Thomas Aquinas Commentary Galatians 5:5-12

"For we through the Spirit by faith wait for the hope of righteousness. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love. Ye were running well; who hindered you that ye should not obey the truth? This persuasion [came] not of him that calleth you. A little leaven leaveneth the whole lump. I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumbling-block of the cross been done away. I would that they that unsettle you would even go beyond circumcision." — Galatians 5:5-12 (ASV)

Having explained the second point, namely, that they must not submit to the yoke of serving the Law, the Apostle here returns to the first and shows that they must stand fast.

1. He gives an example of standing.
2. He removes an obstacle to standing (verse 7).
3. He tells them its mode (verse 13).

As to the first point, he does two things:

1. He proposes an example of standing.
2. He assigns its cause (verse 6).

He says, therefore, that for those who want to be justified by the Law, Christ profits them nothing, because they have fallen from grace. But we, the apostles, stand firm through hope, because we wait for the hope of righteousness—that is, for righteousness and hope, namely, eternal happiness: He has regenerated us unto a lively hope by the resurrection of Jesus Christ from the dead (1 Peter 1:3).

Alternatively, “the hope of righteousness” could mean Christ himself, by whom we have a hope for righteousness, because we are justified by Him: We look for the Savior, Our Lord Jesus Christ (Philippians 3:20); Who of God is made unto us wisdom and justice and sanctification and redemption (1 Corinthians 1:30). Or, it could mean the hope that is concerned with righteousness, so that we are justified not by the Law but by faith: We account a man to be justified by faith without the works of the law (Romans 3:28). Finally, “the hope of righteousness” could refer to the things we hope for, and toward which righteousness leads, namely, eternal life: As to the rest, there is laid up for me a crown of justice which the Lord, the just judge, will render to me in that day (2 Timothy 4:8).

This hope comes by faith, because the righteousness of God is by faith of Jesus Christ, as is said in Romans 3:22. This faith is not from man but from the Holy Spirit who inspires it: You have received the spirit of adoption of Sons, whereby we cry: Abba, (Father) (Romans 8:15). Therefore, just as faith is from the Spirit, so hope is from faith, and from hope comes the righteousness through which we reach eternal life. However, this hope does not come from circumcision or from paganism, because these contribute nothing to it.

For this reason, he says, For in Christ Jesus, neither circumcision nor uncircumcision avails anything, meaning they make no difference. What matters is faith—not an unformed faith, but the kind that works by love: Faith without works is dead (James 2:26). For faith is a knowledge of the word of God—That Christ may dwell by faith in your hearts (Ephesians 3:17)—and this word is not perfectly possessed or known unless the love it promises is also possessed.

Here, a gloss on the passage raises two problems. The first is that Paul says circumcision and uncircumcision are indifferent matters, yet earlier he had said, If you be circumcised, Christ will profit you nothing. I answer that they are indifferent concerning the general nature of the act itself, specifically for those who do not put any trust in them. However, they are not indifferent when you consider the intention of the one acting, for they are deadly to those who put their trust in them.

The second problem concerns the statement that those who do not believe are worse than demons, for the demons believe and tremble. I answer that they are worse if you consider the nature of the act, but not if you consider the will. For the demons are displeased by the very fact that they believe. Furthermore, there is not as much malice in the will of a person who does not believe as there is in the demon who hates what he believes.

Then, when he says, You did run well. Who has hindered you that you should not obey the truth?, he addresses the obstacle to standing firm.

1. He mentions the obstacle.
2. He teaches how to remove it (verse 8).

The obstacle to their standing firm was great and harmful, for the harmfulness of anything is measured by the greater good it hinders. Therefore, to show them that they faced a great obstacle, he reminds them of the spiritual goods they have lost, saying: You did run well. This refers to running by means of the works of faith formed by love, which incites one to run: I have run the way of your commandments, when you enlarged my heart (Psalms 119:32). This indeed applied to you formerly, but while you were running this way, you encountered an obstacle. Therefore he asks, Who has bewitched you? (This has been discussed already in Chapter 3, so we will pass over it now).

