John Calvin Commentary Galatians 5:3

"Yea, I testify again to every man that receiveth circumcision, that he is a debtor to do the whole law." — Galatians 5:3 (ASV)

For I testify again. What he now advances is proved by the contradiction involved in the opposite statement. He who is a debtor to do the whole law will never escape death, but will always continue to be held as guilty, for no one will ever be found who satisfies the law. Given such an obligation, the person must unavoidably be condemned, and Christ can render him no service.

We see then the contradictory nature of the two propositions: that we are partakers of the grace of Christ, and yet that we are bound to fulfill the whole law. But will it not then follow that none of the fathers were saved? Will it not also follow that Timothy was ruined, since Paul caused him to be circumcised (Acts 16:3)? Woe to us then, until we have been emancipated from the law, for subjection is inseparable from circumcision!

It should be observed that Paul is accustomed to view circumcision in two different aspects, as every person who has bestowed a moderate degree of attention on his writings will easily perceive. In the Epistle to the Romans (Romans 4:11), he calls it a seal of the righteousness of faith; and there, under circumcision, he includes Christ and the free promise of salvation. But here he contrasts it with Christ, and faith, and the gospel, and grace—viewing it simply as a legal covenant, founded on the merit of works.

The consequence is, as we have already said, that he does not always speak about circumcision in the same way; but the reason for 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 that has proceeded from men.

A very striking example occurs in this passage. When Abraham had received a promise concerning Christ, justification by free grace, and eternal salvation, circumcision was added to confirm the promise. Thus, by the appointment of God, it became 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, with circumcision as an initiatory rite signifying a profession of obedience to it. 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 taken its place.

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 to receive his grace. Baptism, viewed in regard to us, is a passive work: we bring nothing to it but faith, and all that belongs to it is laid up in Christ. But what are the views of the Papists?

They contrive the opus operatum, by which men merit the grace of God; and what is this but to extinguish utterly the truth of the sacrament? Baptism and the Lord’s Supper are retained by us because it was the will of Christ that their use should be perpetual; but those wicked and foolish notions are rejected by us with the strong abhorrence that they deserve.