And I, brethren. This argument, is drawn from the final cause. "It would be completely in my power," he says, "to avoid the displeasure of men, and every kind of danger and persecution, were I only to mix ceremonies with Christ. The earnestness with which I oppose them is not on my own account, nor for my own advantage." But does it therefore follow that his doctrine is true? I answer, proper feelings and pure conscience, when manifested by a teacher, have no small share in obtaining confidence. Besides, it cannot be believed that any man would be so mad as to take measures, of his own accord, for bringing distress upon himself. Lastly, he throws upon his adversaries the suspicion, that, in preaching circumcision, they were more disposed to consult their own ease than to be faithful in the service of Christ. In short, Paul was at the farthest remove from ambition, covetousness, or regard to personal interest, since he despised favor and applause, and exposed himself to the persecutions and fury of the multitude rather than swerve a hair's-breadth from the purity of the gospel. Then is the offense of the cross ceased. Willingly does Paul, in speaking of the gospel, call it the cross, or the preaching of the cross, when he wishes to bring its poor, simple style, into contrast with the "great swelling words" (Jude 1:16) of human wisdom or righteousness. For the Jews, puffed up with an ill-founded confidence in their righteousness, and the Greeks, with a foolish belief of their wisdom, despised the meanness of the gospel. When therefore he says that now, If the preaching of circumcision be admitted, the offense of the cross will no longer exist, he means that the gospel will meet with no annoyance from the Jews, but will be taught with their entire concurrence. And why? Because they will no longer take offense at a pretended and spurious gospel, gathered out of Moses and out of Christ, but will look with greater indulgence on that mixture which will leave them in possession of their former superiority.

And I, brethren - Paul here proceeds to vindicate himself from giving countenance to the doctrines which they had advanced there. It is evident that the false teachers in Galatia appealed to Paul himself, and alleged that he insisted on the necessity of circumcision, and that they were teaching no more than he taught. On what they founded this is unknown. It may have been mere slander; or it may have arisen from the fact that he had circumcised Timothy Acts 16:3, and, possibly, that he may have encouraged circumcision in some other similar cases. Or it may have been inferred from the fact (which was undoubtedly true) that Paul in general complied with the customs of the Jews when he was with them. But his conduct and example had been greatly perverted. He had never enjoined circumcision as necessary to salvation; and had never complied with Jewish customs where there was danger that it would be understood that he regarded them as at all indispensable, or as furnishing a ground of acceptance with God.
If I yet preach circumcision - If I preach it as necessary to salvation; or if I enjoin it on those who are converted to Christianity.
Why do I yet suffer persecution? - That is, from the Jews. "Why do they oppose me? Circumcision is the special badge of the Jewish religion; it implies all the rest (see Galatians 5:2); and if I preach the necessity of that, it would satisfy the Jews, and save me from persecution. They would never persecute one who did that as they do me; and the fact that I am thus persecuted by them is full demonstration that I am not regarded as preaching the necessity of circumcision." It is remarkable that Paul does not expressly deny the charge. The reason may be, that his own word would be called in question, or that it might require much explanation to show why he had recommended circumcision in any case, as in the case of Timothy; Acts 16:3. But the fact that he was persecuted by the Jews settled the question, and showed that he did not preach the necessity of circumcision in any such sense as to satisfy them, or in any such sense as was claimed by the false teachers in Galatia. In regard to the fact that Paul was persecuted by the Jews; see Acts 14:1-2, Acts 14:19; Acts 17:4-5, Acts 17:13; compare Paley, Hora Paulina, Galat. no. v.
Then is the offence of the cross ceased - "For if I should preach the necessity of circumcision, as is alleged, the offence of the cross of Christ would be removed. The necessity of depending on the merits of the sacrifice made on the cross would be taken away, since then people could be saved by conformity to the laws of Moses. The very thing that I have so much insisted on, and that has been such a stumbling-block to the Jews (see the note at 1-Corinthians 1:23), that conformity to their rites was of no avail, and that they must be saved only by the merits of a crucified Saviour, would be done away with." Paul means that if this had been done, he would have saved himself from giving offence, and from the evils of persecution. He would have preached that people could be saved by conformity to Jewish rites, and that would have saved him from all the persecutions which he had endured in consequence of preaching the necessity of salvation by the cross.

If I yet preach circumcision - it is very likely that some of the false apostles, hearing of Paul's having circumcised Timothy, Acts 16:3, which must have been done about this time, reported him as being an advocate for circumcision, and by this means endeavored to sanction their own doctrine. To this the apostle replies: Were it so, that I am a friend to this measure, is it likely that I should suffer persecution from the Jews? But I am every where persecuted by them, and I am persecuted because I am known to be an enemy to circumcision; were I a friend to this doctrine, the offense of the cross - preaching salvation only through the sacrifice of Christ, would soon cease; because, to be consistent with myself, if I preached the necessity of circumcision I must soon cease to preach Christ crucified, and then the Jews would be no longer my enemies.

(10) And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
(10) He wishes them to consider that he seeks not his own profit in this matter, seeing that he could avoid the hatred of men if he would join Judaism with Christianity.

