I would they were even cut off - That is, as I understand it, from the communion of the church. So far am I, says Paul, from agreeing with them, and preaching the necessity of circumcision as they do, that I sincerely wish they were excluded from the church as unworthy a place among the children of God. For a very singular and monstrous interpretation of this passage, though adopted by Chrysostom, Theodoret, Theophylact, Jerome, Grotius, Rosenmuller, Koppe, and others, the learned reader may consult Koppe on this verse. To my amazement, I find that this interpretation has also been adopted by Robinson in his Lexicon, on the word ἀποκόπτω apokoptō. I will state the opinion in the words of Koppe. "Non modo circumcidant se, sed, si velint, etiam mutilant se - ipsa genitalia resecent." The simple meaning is, I think, that Paul wished that the authors of these errors and disturbances were excluded from the church.

Which trouble you - Who pervert the true doctrines of salvation, and who thus introduce error into the church. Error always sooner or later causes trouble; compare the note at 1 Corinthians 5:7.

I would they were even cut off which trouble you - This saying has puzzled many, and different interpretations of the place have been proposed by learned men.

At first sight it seems as if the apostle was praying for the destruction of the false teachers who had perverted the Churches of Galatia. Mr. Wakefield thought οφελον αποκοψονται might be translated, I wish that they were made to weep; and in his translation of the New Testament the passage stands thus: "I wish that they who are unsettling you may lament it." I believe the apostle never meant any such thing. As the persons who were breeding all this confusion in the Churches of Galatia were members of that Church, the apostle appears to me to be simply expressing his desire that they might be cut off or excommunicated from the Church. Kypke has given an abundance of examples where the word is used to signify amputating; cutting off from society, office, etc.; excluding. In opposition to the notion of excommunication, it might be asked: "Why should the apostle wish these to be excommunicated when it was his own office to do it?" To this it may be answered: The apostle's authority was greatly weakened among that people by the influence of the false teachers, so that in all probability he could exercise no ecclesiastical function; he could therefore only express his wish. And the whole passage is so parallel to that, 1 Corinthians 5:6, 1 Corinthians 5:7, that I think there can be no reasonable doubt of the apostle's meaning: Let those who are unsettling the Church of Christ in your district be excommunicated; this is my wish, that they should no longer have any place among you."

I would they were even cut off which trouble you. These words are a solemn wish of the apostle's with respect to the false teachers, or an imprecation of the judgment of God upon them; that they might be cut off out of the land of the living by the immediate hand of God, that they might do no more mischief to the churches of Christ: this he said not out of hatred to their persons, but from a concern for the glory of God, and the good of his people. The word here used answers to the Hebrew word and which is often made use of by the Jews in solemn imprecations; we read (o) of a righteous man, , "that cut off his children": the gloss upon it is,

"he used to say, when he made any imprecation, , "may I cut off my children";''

that is, may they die, may they be cut off by the hand of God, and I bury them;

"says R. Tarphon (p), may my children be "cut off", if these books of heretics come into my hands, that I will burn them;''

and says the same Rabbi (q) may I "cut off" my children, or may my children be cut off, if this sentence or constitution is cut off, or should perish. There is another use of this word, which may have a place here, for it sometimes signifies to confute a person, or refute his notion (r).

"It is a tradition of the Rabbius, that after the departure of R. Meir, R. Judah said to his disciples, let not the disciples of R. Meir come in hither, for they are contentious; and not to learn the law do they come, but , "to cut me off"; (i.e. as the gloss says, to show how sharp they are that none can stand against them;) to confute and overcome me, by their sentences, or constitutions.''

So the apostle here might wish that the mouths of these false teachers were stopped, their notions refuted, that they might give them no more trouble; to which agrees the Arabic version; "they that trouble you I wish they were dumb"; or that their mouths were stopped, as such vain talkers should be; see Titus 1:10 or the sense of the apostle is, that it was his will and desire that these men should be cut off from the communion of the church; with which views he mentions the proverbial expression in Galatians 5:9 with which compare 1 Corinthians 5:6 or that they would cut themselves off, by withdrawing from them, going out from among them, and leaving them as these men sometimes did.

(o) T. Bab. Bava Metzia, fol. 85. 1.((p) T. Bab. Sabbat, fol, 116. 1.((q) T. Bab. Sabbat, fol. 17. 1. Misn. Oholot, c. 16. sect. 1. & Maimon, in Bartenora in ib. (r) T. Bab. Kiddushin, fol. 52. 2. Nazir, fol. 49. 2.

They were cut off (ἀποκόψονται)

More correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of circumcision. Paul says in effect: "These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case, and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation." With this passage should be compared Philippians 3:2, Philippians 3:3, also aimed at the Judaisers: "Beware of the concision" (τὴν κατατομήν), the word directing attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They belonged in the category of those referred to in Leviticus 21:5. Comp. Paul's words on the true circumcision, Romans 2:28, Romans 2:29; Philippians 3:3; Colossians 2:11.

Which trouble (ἀναστατοῦντες)

Only here in Paul, and twice elsewhere, Acts 17:6; Acts 21:38. olxx. Stronger than ταράσσειν disturb. Rather to upset or overthrow. The usual phrase in Class. is ἀνάστατον ποιεῖν to make an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, Acts 21:38. Rev. unsettle is too weak.

{11} I would they were even cut off which {g} trouble you.

(11) An example of a true pastor inflamed with the zeal of God's glory, and love for his flock.

(g) For those that preach the Law cause men's consciences to always tremble.

5:12 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 (Revised Version). I take it that he means Cut themselves off from the church so as to have nothing more to do with it.

5:12 I would they were even cut off - From your communion; cast out of your church, that thus trouble you.

12. they . which trouble you-Translate, as the Greek is different from Ga 5:10, "they who are unsettling you."

were even cut off-even as they desire your foreskin to be cut off and cast away by circumcision, so would that they were even cut off from your communion, being worthless as a castaway foreskin (Ga 1:7, 8; compare Php 3:2). The fathers, Jerome, Ambrose, Augustine, and Chrysostom, explain it, "Would that they would even cut themselves off," that is, cut off not merely the foreskin, but the whole member: if circumcision be not enough for them, then let them have excision also; an outburst hardly suitable to the gravity of an apostle. But Ga 5:9, 10 plainly point to excommunication as the judgment threatened against the troublers: and danger of the bad "leaven" spreading, as the reason for it.

5:7-12 The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. It is not enough that we profess Christianity, but we must run well, by living up to that profession. Many who set out fairly in religion, are hindered in their progress, or turn out of the way. It concerns those who begin to turn out of the way, or to tire in it, seriously to inquire what hinders them. The opinion or persuasion, ver. 8, was, no doubt, that of mixing the works of the law with faith in Christ in justification. The apostle leaves them to judge whence it must arise, but sufficiently shows that it could be owing to none but Satan. It is dangerous for Christian churches to encourage those who follow, but especially who spread, destructive errors. And in reproving sin and error, we should always distinguish between the leaders and the led. The Jews were offended, because Christ was preached as the only salvation for sinners. If Paul and others would have admitted that the observance of the law of Moses was to be joined with faith in Christ, as necessary to salvation, then believers might have avoided many of the sufferings they underwent. The first beginnings of such leaven should be opposed. And assuredly those who persist in disturbing the church of Christ must bear their judgment.