Exegetical and Hermeneutical Commentary of Galatians 5:3
For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 ( 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.
Fuente: Albert Barnes’ Notes on the Bible
Gal 5:3
For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
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)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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?
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. ForGreek, “Yea,more”; “Moreover.”
I testify . . . to everymanas well as “unto you” (Ga5:2).
that is circumcisedthatsubmits to be circumcised. Such a one became a “proselyte ofrighteousness.”
the whole lawimpossiblefor man to keep even in part, much less wholly (Jas2:10); yet none can be justified by the law, unless he keep itwholly (Ga 3:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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:
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.
Fuente: John Gill’s Exposition of the Entire Bible
A debtor (). Common word from , to owe for one who has assumed an obligation. See on Mt 6:12. See Ga 3:10. He takes the curse on himself.
Fuente: Robertson’s Word Pictures in the New Testament
Again [] . Probably with reference to what he had said at his last visit.
Every man. Emphasizing and particularising the general to you, you, in verse 2.
A debtor [] . In N. T. mostly of one under moral obligation. So in the sense of sinner, Mt 6:12; Luk 13:4. Comp. Rom 1:14; Rom 8:12. Similarly the verb ojfeilein to owe, as Luk 11:4; Luk 17:10; Rom 14:1, etc., though it is frequent in the literal sense.
To do the law [] . Rare in N. T. See Joh 7:19; Rom 2:13, 25 [] . Threin to observe the law, the tradition, the commandment, Mt 19:17; Mr 7:9; Joh 14:15; Act 14:5 Jas 2:10 : plhroun to fulfill the law, Rom 13:8; Gal 5:14; comp. ajnaplhroun Gal 6:2 : fulassein to keep or guard the law, Act 7:53; Act 21:24; Gal 6:13 : also with commandments, word of God or of Christ, ordinances of the law, Mt 19:20; Mr 10:20; Luk 11:28; Joh 12:47; Rom 2:26. Telein to carry out the law, Rom 2:27; Jas 2:8. Poihsai is to perform what the law commands : threin to observe, keep an eye on with the result of performing : fulassein to guard against violation : telein to bring to fulfillment in action.
The whole law [] . Comp. Jas 2:10. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law requires of every one thus committed a perfect fulfillment, Gal 3:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “For I testify again”, (marturomai de palin) “And I testify again,” or I restate, reaffirm my testimony given before, without contradiction and without perjury.
2) “To every man that is circumcised,” (panti anthropo peritemnomeno) “To every man having been circumcised,” directed as this testimony is to, toward, or concerning each man that is circumcised. To those who had transferred their allegiance from Christ to the Law, Paul gave stern warning and rebuke.
3) “That he is a debtor,” (hoti opheiletes estin) “That he is (exists as) a debtor,” under a moral obligation, Deu 27:26; Jer 11:3-4.
4) “To do the whole law,” (holon ton nomon poiesai) “to do all the law;” to live by the law was to be obligated to try to keep all of it, not part of it, Gal 3:10; Jas 2:10.
Fuente: Garner-Howes Baptist Commentary
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 (82) will never escape death, but will always continue to be held as guilty; for no man will ever be found who satisfies the law. (83) 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? (Act 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, (Rom 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.
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, (84) 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.
(82) “If Judaism is the road to salvation, the whole of Judaism must be observed. You must not cull and throw away whatever part of it you think fit.” — Grotius.
(83) “ Car il ne s’en trouvera jamais un seul, qui satisfait entierement a la Loy.” “For never will there be found a single individual who entirely satisfies the law.”
(84) ‘Thus the Council of Trent has decreed: “If any man shall say that the sacraments of the new law do not contain the grace which they signify, or do not confer grace upon those who do not oppose an obstacle to it, as if external signs of grace or righteousness received by faith, let him be accursed.” — Sessio 7. De Sacramentis in genere , Canon vi. Again, “If any man shall say, that grace is not confered by the sacraments of the new law themselves, ex opere operato , but that faith alone in the divine promise is sufficient to obtain grace, let him be accursed. — Sessio vii. De Sacramentis in genere , Canon viii. The translator subjoins a few observations, by the late Rev. Dr. Dick, on a phrase which appears to defy translation. “This barbarous phrase opus operatum , which is utterly unintelligible without an explanation, signifies the external celebration of the sacraments. It has been defined by Popish writers to be the performance of the external work without any internal motion; and sacraments have been said to confer grace ex opere operato , because, besides the exhibition and application of the sign, no good motion is necessary in the receiver. All that is required is, that no obstacle shall be opposed to the reception of grace, and the only obstacle is mortal sin.” — Lectares on Theology, volume 4.
