Teks -- Galatians 5:3 (NET)

5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey the whole law.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Gal 5:3 - A debtor

A debtor ( opheiletēs ).

Common word from opheilō , to owe for one who has assumed an obligation. See note on Mat 6:12. See note on Gal 3:10. He takes the curse on himself.

Vincent: Gal 5:3 - Again

Again ( πάλιν )

Probably with reference to what he had said at his last visit.

Vincent: Gal 5:3 - Every man

Every man

Emphasizing and particularising the general to you , you , in Gal 5:2.

Vincent: Gal 5:3 - A debtor

A debtor ( ὀφειλέτης )

In N.T. mostly of one under moral obligation. So in the sense of sinner , Mat 6:12; Luk 13:4. Comp. Rom 1:14; Rom 8:12. Similarly the verb ὀφείλειν to owe , as Luk 11:4; Luk 17:10; Rom 15:1, etc., though it is frequent in the literal sense.

Vincent: Gal 5:3 - To do the law

To do the law ( ποιῆσαι )

Rare in N.T. See Joh 7:19; Rom 2:13, Rom 2:25 (πράσσῃς ). Τηρεῖν to observe the law, the tradition, the commandment, Mat 19:17; Mar 7:9; Joh 14:15; Act 15:5 Jam 2:10 : πληροῦν to fulfill the law, Rom 13:8; Gal 5:14; comp. ἀναπληροῦν Gal 6:2 : φυλάσσειν 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, Mat 19:20; Mar 10:20; Luk 11:28; Joh 12:47; Rom 2:26. Τελεῖν to carry out the law, Rom 2:27; Jam 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν to observe , keep an eye on with the result of performing: φυλάσσειν to guard against violation: τελεῖν to bring to fulfillment in action.

Vincent: Gal 5:3 - The whole law

The whole law ( ὅλον )

Comp. Jam 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.

Wesley: Gal 5:3 - I testify to every man

Every gentile.

Wesley: Gal 5:3 - That is circumcised

He thereby makes himself a debtor - Obliges.

JFB: Gal 5:3 - For

Greek, "Yea, more"; "Moreover."

JFB: Gal 5:3 - I testify . . . to every man

As well as "unto you" (Gal 5:2).

JFB: Gal 5:3 - that is circumcised

That submits to be circumcised. Such a one became a "proselyte of righteousness."

JFB: Gal 5:3 - the whole law

Impossible for man to keep even in part, much less wholly (Jam 2:10); yet none can be justified by the law, unless he keep it wholly (Gal 3:10).

Clarke: Gal 5:3 - He is a debtor to do the whole law

He is a debtor to do the whole law - Lays himself, by receiving circumcision, under the obligation to fulfill all its precepts, ordinances, etc.

Calvin: Gal 5:3 - For I testify again

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.

TSK: Gal 5:3 - testify // a debtor

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gal 5:3 - Objection // Answer

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.

Haydock: Gal 5:3

The false teachers had insisted on the observance of circumcision and a few other rites only, as necessary for salvation; but St. Paul assures them, that the receiving of circumcision is an open profession of Judaism, and that he that makes this profession, binds himself to the observance of every part of the law, since a curse is pronounced against those that do not keep it in all its parts. If then circumcision be necessary for salvation, the whole law is necessary also. (Calmet)

Gill: Gal 5:3 - For I testify again to every man // that is circumcised // that he is a debtor to do the whole law

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.