Galatians 5:6
For in Jesus Christ neither circumcision avails any thing, nor uncircumcision; but faith which works by love.
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(6) In Jesus Christ.—When the Christian has entered into those close relations with Christ which his Christianity assumes.

Availeth any thing.—As “shall profit” in Galatians 5:2; avail in the way of justification.

Faith which worketh by love.—Faith in Christ, the devoted attachment to Christ, is the great motive power, the source or mainspring of action; and the law by which that action is regulated is the law of love. (Comp. Galatians 5:13-14 below, and Romans 13:8-10.) Faith makes a man seek to do the will of Christ; love tells him what that will is. It is clear that the faith thus described by St. Paul does not stop short in a mere head notion, and so is in no conflict with the teaching of St. James. (See James 2:14-26.)



Galatians 5:6It is a very singular instance of imaginative misreading of plain facts that the primitive Church should be held up as a pattern Church. The early communities had apostolic teaching; but beyond that, they seem to have been in no respect above, and in many respects below, the level of subsequent ages. If we may judge of their morality by the exhortations and dehortations which they received from the Apostle, Corinth and Thessalonica were but beginners in holiness. If we may judge of their intelligence by the errors into which they were in danger of falling, these first congregations had indeed need that one should teach them which were the first principles of the oracles of God. It could not be otherwise. They were but just rescued from heathenism, and we need not wonder if their spirits long bore the scars of their former bondage. If we wish to know what the apostolic churches were like, we have but to look at the communities gathered by modern missionaries. The same infantile simplicity, the same partial apprehensions of the truth, the same danger of being led astray by the low morality of their heathen kindred, the same openness to strange heresy, the same danger of blending the old with the new, in opinion and in practice, beset both.

The history of the first theological difference in the early churches is a striking confutation of the dream that they were perfect, and a striking illustration of the dangers to which they were exposed from the attempt, so natural to us all, to put new wine into old bottles. The Jewish and the Gentile elements did not coalesce. The point round which the strife was waged was not whether Gentiles might come into the Church. That was conceded by the fiercest Judaisers. But it was whether they could come in as Gentiles, without first being incorporated into the Jewish nation by circumcision, and whether they could remain in as Gentiles, without conforming to Jewish ceremonial and law.

Those who said ‘No’ _were_ members of the Christian communities, and, being so, they still insisted that Judaism was to be eternal. They demanded that the patched and stiff leathern bottle, which had no elasticity or pliability, should still contain the quick fermenting new wine of the kingdom. And certainly, if ever man had excuse for clinging to what was old and formal, these Judaising Christians held it. They held by a law written with God’s own finger, by ordinances awful by reason of divine appointment, venerable by reason of the generations to which they had been of absolute authority, commended by the very example of Christ Himself. Every motive which can bind heart and conscience to the reverence and the practice of the traditions of the Fathers, bound them to the Law and the ordinances which had been Israel’s treasure from Abraham to Jesus.

Those who said ‘Yes’ were mostly Gentiles, headed and inspired by a Hebrew of the Hebrews. They believed that Judaism was preparatory, and that its work was done. For those among themselves who were Jews, they were willing that its laws should still be obligatory; but they fought against the attempt to compel all Gentile converts to enter Christ’s kingdom through the gate of circumcision.

The fight was stubborn and bitter. I suppose it is harder to abolish forms than to change opinions. Ceremonies stand long after the thought which they express has fled, as a dead king may sit on his throne stiff and stark in his golden mantle, and no one come near enough to see that the light is gone out of his eyes, and the will departed from the hand that still clutches the sceptre. All through Paul’s life he was dogged and tormented by this controversy. There was a deep gulf between the churches he planted and this reactionary section of the Christian community. Its emissaries were continually following in his footsteps. As he bitterly reproaches them, they entered upon another man’s line of things made ready to their hand, not caring to plant churches of circumcised Gentiles themselves, but starting up behind him as soon as his back was turned, and spoiling his work.

This Epistle is the memorial of that foot-to-foot feud. It is of perennial use, as the tendencies against which it is directed are constant in human nature. Men are ever apt to confound form and substance, to crave material embodiments of spiritual realities, to elevate outward means into the place of the inward and real, to which all the outward is but subsidiary. In every period of strife between the two great opponents, this letter has been the stronghold of those who fight for the spiritual conception of religion. With it Luther waged his warfare, and in this day, too, its words are precious.

My text contains Paul’s condensed statement of his whole position in the controversy. It tells us what he fought for, and why he fought, against the attempt to suspend union to Christ on an outward rite.

I. The first grand principle contained in these words is that faith working by love makes a Christian.

The antithesis of our text appears in somewhat varied forms in two other places in the Apostle’s writings. To the Corinthians he says, ‘Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.’ His last word to the Galatians--the gathering up into one strong sentence of his whole letter--is, ‘In Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but a new creature.’

Now, all these assertions embody substantially the same opposition between the conception of Christianity as depending upon a ceremonial rite, and as being a spiritual change. And the variations in the second member of the contrast throw light on each other. In one, the essential thing is regarded from the divine side as being not a rite performed on the body, but a new nature, the result of a supernatural regeneration. In another, the essential thing is set forth as being not an outward act, but an inward principle, which produces appropriate effects on the whole being. In yet another the essential thing is conceived as being not a mere ceremonial, but practical obedience, the consequence of the active principle of faith, and the sign of the new life. There is an evident sequence in the three sayings. They begin with the deepest, the divine act of a new creation--and end with the outermost, the last result and object of both the others--deeds of conformity to God’s law.

