Exegetical and Hermeneutical Commentary of Galatians 6:12
As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
12. Reverting to the error which had perhaps suggested, and which certainly occupies so prominent a place in the Epistle, St Paul unmasks those who were its authors and propagators; contrasting their conduct and motives with his own.
All who desire to make a fair shew in externals, these it is who constrain you to submit to the external rite of circumcision and this, not because they are zealous for the law, but only that they may escape persecution for the Cross of Christ.
to make a fair shew ] ‘to present a fair outside to the world’, like the scribes and Pharisees, who were compared by our Lord to ‘whited sepulchres, which outwardly are fair to look upon, but within are full of dead men’s bones and all uncleanness,’ Mat 23:27.
in the flesh ] in that which is simply external, with close reference to the rite of circumcision, and in sharp contrast to that principle of faith of which a Crucified Saviour is the object and ‘a new creature’ the result. A careful consideration of Php 3:3-5, will help to the understanding of St Paul’s use of this phrase. “We are the circumcision, who worship God in Spirit, and glory in Christ Jesus, and have no confidence in the flesh: though I myself might even have confidence in the flesh circumcised the eighth day, &c.” Comp. Rom 2:28-29 where ‘circumcision in the flesh’, the material rite, is contrasted with ‘circumcision of the heart, in spirit &c.’
constrain you ] Make it morally obligatory on you. Comp. ch. Gal 2:14.
only lest ] Not because they care for the Law, but solely because they lack courage to face the persecution which attends the doctrine of the Cross.
for the cross of Christ ] Lit. ‘ by ’ i.e. because of the Cross of Christ. If the false teachers constrain you to be, ‘make it necessary’ that you be circumcised, it implies that Christ’s death on the Cross is not sufficient for your salvation. To believe in, and to proclaim that sufficiency, has in all ages constituted ‘the offence of the Cross,’ and has brought obloguy and ill-usage on those who so believe and confess it. This is to suffer persecution for the Cross of Christ.
Fuente: The Cambridge Bible for Schools and Colleges
As many as desire to make a fair show in the flesh – To be distinguished for their conformity to external rites and customs. To be known for their zeal in this cause. They sought to show their zeal by making converts, and by inducing others also to conform to those customs. Paul here refers, doubtless, to the Jewish teachers, and he says that their main object was to evince their zeal in the observance of rites and ceremonies.
They constrain you – You who are Gentiles. They insist on circumcision as indispensable to salvation.
Only lest they should suffer persecution – It is not from any true love for the cause of religion. It is, that they may avoid persecution from the Jews. If they should renounce the doctrine which taught that circumcision was indispensable, they would be exposed to the rage of the Jews, and would suffer persecution. Rather than do this, they make a show of great, zeal in inducing others to be circumcised.
For the cross of Christ – From attachment to the cause of a crucified Saviour. If they insisted on entire dependence on the merits of his blood, and renounced all dependence on rites and ceremonies, they would suffer persecution. This verse shows the true cause of the zeal which the Judaizing teachers evinced. It was the fear of persecution. It was the want of independence and boldness in maintaining the doctrine that people were to be saved only by the merits of the Lord Jesus. By attempting to blend together the doctrines of Judaism and Christianity; by maintaining that the observance of the Jewish rites was necessary, and yet that Jesus was the Messiah, they endeavored to keep in with both parties; and thus to escape the opposition of the Jews. It was an unhallowed compromise It was an attempt to blend things together which could not be united. One must really displace the other. If people depended on the rites of Moses, they had no need of dependence on the Messiah; if they professed to depend on him, then to rely on anything else was in fact to disown and reject him. Embracing the one system was in fact renouncing the other. Such is the argument of Paul; and such his solemn remonstrance against embracing any doctrine which would obscure the glory of simple dependence on the cross of Christ.
Fuente: Albert Barnes’ Notes on the Bible
Gal 6:12
As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
The history and odium of Christs Cross
The Cross of Christ demands notice, calls for Christian feeling, sets before us a glorious object of contemplation.
I. the Cross of Christ in the history connected with it. A very affecting and astonishing history; the very angels bestow on it their attention and admiration.
1. A history of suffering;
(1) on the part of the Master;
(2) on the part of every true disciple.
2. A history of sin.
II. The odium connected with the Cross. If any man will live godly in Christ Jesus, leading a holy life, manifesting and setting forth Christian principle instead of depending on morality, avowing his conviction that there is no salvation but in the Cross of Christ–then shalt reproach, if not persecution fall upon him–hatred, ill-will, sarcasm, wit, ridicule, obloquy. (T. Mortimer, B. D.)
The impossibility of a divided service
The difficulties of the Church and the Christian life are much the same in all ages. Clothed in different forms, they embody the same spirit. The text speaks of those who seek to please God and the world at the same time; to secure for themselves the safety which Christ offers, without losing the ease and social comfort which they imagine to to be found in the world.
1. This is a temptation from which none are wholly free. When in the society of careless persons, how hard to maintain a high standard of life and conversation! How difficult to see where the line between what is and what is not consistent with a Christians position is to be drawn! How easy to let slip the opportunity of speaking for the right. How impossible to recover it when let slip! How easy to assent to the low tone around us; how hard to have to appear disagreeable if we feel compelled to protest against it!
2. To yield to this temptation is the symptom of a half-conversion. If any man is in Christ Jesus, he is a new creature. Where is the new creature in us, if we so easily forget Him, and fail to confess Him?
3. Consider how cowardly and cruel it is to allow Him to be insulted without a word spoken in His defence. Could we sit still and hear a friend abused, his dearest wishes ridiculed? Is not the least sin a direct insult to Jesus? Has He not entrusted His honour to our keeping? Are we not members of a thorn-crowned head? Shall we, then, leave Him to suffer alone?
4. Consider the harm which such an apparent acquiescence in evil may do to others.
5. The attempt to serve God and mammon will fail. Sooner or later the choice between the two must be made. The longer we delay choosing for God the more difficult we shall find it to do so even when we would.