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Gal 5:3 . With regard to the judgment just expressed, , Paul now, with increasing emotion ( , . .), gives an explanation (Gal 5:3-4 ) which clearly discloses the entire certainty of this negation.
The is not potius (Schott), because it is not preceded by any antagonistic assertion, but is the autem which leads on to more detailed information (Herm. ad Viger . p. 845).
] in the sense of , as in Act 20:26 ; Eph 4:17 ; Joseph. Bell . iii. 8. 3; and also Plat. Phil . p. 47 D, while in classical authors it usually means to summon as a witness and obtestor . Paul testifies that which with divine certainty he knows . The context does not warrant us to supply , with Bretschneider and Hilgenfeld.
] not contra (Erasmus, Er. Schmid, Koppe, Wahl; comp. Usteri), which is never its meaning (see Fritzsche, ad Matth . p. 166 f.), but again , not however in the sense that Gal 5:3 is described as a repetition of what was said in Gal 5:2 (Calvin, Castalio, Calovius, Wolf, Zachariae, Paulus, and others), which it is not; nor in the sense that Paul is thinking merely of the testifying in itself , and not of its purport (Hofmann; comp. Fritzsche, Winer, de Wette), an interpretation which cannot but be the less natural, the more necessarily that which is attested stands in essential inner connection with the axiom which had been previously expressed (“ probatio est proximae sententiae sumta ex loco repugnantium ,” Calvin); but in the sense that Paul calls to the remembrance of his readers his last presence among them (the second), when he had already orally assured them of what he here expresses (Moldenhauer, Flatt, Rckert, Olshausen, Wieseler). Comp. on Gal 1:9 , Gal 4:16 .
. .] stands in a climactic relation to the foregoing , remorselessly embracing all: to every one I testify, so that no one may fancy himself excluded from the bearing of the statement. According to Chrysostom and Theophylact, with whom Schott and others agree, Paul has wished to avoid the appearance ; but in this view the whole climactic force of the address is misunderstood.
] has the emphasis; comp. Jas 2:10 . Circumcision binds the man who accepts it to obey the whole law, because it makes him a full member of the covenant of the law, a proselyte of righteousness, and the law requires from those who are bound to it its entire fulfilment (Gal 3:10 ). Probably the pseudo-apostles had sought at least to conceal or to weaken this true and since no one is able wholly to keep the law (Act 13:38 ; Act 15:10 ; Rom 8:3 ) yet so fearful consequence of accepting circumcision, as if faith in Christ and acceptance of circumcision might be compatible with one another. On the contrary, Paul proclaims the decisive aut aut . The state of the man who allows himself to be circumcised stands in a relation contradictory to the state of grace (comp. Rom 6:14 f., Rom 11:6 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 importeth, Heb 12:2 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] , moreover , introduces an addition, and a slight contrast ‘not only will Christ not profit but ’
On (usually, in this sense, – ; – having an accusative, whence Bretschn., al., supply here, but wrongly), see reff. , once more : applies to the verb, not to the which follows, for that is not a repetition. Thus it will refer to . as ‘a more extended application of ’ (Ellic.), not, as Meyer, to a former inculcation of this by word of mouth at his second visit. , not – , see above to every man who receives circumcision , ‘submits to be circumcised,’ as Ellic. The emphasis is on , substantiating, and carrying further, the last verse. has the stress. The circumcised man became a ‘proselyte of righteousness,’ and bound to keep the whole law. “This true and serious consequence of circumcision the false Apostles had probably at least dissembled.” Mey.
Fuente: Henry Alford’s Greek Testament
Gal 5:3 . . This verb, which in Attic Greek denotes the calling of witnesses, is applied in Pauline language to the Apostle’s own testimony. , . The use of the present tense intimates that the warning is not aimed at isolated acts, but at the introduction of a systematic practice involving a virtual transfer of allegiance from Christ to the Law.