This one process in its triple aspects, says Paul, constitutes a man a Christian. What correspondence is there between it, in any of its parts, and a carnal ordinance? They belong to wholly different categories, and it is the most preposterous confusion to try to mix them up together. Are we to tack on to the solemn powers and qualities, which unite the soul to Christ, this beggarly addition that the Judaisers desire, and to say, the essentials of Christianity are a new creature, faith, obedience--and circumcision? That is, indeed, sewing old cloth on a new garment, and huddling together in grotesque chaos things which are utterly diverse. It is as absurd bathos as to say the essentials of a judge are integrity, learning, patience--and an ermine robe!

There would be less danger of being entangled in false notions of the sort which devastated Galatia and have afflicted the Church ever since, if people would put a little more distinctly before their own minds what they mean by ‘religion’; what sort of man they intend when they talk about ‘a Christian.’ A clear notion of the thing to be produced would thin away a wonderful deal of mist as to the way of producing it. So then, beginning at the surface, in order to work inward, my first remark is that religion is the harmony of the soul with God, and the conformity of the life to His law.

The loftiest purpose of God, in all His dealings, is to make us like Himself; and the end of all religion is the complete accomplishment of that purpose. There is no religion without these elements--consciousness of kindred with God, recognition of Him as the sum of all excellence and beauty, and of His will as unconditionally binding upon us, aspiration and effort after a full accord of heart and soul with Him and with His law, and humble confidence that that sovereign beauty will be ours. ‘Be ye imitators of God as dear children’ is the pure and comprehensive dictate which expresses the aim of all devout men. ‘To keep His commandments’ goes deeper than the mere external deeds. Were it not so, Paul’s grand words would shrink to a very poor conception of religion, which would then have its shrine and sphere removed from the sacred recesses of the inmost spirit to the dusty Babel of the market-place and the streets. But with that due and necessary extension of the words which results from the very nature of the case, that obedience must be the obedience of a man, and not of his deeds only, and must include the submission of the will and the prostration of the whole nature before Him; they teach a truth which, fully received and carried out, clears away whole mountains of theoretical confusion and practical error. Religion is no dry morality; no slavish, punctilious conforming of actions to a hard law. Religion is not right thinking alone, nor right emotion alone, nor right action alone. Religion is still less the semblance of these in formal profession, or simulated feeling, or apparent rectitude. Religion is not nominal connection with the Christian community, nor participation in its ordinances and its worship. But to be godly is to be godlike. The full accord of all the soul with His character, in whom, as their native home, dwell ‘whatsoever things are pure, whatsoever things are lovely,’ and the full glad conformity of the will to His sovereign will, who is the life of our lives--this, and nothing shallower, nothing narrower, is religion in its perfection; and the measure in which we have attained to this harmony with God, is the measure in which we are Christians. As two stringed instruments may be so tuned to one keynote that, if you strike the one, a faint ethereal echo is heard from the other, which blends undistinguishably with its parent sound; so, drawing near to God, and brought into unison with His mind and will, our responsive spirits vibrate in accord with His, and give forth tones, low and thin indeed, but still repeating the mighty music of heaven. ‘Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.’

But our text tells us, further, that if we look backwards from character and deed to motive, this harmony with God results from love becoming the ruling power of our lives. The imitation of the object of worship has always been felt to be the highest form of worship. Many an ancient teacher, besides the Stoic philosopher, has said, ‘He who copies the gods worships them adequately.’ One of the prophets lays it down as a standing rule, ‘The people will walk every one in the name of his God.’ But it is only in the Christian attitude towards God that the motive power is found which makes such imitation more than an impossible duty, even as it is only in the revealed character of God that a pattern is found, to imitate which is to be perfect. Everywhere besides, harmony with the gods meant discord with conscience and flagrant outrages of the commonest moralities. Everywhere else, the task of copying them was one lightened by no clear confidence in their love, and by no happy consciousness of our own. But for us, the love revealed is the perfect law, and the love evoked is the fulfilling of the law.

And this is the might and nobleness of the Christian love to God; that it is no idle emotion or lazy rapture, no vague sentiment, but the root of all practical goodness, of all strenuous effort, of all virtue, and of all praise. That strong tide is meant to drive the busy wheels of life and to bear precious freightage on its bosom; not to flow away in profitless foam. Love is the fruitful mother of bright children, as our great moralist-poet learned when he painted her in the House of Holiness:

‘A multitude of babes about her hung, Playing their sport that joyed her to behold.’

Her sons are Strength and Justice, and Self-control and Firmness, and Courage and Patience, and many more besides; and her daughters are Pity with her sad eyes, and Gentleness with her silvery voice, and Mercy whose sweet face makes sunshine in the shade of death, and Humility all unconscious of her loveliness; and linked hand in hand with these, all the radiant band of sisters that men call Virtues and Graces. These will dwell in our hearts, if Love their mighty mother be there. If we are without her, we shall be without them.

There is discord between man and God which can only be removed by the sweet commerce of love, established between earth and heaven. God’s love has come to us. When ours springs responsive to Him, then the schism is ended, and the wandering child forgets his rebellion, as he lays his aching head on the father’s bosom, and feels the beating of the father’s heart. Our souls by reason of sin are ‘like sweet bells jangled, out of tune and harsh.’ Love’s master hand laid upon them restores to them their part in ‘the fair music that all creatures make to their great Lord,’ and brings us into such accord with God that ‘We on earth with undiscording voice May rightly answer’ even the awful harmonies of His lips. The essential of religion is concord with God, and the power which makes that concord is love to God.

But this text leads to a still further consideration, namely, the dominion of love to God in our hearts arises from faith.

