if I am still preaching circumcision
Here, Paul addresses a misunderstanding or false accusation that he is advocating for circumcision as necessary for salvation. The Greek word for "preaching" (κηρύσσω, kēryssō) implies proclaiming or heralding a message. Paul is clarifying that his message is not one of legalistic adherence to the law, such as circumcision, which was a significant issue in the early church as it grappled with the inclusion of Gentile believers.

why am I still being persecuted?
This rhetorical question highlights the contradiction that if Paul were indeed preaching circumcision, he would not face persecution from those who opposed his message of grace. The Greek word for "persecuted" (διώκομαι, diōkomai) suggests being pursued or harassed, often for one's beliefs. Paul's persecution is evidence of his commitment to the gospel of grace, which was offensive to those who clung to the law.

In that case, the offense of the cross
The "offense" (Greek: σκάνδαλον, skandalon) of the cross refers to the stumbling block or scandal that the message of the cross presented to both Jews and Gentiles. For Jews, the idea of a crucified Messiah was a contradiction, while for Gentiles, it was foolishness. The cross represents the ultimate sacrifice and the end of the law's power to justify, which was a radical and offensive concept to those who relied on the law.

has been abolished
The Greek word for "abolished" (καταργέω, katargeō) means to render inactive or nullify. Paul argues that if he were preaching circumcision, the transformative and liberating power of the cross would be nullified. The cross is central to the Christian faith, symbolizing the new covenant of grace and the end of the old covenant's legalistic requirements. By emphasizing the cross, Paul reaffirms that salvation is through faith in Christ alone, not through adherence to the law.

Ceased.--Done away; the same word as that which is translated "become of no effect" in Galatians 5:4.

(1) that his persecutions were mainly occasioned by the hostility of the Jews; and