6. How to meet the temptation. In the power of Christ all temptation maybe vanquished. In Him you are a new creature. (Canon Vernon Hutton.)
Shams
What multitudes of mahogany-handled drawers there are to be met with in daily life, labelled in black on a gold ground, with swelling and mysterious names of precious healing drugs; but alas! they are handles which do not pull out, or drawers that are full of nothing. What myriads of empty bottles make up yonder enormous stock in the universal emporium so largely advertised! What a noble army of canisters filled with air stand marshalled in shining ranks, as if they were fresh from China, and brimming with the fragrant leaf! Now in mere business such things may answer well enough; but bring them into your moral dealings, and you shall soon become contemptible. One smiles at the busy tradesman arranging the shams in his window, but we are indignant with men who exhibit unreal virtues and excellences; he thinks that he makes a fair show in the flesh, but when we have found him out once, even what may be genuine in him is subjected to suspicion, and the mans honour is hopelessly gone. (C. H. Spurgeon.)
Persecution a benefit to the Church
The cold water of persecution is often thrown on the Churchs face to fetch her to herself when she is in a swoon of indolence or pride. (C. H. Spurgeon.)
Persecution not to be feared
Do not fear the frown of the world. When a blind man comes against you in the street you are not angry at him; you say, He is blind, poor man, or he would not have hurt me. So you may say of the poor worldlings when they speak evil of Christians–they are blind. (McCheyne.)
The exposure of the tactics of the Judaizers
I. Their dogmatic attitude.
II. Their urgent zeal.
III. The true motive of their conduct.
1. Their conduct was cowardly.
2. Hypocritical.
3. Self-interested.
IV. It was just and necessary that the apostle should expose a policy so mean, so mercenary, so insincere. (Prof. Crosskery.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. A fair show in the flesh.] The Jewish religion was general in the region of Galatia, and it was respectable, as it appears that the principal inhabitants were either Jews or proselytes. As it was then professed and practised among the Jews, this religion had nothing very grievous to the old man; an unrenewed nature might go through all its observances with little pain or cross-bearing. On the other hand, Christianity could not be very popular; it was too strict. A Jew made a fair show there, according to his carnal system, and it was a temptation to a weak Christian to swerve into Judaism, that he might be exempted from persecution, and be creditable among his countrymen. This is what the apostle intimates: “They constrain you to be circumcised, lest they should suffer persecution for the cross of Christ.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle here reflecteth upon those false teachers who had perverted this church, and discovereth their hypocrisy under all their pretences of good will to them. These are those who (he saith) desired
to make a fair show in the flesh; that is, to make a fair show to the world, as men very devout, which formalists and persons over zealous for rituals ordinarily do. These would
constrain, were very urgent to persuade, these believers
to be circumcised; not out of any love they had to the law of God, or to the souls of these Galatians, but
only to avoid persecution; for as the Jews were more favourable to such Christians, who, together with the doctrine of Christ, observed also their rites and legal ceremonies; so we are told by so of the ancients, that some of the Roman emperors, by their edicts, gave liberty to the Jews, in the provinces subject to them, to use their own religious rites: now all who were circumcised went under that notion, so had more liberty than those who were not circumcised, who were persecuted both by the Jewish and the heathen magistrates. The apostle saith, that these false teachers, who so zealously urged circumcision upon this Gentile church, did it for the avoiding the danger of persecution; which they saw would follow their standing fast in their gospel liberty, and not bringing themselves under the law: which persecution, he tacitly hinteth, ought not to be so industriously shunned and avoided, because it was for Christs sake, who had endured the cross for them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Contrast between his zeal intheir behalf, implied in Ga 6:11,and the zeal for self on the part of the Judaizers.
make a fair show (2Co5:12).
in the fleshin outwardthings.
theyit is “these”who
constrain youbyexample (Ga 6:13) andimportuning.
only lest“onlythat they may not,” c. (compare Ga5:11).
suffer persecutionTheyescaped in a great degree the Jews’ bitterness against Christianityand the offense of the cross of Christ, by making the Mosaic law anecessary preliminary in fact, making Christian converts into Jewishproselytes.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As many as desire to make a fair show in the flesh,…. By whom are meant the false apostles, who are here described, and their views, aims, and ends, opened and exposed. These were very desirous to carry a good face of things outwardly, of appearing outwardly righteous before men, and to be accounted so by them; and therefore did all they to be seen of them, and gain applause from them. They were such, as the Syriac version renders the words, as desired
, “to glory in the flesh”; their carnal descent and privileges, in their being Hebrews, the seed of Abraham, of the stock of Israel; and in the circumcision of their flesh; or in their external gifts, their natural parts, acquired abilities, learning, eloquence, and the like: moreover, as the Vulgate Latin version reads, “they were willing to please in the flesh”: to please carnal men, Israel after the flesh, in carnal and fleshly things; they sought not to please God or Christ, but men, and so were not the servants of either. They were desirous, as the Arabic version renders the words, “that honour should be done them in” “the flesh”; they sought external glory from men, and to be outwardly and publicly honoured by them; and all their religion was a mere outward show, a piece of pageantry; which lay in the observation of carnal ordinances, such as respected meats and drinks, circumcision in the flesh, and other carnal commandments:
they constrain you to be circumcised; not by using any outward force and violence; but either by their example, which had great influence, as that has both with respect to the embracing of evil principles, and giving in to bad practices: or by their doctrine; the arguments they made use of to persuade them to it, being formed and managed with great art and subtlety, wrought strongly upon them: or rather by overawing them, with threatenings of hell and damnation; affirming, that unless they were circumcised, they could not be saved: and their end was,
only lest they should suffer persecution for the cross of Christ, or “by the cross of Christ”; meaning either the manner in which persecution might be suffered, as by being reproached, ill used, and suffering death as Christ did; or by bearing the cross of affliction and tribulation Christ has appointed for, and calls his followers to; or else the object for which it is endured, the preaching of the cross, or the Gospel of salvation by a crucified Christ; for this doctrine, and the preaching and professing of it, and living a life answerable to it, always bring persecution with them: and that persecution, which is more especially here regarded, was what came from the Jews, who in general were greatly offended at the preaching of a crucified Christ; and particularly from the professing part among them, who though they believed in Christ, and were not displeased at preaching in his name; yet were greatly affronted at, and highly resented, and as much as in them lay, by reproaches and hard censures, and the like, persecuted those who opposed circumcision, and the ceremonies of the law; and to avoid the ill will, contempt, and persecution of these, the false teachers preached up circumcision, and obliged their people to submit to it.