We thus reach the last link, or rather the staple, of the chain from which all hangs. Religion is harmony with God; that harmony is produced by love; and that love is produced by faith. Therefore the fundamental of all Christianity in the soul is faith. Would this sound any fresher and more obvious if we varied the language, and said that to be religious we must be like God, that to be like Him we must love Him, and that to love Him we must be sure that He loves us? Surely that is too plain to need enlarging on.

And is it not true that faith must precede our love to God, and affords the only possible basis on which that can be built? How can we love Him so long as we are in doubt of His heart, or misconceive His character, as if it were only power and wisdom, or awful severity? Men cannot love an unseen person at all, without some very special token of his personal affection for them. The history of all religions shows that where the gods have been thought of as unloving, the worshippers have been heartless too. It is only when we know and believe the love that God hath to us, that we come to cherish any corresponding emotion to Him. Our love is secondary, His is primary; ours is reflection, His the original beam; ours is echo, His the mother-tone. Heaven must bend to earth before earth can rise to heaven. The skies must open and drop down love, ere love can spring in the fruitful fields. And it is only when we look with true trust to that great unveiling of the heart of God which is in Jesus Christ, only when we can say, ‘Herein is love--that He gave His Son to be the propitiation for our sins,’ that our hearts are melted, and all their snows are dissolved into sweet waters, which, freed from their icy chains, can flow with music in their ripple and fruitfulness along their course, through our otherwise silent and barren lives. Faith in Christ is the only possible basis for active love to God.

And this thought presents the point of contact between the teaching of Paul and John. The one dwells on faith, the other on love, but he who insists most on the former declares that it produces its effects on character by the latter; and he who insists most on the latter is forward to proclaim that it owes its very existence to the former.

It presents also the point of contact between Paul and James. The one speaks of the essential of Christianity as faith, the other as works. They are only striking the stream at different points, one at the fountain-head, one far down its course among the haunts of men. They both preach that faith must be ‘faith that worketh,’ not a barren assent to a dogma, but a living trust that brings forth fruits in the life. Paul believes as much as James that faith without works is dead, and demands the keeping of the commandments as indispensable to all true Christianity. James believes as much as Paul that works without faith are of none effect. So all three of these great teachers of the Church are represented in this text, to which each of them might seem to have contributed a word embodying his characteristic type of doctrine. The threefold rays into which the prism parts the white light blend again here, where faith, love, and work are all united in the comprehensive saying, ‘In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.’

The sum of the whole matter is this--He who is one in will and heart with God is a Christian. He who loves God is one in will and heart with Him. He who trusts Christ loves God. That is Christianity in its ultimate purpose and result. That is Christianity in its means and working forces. That is Christianity in its starting-point and foundation.

II. But we have to consider also the negative side of the Apostle’s words. They affirm that in comparison with the essential--faith, all externals are infinitely unimportant.

Paul’s habit was always to settle questions by the widest principles he could bring to bear upon them--which one may notice in passing is the very opposite to the method that has been in favour with many Church teachers and guides since, who have preferred to live from hand to mouth, and to dispose of difficulties by the narrowest considerations that would avail to quiet them. In our text the question in hand is settled on a ground which covers a great deal more than the existing dispute. Circumcision is regarded as one of a whole class--namely, the class of outward rites and observances; and the contrast drawn between it and faith extends to all the class to which it belongs. It is not said to be powerless because it is an Old Testament rite, but because it is a rite. Its impotence lies in the very nature which it has in common with all external institutions, whether they be of the Old Testament or of the New, whether they be enjoined of God or invented by men. To them all the same characteristic cleaves. Compared with faith they are of no avail. Not that they are absolutely useless. They have their place, but ‘_in Christ Jesus_’ they are nothing. Union to Him depends on quite another order of facts, which may or may not exist along with circumcision, or with baptism, or with the Lord’s Supper. However important these may be, they have no place among the things which bind a soul to its Saviour. They may be helps to these things, but nothing more. The rite does not ensure the faith, else the antithesis of our text were unmeaning. The rite does not stand in the place of faith, or the contrast implied were absurd. But the two belong to totally different orders of things, which may co-exist indeed, but may also be found separately; the one is the indispensable spiritual experience which makes us Christians, the other belongs to a class of material institutions which are much as helps to, but nothing as substitutes or equivalents for, faith.

Keep firm hold of the positive principle with which we have been dealing in the former part of this sermon, and all forms and externals fall as a matter of course into their proper place. If religion be the loving devotion of the soul to God, resting upon reasonable faith, then all besides is, at the most, a means which may further it. If loving trust which apprehends the truth, and cleaves to the Person, revealed to us in the Gospel, be the link which binds men to God, then the only way by which these externals can be ‘means of grace’ is by their aiding us to understand better and to feel more the truth as it is in Jesus, and to cleave closer to Him who is the truth. Do they enlighten the understanding? Do they engrave deeper the loved face carven on the tablets of memory, which the attrition of worldly cares is ever obliterating, and the lichens of worldly thoughts ever filling up? Do they clear out the rubbish from the channels of the heart, that the cleansing stream may flow through them? Do they, through the senses, minister to the soul its own proper food of clear thought, vivid impressions, loving affections, trustful obedience? Do they bring Christ to us, and us to Him, in the only way in which approach is possible--through the occupation of mind and heart and will with His great perfectness? Then they are means of grace, precious and helpful, the gifts of His love, the tokens of His wise knowledge of our weakness, the signs of His condescension, in that He stoops to trust some portion of our remembrance of Him to the ministry of sense. But in comparison with that faith which they cannot plant, though they may strengthen it, they are nothing; and in the matter of uniting the soul to God and making men ‘religious,’ they are of no avail at all.