So, who has bewitched you—that is, hindered you from the truth of the Gospel—so that you should not obey it? This is said appropriately, for obedience is the application of the will to the decree of the one who commands. That is why faith involves both the will and the understanding. It is suitable, therefore, for the will to obey the faith. This is done by being willing to believe that the grace of Christ is sufficient for salvation without the legal observances.

Then, with the words, “Consent to no one” (a phrase not in the Vulgate), he shows how to remove the obstacle.

1. On their part.
2. On God’s part (verse 10).
3. On the Apostle’s part (verse 11).

Regarding their part, when he says, “Consent to no one,” he shows what is required of them to overcome this obstacle: from now on, they must not give their consent to any deceiver. We are not of the night nor of the darkness; therefore, let us not sleep (1 Thessalonians 5:5); Have no fellowship with the unfruitful works of darkness but rather reprove them (Ephesians 5:11); And their speech spreads like a canker (2 Timothy 2:17). From this it can be gathered that they were not yet corrupted, but he was concerned.

He then gives a twofold explanation for this, based on the phrase, This persuasion is not from him that calls you. First, when a person gives himself to someone, he ought to do nothing except what is of advantage to that person. But you have been given to Christ. Therefore, you should not heed or consent to anyone except those who come from Him. Because this persuasion—by which they wish to place you under the yoke of the Law—is not from God who calls you to life, but from the devil (for it is degrading), you should not consent to them. Alternatively, “not from him” could mean “against Him.”

The second explanation addresses the possibility that they might suppose consenting to a few people is not a great matter and constitutes no danger. But he says that they must not consent to them at all, nor underestimate their schemes. Rather, they must oppose them from the start, because a little leaven corrupts the whole lump—referring to the few who are persuading you. Alternatively, the “little leaven” could mean this persuasion, which, though small in the beginning, corrupts the whole lump—that is, the congregation of the faithful: Neither shall any leaven or honey be burnt in the sacrifice to the Lord (Leviticus 2:11).

Next, when he says, I have confidence in you in the Lord that you will not be of another mind, he removes the obstacle by pointing to God, who offers His help for this purpose. He mentions a twofold help: one concerning the Galatians themselves, and the other concerning the troublemakers. He says, therefore, I have confidence in you in the Lord that you will not be of another mind. It is as if he is saying: I have told you not to obey the deceivers, and I have confidence in you: I rejoice that in all things I have confidence in you (2 Corinthians 7:16); But, dearly beloved, we trust better things of you and nearer to salvation (Hebrews 6:9). I have confidence, I say, in this: that you will not be of another mind than what I have taught you—but though we or an angel from heaven preach a Gospel to you besides that which we have preached to you, let him be anathema (Galatians 1:8); Fulfill my joy, that you be of one mind (Philippians 2:2)—and this with God’s help. For this reason he says, in the Lord, with God working: And such confidence we have through Christ towards God (2 Corinthians 3:4), because the Lord will give you a mind that accords with the standard of the Catholic Faith: It is good to have confidence in the Lord rather than to have confidence in a man (Psalms 117:8).

Regarding the troublemakers, he says, he that troubles you shall bear the judgment, whosoever he be. This means he who perverts you from the right order, causing you to turn from spiritual to physical things, whereas it should be the contrary: Yet that was not first which was spiritual, but that which is natural; afterwards that which is spiritual (1 Corinthians 15:46).

Therefore, he shall bear the judgment, meaning he will undergo damnation. For just as one who urges another to good is rewarded—They that instruct many to justice shall shine as stars for all eternity (Daniel 12:3)—so one who urges another to evil is condemned: Because you have troubled us, the Lord trouble you this day (Joshua 7:25); Cursed be he that makes the blind to wander out of his way (Deuteronomy 27:18). And this applies to “whoever he may be,” meaning that whatever his dignity, he will not be spared.

