Why does Paul mention persecution in Galatians 5:11? Text and Immediate Context (Galatians 5:11) “But as for me, brothers, if I am still preaching circumcision, why am I still persecuted? In that case the offense of the cross has been abolished.” Paul situates the sentence inside his larger argument that circumcision as a salvific requirement nullifies grace (Galatians 5:2–6). He contrasts himself with agitators in Galatia who claimed adherence to Mosaic ritual was necessary for Gentile converts. Historical Setting: Judaizers and the Galatian Crisis After Paul planted churches in north-central Anatolia (Acts 13–14), emissaries arrived insisting that Gentile Christians adopt circumcision (cf. Acts 15:1,5). These Judaizers appealed to Abrahamic covenantal identity (Genesis 17:10–14) and apparently leveraged Paul’s earlier circumcision of Timothy (Acts 16:3) to claim he still endorsed the rite. By Galatians, Paul’s stance was clear: physical circumcision held no salvific value (Galatians 6:15). Thus, he invokes his ongoing persecution to prove he is not capitulating to their agenda. Paul’s Persecution Record as Public Evidence 1. Pisidian Antioch—expelled by civic leaders (Acts 13:50). 2. Iconium—plot of stoning (Acts 14:5). 3. Lystra—actually stoned and left for dead (Acts 14:19). 4. Philippi—beaten and imprisoned (Acts 16:22–24). 5. Thessalonica—mob violence (Acts 17:5). 6. Corinth—legal harassment before Gallio (Acts 18:12–13). 7. Long résumé—“five times … forty lashes minus one” (2 Corinthians 11:24). Had Paul been advocating circumcision, Jewish opposition would have largely evaporated; persecution confirms the opposite. The Offense (σκάνδαλον) of the Cross The Greek term σκάνδαλον denotes a stumbling block that provokes outrage. Temple-centered Judaism viewed crucifixion as a divine curse (Deuteronomy 21:23; Galatians 3:13). Roman culture considered it shameful folly. Proclaiming that a crucified Messiah alone grants righteousness was therefore scandalous to both Jew and Gentile (1 Corinthians 1:23). Removing that offense—by adding circumcision or law-keeping—would soothe antagonists and end persecution, but it would also void the gospel (Galatians 2:21). Theological Logic: Grace versus Merit 1. Law-based righteousness exalts human achievement. 2. Cross-based righteousness exposes human inability and radical dependence on grace (Ephesians 2:8–9). Because pride is “hostile to God” (Romans 8:7), grace incites persecution; legalism appeases it. Archaeological Anchors • The Delphi Inscription mentioning proconsul Gallio (Acts 18:12) fixes Paul’s Corinthian trial to AD 51–52, synchronizing Acts with secular chronology. • The Sergius Paulus inscription at Pisidian Antioch corroborates the official cited in Acts 13:7. These independent data points strengthen confidence that Luke’s record of Paul’s persecutions is factual, not legendary. Broader Biblical Motif of Persecution • Jesus: “If they persecuted Me, they will persecute you” (John 15:20). • Early church: apostles flogged (Acts 5:40). Paul interprets his afflictions as participation in Christ’s sufferings (2 Timothy 3:12; Philippians 3:10), reinforcing the authenticity of his gospel. Pastoral Application for Believers Persecution is not merely a relic of apostolic history. Wherever the exclusive sufficiency of the cross confronts works-oriented systems—religious or secular—hostility resurfaces. Faithful proclamation will invite reproach, making perseverance an evidence of genuine conversion (Galatians 6:17). Answer Summarized Paul cites persecution in Galatians 5:11 to refute the slander that he still preaches circumcision. His continuing sufferings prove he upholds the scandalous message that salvation rests solely on the crucified and risen Christ. Any dilution of that message would quell opposition but destroy the gospel itself. |
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