And such thoughts as these have a very wide sweep, as well as a very deep influence. Religion is the devotion of the soul to God. Then _everything_ besides is not religion, but at most a means to it. That is true about all Christian ordinances. Baptism is spoken about by Paul in terms which plainly show that he regarded it as ‘nothing’ in the same sense, and under the same limitations, as he thought that circumcision was nothing. ‘I baptized some of you,’ says he to the Corinthians; ‘I scarcely remember whom, or how many. I have far more important work to do--to preach the Gospel.’ It is true about all acts and forms of Christian worship. These are not religion, but means to it. Their only value and their only test is--Do they help men to know and feel Christ and His truth? It is true about laws of life, and many points of conventional morality. Remember the grand freedom with which the same Apostle dealt with questions about meats offered to idols, and the observance of days and seasons. The same principle guided him there too, and he relegated the whole question back to its proper place with, ‘Meat commendeth us not to God; for neither if we eat are we the better, neither if we eat not are we the worse.’ ‘He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it.’ It is true, though less obviously and simply, about subordinate doctrines. It is true about the mere intellectual grasp of the fundamental truths of God’s revelation. These, and the belief of these, are not Christianity, they are helps towards it.

The separation is broad and deep. On one side are all externals, rites, ceremonies, politics, Church arrangements, forms of worship, modes of life, practices of morality, doctrines, and creeds--all which are externals to the soul: on the other is faith working through love, the inmost attitude and deepest emotion of the soul. The great heap is fuel. The flame is loving faith. The only worth of the fuel is to feed the flame. Otherwise it is of no avail, but lies dead and cold, a mass of blackness. We are joined to God by faith. Whatever strengthens that faith is precious as a help, but is worthless as a substitute.

III. There is a constant tendency to exalt these unimportant externals into the place of faith.

The whole purpose of the Gospel may be described to be our deliverance from the dominion of sense, and the transference of the centre of our life to the unseen world. This end is no doubt partly accomplished by the help of sense. So long as men have bodily organisations, there will be need for outward helps. Men’s indolence, and men’s sense-ridden natures, will take symbols for royalties, bank-notes for wealth. The eye will be tempted to stay on the rich colours of the glowing glass, instead of passing through them to heaven’s light beyond. To make the senses a ladder for the soul to climb to heaven by, will be perilously likely to end in the soul going down the ladder instead of up. Forms are sure to encroach, to overlay the truth that lies at their root, to become dimly intelligible, or quite unmeaning, and to constitute at last the end instead of the means. Is it not then wise to minimise these potent and dangerous allies? Is it not needful to use them with the remembrance that a minute quantity may strengthen, but an overdose will kill--ay, and that the minute quantity may kill too? Christ instituted two outward rites. There could not have been fewer if there was to be an outward community at all, and they could not have been simpler; but look at the portentous outgrowth of superstition, and the unnumbered evils, religious, moral, social, and even political, which have come from the invincible tendency of human nature to corrupt forms, even when the forms are the sweet and simple ones of Christ’s own appointment. What a lesson the history of the Lord’s Supper, and its gradual change from the domestic memorial of the dying love of our Lord to the ‘tremendous sacrifice,’ reads us as to the dangerous ally which spiritual religion--and there is no other religion than spiritual--enlists when it seeks the help of external rites!

But remember that this danger of converting religion into outward actions has its root in us all, and is not annihilated by our rejection of an elaborate ceremonial. There is much significance in the double negation of my text, ‘Neither circumcision nor uncircumcision.’ If the Judaisers were tempted to insist on the former, as indispensable, their antagonists were as much tempted to insist on the latter. The one were saying, ‘A man cannot be a Christian unless he be circumcised.’ The other would be in danger of replying, ‘He cannot be a Christian if he is.’ There may be as much formalism in protesting against forms as in using them. Extremes meet; and an unspiritual Quaker, for instance, is at bottom of the same way of thinking as an unspiritual Roman Catholic. They agree in their belief that certain outward acts are essential to worship, and even to religion. They only differ as to what these acts are. The Judaiser who says, ‘You must be circumcised,’ and his antagonist who says, ‘You must be uncircumcised,’ are really in the same boat.

And this is especially needful to be kept in mind by those who, like the most of us, hold fast by the free and spiritual conception of Christianity. That freedom we may turn into a bondage, and that spirituality into a form, if we confound it with the essentials of Christianity, and deny the possibility of the life being developed except in conjunction with it. My text has a double edge. Let us use it against all this Judaising which is going on round about us, and against all the tendency to it in our own hearts. The one edge smites the former, the other edge the latter. Circumcision is nothing, as most of us are forward to proclaim. But, also, remember, when we are tempted to trust in our freedom, and to fancy that in itself it is good, _uncircumcision is nothing_. You are no more a Christian for your rejection of forms than another man is for his holding them. Your negation no more unites you to Christ than does his affirmation. One thing alone does that,--faith which worketh by love, against which sense ever wars, both by tempting some of us to place religion in outward acts and ceremonies, and by tempting others of us to place it in rejecting the forms which our brethren abuse.

