its own nature, he properly makes it to be a symbol of grace, because such was the appointment of God. But when he is dealing with the false apostles, who abused circumcision by making it an instrument for destroying the Gospel, he does not there consider the purpose for which it was appointed by the Lord, but attacks the corruption which has proceeded from men.
A very striking example occurs in this passage. When Abraham had received a promise concerning Christ, and justification by free grace, and eternal salvation, circumcision was added, in order to confirm the promise; and thus it became, by the appointment of God, a sacrament, which was subservient to faith. Next come the false apostles, who pretend that it is a meritorious work, and recommend the observance of the law, making a profession of obedience to it to be signified by circumcision as an initiatory rite. Paul makes no reference here to the appointment of God, but attacks the unscriptural views of the false apostles.
It will be objected, that the abuses, whatever they may be, which wicked men commit, do not at all impair the sacred ordinances of God. I reply, the Divine appointment of circumcision was only for a time. After the coming of Christ, it ceased to be a Divine institution, because baptism had suceeeded in its room. Why, then, was Timothy circumcised? Not certainly on his own account, but for the sake of weak brethren, to whom that point was yielded. To show more fully the agreement between the doctrine of the Papists and that which Paul opposes, it must be observed, that the sacraments, when we partake of them in a sincere manner, are not the works of men, but of God. In baptism or the Lord’s supper, we do nothing but present ourselves to God, in order to receive his grace. Baptism, viewed in regard to us, is a passive work: we bring nothing to it but faith; and all that belongs to it is laid up in Christ. But what are the views of the Papists? They contrive the opus operatum, by which men merit the grace of God; and what is this, but to extinguish utterly the truth of the sacrament? Baptism and the Lord’s supper are retained by us, because it was the will of Christ that the use of them should be perpetual; but those wicked and foolish notions are rejected by us with the strong abhorrence which they deserve.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 3 For I testify again to every man that…
3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
Ver. 3. That he is a debtor] viz. If he be circumcised with an opinion of meriting thereby. Christ will be our sole Saviour, or none; he will not mingle his precious blood with our puddle stuff. Those that will look unto him must look off all things else, as the apostle’s word αφορωντες importeth, Heb 12:2.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This must be understood either of the Gentiles only,…
This must be understood either of the Gentiles only, who were never under any obligation to circumcision, or of such as were circumcised, with an opinion that it was necessary at this time to justification and salvation. Of these the apostle saith, that by this they made themselves debtors to do the whole law; they were obliged to one part of the law, they must also be obliged to all the other parts of it. Besides that circumcision was an owning and professing subjection to the whole law; as the receiving the sacrament of baptism is a professed subjecting ourselves to the whole gospel.
Objection. But (may some say) ought not then all Christians to observe the law?
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Answer.
1. Not the ceremonial and political law, which were peculiar to the Jewish church and state.
2. It is one thing to be under an obligation to our utmost to fulfil the law, another thing to acknowledge ourselves debtors to the law.
Objection. But did not the fathers, then, by being circumcised, acknowledge themselves debtors to the law?
Answer. Yes, they did acknowledge themselves bound to the observation of the law, and to endure (upon the breaking it) the curse of it: but they were discharged from this obligation by believing in the Lord Jesus Christ, who was made a curse for them, that he might redeem them from the curse of the law. But if any disclaimed Christ, (which, whosoever added any thing to his righteousness and to faith in him, as to the justification of the soul, did, as the apostle had said in the former verse), they laid themselves under an obligation to fulfil the whole law of God, if they would be saved.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain He that urges the necessity of circumcision, is a…
He that urges the necessity of circumcision, is a debtor to the law, in a double respect, namely, in regard of duty, and in regard of penalty.
First, he is a debtor in regard of duty; because he that thinks himself bound to keep the whole ceremonial law, yea, and the whole moral law too, without deficiency, and that under the penalty of condemnation.
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Again, Secondly, As he is a debtor in point of duty, so he must needs be a debtor in regard of penalty; because he is not able to keep any part of it perfectly.
Hence we may infer, 1. How endearing our obligations are to Christ, who as our Surety paid both these debts for us, namely, our debt of duty, and our debt of penalty to the law of God: by fulfilling all righteousness, he paid our debt of duty, and by suffering the punishment due to transgressors, he paid our debt of penalty.
