Galatians 5:6

For in Jesus Christ neither circumcision avails anything, nor uncircumcision; but faith which works by love.
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Augustine of Hippo

AD 430
This is the faith that separates the righteous from the unclean demons, for they too, as the apostle James says, “believe and tremble,” but their actions are not good. Therefore they do not have that faith by which “the righteous live.”
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Cornelius a Lapide

AD 1637
For in Christ Jesus, &c. In the Church neither Judaism nor Gentilism is of any avail towards the life of holiness and bliss. Judaism is depreciated here by being classed with Gentilism. The only effectual power is faith—not a faith that is barren of works, but that which worketh by love, and manifests itself in works of charity. Such a faith was that of the Magdalene when she bathed Christ"s feet with her tears. But a faith which shows no works of charity Isaiah , as Anselm says, the faith, not of Christians, but of devils. The Protestants who attribute justification to faith alone should remark this. Our brother Campian, the martyr of England, when in prison and disputing with the Lutherans, refuted them by this syllogism: That faith which avails before God to justify Isaiah , as the Apostle testifies, a faith which worketh by love; therefore it is obvious that it is united to charity. But the justifying faith of the Lutherans is not a faith that worketh by love, for it Isaiah , they ...

Fulgentius of Ruspe

AD 533
If anyone, holding the faith that works through love, repents of his former sin in such as a way that he from then on turns his back on it, he will be guiltless of the blasphemy that is spoken against the Holy Spirit [namely, impenitence], which is not forgiven to the speaker either in this age or in the one to come. . ...
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Gaius Marius Victorinus

AD 400
Everywhere he says that faith in the gospel of Christ accords no value to rank or sex or works done with regard to the body or from the body or for the sake of the body, such as circumcision, works and other things of this kind. None of these, he says, has saving value in Christ. Circumcision is therefore vain, nor by uncircumcision do we gain value in Christ. Because we have conceived faith in him and because we have believed his promises and because through his resurrection we too rise and have suffered all things with him and rise to life with him but also through him, our faith is sure. Through this faith comes works fitting to salvation. This comes about through the love that we have for Christ and God and thus toward every human being. For it is these two relationships above all that set life straight and fulfill the whole sense of the law. They contain all the commands in the Decalogue—if it follows necessarily that he who keeps faith will also keep love, since these two fulfill...

Jerome

AD 420
[Lest Gentiles should say] that uncircumcision, in which “Abraham pleased God and had his faith counted for righteousness” is better than circumcision, which was given as a sign and was of no profit to Israel though it possessed it, we shall see that this arrogant boast has also been excluded with the greatest foresight. . ...
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John Chrysostom

AD 407
Observe the great boldness with which he now encounters them; Let him that has put on Christ, he says, no longer be careful about such matters. Having before said that Circumcision was hurtful, how is it that he now considers it indifferent? It is indifferent as to those who had it previously to the Faith, but not as to those who are circumcised after the Faith was given. Observe too the view in which he places it, by setting it by the side of Uncircumcision; it is Faith that makes the difference. As in the selection of wrestlers, whether they be hook-nosed or flat-nosed, black or white, is of no importance in their trial, it is only necessary to seek that they be strong and skilful; so all these bodily accidents do not injure one who is to be enrolled under the New Covenant, nor does their presence assist him. What is the meaning of working through love? Here he gives them a hard blow, by showing that this error had crept in because the love of Christ had not been rooted within the...

John Chrysostom

AD 407
[Circumcision] is indifferent for those who have it already before believing but not for those who are circumcised after believing. Note how he has rejected it, putting it after uncircumcision. What makes the difference is faith. For just as when one is choosing athletes, it matters nothing in this trial whether they be hooknosed or snubnosed, dark or fair, but all that need be looked for is that they be strong and skillful. So when a person is to be enrolled in the new covenant, the lack of these bodily trappings does no harm, just as they do no good if they be present. ...

John Chrysostom

AD 407
He strikes them here with a great blow by showing that it is their failure to be rooted in love for Christ that has given entrance to this error. For what is looked for is not only faith but also faith abiding in love. It is as though he said, “Had you loved Christ as you ought, you would not have gone voluntarily into slavery, you would not have insulted your deliverer.” And here he also alludes obliquely to those who have plotted against them, showing that if they had love for them they would not have dared to do this. He also wishes to amend their lives through this saying. ...

Tertullian of Carthage

AD 220
If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that "in Christ neither circumcision availeth anything, nor uncircumcision?. -of that faith "which "he says "worketh by love."
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Tertullian of Carthage

AD 220
Since circumcision and uncircumcision belonged to the one God, both therefore were annulled in Christ because of the priority given to faith, this being the faith of which it was written “the Gentiles shall believe in his name.” .
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Knowing this first, that no prophecy of the scripture is of any private interpretation. - 2 Peter 1:20

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