Fuente: John Gill’s Exposition of the Entire Bible
To make a fair show (). First aorist active infinitive of , late verb from , fair of face (, ). Here only in N.T., but one example in papyri (Tebt. I. 19 12 B.C. 114) which shows what may happen to any of our N.T. words not yet found elsewhere. It is in Chrysostom and later writers.
They compel (). Conative present active indicative, “they try to compel.”
For the cross of Christ ( ). Instrumental case (causal use, Robertson, Grammar, p. 532). Cf. 2Co 2:13. “For professing the cross of Christ” (Lightfoot).
Fuente: Robertson’s Word Pictures in the New Testament
To make a fair show [] . N. T. o. o Class. o LXX In the flesh [ ] . Qualifying the verb to make a fair show. The whole phrase is well explained by Ellicott : “To wear a specious exterior in the earthly, unspiritual element in which they move.” ‘En sraki is not = among men, nor being carnal, nor as regards fleshly things. The desire to make a good appearance irrespective of inward truth and righteousness, is prompted by the unrenewed, fleshly nature, and makes its fair showing in that sphere.
They constrain [ ] . Neither A. V. nor Rev. gives the strong, definitive force of ou=toi. It is these – the Judaising emissaries, that constrain, etc. Comp. ch. Gal 3:7.
Only lest [ – ] . Or, that they may not. Having no other object, or only from the motive that, etc.
For the cross [ ] . Better, by reason of the cross. Because of preaching a crucified Messiah. See on ch. Gal 5:11. The Judaisers attempted to cover with the law – the requirement of circumcision – the “offense” of a crucified Messiah.
Fuente: Vincent’s Word Studies in the New Testament
1) “As many as desire to make a fair shew in the flesh,” (hosoi thelousin euprosopesai en sarki) “As many as strongly wish to look well in (the) flesh,” make a parade-like outward demonstration, put on in flesh appearance, to influence from the gospel truth, Act 20:30; 1Ti 1:20. These zealot self-styled independent, isolation fellows, ignored the word, Act 15:1; Act 15:24,
2) “They constrain you, to be circumcised,” (houtoi anagkazousin humas peritemnesthai) “these compel you all to be circumcised;” as those did in the early Jerusalem church, as cited by reference above. Gal 2:3; Gal 2:14; Gal 5:11.
3) “Only lest,” (monon hina) “only in order that,” for the ulterior motive that; It appears that many Jewish Christian professors, to avoid persecution, and unwilling to deny “self”, simply wanted to hang on to the Jewish rites, while confessing Christ, a soft compromise, Mar 8:34-35; Gal 2:14-16.
4) “They should suffer persecution for the cross of Christ,” (to stauro tou Christou desou me diokontai) “They are not persecuted for the cross of Jesus Christ.” The cross of outward suffering was the lot or experience of many Christian converts, including Paul. It is identified with both persecution and self-denial, Php_3:18; Gal 6:14.
Fuente: Garner-Howes Baptist Commentary
12. As many as desire to make a fair shew in the flesh. Such men pay no regard to edification, but are guided by an ambitious desire to hunt after popular applause. The Greek verb εὐπροσωπὢσαι, (100) is highly expressive, and denotes the kind looks and address which were assumed for the purpose of pleasing. He charges the false apostles with ambition. As if he had said, “When those men lay circumcision upon you as a necessary burden, do you wish to know what sort of persons they are, what are the objects of their regard or pursuit? You are mistaken if you imagine that they are at all influenced by godly zeal. To gain or preserve the favor of men is the object they have in view in offering this bribe.” It was because they were Jews that they adopted this method of retaining the good-will, or at least allaying the resentment, of their own nation. It is the usual practice of ambitious men meanly to fawn on those from whose favor they hope to derive advantage, and to insinuate themselves into their good graces, that, when better men have been displaced, they may enjoy the undivided power. This wicked design he lays open to the Galatians, in order to put them on their guard.
Only lest they should suffer persecution. The pure preaching of the gospel is again designated the cross of Christ. But there is likewise an allusion to their favourite scheme of resolving to preach Christ without the cross. The deadly rage by which the Jews were animated against Paul, arose from their being unable to endure a neglect of ceremonies. To avoid persecution, those men flattered the Jews. Yet after all, if they had themselves kept the law, their conduct might have been suffered. On the contrary, they disturbed the whole church for the sake of their personal ease, and scrupled not to lay a tyrannical yoke on the consciences of men, that they might be entirely freed from bodily uneasiness. A dread of the cross led them to corrupt the true preaching of the cross.
(100) “The word we render, ‘to make a fair shew,’ properly signifies to be handsome and lovely. Hence it is used to signify anything that recommends itself by its specious appearance, [Thus ἀπολογία εὐπροσῶπος, Lucian.] Now this was the case of these Judaising teachers. Their great care was to avoid persecution: and, in order to this, they made it their study εὐπροσωπὢσαι, to keep fair with the Jews, ἐν σαρκὶ, by means of the flesh, that is, not only by boasting of their own circumcision, but by making it a point of merit with them, that they had pressed the necessity of circumcision upon others.” — Chandler.