However, Porphyry and Julian criticize Paul for presumption, asserting that in saying this he defames Peter (since he wrote earlier that he withstood him to his face). The meaning, they claim, would be: “whoever he may be”—that is, even if it is Peter—he would be punished. But as Augustine says, one should not believe that Paul was calling down a curse on the Prince of the Church—for it is written in Exodus 22:28: You shall not curse the prince of your people—or that Peter committed an offense worthy of damnation. Therefore, the Apostle is speaking of someone else who, coming from Judea, claimed to be a disciple of the important apostles. With that authority, he and other false teachers were subverting the Galatians, because of false brethren unawares brought in (Galatians 2:4).

Then, when he says, And I, brethren, if I yet preach circumcision, why do I yet suffer persecution?, he removes the obstacle from his own side.

1. He presents his defense.
2. He rebukes his slanderers (verse 12).

He refutes the false charge against him.

1. A charge that pertains to himself alone.
2. A charge that pertains to all (verse 11).

Regarding the first, it should be noted that when the Galatians excused themselves from observing the legal ceremonies because the Apostle had taught them so, the false brethren declared that the Apostle had misled them. They claimed he persuaded them to do this in order to lord it over them. As confirmation, they alleged that when Paul preached in Judea, he taught that the legal ceremonies should be observed. But the Apostle clears himself of this charge when he asks, And I, brethren, if I yet preach circumcision, why do I yet suffer persecution from the Jews? We are persecuted and we suffer it (1 Corinthians 4:12). The Jews persecuted Paul for precisely this reason: because he taught that the legal ceremonies should not be observed. Indeed, in Acts 21:21, James says to Paul: They have heard of you that you teach those Jews who are among the Gentiles to depart from Moses, saying that they ought not to circumcise their children nor walk according to custom. It is plain, therefore, that their charge is not true; otherwise, he would not have suffered their persecutions.

Also false is the charge they impute to me regarding something generally held by others, because if I preach circumcision, Then is the scandal of the cross made void. For not only I but all the apostles preach Christ crucified, to the Jews indeed a stumbling-block and unto the Gentiles, foolishness, as is said in 1 Corinthians 1:23. The main reason they are scandalized is that we preach that the legal ceremonies are made void through the Cross of Christ. Therefore, if I preach circumcision, the stumbling block is removed; that is, there will no longer be a stumbling block for the Jews from the Cross. They would endure it patiently—indeed, they would welcome it—if we preached the obligation to observe the legal ceremonies along with the Cross.

Alternatively, according to Augustine (on this passage), “the scandal of the cross is made void” means the Cross itself is made void, which is a scandal. It is as if to say: The Cross has lost its effect and its power. If righteousness be by the law, then Christ died in vain (Galatians 2:21). Now, the Apostle specifically says, the scandal of the cross is made void, to denote that the reason the Jews killed Christ was that He did not observe the legal ceremonies and taught that they were not to be observed: This man is not of God who keeps not the sabbath (John 9:16).

Then he rebukes the false brethren who had slandered him, saying, I would they were even cut off who trouble you. It is as if to say: They trouble you on one matter—they want you to be circumcised—but I wish that they were not only circumcised but wholly emasculated.

But this seems contrary to Romans 12:14: Bless, and curse not. To this, there are two responses. First, the Apostle was not calling down an evil on them but rather a blessing, because he was wishing them to be emasculated spiritually—that is, to abolish the legal ceremonies—so that they might preserve spiritual chastity: There are eunuchs who have made themselves such for the kingdom of heaven (Matthew 19:12). The second response is that he is wishing upon them the impotence that eunuchs have, so that they might not spiritually procreate. Therefore he says, I would they were even cut off who trouble you, meaning that they would lose the power of engendering error among you and others. This is deserved, because they engender sons into error and subject them to the bondage of the Law: Give them a womb without children, and dry breasts (Hosea 9:14).