We may also, infer, 2. That as he that is circumcised, is bound to keep the whole law; so he that is baptized, is obliged to obey all the commands of the gospel, to make conscience of the duties of both tables, as an argument of his sincerity, and as an ornament to his profession.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For I testify again to every man,.... This is…
For I testify again to every man,.... This is the form of an oath, a calling God to witness, swearing by the living God, and declaring as in his presence to every man, whether Jew or Gentile, whoever he be:
that is circumcised; in order to obtain salvation, and as necessary to it:
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that he is a debtor to do the whole law; and this it is that made circumcision an insupportable yoke, for that itself might be bore, and was bore by children of eight days old; but the fulfilling of the whole law cannot be done by any man; and yet everyone that is circumcised, in order to procure righteousness and life, is bound to keep the whole law; because the law is only his righteousness, when he observes all that is required in it, and as the Lord has commanded; if he does not, he is pronounced accursed: and this proves what was before said, that Christ is of no profit to such persons; because they reject him and his righteousness, and, as much as in them lie, make void his obedience, sufferings, and death: hence the same thing is repeated, though not in the same words, in the next verse.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain I testify to every man - Every gentile. That…
I testify to every man - Every gentile. That is circumcised - He thereby makes himself a debtor - Obliges.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. He is a debtor to do the…
Verse 3. He is a debtor to do the whole law.] Lays himself, by receiving circumcision, under the obligation to fulfil all its precepts, ordinances, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For I testify again - Probably he had stated…
For I testify again - Probably he had stated this when he had preached the gospel to them first, and he now solemnly bears witness to the same thing again. Bloomfield, however, supposes that the word “again” here (πάλιν palin) means, on the other hand, or, “furthermore,” or, as we would say, “and again.”
That he is a debtor to do the whole law - He binds himself to obey all the Law of Moses. Circumcision was the distinguishing badge of the Jews, as baptism is of Christians. A man, therefore, who became circumcised became a professor of the Jewish religion, and bound himself to obey all its special laws. This must be understood, of course, with reference to the point under discussion; and means, if he did it with a view to justification, or as a thing that was necessary and binding. It would not apply to such a case as that of Timothy, where it was a matter of mere expediency or prudence; see the note at Gal 5:2.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The false teachers had insisted on the observance of…
The false teachers had insisted on the observance of circumcision and a few other rites only, as necessary for salvation; but St. Paul assures them, that the receiving of circumcision is an open profession of Judaism, and that he that makes this profession, binds himself to the observance of every part of the law, since a curse is pronounced against those that do not keep it in all its parts. If then circumcision be necessary for salvation, the whole law is necessary also. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For--Greek, "Yea, more"; "Moreover."
For--Greek, "Yea, more"; "Moreover."
I testify . . . to every man--as well as "unto you" (Gal 5:2).
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that is circumcised--that submits to be circumcised. Such a one became a "proselyte of righteousness."
the whole law--impossible for man to keep even in part, much less wholly (Jam 2:10); yet none can be justified by the law, unless he keep it wholly (Gal 3:10).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. Debtor to do the whole law—Debtor, or obligated…
3. Debtor to do the whole law—Debtor, or obligated thus, because the act of circumcision made the man not a “proselyte of the gate,” but a “proselyte of righteousness,” thereby taking upon him all the obligations of the Jew, rejecting Christ, (Act_6:1,) and so making him debtor, not only to the ritual law, but the moral. So Gal_3:10, “As many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. By receiving circumcision a man voluntarily put himself…
3. By receiving circumcision a man voluntarily put himself under the conditions of the law, which were, ‘fulfil perfectly and live: fail and die’. The tremendous responsibility thus incurred may have been disguised by the false Apostles: or the Galatians may have been slow to realise it. St Paul’s appeal is to the individual conscience. ‘Warning every man and teaching every man’ (Col_1:28) was his maxim as a minister of the Gospel, and it ought to be the maxim of all who claim to be successors of the Apostles.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) For I testify again.—Translate rather, Nay, I protest…
(3) For I testify again.—Translate rather, Nay, I protest again, introducing a further argument. He who allows himself to be circumcised thereby commits himself wholly to the Law, just as, it might be said, he who is baptised commits himself wholly to Christ. The act of circumcision placed a man under the legal system, just as the act of baptism placed him under the Christian system. From that time forward he could not choose one part and refuse another, but was bound alike by all.