Fuente: Calvin’s Complete Commentary
(12) To make a fair shew in the flesh.To obtain a reputation for religiousness in externals, like the hypocrites, who love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men (Mat. 6:5). The object of the Judaisers was by this means to keep in with their countrymen, the Jews, and even to gain favour amongst them by seeming to win over proselytes to the Mosaic law.
Only lest they should suffer persecution for the cross of Christ.What aroused the antagonism of the Jews against the Christians was evidently not so much the confession of the Messiahship of Jesus as the declared abolition of the Law of Moses. By suppressing this side of Christian teaching, the Judaisers could easily obtain toleration for their other tenets. If, on the other hand, they were to emphasise it, the full weight of persecution would fall upon themits ostensible ground being the doctrine of a crucified Messiah. Accordingly, they persuaded as many of the Galatians as they could to accept circumcision, and made the most of this propagandist zeal to their Jewish neighbours.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Fair show Literally, a good face.
In the flesh As opposed to the spirit, in external and unspiritual matters.
Constrain By persuasion, and perhaps menace.
Suffer for the cross The power of the Sanhedrin was great and extensive, (note Act 9:2,) and a large and powerful body of Jews lived in Galatia. Hence the Judaists sought to avoid persecution from Judaism by uniting circumcision with Christianity.
The cross As the symbol of justification without the ritual.
Fuente: Whedon’s Commentary on the Old and New Testaments
12. For Proof of the motive assigned above; the Judaists disregard that very law which circumcision is a pledge to keep.
Glory in your flesh May make a merit with the Jewish powers of having converted you to circumcision. The Galatian Judaists were, therefore, courting the lenity of Judaism to escape persecution. To this cowardice St. Paul opposes his own fearless, uncompromising display of the cross.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘AS MANY AS DESIRE TO MAKE A FAIR SHOW IN THE FLESH, THEY COMPEL YOU TO BE CIRCUMCISED, ONLY THAT THEY MAY NOT BE PERSECUTED FOR THE CROSS OF CHRIST.
Let them now reconsider the first fact. That the Judaisers are not honest. There real aim is to avoid the persecution that they would suffer if they ‘preached the cross’ (1Co 1:17-18). Thus they take the easy way out and insist on circumcision for all, turning everyone into Jews and making them submit to the Jew’s religion, counting everyone who is circumcised as a victory, and making a fair show. But note that it is ‘in the flesh’, (as is often ‘counting souls’).
Fuente: Commentary Series on the Bible by Peter Pett
Gal 6:12. Only lest they should suffer persecution This seems to open the main secret springof that zeal for the Jewish ceremonies in some who professed themselves Christians, which occasioned so much uneasiness in the apostolic churches. The persecuting edicts of the Jewish Sanhedrim, whose influence extended to remote synagogues, had induced many, who secretly believed in Christ, to decline an open acknowledgment of him: (see Joh 9:22; Joh 12:42; Joh 19:38.) But afterwards, when a scheme arose for blending Judaism with Christianity, it might be supposed that this would blunt the edge of persecution, especially with respect to those who urged the Gentile converts to conform to the Jewish rites. St. Jerome observes, that Tiberius and Caius Caesar made laws to authorize the Jews who were dispersed throughout the Roman empire, to follow the rites of their religion, and the ceremonies transmitted from their fathers. Circumcised Christians were therefore, by the Pagans, looked upon as Jews; while those who made profession of the Gospel, and were not circumcised, were violently persecuted, both by Pagans and Jews. Nay, the Jews even took the pains to send persons into all countries, to accuse the Christians of atheism and other crimes, to make them as odious as they could, and subject them to the cognizance and punishment of the civil magistrate. To avoid all these inconveniences, some pusillanimous Christians conformed to the Jewish ceremonies; and though they did notchoose to renounce Christianity, yet they were, to all outward appearance, the professors of a religion which Christianity was to abolish, and with which it was incompatible.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gal 6:12 . [265] All those whose wish and will are directed to making a fair show in the flesh , that is, to the having a specious appearance, while they are involved in fleshly habits, this class of men force circumcision upon you , and they do so solely for the reason that they may not bring on themselves persecution on account of the cross of Christ . This persecution they would incur on the part of the Jews, if they preached the cross of Christ and at the same time rejected circumcision; whereas, by insisting on circumcision , they disarmed the zeal of the Jews for the law (comp. on Gal 5:11 ), and removed from the cross of Christ all occasion of their experiencing persecution for it (note the critically correct position of the ). In order to understand the passage rightly, we must note that the emphasis is on (not on ): they desire to combine a pleasing exterior with an unspiritual, carnal state of life, in which they really are. Thus is characterized the hypocritical conduct of these people, whose jesuitry makes them resemble the (Mat 23:27 ; comp. Act 23:3 ). Comp. 2Co 5:12 . So many as belong to this dissembling class, they constrain you to be circumcised!
] speciosus facie , sometimes applied to actual beauty of person (as Xen. Mem . i. 3. 10), and sometimes to a mere specious appearance (as Herod. vii. 168; commonly used among Greek authors (comp. Gen 12:11 ); but is not preserved elsewhere in the literary language. In Dion. Hal. Gal 3:11 we find ; in Symmachus, Psa 141:6 , . Comp. , Cic. Att . vii. 21, xiv. 21; , Arist. Nub . 363.