IV. When an indifferent thing is made into an essential, it ceases to be indifferent, and must be fought against.

Paul proclaimed that circumcision and uncircumcision were alike unavailing. A man might be a good Christian either way. They were not unimportant in all respects, but in regard to being united to Christ, it did not matter which side one took. And, in accordance with this noble freedom, he for himself practised Jewish rites; and, when he thought it might conciliate prejudice without betraying principle, had Timothy circumcised. But when it came to be maintained as a principle that Gentiles _must_ be circumcised, the time for conciliation was past. The other side had made further concession impossible. The Apostle had no objection to circumcision. What he objected to was its being forced upon all as a necessary preliminary to entering the Church. And as soon as the opposite party took that ground, then there was nothing for it but to fight against them to the last. They had turned an indifferent thing into an essential, and he could no longer treat it as indifferent.

So whenever parties or Churches insist on external rites as essential, or elevate any of the subordinate means of grace into the place of the one bond which fastens our souls to Jesus, and is the channel of grace as well as the bond of union, then it is time to arm for the defence of the spirituality of Christ’s kingdom, and to resist the attempt to bind on free shoulders the iron yoke. Let men and parties do as they like, so long as they do not turn their forms into essentials. In broad freedom of speech and spirit, which holds by the one central principle too firmly to be much troubled about subordinate matters--in tolerance of diversities, which does not spring from indifference, but from the very clearness of our perception of, and from the very fervour of our adherence to, the one essential of the Christian life--let us take for our guide the large, calm, lofty thoughts which this text sets forth before us. Let us thankfully believe that men may love Jesus, and be fed from His fulness, whether they be on one side of this undying controversy or on the other. Let us watch jealously the tendencies in our own hearts to trust in our forms or in our freedom. And whensoever or wheresoever these subordinates are made into things essential, and the ordinances of Christ’s Church are elevated into the place which belongs to loving trust in Christ’s love, then let _our_ voices at least be heard on the side of that mighty truth that ‘in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.’ 5:1-6 Christ will not be the Saviour of any who will not own and rely upon him as their only Saviour. Let us take heed to the warnings and persuasions of the apostle to stedfastness in the doctrine and liberty of the gospel. All true Christians, being taught by the Holy Spirit, wait for eternal life, the reward of righteousness, and the object of their hope, as the gift of God by faith in Christ; and not for the sake of their own works. The Jewish convert might observe the ceremonies or assert his liberty, the Gentile might disregard them or might attend to them, provided he did not depend upon them. No outward privileges or profession will avail to acceptance with God, without sincere faith in our Lord Jesus. True faith is a working grace; it works by love to God, and to our brethren. May we be of the number of those who, through the Spirit, wait for the hope of righteousness by faith. The danger of old was not in things of no consequence in themselves, as many forms and observances now are. But without faith working by love, all else is worthless, and compared with it other things are of small value.For in Jesus Christ - In the religion which Christ came to establish.

Neither circumcision ... - It makes no difference whether a man is circumcised or not. He is not saved because he is circumcised, nor is he condemned because he is not. The design of Christianity is to abolish these rites and ceremonies, and to introduce a way of salvation that shall be applicable to all mankind alike; see the Galatians 3:28, note; 1 Corinthians 7:19, note; compare Romans 2:29.

But faith which worketh by love - Faith that evinces its existence by love to God, and benevolence to people. It is not a mere intellectual belief, but it is that which reaches the heart, and controls the affections. It is not a dead faith, but it is that which is operative, and which is seen in Christian kindness and affection. It is not mere belief of the truth, or mere orthodoxy, but it is that which produces trite attachment to others. A mere intellectual assent to the truth may leave the heart cold and unaffected; mere orthodoxy, however bold and self-confident, and "sound," may not be inconsistent with contentions, and strifes, and logomachies, and divisions. The true faith is that which is seen in benevolence, in love to God, in love to all who bear the Christian name; in a readiness to do good to all mankind. This shows that the heart is affected by the faith that is held; and this is the nature and design of all genuine religion. Tyndale renders this, "faith, which by love is mighty in operation."

6. For—confirming the truth that it is "by faith" (Ga 5:5).

in Jesus Christ—Greek, "in Christ Jesus." In union with Christ (the Anointed Saviour), that is, Jesus of Nazareth.

nor uncircumcision—This is levelled against those who, being not legalists, or Judaizers, think themselves Christians on this ground alone.

faith which worketh by love—Greek, "working by love." This corresponds to "a new creature" (Ga 6:15), as its definition. Thus in Ga 5:5, 6, we have the three, "faith," "hope," and "love." The Greek expresses, "Which effectually worketh"; which exhibits its energy by love (so 1Th 2:13). Love is not joined with faith in justifying, but is the principle of the works which follow after justification by faith. Let not legalists, upholding circumcision, think that the essence of the law is set at naught by the doctrine of justification by faith only. Nay, "all the law is fulfilled in one word—love," which is the principle on which "faith worketh" (Ga 5:14). Let them, therefore, seek this "faith," which will enable them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision think that, because the law does not justify, they are free to walk after "the flesh" (Ga 5:13). Let them, then, seek that "love" which is inseparable from true faith (Jas 2:8, 12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (Ga 5:15, 20). The Spirit (Ga 5:5) is a Spirit of "faith" and "love" (compare Ro 14:17; 1Co 7:19).

