Galatians 5:2

Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing.
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Augustine of Hippo

AD 430
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. ...

Cornelius a Lapide

AD 1637
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. ...

George Leo Haydock

AD 1849
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) ...


AD 420
His statement, “I, Paul, say to you,” implies that the words are to be accepted not as Paul’s alone but as God’s. .


AD 420
The letter that he wrote to the Romans was addressed to believers from both Jewish and Gentile backgrounds…. But writing to the Galatians he argues differently, since they belonged not to the circumcision party but to the believing Gentiles. .

John Chrysostom

AD 407
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 ...

Tertullian of Carthage

AD 220
Writing also to the Galatians, he inveighs against such men as observed and defend circumcision and the (Mosaic) law. Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision. ...

Knowing this first, that no prophecy of the scripture is of any private interpretation. - 2 Peter 1:20

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