Behold, I Paul tell you, that if you be circumcised, Christ shall profit you nothing.

“Lo, what a threat! reasonably then did he anathematize even angels. How then shall Christ profit them nothing? for he has not supported this by argument, but only declared it, the credence due to his authority, compensating, as it were, for all subsequent proof. Wherefore he sets out by saying, "Behold, I Paul say unto you," which is the expression of one who has confidence in what he asserts. We will subjoin what we can ourselves as to how Christ shall profit nothing them who are circumcised. He that is circumcised is circumcised for fear of the Law, and he who fears the Law, distrusts the power of grace, and he who distrusts can receive no benefit from that which is distrusted. Or again thus, he that is circumcised makes the Law of force; but thus considering it to be of force and yet transgressing it in the greater part while keeping it in the lesser, he puts himself again under the curse. But how can he be saved who submits himself to the curse, and repels the liberty which is of Faith? If one may say what seems a paradox, such an one believes neither Christ nor the Law, but stands between them, desiring to benefit both by one and the other, whereas he will reap fruit from neither. Having said that Christ shall profit them nothing, he lays down the proof of it shortly and sententiously.”

“Now Paul says that Christ will profit them nothing if they are circumcised, that is, in the physical way that his opponents wanted, namely, to put their hope of salvation in circumcising their flesh. For Paul himself circumcised Timothy as a young man when he was already a Christian. This he did [to avoid] scandalizing his own people, not at all in dissimulation but from that indifference which made him say "circumcision is nothing, uncircumcision is nothing." For circumcision is no impediment to the one who does not believe that his salvation lies in it.”