Under the new testament established in Christ, and confirmed by the death of Christ, there is no difference between Jew and Gentile; there is but one way of justification, one of salvation, for them both; and that is, by believing in Christ Jesus; which faith is not an idle, inactive, inoperative faith, but such a

faith as worketh by love, both towards God and towards men, in an obedience to all the commandments of God: yet is not the soul justified, nor shall it stand righteous before God, in and for this obedience, which neither is faith, nor goeth before it, but followeth it, as the true, proper, and necessary effect of it. For in Christ Jesus,.... The Arabic version reads, "in the religion of Christ"; in the religion of Moses, or of the Jews under the former dispensation, the things after mentioned were of some moment and consideration; but are of no account in the Christian religion, and under the Gospel dispensation: circumcision and uncircumcision make no difference in the church of Christ, or are any bar to communion with it; nor do they make any alteration in the love and favour of Christ, who is all in all to his people, whether Jews or Gentiles; nor have they any influence at all on salvation, Christ being a common Saviour to the circumcised and uncircumcised; nor are they any evidence for or against a person's being in Christ, or having an interest in him:

neither circumcision availeth anything; not now as a command and ordinance of God, being abolished by Christ; nor as a type, having its accomplishment in him, and his people; nor as a privilege, giving any preference in any respect to the Jew above the Gentile; nor is it of any weight or consequence, or has any concern in the business of salvation:

nor uncircumcision; it is no hinderance to the enjoyment of the Gospel, to entrance into a Gospel church state, or to admission to the ordinances of it; nor to the participation of the blessings of grace, as justification, pardon, adoption, and eternal life:

but faith which works by love; faith has a concern in justification and salvation, not by way of causal influence, but as it is that grace which receives the righteousness of Christ, through which we are saved, and kept by the power of God unto salvation; yet not any sort of faith, but that which is operative, is attended with good works; and which works itself by love to God, to Christ, to his people, ways, worship, truths, and ordinances. The Syriac version renders it, "which is perfected by love"; that is, is showed to be right, true, and genuine thereby; see James 2:22.

{3} For in Jesus Christ neither circumcision availeth any thing, nor {4} uncircumcision; {5} but {e} faith which worketh by love.

(3) He adds a reason, for now circumcision is abolished, seeing that Christ is exhibited to us with complete spiritual circumcision.

(4) He makes mention also of uncircumcision, lest the Gentiles should please themselves in it, as the Jews do in circumcision.

(5) The taking away of an objection: if all that worship of the Law is taken away, in what than shall we exercise ourselves? In charity, Paul says: for faith of which we speak cannot be idle; no, it brings forth daily fruits of charity.

(e) So is true faith distinguished from counterfeit faith: for charity is not joined with faith as a fellow cause, to help forward our justification with faith.

Galatians 5:6. Warrant for the ἐκ πίστεως: for in Christ Jesus, in fellowship with Christ (in the relation of the ἐν Χριστῷ εἶναι), neither circumcision nor uncircumcision is of any avail; the fact of a man being or not being circumcised is of no influence, but faith, which is operative through love, sc. ἰσχύει τι. The τι ἰσχύει is to be left in the same general and unlimited form in which it stands. Circumcision and uncircumcision are circumstances of no effect or avail in Christianity. And yet they were in Galatia the points on which the disturbance turned! On the faith active in love, which is the effective saving element in the state of the Christian, comp. 1 Timothy 1:5; 1 Thessalonians 1:3; 1 Corinthians 13; also Jam 2:22. By means of this faith man is καινὴ κτίσις, Galatians 6:15. Bengel well says: “Cum fide conjunxit Galatians 5:5, spem, nunc amorem; in his stat totus Christianismus.” How very necessary it was for the Galatians that prominence should be given to the activity of faith in love, may be seen from Galatians 5:15; Galatians 5:20; Galatians 5:26. The passive view of ἐνεργουμ., which is given by the Fathers and many Catholics, such as Bellarmine, Estius, Reithmayr, in whom the interest of dogmatic controversy against the Protestants came to a great extent into play, is erroneous, because ἐνεργεῖσθαι in the N.T. is always middle (vim suam exserere). See on 2 Corinthians 1:6; Fritzsche, ad Rom. vii. 6, II. p. 18. It does not mean, “having been rendered energetic through love” (Reithmayr), but working through love, expressing thereby its vital power. Moreover, our passage is not at variance with justification solely by faith: “opera fieri dicit ex fide per caritatem, non justificari hominem per caritatem,” Luther. Comp. Calovius: “Formatam[225] etiam fidem apostolus refellit, cum non per caritatem formam suam accipere vel formari, sed per caritatem operosam vel efficacem esse docet. Caritatem ergo et opera non fidem constituere, sed consequi et ex eadem fluere certum est.” It must, however, be observed that love (the opposite of all selfishness) must be, from its nature, the continuous moral medium of the operation of faith in those who are thereby justified,[226] 1 Corinthians 13:1 ff. Comp. Lipsius, Rechtfert. p. 192; Romang, in Stud. u. Krit. 1867, p. 90 ff., who, however, concedes too much to the idea of fides formata.

[225] The “fides formata” is also found here by Bisping, and especially Reithmayr, following the Trid. Sess. vi. 7, de justif. See, on the other hand, Apol. Conf. Aug. p. 81 f.

[226] Comp. also Dorner, Gesch. d. prot. Theol. p. 232 ff.Galatians 5:6. Circumcision conveyed no spiritual blessing in return for its binding pledge of obedience to the Law. In 1 Corinthians 7:17-22 it is placed in the same category as marriage and slavery, outward conditions of life which are neither good nor evil in themselves, but are the appointed portion of some, who should therefore loyally accept the burden or the blessing. Paul not only paid due respect to the Law himself, but even circumcised Timothy, when he desired to take him with him as his minister in Christ amidst Jews, that he might avoid needless offence. But he warned his disciples at the same time that in resorting to it for salvation they were really denying the faith, and forfeiting their birthright of Christian freedom.—διʼ ἀγάπης. The rendering of our versions by or through love confuses faith with love, as though faith was the result of love or worked through its instrumentality. But the clause really describes a combination of two distinct graces: there may be intense faith without love (cf. 1 Corinthians 13:2); but faith ought to work in love, i.e., in a spirit of love. Love is the atmosphere amid which faith should put forth its energy. This force of διά has been already noted in the case of διὰ νόμου (Galatians 2:19).—ἐνεργουμένη. The middle voice is here employed to describe the inner working of the spirit of man, the active is used for recording God’s work for man in Galatians 2:8.6. Anxious to remove all possibility of a misconstruction of his meaning, St Paul gives a reason for thus connecting the inheritance with faith. The fact of being circumcised or of being uncircumcised in itself is of no avail to a man’s salvation. If he is ‘in Christ Jesus’ he is safe; and he is in Christ by faith—a faith working through love. We have a repetition of this statement in ch. Galatians 6:15 with the substitution of ‘a new creature’ for ‘faith working through love’.

