All Commentaries on Galatians 5:12 Go To Galatians 5
Cornelius a Lapide
AD 1637
I would that they were even cut off which trouble you. Cut off from the Church and your fellowship, lest they corrupt the whole. Cf. 1 Corinthians 5:3. This is the obvious meaning, and one befitting the dignity of an apostolic writer. However, Ambrose, Chrysostom, Theophylact, Jerome, Augustine, and others understand it of the total deprivation of the organ to which circumcision is applied, so as to bring it more closely within the scope of the whole passage, in which circumcision is the main topic.
It may be asked how the Apostle can rightly imprecate a curse on the Judaisers, since this is opposed to charity, and is a mark of impatience and of a revengeful temper. "So detestable," says Jerome, "is the act of castration, that whoever inflicts it on a man against his will, or on himself, ought to be accounted infamous."
1. Jerome replies that the Apostle said this as a man and in passion; but God forbid that an Apostle, and one especially who was moved by the Holy Spirit, should so speak. Accordingly, Jerome gives another answer, according to which, like Peter to Simon Magus ( Acts 8:20), and Elisha to the children who mocked him ( 2 Kings 2:24), he spoke, not in anger, but partly in zeal for righteousness, partly in love, and entreated that they might be punished through their sin, i.e, through circumcision, and Song of Solomon , when punished, be purged of their shame.
2. Chrysostom and Theophylact say that the Apostle is not imprecating a curse, but speaking jestingly, as much as to say, If they insist on it, let them be not only circumcised, but wholly cut off.
3. S. Augustine and Anselm think that there is no curse here but a blessing, as if he were to say, Would that the Jews would become spiritual eunuchs by chastity for the kingdom of heaven"s sake, and cease to preach Jewish circumcision, fixing their thoughts instead on heavenly things, and on the law of Christ, as the way to attain them. Of these three explanations the second of Jerome"s is the best.
Origen castrated himself to prevent the motions of lust disturbing his chastity, but, as Chrysostom rightly says, wrongly; for this is not taught by the Apostle, nor is it the members of the body but our vices that are to be cut off, otherwise it would be lawful to destroy our eyes, ears, and tongue. Moreover, castration does not destroy lust, but sometimes increases it, as S. Basil says in his treatise on Virginity. Cf. Sirach 20:2 , and Sirach 30:21.
Which trouble you. Who would rob you of your evangelical liberty.