] is the element of the sinful nature of man (Gal 6:8 ; Gal 3:3 ; Gal 5:17 ), in which, instead of being renewed and refined by the Holy Spirit, those hypocrites are found living, and at the same time endeavour to give to themselves a good colouring which would prepossess the opinion of others in their favour. The juxtaposition of the words, “ to look fair in the flesh ” reveals the moral contradiction in their nature, and delineates their whole portraiture, as if with one sharp touch, indignantly, vigorously, and appropriately. The words are usually explained: “those who desire to be well-pleasing by means of outward carnal things, such as circumcision and the observance of the ceremonial law generally ,” Rckert; comp. Beza, Gomarus, Koppe, Rosenmller, Winer, Usteri, Matthies, Schott, Olshausen, and others. Of course might, ex adjuncto , obtain the sense, by means of circumcision and observance of the law (comp. Rom 2:28 ); but in this passage the context suggests no ground for thinking of anything else than that which was just shortly before meant by , in the contrast drawn between and . Comp. Wieseler. And how feeble and inexpressive, when placed at the commencement of so energetic a passage, would be the description of the misleaders which this interpretation would yield! Holsten interprets in a similar way, but developes the sense more accurately, and takes as the sphere in which the . manifests itself, “all who desire a fair show in the fleshly domain; ” this applies in the concrete to circumcision , which could have true significance only as a sign of inward righteousness (Rom 3:25 f.), but to which these persons adhered “ for its fair show of righteousness .” But it is not until Gal 6:13 that obtains its reference in harmony with the text to circumcision; in respect to which, moreover, the idea, that circumcision is the seal of righteousness , is not at all intimated in the connection of our passage. Lastly, Chrysostom and his successors, Erasmus, Calvin, Estius, Grotius, and others, have assigned to the unmeaning sense ; and Hofmann has arrived at the trifling interpretation, that the idea meant was “ a pleasing cheerfulness of outward appearance, springing from and testifying to a natural amiability , to which the opponents of the apostle aspired: they would fain appear with the expression of natural amiability .” Thus the description of the opponents placed at the head of this final outburst, so full of holy severity and indignation, would simply amount to the assertion of an amiable bonhommie by which they were impelled. Holsten justly designates this view as inconceivable .
] they are occupied with, busy themselves in, forcing circumcision upon you. See Bernhardy, p. 370. As to the idea of . see on Mat 14:22 . Comp. Gal 2:3 ; Gal 2:14 .
] merely from the (self-interested) motive, that they, etc .
] that is, on account of the cross of Christ, because they preach Christ as crucified . The instrumental dative denotes the cause of the persecution. See Rom 11:20 ; 2Co 2:12 ; Bernhardy, p. 101 f.; “Winer, p. 202 f. [E. T. 270]. So most expositors, including Rckert, Matthies, Usteri, Schott, Olshausen, Baumgarten-Crusius, Hilgenfeld, Wieseler, Hofmann. But others explain the words according to the idea of the (see on 2Co 1:5 ; Col 1:24 ): “ ne participes fiant suppliciorum Christi ,” Winer; comp. Jerome, Luther, Grotius, Semler, Michaelis, Koppe, Morus, de Wette, Ewald. The evident reference to Gal 5:11 [266] is decidedly opposed to this interpretation, even apart from the singular nature of the idea (Paul would have written or the like).
[265] As to vv. 12 16, see the excursus of Holsten, z. Evang. d. Paul u. Petr . 343 ff.
[266] Holsten holds the peculiar view, that what is in Gal 5:11 expressed objectively , receives here a subjective turn: “ in order that they ( those who are offended ) should no more be persecuted through ( the offence at ) the cross .” The . . had, in his view, been to the Jewish Christians an obscure point , and in presence of the Pauline churches a painful wound , by the recollection of which they were, in a metaphorical sense, persecuted . But what plain reader would have been able to unriddle a sense so enigmatically wrapped up a sense which Paul might easily have expressed in clear words?
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
Ver. 12. To make a fair show ] Gr. , to set a good face on it, before the Jews especially, and to ingratiate with them.
For the cross of Christ ] That is, for the doctrine of the cross, or of justification by the death of Christ crucified.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] As my Epistle, so my practice: I have no desire to make a fair show outwardly: my are not (is there a further allusion to the same point in , and even in , below?) and I have no sympathy with these . The word occurs only here: but we have , Cic. Att. vii. 21; xiv. 21: , Aristoph. Nub. 363.
, not merely ‘ in the flesh ,’ but in outward things , which belong to man’s natural state: see ch. Gal 5:19 .
, it is these who : see Gal 6:7 .
] are compelling: go about to compel .
] dative of the cause, see reff. Winer would understand ‘ should be persecuted with the Cross (i.e. with sufferings like the Cross) of Christ .’ But apart from other objections which I do not feel, however, so strongly as Ellic.), surely this would have been otherwise expressed by or the like.
Fuente: Henry Alford’s Greek Testament
Gal 6:12-13 . Paul impugns the sincerity of the agitators: their affected zeal for the Law was a pretext with a view to disarming Jewish enmity: they urged the circumcision of Gentiles also to gratify their own vanity. They had probably, like the Jewish Christians at Antioch ( cf. Gal 2:13 ), been guilty of inconsistency in their practice: but Paul apparently relies also on his argument in Gal 2:16 that Jewish converts had by the mere act of embracing Christ confessed their own inability to keep the Law, and could not therefore be sincere in preaching to others obedience to its rules. . This dative cannot surely mean for ( i.e., by reason of ) the cross . If this had been the meaning, it would have been expressed by . The correct translation seems to be, persecuted with the cross, i.e. , the cross of outward suffering which was in those days the lot of so many converted Jews, and notably of Paul himself. The Cross of Christ is here identified with persecution as it is in Phi 3:18 with self-denial.
Fuente: The Expositors Greek Testament by Robertson
desire, Greek. thelo. App-102.
make a fair show. Greek. euprosopeo. Only here; but the word is found in an Egyptian letter about 114 B.C. in the same sense.
constrain = are compelling. Compare Gal 2:3, Gal 2:26.
lest, &c. in order (Greek. hima) they might not (Greek. me) suffer persecution.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] As my Epistle, so my practice: I have no desire to make a fair show outwardly: my are not (is there a further allusion to the same point in , and even in , below?) and I have no sympathy with these . The word occurs only here: but we have , Cic. Att. vii. 21; xiv. 21: , Aristoph. Nub. 363.
, not merely in the flesh, but in outward things, which belong to mans natural state: see ch. Gal 5:19.
, it is these who: see Gal 6:7.