Abraham believed before he was circumcised, St Paul was circumcised before he believed. Therefore the being circumcised or uncircumcised in itself availeth nothing.

but faith which worketh by love] better, working by love. Most commentators regard this statement as reconciling the language of St Paul with that of St James concerning justification. But it may be observed that St Paul nowhere teaches that the faith which is without works justifies. He does assert (and St James does not contradict him), that man is justified by faith without works. Neither works, nor love, nor any other Christian graces, cooperate with faith in the justification of the sinner. They are the necessary fruits of a living faith.

The addition of the words, ‘working through love’, is an answer by anticipation to the charges of Antinomianism, so constantly brought against those who maintain the doctrine of justification by faith only.Galatians 5:6. Ἰσχύει) prevails, avails. The same word occurs, Matthew 5:13; Jam 5:16.—οὔτε ἀκροβυστία, nor uncircumcision) This refers to those who, if they regard themselves as free from the law, think that they are Christians on that account alone.—πίστις διʼ ἀγάπης ἐνεργουμένη, faith working by love) This is the new creature; Galatians 6:15. He joined hope with faith; now he joins with it love. In these the whole of Christianity [the being in Christ] consists; ἐνεργουμένη is not passive, but middle, 1 Thessalonians 2:13; nor does Paul put love as a form of faith, but shows that, along with faith, nothing else than love remains, Galatians 5:13-14; in which very truth, however, he teaches the same thing as Jam 2:22. Faith is recommended to those who defend circumcision; love, to those who think that uncircumcision is [avails] something, [that they may be reminded that the law is not set aside by faith, but confirmed.—V. g.] Love is opposed to the enmities which prevailed so virulently among the Galatians: Galatians 5:13; Galatians 5:15; Galatians 5:20; Galatians 5:26. Those seeking justification by works are at a very great distance from love. The Spirit is a Spirit of faith and love.—V. g.]Verse 6. - For in Jesus Christ (ἐν γὰρ Ξριστῷ Ἰησοῦ); .for in Christ Jesus. "For;" to prove that it is from the ground of faith that we look for the final awards due to righteousness, and not from obedience to any ceremonial law. "In Christ Jesus" means more than in Christ's religion. We had the phrase above, Galatians 3:28, "All ye are one man in Christ Jesus." It occurs frequently in St. Paul's writings; remarkable instances are supplied in Romans 16:17, "who were in Christ before me;" ibid., 11, "which are in the Lord;" 1 Corinthians 1:30, "of him [i.e. of God] are ye in Christ Jesus." It is, perhaps, best illustrated by our Lord's own parable of the vine in John 15:1-4. The spiritual union with Christ therein portrayed is maintained and operative through the action of the soul habitually cleaving to and depending upon him, and constantly receiving from him responsive gifts of spiritual vitality and power. Neither circumcision availeth anything, nor uncircumcision; but faith which Worketh by love (οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία ἀλλὰ πίστις δἰ ἀγάπης ἐνεργουμένη); neither circumcision availeth anything, nor uncircumcision; but faith operative through love. In two other passages the apostle makes a very similar statement. One is below, Galatians 6:15, "For neither is circumcision anything, nor uncircumcision, but a new creature." The other is 1 Corinthians 7:19, which with its context runs thus: "Was any one called being circumcised? let him not become uncircumcised (μὴ ἐπισπάσθω). Hath any been called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God." The comparison of these three passages suggests:

(1) That the "availeth not anything" now before us is tantamount to the "neither is anything" and to the "is nothing" of the other two passages; and that the meaning in each case is that neither circumcision nor uncircumcision has any effect for good; for since the anti-thetic affirmation in all three cases states what is effectual for good, it is obvious to infer that it was of a beneficial effect only that the apostle was thinking in the foregoing statement.

(2) This leads to the question why "uncircumcision" should be thus repeatedly affirmed, twice to the Galatians, to be of no beneficial effect. More must be meant than a mere completing of the sentence by adding to the mention of "circumcision" the mention of its opposite. It is clear that there were those who imagined that uncircumcision made a favourable difference in men's religious condition, just as there were others, like these Galatian reactionaries, who imagined that circumcision did. That there were persons to be found in the Church who held the former view is put beyond doubt by the exhortation," Let him not become uncircumcised," which immediately precedes 1 Corinthians 7:19, now under review with the passage immediately before us; with reference to which exhortation comp. 1 Macc. 1:15; Josephus, ' Ant,,' 12:5. I. It was in no such ways, the apostle tells them, that the Divine approval was to be either gained or secured; and only mischief would result from entering upon them.