Fuente: The Expositors Greek Testament by Robertson
testify. Greek. marturomai. See Act 20:26,
man. Greek. anthropos. App-123.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] , moreover, introduces an addition, and a slight contrast-not only will Christ not profit but
On (usually, in this sense, -;- – having an accusative, whence Bretschn., al., supply here, but wrongly), see reff. , once more: applies to the verb, not to the which follows, for that is not a repetition. Thus it will refer to . as a more extended application of (Ellic.), not, as Meyer, to a former inculcation of this by word of mouth at his second visit. , not -, see above-to every man who receives circumcision,-submits to be circumcised, as Ellic. The emphasis is on , substantiating, and carrying further, the last verse. has the stress. The circumcised man became a proselyte of righteousness, and bound to keep the whole law. This true and serious consequence of circumcision the false Apostles had probably at least dissembled. Mey.
Fuente: The Greek Testament
Gal 5:3. , a debtor) Endangering salvation.-, the whole) A task which he will never be able to perform.
Fuente: Gnomon of the New Testament
Gal 5:3
Gal 5:3
Yea, I testify again to every man that receiveth circumcision, that he is a debtor to do the whole law.-In being circumcised they took upon themselves the obligation to observe the whole law of Moses. Circumcision was the seal or pledge that bound them to the whole law.
Fuente: Old and New Testaments Restoration Commentary
testify: Deu 8:19, Deu 31:21, Neh 9:29, Neh 9:30, Neh 9:34, Luk 16:28, Act 2:40, Act 20:21, Eph 4:17, 1Th 4:6, 1Jo 4:14
a debtor: Gal 3:10, Deu 27:26, Mat 23:16, Mat 23:18,*Gr: Jam 2:10, Jam 2:11
Reciprocal: Gen 17:10 – Every Lev 12:3 – General Neh 13:15 – I testified Act 13:39 – from which Rom 2:25 – circumcision Rom 9:31 – hath Rom 10:3 – to establish Gal 5:6 – in 1Ti 1:7 – to
Fuente: The Treasury of Scripture Knowledge
Gal 5:3. -Yea, I testify again to every man getting himself circumcised-circumcidenti se, Vulgate, the chief stress being on . Act 20:26; Eph 4:17. But Chrysostom’s explanation dilutes the sense, Lest you suspect that I say it of enmity, I testify not to you only, but to every one. The particle is more than transitional (Wieseler), but is neither enim nor potius; according to Hermann, ad Vigerum, No. 343, it is in this connection represented by autem, as in the Vulgate. Hilgenfeld supposes that is understood after , as if he called God to witness. But such an accusative is not necessary. I obtest-I solemnly do testify. Josephus, Gal 3:8; Gal 3:3. In reference is not made, as Meyer and Wieseler suppose, to previous oral warnings when he was with them, but plainly to the of the previous verse-I say-once more I testify. It is out of the question to give it the meaning of porro with Borger, or contra with Koppe and Wahl. The verse does not indeed repeat the statement of the preceding one; but the apostle makes an extended affirmation, which is also an additional one-, the second verb being a solemn repetition of the preceding one. He has said, if ye be circumcised; and now he obtests to every one not as having been circumcised, but as now submitting to circumcision; not simply assuming the possibility of the occurrence, or regarding it as actually accomplished, but vividly representing every one who gets himself circumcised as putting himself under covenant to obey the whole law. The obtestation is not to the Jews who may have been circumcised in infancy, nor to the heathen who may at any earlier period, and prior to the introduction of the gospel, have become proselytes; but to the Gentile converts who might persist in undergoing the rite on the principles and with the motives of the Judaizing teachers. And his solemn averment is-
-that he is a debtor to do the whole law. Circumcision, as the initiatory rite-inaugurale sacramentum (Dickson)-is to be regarded not merely in itself, but in the connected obligations under which it brought one. It was a pledge to obey the whole law. The person who on purpose submitted to circumcision did by that act place himself under the law, as he who is baptized is brought into a similar relation to the law of Christ, or as a foreigner whose naturalization pledges him to observe the law of the land. And such circumcision bound a man not to obey this or that department of ordinances, but to do the whole law-the emphasis being on . The law is a code one and indivisible in origin and authority, however ramified its statutes; therefore an elective obedience to preferred precepts is not to be permitted. Chrysostom thus illustrates the obligation in reference to the ceremonial law: A man circumcised is bound to offer sacrifices, and such oblations necessitate the observance of sacred seasons and the visitation