] are compelling:-go about to compel.
] dative of the cause, see reff. Winer would understand should be persecuted with the Cross (i.e. with sufferings like the Cross) of Christ. But apart from other objections which I do not feel, however, so strongly as Ellic.), surely this would have been otherwise expressed-by or the like.
Fuente: The Greek Testament
Gal 6:12. ) as many as.-) to make a fair show before you: comp. 2Co 5:12.-, constrain) by their example, Gal 6:13, and importunity. The same word occurs, ch. Gal 2:3; Gal 2:14.-, only) Such persons therefore wished to be considered in other respects as Christians.-, they should suffer persecution) from the Jews, or even from the Gentiles, who now bore more easily with the antiquity [antiquated usages] of the Jews, than with the supernatural novelty [new doctrine and rule] of the Christian faith.
Fuente: Gnomon of the New Testament
Gal 6:12
Gal 6:12
As many as desire to make a fair show in the flesh,-This gives the key to the character of the Judaizers. Their aim was to get so many Gentiles circumcised, to win proselytes through the church to Judaism. Every Christian brother persuaded to submit himself to this rite was another trophy for them. His circumcision, apart from any moral or spiritual considerations involved in the matter, was of itself enough to fill these proselyters with joy. They aimed not at the glory of God, nor at the welfare of the Galatian Christians, but solely at securing their own glory and safety. Inevitably their selfishness must bring its own retribution; they also of the flesh would reap corruption.
they compel you to be circumcised;-This suggests the purpose in view, but not that success would necessarily attend their efforts. The question as yet undecided was: Would the Judaizers succeed in the Galatian churches where they had failed in the case of Titus? (Gal 2:3).
only that they may not be persecuted for the cross of Christ.-They cared nothing for circumcision in itself; their zeal was that they themselves might escape the consequences inseparable from the preaching of the cross, which not only pronounces man the sinner, the lawbreaker, but the religious law-keeper as well. The cross is thus an offense to the Jew and Gentile alike. [The addition of something as a means to, or a condition of, salvation, such as circumcision, to the free unmerited grace of God manifested through faith, has proved the most effective way of avoiding that offense. But to preach a gospel without the cross is to preach what is not a gospel at all.]
Fuente: Old and New Testaments Restoration Commentary
constrain you to be circumcised
“Circumcision” stands here for externality in religion — form rather than spirit. Col 2:16-23.
Fuente: Scofield Reference Bible Notes
as desire: Gal 6:13, Mat 6:2, Mat 6:5, Mat 6:16, Mat 23:5, Mat 23:28, Luk 16:15, Luk 20:47, Joh 7:18, 2Co 10:12, 2Co 11:13, Phi 1:15, Phi 2:4, Col 2:23
they constrain: Gal 2:3, Gal 2:14, Act 15:1, Act 15:5
lest: Gal 5:11, Phi 3:18
Reciprocal: Gen 17:10 – Every Mat 13:21 – for Mat 23:15 – for Mar 4:17 – when Joh 3:26 – he that Act 15:24 – Ye must Act 20:30 – to draw Act 21:21 – that thou 1Co 1:18 – the preaching 2Co 5:12 – appearance 2Co 11:20 – if a man bring Gal 1:7 – but Gal 3:3 – having Gal 4:17 – zealously Gal 4:29 – even Gal 5:10 – but Eph 2:11 – Gentiles
Fuente: The Treasury of Scripture Knowledge
Gal 6:12. The apostle now shows up the hollowness of the Judaists, and utters his last warning against them. They were not conscientious in insisting on circumcision as indispensable to salvation. Their motive was to screen themselves from persecution, and to gain a good report among the Jews. The enmity of these Jews toward those of their brethren who made a Christian profession was greatly modified by the thought, that they had not only not ceased to observe the Mosaic ordinance themselves, but were actually forcing it on Gentile converts. This manifestation of zeal for the law was regarded as a compensation for their abandonment of the synagogue; any Gentiles who might submit to circumcision being apparently counted as so many Jewish proselytes-the successful proselytizers propitiating in this way their angry and vindictive kinsmen. But this their real motive they speciously veiled.
-As many as desire to make a fair show in the flesh. The connection proposed by Alford is, As my epistle, so my practice. My are not , and I have no sympathy with those who desire to make a fair show in the flesh. But such a connection is not very obvious, and it assumes a meaning of which the epithet does not warrant. The verb occurs only here, but the form occurs in Symmachus as his rendering of , Psa 140:6; Orig. Hex. vol. i. p. 684, ed. Montfaucon, Paris 1713. But we have the adjective, Sophocles, Ajax, 1009, ; . . . , Aristoph. Plut. 976, in an ideal sense; and in Demosthenes, , De Corona, vol. i. p. 176, ed. Schaefer. See other examples in Wetstein and Kypke in loc. There are also other compounds, as Aristoph. Nubes, 363; and Cicero has the clause, nec enim conquisitores audent, Epist. ad Attic. 7.21, and he uses the verbal adjective, do. 14.22. See Rost und Palm, sub voce. The verb in the verse means to assume a specious appearance. It is not placere, as in the Vulgate, but rather that by which the pleasing is carried out. Chrysostom explains it by . The meaning is not in result very different from that given by the scholiast- .
As for , 1. some refer it to fleshly things, specially to circumcision, as Beza, Winer, Olshausen, Schott. But this sense is too restricted and technical in itself, though it was also so far in the apostle’s mind, as is plain from what is stated in the following clause. Michaelis takes it as the flesh of the Galatians; but this meaning would require , and the is the errorists’ own sphere of pretentious display.
2. Others give the weak sense, apud homines-among or before men. The Greek fathers and others hold this view. It is indeed implied in the verb, but not expressed by this phrase.
