Galatians 5:11
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Paul here reveals that the real offense to the religious establishment wasn't the cross itself, but the radical idea that salvation comes solely through the cross, not through outward rituals like circumcision. If he were preaching circumcision, he implies, he'd be accepted by those who now persecute him, because the cross's unique, exclusive power would no longer be the central, offensive truth.
But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed.
English Standard Version (ESV)
Paul counters the accusation that he still preaches circumcision by asking why he would then be persecuted by the very people who insist on it. He argues that if he were truly advocating for circumcision, the divisive and offensive message of salvation solely through the cross would be neutralized, and the resulting persecution would cease. This rhetorical question aims to highlight the absurdity of the charge and underscore the radical, stumbling-block nature of the gospel he does preach.
Why would Paul, a former persecutor of Christians, embrace a message that brought him constant trouble? He uses this very suffering as powerful proof.
Paul addresses a potential accusation: that he, too, preaches circumcision. He counters this not with a lengthy denial, but with a stark reality – persecution.
The Logic of Suffering
His persecution wasn't a sign of failure, but a badge of honor that confirmed he wasn't compromising the core message of the cross.
Ask a follow-up
What made the cross so controversial that it still caused outrage, even when mixed with seemingly 'safer' practices like circumcision?
Paul uses the concept of 'the offense of the cross' to explain why he is persecuted. It’s not just about Jesus dying, but about what that death means.
Why the Cross Offended:
Understand the original words
adelphos · Greek Noun
An address used among believers in the New Testament to denote the spiritual bond shared by those who have been adopted into God’s family through faith in Christ.
peritomē · Greek Noun
The practice of removing the foreskin of the male, which served as the sign of the covenant between God and Abraham. In the Galatian context, it refers to the legalistic demand that Gentile converts must follow Mosaic law to be saved.
diōkō · Greek Verb
The act of suffering or experiencing hostility, harassment, or violence due to one's commitment to Christ and the gospel. It is promised to those who live righteously in a fallen world.
skandalon · Greek Noun
The 'stumbling block' or 'scandal' caused by the gospel's assertion that salvation is by grace alone through faith, which offends human pride and religious legalism.
stauros · Greek Noun
The wooden structure upon which Jesus Christ died to bear the penalty for human sin; it is the central symbol of the Christian faith, representing both God's judgment on sin and His sacrificial love.
Paul's argument hinges on the reality of his persecution. If he were still preaching circumcision, the very thing that satisfied Jewish legalism, he wouldn't face such intense opposition from Jewish leaders and their sympathizers.
c. AD 34
Saul's Conversion
Saul, a zealous Pharisee who persecuted early Christians, experiences a dramatic conversion on the road to Damascus and becomes the Apostle Paul.
c. AD 48-49
Jerusalem Council
The apostles and elders in Jerusalem debate and decide that Gentile believers do not need to be circumcised or follow the Mosaic law to be saved.
c. AD 50-51
Paul Circumcises Timothy
On his second missionary journey, Paul circumcises Timothy, a Greek, to allow him to minister more effectively among Jewish communities. This act would later be twisted by opponents.
c. AD 53-57
Paul's Ministry in Ephesus
During his extensive ministry in Ephesus, Paul confronts Judaizing teachers who insist on the necessity of circumcision and adherence to the Law for salvation.
c. AD 53-57— this verse
Letter to Galatians Written
The Apostle Paul writes his letter to the churches in Galatia, likely from Ephesus, to address the dangerous resurgence of the belief that circumcision and adherence to the Mosaic Law are necessary for salvation.
This passage directly connects the rejection of Israel to seeking righteousness through works of the law rather than faith, echoing how the 'offense of the cross' stems from its challenge to human merit.
1 Corinthians 1:23Paul explicitly calls the message of a crucified Christ a 'stumbling block' to Jews and foolishness to Gentiles, highlighting the core 'offense' that the Galatians' opponents sought to neutralize.
Acts 15:1-2This event shows the real-world conflict where the demand for circumcision arose, demonstrating the very 'offense' Paul addresses—the attempt to blend legal observance with faith in Christ.
1 Peter 2:7-8Peter quotes the same Old Testament passage as Paul regarding Christ as a 'stone of stumbling,' further illustrating how the message of the cross inherently causes offense to those who rely on other means of salvation.
cambridgeGalatians 5:11: "And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased."
11 . Another abrupt transition of thought, rendering the connexion obscure and uncertain. It is however evident either that a charge of inconsistency had been brought against St Paul, or that the possibility of such a charge flashed across his mind. He could find no language too strong to condemn those who submitted to circumcision, and yet it was an admitte…
wesleyGalatians 5:11: "And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased."
5:11 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 impl…
Paul here reveals that the real offense to the religious establishment wasn't the cross itself, but the radical idea that salvation comes solely through the cross, not through outward rituals like circumcision. If he were preaching circumcision, he implies, he'd be accepted by those who now persecute him, because the cross's unique, exclusive power would no longer be the central, offensive truth.
Paul counters the accusation that he still preaches circumcision by asking why he would then be persecuted by the very people who insist on it. He argues that if he were truly advocating for circumcision, the divisive and offensive message of salvation solely through the cross would be neutralized, and the resulting persecution would cease. This rhetorical question aims to highlight the absurdity of the charge and underscore the radical, stumbling-block nature of the gospel he does preach.
Paul counters the accusation that he still preaches circumcision by asking why he would then be persecuted by the very people who insist on it. He argues that if he were truly advocating for circumcision, the divisive and offensive message of salvation solely through the cross would be neutralized, and the resulting persecution would cease. This rhetorical question aims to highlight the absurdity of the charge and underscore the radical, stumbling-block nature of the gospel he does preach.
"But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed." — Paul here reveals that the real offense to the religious establishment wasn't the cross itself, but the radical idea that salvation comes solely through the cross, not through outward rituals lik…
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Last reviewed October 2026
