Galatians 5:6

Galatians 5:6. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working (or operative) through love. A most important passage both doctrinally and practically, a remedy against sectarianism, and a key for the solution of many bitter controversies in the history of the Church. Paul positively condemned circumcision as a term of justification and salvation; now he qualifies the condemnation, viewing circumcision as a mere outward form and accidental distinction. A Jewish Christian and a Gentile Christian are equal before God; the circumcision of the one is no advantage, and the uncircumcision of the other is no disadvantage: all depends upon their union with Christ. Comp. Galatians 6:15; 1 Corinthians 7:18-20. ‘For in Christ Jesus neither circumcision availeth anything, nor uncircumcision.' May we not add in the very spirit of Paul? ‘neither episcopacy nor presbytery, neither presbytery nor independency, neither immersion nor sprinkling, neither Calvinism nor Arminianism, neither Catholicism nor Protestantism, nor any other isms, however important in their place, are of any account, when compared with the fundamental difference between faith and infidelity, between Christ and anti-Christ. Heaven will embrace members of all creeds and sects, and the sole condition of entrance will be ‘faith working through love.' The Greek verb ἐ νεργο ῦ μαι here translated ‘working,' or ‘operative,' has in the New Testament always the middle sense (comp. Romans 8:5; 2 Corinthians 1:6; Colossians 1:29; 1 Thessalonians 2:13; James 5:16). The passive rendering: ‘wrought' or ‘made energetic through love,' must be abandoned. [1] Paul unites here the three cardinal virtues, faith, hope (Galatians 5:5), and love. In this triad of Christian graces ‘consists the whole of Christianity' (Bengel).

[1] Advocated by some of the fathers and Roman Catholic commentators in support of the doctrine of ‘ fides caritalte fermata,' for which the passage is quoted by the Council of Trent in the decree on justification (Sess. vi, ch. 7). Windischmann, a modern R. C. commentator on Galatians, gives up the passive meaning, but still dings to the Tridentine use of the passage against the Protestant doctrine of Justification by faith only.

The sentence, ‘faith working through love,' reconciles the doctrine of Paul with that of James. [1] Comp. Galatians 6:15; 1 Thessalonians 1:3; 1 Thessalonians 1 Corinthians 13; 1 Timothy 1:5; James 2:22. Here is the basis for a final settlement of the controversy on the doctrine of justification. Romanism (following exclusively the language of James) teaches justification by faith and works; Protestantism (on the authority of Paul): justification by faith alone; St. Paul and St. James combined: justification and salvation by faith working through love. Man is justified by faith alone, but faith remains not alone, it is the fruitful mother of good works, which are summed up in love to God and love to men. Faith and love are as inseparable as light and heat in the sun. Christ's merits are the objective and meritorious ground of justification, faith (as the organ of appropriation) is the subjective condition, love or good works are the necessary evidence; without love faith is dead, according to James, or no faith at all, according to Paul. A great deal of misunderstanding in this and other theological controversies has arisen from the different use of terms.

[2] ‘Lightfoot:' These words bridge the gulf which seems to separate the language of St. Paul and St. James. Both assert a principle of practical energy, as opposed to a barren inactive theory.'