3. Others again, as Meyer and Bagge, make it all but equivalent to , a sense which is only inferential.
4. The denotes the sphere in which the specious appearance shows itself, and is still the unrenewed nature cropping out under its more special aspect of sensuousness and externalism. It was a sphere opposed to the Spirit in principle and result,-the sphere of the flesh, on which they had fallen back after having begun in the Spirit, and which still lusted against the Spirit, which negatived the freeness of justification, and which developing self into selfishness, and originating dark and pernicious works, severs its victim from the fruits of love, joy and beneficence. So far from crucifying the flesh, they cherished it, nay, wished to make a fair show in it,-to appear so well in what was specially opposed to the grace and genius of the gospel as to disarm the enmity of their Jewish brethren.
Of the party, larger or smaller in number, who made this fair show in the flesh, the apostle says-
-these are compelling you to be circumcised,- emphatic: it is those who, or these and none other,-these are the very class who are forcing circumcision upon you; that is, their teaching, example, and influence amount to a species of moral compulsion. Comp. Gal 2:3; Gal 2:14. The present denotes an action going on, not completed. Bernhardy, p. 375; Schmalfeld, 54, 4. And all this for this end-
-only lest they should suffer persecution for the cross of Christ. The indicative , adopted by Tischendorf, has in its favour A, C, F, K, L, and many MSS. But it appears to be a blunder in writing for -no uncommon occurrence, as Rom 5:1 and in Gal 6:9 of this chapter. The unsolecistic reading is supported by B, D, E, , and many MSS.; and the order of the Received Text is found in F, K, L, and some of the fathers, but the other order is found in A, B, C, D, , in the Vulgate, Gothic, Syriac, and Jerome, etc. See A. Buttmann, Gr. 139, 39.
For , see Gal 2:10. They make a fair show in the flesh, only their purpose in doing so is a very selfish and unworthy one; it is to escape persecution. The dative is that of ground, or of proximate cause. From signifying the or , the dative naturally passed on to the expression of the or -on account of which. Donaldson, 451. Plato, Menex. p. 238, D, where three similar datives occur in succession. Winer, 31, 6; Bernhardy, p. 102. Compare Rom 11:20; Rom 11:30, 2Co 2:13. On the other hand, Jerome, Luther, Tyndale, Grotius, Winer, De Wette, Conybeare, and Ewald take the dative as that of instrument-lest they should be persecuted with the cross of Christ: Ne participes fiant crucis suppliciorum Christi, h.e. qualia Christus nuper subiit. Winer, comparing 2Co 1:5 and Col 1:24. But the cross of Christ always with the apostle means more than mere suffering; it signifies the atoning death of the Son of God, as in Gal 6:14 and in Gal 5:11. The cross of Christ offered salvation without works of law of any kind; dispensed with the observance of Mosaic rites and ordinances as a condition of acceptance with God; gave welcome to the heathen without obliging them to become Jewish proselytes as a requisite preliminary step; and therefore the profession or preaching of it stirred up the malignant hostility of the Jews, as it destroyed their national distinction and pre-eminence, and placing the Gentile world on a level with them, desecrated in their imagination all which they and their fathers had revered and cherished for ages. To escape the enmity of the Jews so fiercely fighting for their institutions, the Judaists insisted on circumcising the Gentile converts, and thus attempted to propitiate their opponents by showing that, in attaching themselves to the gospel, they had not deserted the law,-nay, that they enjoined its observance on all who proposed to become members of the church, and were on this account enabled to carry Jewish influence into spheres of society which the synagogue had not in itself the means of reaching. But this syncretistic mixture of law and gospel veiled the cross and its salvation, so free and fitting to mankind without distinction of race or blood; so that their profession was deceptive, perilous in its consequences, and prompted and shaped by an ignoble and cowardly selfishness; it was a fair show, but only in the sphere of fleshly things, and assumed on purpose to avoid persecution. They wanted that earnest perception and belief of the one saving truth of which the cross is the centre, and that courage in holding it in its simplicity and purity against all hazards, which the cross inspires. In proof of his statement, that their motive is selfish and cowardly-the avoidance of persecution-the apostle adds-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 6:12. As many refers to the Judaizers among the disciples. Fair show in the flesh. means they wished to make a favorable impression on the unbelieving Jews who were jealous lest the law of Moses should be neglected. By constraining the Gentile Christians to become circumcised, they thought it would please the unbelieving Jews, and hence they would not be so apt to persecute them (the Judaizers) for their association with the Gentile Christians.
Fuente: Combined Bible Commentary
Gal 6:12. As many as desire to make a fair show in the flesh (in the sphere of the flesh), they (and no others) constrain you to be circumcised only that they may not be persecuted on account of the cross[1] of Christ. They display their zeal for external or carnal ordinances by forcing circumcision upon you, that thereby they may escape the scandal and persecution of the cross of Christ, to which they would expose themselves among their unconverted Jewish countrymen by abandoning the law. (Comp. Gal 5:11; 1Co 1:24.) Circumcision and the cross, like works and faith, are antagonistic principles, if they are set up as conditions of salvation. The zeal of the Judaizers is traced to a selfish motive to please men and to avoid suffering. The Pharisees loved to pray standing in the synagogues and in the corners of the streets, that they might be seen of men (Mat 6:5).
[1] The Greek is the dative of the occasion or reason, as in Rom 11:20; Rom 11:30; 2Co 2:13 (Gr.).
Fuente: A Popular Commentary on the New Testament
Here our apostle returns to the description which he had before given of the false apostles, who, though they urged the necessity of circumcision, yet it was not with any sincerity of intention: it was first to make a fair shew in the flesh; that is, to make a fair outward show of religion, an high pretence to holiness, by observing circumcision, and the other abrogated rites of the ceremonial law.
And secondly, this pretended zeal of theirs proceeded from cowardliness and fear, lest they should suffer persecution from the Jews for preaching the doctrine of the gospel, called here the cross of Christ, because it treats of a crucified Christ. Now the fury of these persecutors was abated towards those that preached up circumcision, but enraged abundantly against those who preached circumcision down.