“Above, the Apostle showed that righteousness is not through the law; but here he leads them back from error to a state of rectitude. And first as to divine matters; second as to human matters, in chapter 6, where he says: and if a man be overtaken, etc. Concerning the first he does two things. First he sets forth the admonition; second he assigns its reason, where he says: behold, I Paul, etc. And in the admonition he likewise sets down two things. Of these, one is an inducement to good; the second is a prohibition from evil. He induces to good when he says stand fast therefore, as if to say: since through Christ you have been freed from the servitude of the law, stand fast in firm faith, and remaining with a fixed foot in liberty. Thus, then, when he says stand fast, he induces to rectitude. For he who stands is upright. 1 Corinthians 10:12: he that thinketh he standeth, etc. He also induces to firmness. 1 Corinthians 15:58: be steadfast and immovable, etc. Ephesians, last chapter: stand having your loins girt about, etc. But he forbids and draws them back from evil when he adds and be not held again under the yoke of bondage, that is, do not subject yourselves to the law, which begets unto servitude. Concerning which yoke it is said in Acts 15:10: this is a burden which neither our fathers nor we, etc., from which you have been freed only through Christ. Isaiah 9:4: the rod of his shoulder, etc. He adds again, however, not because they had previously been under the law, but because, as Jerome says, after the Gospel to observe the legal precepts is so much a sin that it is like serving idolatry. Hence, because these people had been idolaters, if they subject themselves to the yoke of circumcision and the other legal observances, they revert, as it were, to the same things which they had previously served in idolatry. According to Augustine, however, as was said above, concerning the observances of the legal precepts a threefold time is distinguished, namely the time before the Passion, before grace was made public, and after grace was made public. After grace was made public, therefore, to observe the legal precepts is a mortal sin, even for the Jews themselves. But in the middle time, namely before grace was made public, even those who had been converted from the Jews could observe the legal precepts without sin, provided that they did not place their hope in them; but it was not lawful for those converted from the gentiles to observe them. Since, therefore, the Galatians were not from the Jews, and yet wished to observe the legal precepts and placed their hope in them, they were therefore reverting into the yoke of servitude. For an observance of this kind was to them like idolatry, insofar as they did not think rightly concerning Christ, believing that salvation could not be obtained from him without the legal precepts. Then, when he says behold I, etc., he expounds the two aforesaid points. And first the second, second the first, where he says but we in spirit, etc. Concerning the first he does two things. First he shows what the yoke of servitude is, which they ought not to undergo; second he proves it, where he says you are made void, etc. Concerning the first he does two things. First he shows that yoke to be exceedingly harmful; second, exceedingly burdensome, where he says but I testify, etc. The yoke of the law is indeed harmful, because it takes away the effect of the Lord's Passion. And therefore he says: be not held under the yoke of servitude, because behold I Paul — who, understand: with the voice of authority, say — and well — if you be circumcised, Christ shall profit you nothing, that is, the faith of Christ shall profit you nothing. But against this, it is said in Acts 16:3 that Paul circumcised Timothy; therefore he did something as a result of which Christ would profit him nothing; therefore he deceived him. I answer. It must be said, according to Jerome, that Paul did not circumcise Timothy as though he intended to observe the law, but he feigned to circumcise him, performing the act of circumcision. For, according to him, the apostles observed the legal precepts in a feigned manner, in order to avoid scandalizing the faithful who came from the Jews. They performed the acts of the legal precepts, however, not with the intention of observing the legal precepts, and thus they did not depart from the faith. Hence he did not deceive Timothy. According to Augustine, however, it must be said that the apostles observed the legal precepts in truth, and with the intention of observing them, because, according to the opinion of the apostles, it was lawful for the faithful from the Jews at that time, namely before grace was made public, to observe them. And therefore, because Timothy was from a Jewish mother, the Apostle circumcised him with the intention of observing the legal precepts. But because the Galatians placed their hope in the legal precepts after grace had been made public, as though without them grace would not suffice for salvation, and therefore wished to observe them, therefore the Apostle says to them if you be circumcised, etc. For it followed from this that they did not account Christ, in whose sign circumcision had been given. Genesis 17:11: that it may be a sign of the covenant between me and you, etc. Those, therefore, who were circumcised, believed that the sign still endured, and that the one signified had not yet come, and thus they fell away from Christ. Thus, then, it is plain that the burden of the law is harmful. It is also exceedingly burdensome, because it obligates to the impossible, and this is what he says but I testify, etc., as if to say: I say that if you be circumcised, Christ shall profit you nothing. But further, for I testify to every man, namely Jew and gentile, etc. For whoever professes himself in any religion makes himself a debtor of all the things which pertain to the observance of that religion. And as Augustine says: there was never any religion without some visible sign, to which those who live in that religion are obligated; just as in the Christian religion the visible sign is Baptism, to which all Christians are bound as regards worship. They are also obligated to all the things which pertain to the worship of the Christian religion. Now the sign of the Mosaic law was circumcision. Whoever, therefore, circumcised himself, was obligated to observe and fulfill all the legal precepts, and this is what he says that he is a debtor to do the whole law, James 2:10: whosoever shall offend in one point, is become guilty of all. Which, however, no one was able to observe, according to that saying of Acts 15:10: this is a burden which neither our fathers nor we have been able to bear, etc. But granted that someone were circumcised, then according to what has been said he obligates himself to observe the legal precepts; but this is a mortal sin; therefore he is bound to sin mortally, and thus he seems to be in a perplexed state. I answer. It must be said that, the same conscience enduring, he is bound to observe the legal precepts; for instance, if someone had the conscience that, unless he were circumcised, he would sin mortally, then, once circumcised, with that same conscience enduring, he would sin mortally if he did not observe the legal precepts: the reason for which is, that to have a conscience concerning some deed to be done is nothing other than to judge that one acts against God unless one does it. But to act against God is sin. Thus, then, I say that unless he did that to which his conscience induces him, he would sin mortally, not indeed from the kind of the work, but from the intention of the one acting. And likewise if he does it, he sins; because ignorance of this kind does not excuse, since it is ignorance of the law. Nor, however, is he perplexed simply speaking, but in a qualified sense, because he can lay aside his erroneous conscience. And in this way here the Apostle testifies to everyone who circumcises himself, that he is bound to observe the law. Consequently, when he says you are made void, etc., he proves what he has said, namely that they ought not to accept the observance of the law by reason of a harm now already present, which is twofold. One is the loss of Christ; the second is the loss of the grace of Christ. The first is the cause of the second, where he says whosoever are justified in the law, etc. He says, therefore, you are made void, etc., as if to say: truly Christ shall profit you nothing, because you are made void from Christ, that is, from the indwelling of Christ. The second harm is the loss of grace. Therefore he says you are fallen from grace, you who, namely, were previously full of the grace of Christ, because of his fullness we have all received. John 1:16: of the fullness of Christ we have all received, etc. And Ecclesiasticus 21:17: the heart of a fool is like a broken vessel, and it shall hold no wisdom. You, I say, who are justified in the law, that is, believe yourselves to be justified, are fallen from grace, namely, the grace to be had of future beatitude, or even from that already possessed. Apocalypse 2:5: be mindful from whence thou art fallen, and do penance.”