He is a debtor.—He is under an obligation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For I testify again (marturomai delin); I protest again.…
For I testify again (marturomai delin); I protest again. In using the word marturomai, pro teste loquor, "I speak in the presence of a witness," the apostle intimates that he is making his affirmation with a definite sense of the Lord being his Witness (cf. Eph_4:17, "This I say and testify in the Lord The original construction and force of the verb are shown in RAPC Jdt 7:28, Marturomai uJmin ton oujranon kai thn ghn. The apostle is wont to use it with a distinct sense of its emphatic import. (see Act_20:26; 1Th_2:11) The word "again" points, not to the substance of the subsequent affirmation, as if it were a repetition of that mode in the preceding verse, which in fact it does not appear to be, but to the solemnity with which he makes this fresh affirmation. For the phrase, "I Paul say unto you," was one form of solemn affirmation which in effect gaged his personality as Christ"s apostle and as acting in his name; and this "I protest" is another of equally solemn import. To every man that is circumcised (pantipw peritemnomenw); to every man that is having himself circumcised. St. Paul"s statements elsewhere, and his own proceeding in circumcising Timothy, as well as the present context, make it certain that, however absolute and universal his affirmation at first sight seems to be, it is nevertheless meant to be taken as made with reference to certain understood conditions. Thus: "I protest to any one of you Gentiles, who, being already baptized into Christ, has himself circumcised with the view of winning righteousness and favour with God, by obeying this one prescription of the Law that," etc. The conjunction de is most probably the de of transition (metabatic), introducing a fresh particular merely; and in this instance, as often, it needs not to be represented in translation at all. Certainly,s for" is not its meaning. Possibly, as De Wette supposes, it points back, as an adversative, to the words," Christ shall profit you nothing," as if it were "but on the contrary." That he is a debtor to do the whole Law (oti ojfeilethv ejstin olon tomon poihsai); that he is under obligation (Greek, is a debtor) to do the whole Law. By having himself circumcised, he adopts the token of the Lord"s covenant (Gen_17:11, Gen_17:13) made with those who were his people after the flesh; he enrolls himself with them to share with them their obligations. And to them the Lord had given the Law of Mount Sinai to be their appointed pedagogue till the Christ should come. "By being circumcised" (he means) "you of your own accord put yourself back afresh under this pedagogue, and just his bidding you must do. And for what? All the ordinances and ceremonies he puts you upon observing will leave you as far off as ever from remission of sins and justification with God! And this self-surrender to the pedagogue God has not asked for at your hands; while what he does require, that you withhold, even faith in him whom he hath sent: nay, not merely withhold your belief, but by open act and deed testify your disbelief in him." Under all that the apostle is here writing there appears to lie the principle, which, however, he has not distinctly stored, but which we see to be true, that circumcision was the peculiar badge of "Israel after the flesh," appertaining to them alone and not to be meddled with by any who did not mean to become naturalized as fellow-citizens with them. (For the use of ojfeilethv ijstin, comp. Rom_8:14) The noun more commonly points to a debt incurred, or guiltiness; but here it simply denotes obligation.
The obligations involved in circumcision.
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The Judaizing teachers did not, perhaps, allow their converts to realize the full extent of the obligation involved in circumcision.
I THE APOSTLE REITERATES THE EXTENT OF THIS OBLIGATION IN THE CASE OF THE CIRCUMCISED. They are "debtors to do the whole Law." Circumcision was not a mere badge of Judaism, as baptism is of Christianity, but it involved a profession of obedience to the whole Jewish Law. It was not competent to select a few precepts for obedience; for the circumcised was a debtor to do "the whole Law." The false teachers did not observe it themselves, (Gal_6:13) yet it was their duty, on their own principles, to observe it unremittingly, completely, and without external help, in every department of it.