(3) The antithetic affirmation of what really is effectual for our spiritual well-being varies in the three passages; but it is natural to infer that that which in all three is declared to be the thing of vital importance, either is at bottom one and the same thing, or at least necessarily involves it. "Faith operative through love" must be identical with, or involve, "the keeping of the commandments of God," and "a new creature." A close examination of the first of these three sentences will show that it is so. The participle ἐνεργουμένη cannot be a passive, as Estius maintained; who even asserted a passive sense for the verb ἐνεργεῖσθαι in all the eight other passages in which it is found (Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Colossians 1:29; 1 Thessalonians 2:13; 2 Thessalonians 2:7; James 5:16). In perhaps not one of these passages is a passive meaning probable; while in some of them, as Ephesians 3:20; Colossians 1:29; 1 Thessalonians 2:13, it is palpably inadmissible. In the case before us, if a passive sense were admitted, we should have the expression, "faith wrought in us by love;" an account of the genesis of faith which must be judged to be in the strictest sense of the word preposterous. Faith does indeed grow and become perfected through love; but it is not in the first instance wrought in us by love, except indeed it be God's love to us (Ephesians 2:4). In those passages of the New Testament in which the verb ' ἐνεργεῖν occurs in the active voice (Matthew 14:2; Mark 6:14; Galatians 2:8, twice; 1 Corinthians 12:6, 11; Ephesians 1:11, 20; Ephesians 2:2; Philippians 2:13), the subject of the verb is a personal agent, or one which, as in Matthew 14:2 and Mark 6:4, is probably spoken of as such. It is most commonly followed by an accusative of the thing wrought, which, however, is sometimes left to the reader to supply. The middle voice appears in St. Paul always to have for its subject an impersonal agent (Winer, ' Gram. N. T.,' § 38, 6); and such an agent is said ἐνεργεῖσθαι in the sense always of "proving, acting out, its vitality and power," and never of simply "doing" such and such things. It is nowhere followed by an accusative. It is thus distinguished from ἐργάζομαι, which either is followed by an accusative of the work done or is used absolutely of "doing work," as in Matthew 21:28; Romans 4:4, 5; 1 Corinthians 4:12. The apostle, therefore, by the words, πίστις δι ἀγάπης ἐνεργουμένη means not, "faith through love doing works of beneficence,' 'but "faith evincing its vitality and power through the love which it begets in us;" "faith by love operative and influential.' 'Love is not contemplated as a separate acting of the Spirit, added on to faith as it were by an extrinsic effort of the soul, but as a product of faith itself, by which faith exerts its own internal energy. The apostle's meaning becomes clearer if we consider the object on which the justifying faith of the Christian fastens. This the apostle describes in this Epistle as Christ, "who gave himself for our sins;" "who loved me and gave himself for me" (Galatians 1:4; Galatians 2:20). When this marvellous exhibition of Divine compassion and love is through faith in very deed caught sight of and realized, it naturally becomes a truth-power, exercising over the man an influence imperative and supreme. This was the apostle's own experience; so much so that he seems to struggle with language while compelling it to describe the intensity of self-devotion with which it animated him. In this Epistle we may cite the passages Galatians 2:20; Galatians 6:14. And in other Epistles he writes in a similar strain. Let it suffice to cite 2 Corinthians 5:14, 15: "The love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; and he died for all, that they which live should no longer live unto themselves, but unto him who for their sakes died and rose again;" adding, in ver. 17, "Wherefore if any man is in Christ, he is a new creature;... all things are of God, who reconciled us to himself through Christ" - words which show what he meant by the "new creature" mentioned below, Galatians 6:15. Thus the apostle evinces how in his own case faith through love became operative and influential. Christ's love to himself, on being realized by him, awakened in his soul a sentiment of grateful affection to his Redeemer, which was so strong and influential as thenceforward to sway and regulate the whole of his life. To complete, however, our estimate of the apostle's view of this matter, we must not forget to take account of the words "by the Spirit" in the preceding verse. The Spirit alone can make even the love of Christ thus influential with our souls, which but for his quickening grace remain, even in sight of the cross, still numbed and cold. The accordance of the notion of "faith through love operative and influential" with that of a "new creature" has been already indicated; and no other principle than this can enable us for the "keeping of the commandments of God;" and this does, and even constrains the soul to keep them. "But," it may be asked, "does the ordinary experience of Christian men and women as we see them bear out this representation? Is faith in their case thus operative and influential?" It would be foolish to say that it is; with the average, even of those Christians who make a religious life their most serious concern, it is not. And the case was no doubt the same with the average of Christian believers in the apostle's own time. But this we can affirm: in proportion as our faith in Christ's being our reconciling Redeemer is vivid and real, in that proportion is it energizing and transforming. It is in its own nature essentially love-inspiring and consecrating. It argues a miserable defect in our faith when we have to supplement, as we so often must, its vitalizing power by injunctions and restraints of "the letter" and "the Law;" so far as it is so with us, so far we live as "bondmen" and not as "free." If "the Son makes us free, then are we free indeed;" and this is how he makes us free - he imparts to us the gift of love to himself; and that makes obedience to be no longer a constrained service, but a very instinct of our nature. In Christ Jesus

In the economy of life which he inaugurates and inspires.

Availeth (ἰσχύει)

Has any significance or practical power. The verb in Paul only here and Philippians 4:13. See on 2 Thessalonians 1:9.

Which worketh (ἐνεργουμένη)

See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love.

By love (δἰ ἀγάπης)

Not that justification is through love; but the faith of the justified, which is their subjective principle of life, exhibits its living energy through love in which the whole law is fulfilled (Galatians 5:14). See 1 Timothy 1:5; 1 Thessalonians 1:3; 1 Corinthians 13:1-13.

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