“If ye be circumcised , Christ shall profit you nothing . If you trust to circumcision as necessary to salvation, Christ and His religion will be of no avail to you ; but you seem to be putting your trust in this under the tuition of the Judaisers, although you were Gentiles, and baptized as such. Why do you tack on circumcision to baptism now? There can be no other reason for this proceeding except your belief that baptism by itself is insufficient, and needs to be supplemented by circumcision. Certainly you have not the Jews* pretext that they use circumcision in deference to their law. This may be good excuse for them ; it is none for you. USELESSNESS OF THE LAW 309”

“Behold, I Paul say unto you,.... The apostle proceeds to give some reasons and arguments to enforce the above exhortation and dissuasion: the first of which is introduced with a note of attention, "behold"; what he was about to say being matter of great moment and importance; and also mentions himself by name, as the assertor of it; and that, either because his name was well known to them, and the rather because of his apostolical authority; and to show his full assurance of this matter, and his intrepidity, and that he was no ways ashamed of it, they might, if they pleased, say it to whomsoever they would, that Paul the apostle affirmed, that if ye be circumcised Christ shall profit you nothing: he speaks of circumcision, not as when it was an ordinance of God, but as it was now abolished by Christ; and that got as singly performed on some certain accounts for he himself circumcised Timothy for the sake of the Jews; but as done in order to salvation, or as necessary unto it; which was the doctrine the false apostles taught and these Galatians were ready to give into: now circumcision submitted to on this consideration, and with this view rendered Christ unprofitable, made his death to be in vain, his sacrifice of no effect, and his righteousness useless: besides, Christ is a whole Saviour, or none at all; to join anything with him and his righteousness, in the business of justification and salvation, is interpreted by him as a contempt and neglect of him, as laying him aside, and to such persons he is of no profit; and if he is not, what they have, and whatsoever they do, will be of no advantage; wealth and riches, yea, the whole world could it be gained, their works and righteousness, whatever show they make before men, God has declared shall not profit them; and trusting to these renders Christ unprofitable to them. This is directly contrary to the notions of the Jews, who think they shall be saved for their circumcision, and that that will secure them from hell; they say (m) no circumcised person goes down to hell, and that whoever is circumcised shall inherit the land; but there is none shall inherit the land, save a righteous person; but everyone that is circumcised is called a righteous man (n); so that circumcision is their righteousness, on account of which they expect heaven and happiness. (m) Shemot Rabba, sect. 19. fol. 104. 4. (n) Zohar in Exod. fol. 10. 2.”

“If you converted from heathenism be circumcised, it must be by believing and professing it necessary, which is false doctrine, and then Christ will profit you nothing: not that the practice of those ceremonies was at the time sinful, especially for those that had been Jews, but it was an error to judge them necessary for converted Gentiles. Besides, he that judges circumcision necessary, must also judge himself bound to keep all the other ceremonies and precepts of the law. (Witham)”

“Behold--that is, Mark what I say. I Paul--Though you now think less of my authority, I nevertheless give my name and personal authority as enough by itself to refute all opposition of adversaries. if ye be circumcised--not as ALFORD, "If you will go on being circumcised." Rather, "If ye suffer yourselves to be circumcised," namely, under the notion of its being necessary to justification (Gal 5:4; Act 15:1). Circumcision here is not regarded simply by itself (for, viewed as a mere national rite, it was practiced for conciliation's sake by Paul himself, Act 16:3), but as the symbol of Judaism and legalism in general. If this be necessary, then the Gospel of grace is at an end. If the latter be the way of justification, then Judaism is in no way so. Christ . . . profit . . . nothing-- (Gal 2:21). For righteousness of works and justification by faith cannot co-exist. "He who is circumcised [for justification] is so as fearing the law, and he who fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which he disbelieves [CHRYSOSTOM].”