Observe farther, How well the apostle makes good his charge against these false apostles, the judaizing doctors, that they urged the necessity of circumcision insincerely, and for base ends; namely, because they made no conscience to keep the law themselves, but could dispense with circumcision well enough, if they were amongst their friends, but pleaded for it when in fear of their persecuting enemies; thus they became all things to all men, but it was to save themselves.
And, lastly, he assures them that they urged circumcision upon them, that they might glory in their flesh; that is, might pride themselves that you were become their converts, by being circumcised at their persuasion, and be able to boast of the multitudes of their proselytes, who received circumcision at their instigation, and carried it as a mark of their instruction.
Learn hence, 1. That designing hypocrites do constantly pretend high to religion, but they evermore seek themselves, under a pretence of acting for God and his glory; they that constrain you to be circumcised, make a fair shew in the flesh.
Learn, 2. That though it is our duty to eschew persecution when we can fairly avoid it, yet we must not part with the least iota of truth, or espouse the smallest error, to avoid the sharpest persecution; They constrain you to be circumcised lest they should suffer persecution.
Learn, 3. That men who talk loud of religion, and pretend high to it, who preach it to and press it upon others, but do not conscientiously practice it themselves, it is an evident demonstration, that they are men of corrupt minds, of profligate consciences, that do not believe themselves; for he only believes what he says, that lives as he doth believe: Neither they themselves who are circumcised, says the apostle, keep the law.
Learn, 4. That there is nothing which false teachers and erroneous seducers do so much glory of, magnify themselves by, and pride themselves in, as in the number of their proselytes and converts, which they look upon as so many trophies of their victory, and speaking proofs of their unparalleled abilities; They constrain men to be circumcised, that they may glory in their flesh.
Fuente: Expository Notes with Practical Observations on the New Testament
Gal 6:12-13. The sum of all is this: As many as desire to make a fair show Or appearance; that is, to preserve a fair character; in the flesh In external things, or with respect to their observing the Jewish rites and ceremonies; these would constrain you Gentile converts, both by their example and importunity; to be circumcised And subject, with them, to the carnal ordinances of the law. The apostles meaning is, that the false teachers wished to appear well in the eyes of the Jews, on account of their attachment to the law of Moses, which in other passages he terms the flesh, in opposition to the spiritual dispensation of the gospel. Only lest, &c. As if he had said, They do not act thus with a single eye to the glory of God, or from a principle of conscience, but only lest they should suffer persecution From the unbelieving Jews; for the cross of Christ For maintaining that faith in a crucified Saviour is alone sufficient for justification. It is well known that the Jewish chief priests and elders were great persecutors of the disciples of Christ, and began their persecution very early. See Joh 9:22; Joh 12:22; Joh 19:38. Now it seems the mandates of their council were received with implicit submission, even by the synagogues in the Gentile countries, Act 9:2. The false teachers, therefore, of whom the apostle speaks, to recommend themselves to these rulers at Jerusalem, who stirred up the unbelieving Jews every where against the Christians, fell upon the scheme of blending Judaism with the gospel; and, as the apostle informs us, urged the Gentiles to receive circumcision, merely that they themselves might not be persecuted for the gospel doctrine of salvation through a crucified Messiah. For neither they themselves Who are circumcised, and so are solemnly obliged to observe the whole of it; keep the law Namely, in other points of greater importance; so far are they from a real zeal for it, or from acting uprightly and conscientiously in this matter; but desire to have you circumcised, that they may glory in your flesh May boast of you as their proselytes, and make a merit of this with the other Jews.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 12
To make a fair show in the flesh; to make an outward display of sanctity.
Fuente: Abbott’s Illustrated New Testament
As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
In Paul’s day Christianity was viewed by most as a sect of Judaism. It was an upstart bunch of radicals that were following this radical Jesus. It seems from this verse that the Judaizers were attempting to avoid persecution as believers by making themselves look more like Jews – you know, they were trying to get under the radar screen of the persecutors. They were trying to blend into the woodwork. They were trying to avoid what certainly would come from those that saw them as followers of Christ.
This may well be the answer to several questions asked in this study relating to why the Judaizers were teaching these things.
It is easier to tack some simple belief on top of your Christianity to get along with the crowd – I won’t take time to develop that one right now, but aren’t believers doing the same thing?
When the Roman persecution really got under way the believers were taken before Caesar and told to worship him as god. It would be easy to say a few words in subservience to a worldly ruler – you know you aren’t really worshiping Caesar; you really weren’t setting aside Christ as they wanted you to do. Indeed, many believers did this very thing and rationalized their way to favor with the Romans. However, those that took this easy way out were not accepted by believers that knew it to be wrong. Many gave their lives for the Lord rather than diminish their testimony for him.
The avoidance of persecution should never be an influence upon our theology and belief system. I rather suspect that many allowed their system of belief to be bent during the Second World War since the religious system failed to raise warning or negativity against Hitler and his persecution of the Jews, or the many other atrocities that were carried out.
Indeed, the survival of these systems under his dominion seems proof enough that there was compromise of some sort.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
6:12 As many as desire to make a {h} fair shew in {i} the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the {k} cross of Christ.
(h) He sets a fair show against the truth.
(i) In the keeping of ceremonies.
(k) For the preaching of him that was crucified.
Fuente: Geneva Bible Notes
The Jews would not persecute the false teachers as much as they would the apostles since the false teachers required their converts to undergo circumcision. Also they desired to please men, and they wanted to boast, inappropriately, about their converts in Galatia.
"Whereas Paul was concerned about the Spirit’s inward work in his converts, so that Christ should be ’formed’ in them (cf. Gal 4:19), the Judaizers’ concern was for an external mark, a mark produced in the ’flesh’ of those whom they could win over to their side." [Note: Bruce, p. 268.]
"The cross of Christ" (Gal 6:12) stands here for the whole doctrine of justification by faith alone that Paul had been defending in this epistle. [Note: Fung, p. 305.]