of sacred places. The precise allusion or inference which the apostle has in his mind has been disputed. Some, as Usteri and Rckert, suppose it thus: A debtor to obey the whole law, which you can never do, so that you are under the curse. But in order to such an application, the apostle did not need to emphasize , for law in no sense can justify: Gal 3:1. Winer brings out this conclusion, Debetis totam legem recipere, h. e. religionem Christianam omnem abjicere. But the object of the apostle seems to be, not to prove that by being circumcised a man places himself under stipulation to obey the whole law-an impossibility, and therefore subjects himself to the curse,-but rather to show the utter incompatibility between the law and the gospel, or that any one so acting places himself under the very yoke from which Christ came to redeem him. He has spoken of this bondage in the previous section, which is wound up with stand fast, and be not entangled again in the yoke of bondage. It is the bondage rather than the curse of the law which at the moment is uppermost in his mind; and this voluntary circumcision is a first step toward self-subjugation, for it binds a man to do the whole law. Perhaps, as Estius has remarked, the Judaists disguised or evaded this inference of the apostle, that circumcision puts a man under covenant to do the whole law, as indeed their own conduct seems to have illustrated. See Gal 6:13. Compare Rom 2:25.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 5:3. In adopting circumcision as a religious rite, it committed them to the entire law if they were to be consistent. (See comments on the preceding verse.)
Fuente: Combined Bible Commentary
Gal 5:3. Nay, I testify again to every man that is circumcised (suffers himself to be circumcised), that he is a debtor to do the whole law. Circumcision is an initiatory rite by which the person circumcised becomes a Jew, and assumes the solemn obligation to keep the whole law of Moses, moral and ritual; just as the baptismal vow is a pledge of obedience to the gospel of Christ. The sacramental rite implies all the responsibilities and duties as well as privileges of membership. I testify, I bear witness, I solemnly assert as in court (In classical Greek the verb usually means to summon as a witness, to call to witness.) Again refers to I say in Gal 5:2. To every man, without exception, stronger than the preceding general ye.
Fuente: A Popular Commentary on the New Testament
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.
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 3
He is a debtor, &c.; that is, if he depends upon the law for justification, he must obey it in full.
Fuente: Abbott’s Illustrated New Testament
For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
Wonder if anyone has counted the ways that Paul has already stated this concept to the Galatians, and still he pounds it home one more time. If you place yourself in attempting to obey one part of the law, you are bound to do the whole law.
The suggestion is and it is truth, that if you even decide to keep the Sabbath as your day before God, because the law requires it, you are debtor to follow every single letter of the law. What a total burden to take upon oneself, yet many of the Galatians evidently were contemplating it or had already done it.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
The Galatians would be obligating themselves to obey the whole Mosaic Code if they allowed the false teachers to circumcise them. [Note: Lightfoot, p. 203.] Their confidence in circumcision would reveal confidence in their own ability to earn salvation by obeying the Law. This legal approach to salvation would separate them from Christ since what He did was provide salvation as a gift. They would fall away from the grace method of salvation if they chose the law method. " Grace" was a favorite word of Paul’s. He used it 100 of the 155 times it occurs in the New Testament. In view of the many scriptural promises that God never withdraws His gift of salvation, Gal 5:4 cannot mean the readers had lost their salvation (e.g., Joh 1:12; Joh 3:16; Joh 3:36; Joh 5:24; Joh 6:47; Joh 10:28-29; Rom 8:31-39; et al.).
The legalists appear to have been claiming that circumcision was a necessary step in the process by which people become acceptable to God. These steps from their viewpoint were faith in Christ, reception of the Spirit, and circumcision of the flesh. Paul argued that anyone who submits to circumcision to gain acceptance with God really believes in salvation by law-keeping. If one believes in law-keeping for salvation, he must keep the whole Law, not just the requirement of circumcision. That is impossible for sinners to do. Rather than gaining acceptance with God, circumcision would be what separated them from Christ.