And I, brethren, if I yet preach circumcision,.... The apostle was traduced by the false teachers, as a preacher of circumcision himself in some places; and this they did partly to show him to be a variable and inconsistent man, who preached one doctrine in one place, and another in another place, and so not to be attended to; and partly with others, to draw them into their scheme upon his authority: what might give them the handle, or at least what they improved to this purpose, might be his circumcising of Timothy; but though he did this as a thing indifferent, and for the sake of the Jews, to make them easy; yet he never preached it after his conversion, and much less as necessary to justification and salvation, as these men did. This calumny he refutes by putting the following question or questions;
why do I yet suffer persecution? as is clear he did, for being against it, and preaching it down; great part of the persecutions the apostle endured was from the Jews, and that on account of his teaching them everywhere, that were among the Gentiles, to forsake Moses, and that they should not circumcise their children, and walk after the customs of their nation; a clear point this, that he did not preach it; had he, persecution from this quarter would not have followed him; and he could have done it with a good conscience, he must act a very weak part in suffering persecution on that account. The Arabic version gives the words a very different turn, and yet furnishes an answer to the calumny; "why do I persecute him that uses it?" that is, if I am a preacher of it, why am I so warm and violent an opposer of those that submit to it? these things are so opposite that there is no reconciling them; to the same purpose is the Ethiopic version: "then is the offence of the cross ceased". The last mentioned version reads it, "the cross of Christ"; and so the Alexandrian copy; meaning not the cross of affliction, reproach, and persecution, which Christ has enjoined every follower of his to take up and bear for his sake, and is offensive to the carnal man; nor the cross on which he suffered, or the sufferings of the cross; but the doctrine of salvation by a crucified Christ, which was an offence and a stumblingblock to the Jews; now if the apostle had preached circumcision as necessary to salvation, the other doctrine must have been dropped, and consequently the offence taken at it must have ceased, whereas it was not. The Syriac version reads by way of question, "is the offence of the cross ceased?" no it is not, a plain case then is, that the apostle did not preach circumcision, but only a crucified Christ, as necessary to salvation. Moreover, the Jews that believed would not have been so offended as they were at his preaching, had he preached the one as well the other; their offence was not that he preached Christ crucified, but that he preached, that, by the cross of Christ, circumcision and the other rituals of the ceremonial law were now abolished.

Translate, "If I am still preaching (as I did before conversion) circumcision, why am I still persecuted?" The Judaizing troubler of the Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy (Acts 16:3; compare also Acts 20:6; Acts 21:24). Paul replies by anticipation of their objection, As regards myself, the fact that I am still persecuted by the Jews shows plainly that I do not preach circumcision; for it is just because I preach Christ crucified, and not the Mosaic law, as the sole ground of justification, that they persecute me. If for conciliation he lived as a Jew among the Jews, it was in accordance with his principle enunciated (1-Corinthians 7:18, 1-Corinthians 7:20; 1-Corinthians 9:20). Circumcision, or uncircumcision, are things indifferent in themselves: their lawfulness or unlawfulness depends on the animus of him who uses them. The Gentile Galatians' animus in circumcision could only be their supposition that it influenced favorably their standing before God. Paul's living as a Gentile among Gentiles, plainly showed that, if he lived as a Jew among Jews, it was not that he thought it meritorious before God, but as a matter indifferent, wherein he might lawfully conform as a Jew by birth to those with whom he was, in order to put no needless stumbling-block to the Gospel in the way of his countrymen.
then--Presuming that I did so, "then," in that case, "the offense of (stumbling-block, 1-Corinthians 1:23 occasioned to the Jews by) the cross has become done away." Thus the Jews' accusation against Stephen was not that he preached Christ crucified, but that "he spake blasphemous words against this holy place and the law." They would, in some measure, have borne the former, if he had mixed with it justification in part by circumcision and the law, and if he had, through the medium of Christianity, brought converts to Judaism. But if justification in any degree depended on legal ordinances, Christ's crucifixion in that degree was unnecessary, and could profit nothing (Galatians 5:2, Galatians 5:4). Worldly Wiseman, of the town of Carnal Policy, turns Christian out of the narrow way of the Cross, to the house of Legality. But the way to it was up a mountain, which, as Christian advanced, threatened to fall on him and crush him, amidst flashes of lightning from the mountain [BUNYAN, Pilgrim's Progress] (Hebrews 12:18-21).

And I, brethren, if I yet preach circumcision. Perhaps the Judaizers, in order to promote their doctrine, urged that Paul also taught circumcision in some places. They might even quote the case of Timothy (see notes on Acts 16:3). If this charge was true, why did the Jews everywhere persecute him?
Then is the offense of the cross ceased. The great offense of the cross to the Jews was that Christ is the atonement for sin, and that the whole Jewish system of ordinances perished at the cross. Of course, if Paul taught obedience to the law, he rejected the doctrine of the cross.
I would they were even cut off. These men are seeking to make the mark of bondage by cutting your flesh. I would that they would cut themselves off (see Revision). I take it that he means "Cut themselves off from the church so as to have nothing more to do with it."

But if I still preach circumcision - As that troubler seems to have affirmed, probably taking occasion from his having circumcised Timothy. Why do I still suffer persecution? then is the offence of the cross ceased - The grand reason why the Jews were so offended at his preaching Christ crucified, and so bitterly persecuted him for it, was, that it implied the abolition of the law. Yet St. Paul did not condemn the conforming, out of condescension to the weakness of any one, even to the ceremonial law; but he did absolutely condemn those who taught it as necessary to justification.