(2) that the hostility of the Jews mainly originated in his teaching the doctrine that the cross of Christ put circumcision, together with the observance of the Law of Moses, aside as terms of acceptance with God. The first point is fully borne out by the history of the Acts and various allusions in the Epistles, showing that the fact was so, both before and after the time when this letter was written. The second is perfectly consistent with the history, and alone fully explains it. Then is the offence of the cross ceased (ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ); then the stumbling-block of the cross hath been done away. The stumbling-block of the cross is that which makes the cross a stumbling-block. In 1 Corinthians 1:23 "Christ crucified" is designated as "to the Jews a stumbling-block;" while to Gentiles it simply seemed "folly." "Then" follows up an argument ex absurdo, as in 1 Corinthians 15:14, 18. The apostle means that the cross would not be to Jews the stumbling-block that it was if it had been preached in conjunction with the obligatoriness of circumcision together with the observance of the ceremonial law, upon those who believed in Christ. If, then, he had preached Christ crucified thus, he could not have been so offensive to the Jews. But it was all otherwise. It has been supposed that the notion of a crucified Messiah was offensive to Jewish feeling, merely because it ran counter to their conception of the Christ as a secular king and conqueror. St. Paul's words show that this was not the case. That preconception of the Jews no doubt made it difficult to them to believe in the Jesus whose worldly career had been closed by an early violent death; even as before our Lord's passion it had made it difficult to the apostles to believe that he was thus to die. But after the question whether the Christ was predestined to be a suffering Christ (Acts 26:23) had been discussed, and it had been shown from the Old Testament that the Messiah was to suffer before he should reign, it had yet to be determined in what relation the particular form of Jesus' death stood with respect to the Mosaic Law. Gentiles would naturally think of the cross chiefly, indeed solely, as a sign of extremest ignominy; they thought scorn of the Christians who looked for life from "this Master of theirs, who was crucified" (Lucian). But to Jews, with the habits of feeling to which they had been trained in the school of Moses' Law, the cross was more than a sign of extremest ignominy - to them it was a sign also of extremest pollutedness. Now, to the Apostle Paul it had been given to see, with more distinctness than the general body of believers at Jerusalem appear to have seen it, the inference to which the finger of Divine providence pointed in the particular form of death which, in the counsels of God, had been selected for the Christ to suffer (cf. John 18:32). He had seen that faith in the crucified Saviour, by just consequence and in the Divine purpose, disconnected those, who embraced it as the supreme element of spiritual life, from all obligation to the ceremonial law as viewed in relation to their acceptance with God (Galatians 2:19, and note). And because he held forth this truth, and insisted upon its vital importance in determining the mutual relations of Jew and Gentile in the Christian Church, therefore it was that he drew upon himself the peculiar unrelenting enmity with which the Jews pursued him. They could manage to live on terms of peace with their fellow-Jews at Jerusalem who held that the Christ predicted in the Old Testament was to be, in the first instance, a suffering Christ, and trusted in Jesus as fulfilling those predictions; for they saw that they, while believing in Jesus, continued, as St. James told St. Paul all of them did, to Observe and to be zealous for the Law (Acts 21:20); they were able, therefore, in some degree to tolerate their "heresy." But St. Paul was led by the Saviour of all the world to adopt a different line. The truth, which lay wrapped up in the manner of Christ's death, and which at Jerusalem was left, so to speak, in its latency, it became necessary for the welfare of mankind that Paul should bring forth into view, and apply for the doing of the work which it was designed to accomplish. The cross annihilated the obligatoriness upon God's people of the Law of Moses. And, by teaching this, this apostle revived against himself the animosity which had flamed forth so fiercely upon St. Stephen, who was charged with saying that "Jesus the Nazarene was to change the customs which Moses had delivered unto them." It illustrates the economy which marks the Holy Spirit's development of revealed truth in the consciousness of the Church, that this consequence of the crucifixion of our Lord was for a while left so much in abeyance in the mother Church in Judaea. The fact stands on the same footing as the development of the doctrine of the essential Godhead of the Lord Jesus; for this too would seem to have been not at once and by an abrupt illumination brought distinctly home to the consciousness of the Hebrew Church, but to have been deposited like a seed in its bosom to unfold itself gradually. It seemed meet to the Divine Wisdom to cradle the infant faith tenderly, that it should not be exposed to too great risks through want of sympathy on the part of its first nursing mother towards these two of its most important elements. By-and-bye, when circumstances allowed, the same great apostle, who in his Epistle develops the doctrine of the cross in relation to Mosaism, could with advantage address the Hebrew Church, either himself or through another whom he inspired with his thoughts, that Epistle, in which the Godhead of Jesus is proclaimed with as much clearness and emphasis as the dissolution of the Mosaic institute in face of the new spiritual economy. The Epistle to the Hebrews, however, in proving that the new covenant was superseding the old, does not lay the chief stress of the argument upon the Crucifixion, but upon the utter unavailingness of the Mosaic priestly functions for the clearing of the conscience as compared with the efficacy of Christ's one offering. Nevertheless,the other point is not altogether neglected; at least, a kindred argument is suggested in Hebrews 13:10-13, in which passage contact with Christ as suffering without the camp is spoken of as inferring a pollution which was incompatible with "serving the tabernacle." The "Cross" is definitely named only once, and that with relation to extreme" shame" attaching to it (Hebrews 12:2). In other Epistles which are certainly of St. Paul's own composition, the "cross" ]s mentioned in connection with the abrogation of the ceremonial law, in Ephesians 2:16; Colossians 1:20; Colossians 2:14; but the manner in which it brought about this result is nowhere so plainly indicated as in this Epistle to the Galatians, in which "the cross" is the very key-note of the whole discussion. The flashing out of resentful feeling which we read in the next verse was probably in part evoked by the clear glimpse which the apostle this moment caught of the conscious insincerity of those seducers, shown in their making or adopting such an assertion respecting himself as he here rebuts, which facts proved to be so glaringly false.

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