II THE DANGER OF THIS OBLIGATION. Circumcision could only profit on one supposition. "It verily profiteth if thou keep the Law". (Rom_2:25) But, in case of failure, it had no power to save from the curse. Circumcision in that case becomes uncircumcision that is, it will not save you from being treated as a transgressor or treated as if you had never been circumcised.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For I testify again to every man that is…
Gal_5:3
For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
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The great dilemma
I. Justification by the law.
1. What this means.
(1) Circumcision which commits a man to the law.
(2) Obedience to all the requirements of the law to which the circumcised are committed.
2. Its utter impossibility.
(1) The legal covenant is abolished. To seek justification is to follow a course which God condemns.
(2) Supposing it still in force, no man can fulfil all its requirements.
II. Salvation by grace.
1. This is now the only appointed way.
2. This is a perfectly possible way: what man cannot do God does for him.
3. This is a very simple way: accept by faith what God has provided.
III. To reject the latter in favour of the former, therefore, is to fall from grace. Christ is thus--
(1) repudiated;
(2) rendered unnecessary; consequently
(3) becomes of no effect, and so
(4) the legalist puts himself beyond the pale of salvation.
The comprehensiveness of the claims of the law
Tell me, then, ye who desire to be under the law, do ye not hear the law? Does it say anything to you, but do this and thou shalt live: Does it set before you any alternative but cursed is he that continueth not (Gal_3:10)? Do this, this wrath-working law proclaims, do it all--all without exception--continue in it from first to last, and you shall live; but a curse, an everlasting curse, awaits you if you offend in one particular. Plead what you will, these denunciations are irreversible--its terms cannot be changed. You may say, I wish to obey; and it answers you; tell me not of your wishes, but do it. I have endeavoured to obey. Tell me of no endeavours, but do it or you are cursed. I have done it in almost every particular. Tell me, not what you have done almost, have you obeyed it altogether? Have you obeyed it in all things; if not, you are cursed. I have for many years obeyed it, and but once only have I transgressed. Then you are cursed; if you have offended in one point you are guilty of all. But I am very sorry for my transgressions. I cannot regard your sorrow; you are under a curse. But I will reform, and never transgress again. I care nothing for your reformation; the curse remains upon you. But I will obey perfectly in the future, if I can find mercy for the past. I can have no concern with your determinations for the future; I know no such word as mercy; my terms cannot be altered for any one. If you rise to these terms you will have a right to life, and need no mercy. If you fall short in any one particular, nothing remains for you but punishment! (C. Simeon)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 3. I testify again. He shows them that if…
3. I testify again. He shows them that if one becomes circumcised to keep the law of Moses, that he is placed under obligation to keep the whole law, since other commandments are equally binding.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain Yea, I testify again to every man that receiveth…
Yea, I testify again to every man that receiveth of circumcision, that he is a debtor to do the whole law. [The apostle here gives the reason for what he has said in the previous verse. Circumcision was, in its symbolic significance, an entrance into covenant relations with God under the terms of the old covenant, and as that covenant embraced not a part, but the whole law, the covenantee, or circumcised person, was obliged to observe the whole law, or forfeit his claims to life. Paul had probably fully explained this fact on one of his previous visits, and so he now reiterates it.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 I testify
I testify
"I declare" or "I serve as a witness"
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to every man who lets himself be circumcised
Paul is using circumcision as a metonym for being Jewish. AT: "to every person who has become a Jew" (See: Metonymy)
he is obligated to obey
"he must obey"
You are cut off from Christ
Here "cut off" is a metaphor for separation from Christ. AT: "You have ended your relationship with Christ" or "You are no longer united with Christ" (See: Metaphor)
you who would be justified by the law
Paul is speaking ironically here. He actually teaches that no one can be justified by trying to do the deeds required by the law. AT: "all you who think you can be justified by doing the deeds required by the law" or "you who want to be justified by the law" (See: Irony)
you no longer experience grace
Who that grace comes from can be stated clearly. AT: "God will not be gracious to you" (See: Assumed Knowledge and Implicit Information)
translationWords
circumcise
law
Christ
just
grace
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:3 Those who seek righteousness through the law must…
5:3 Those who seek righteousness through the law must obey every regulation of it (see 2:15-16; cp. Jas 2:10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.