Exegetical and Hermeneutical Commentary of Galatians 5:10
I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
10. An abrupt return to a more favourable judgment of the Galatian converts, while strongly noting the guilt of those who sought to unsettle their faith.
I have confidence the Lord ] ‘ I ’ (emphatic) have confidence with respect to you in the Lord’. The words ‘in the Lord’ are rightly explained by Jowett ‘all acts of the Christian being described as being done in God and Christ’. Comp. 2Th 3:4, ‘We have in the Lord confidence concerning you, that what we enjoin, ye both do and will do’.
be none otherwise minded ] The verb here used denotes sometimes the exercise of the judgment, sometimes the bent of the affections the whole mental and moral disposition in reference to an object. Its force will be best understood by reference to some of the passages in which it occurs. Mat 16:23; Rom 8:5; Php 2:5; Php 3:19. In the last of these passages they ‘who mind earthly things’ are in contrast with those who ‘ set their affections on the things that are above’ Col 3:2. The same verb in the Greek.
Here, as in Php 3:15, the meaning appears to be, ‘ye will adopt no new principles other than ye were taught by me’.
he that troubleth you ] In c. Gal 1:7 St Paul used the plural. Here by the use of the singular number he seems to have some individual in his mind. We may certainly reject the suggestion of Jerome that St Peter is alluded to. It is hardly likely that after mentioning him by name (c. Gal 2:11) St Paul would thus obscurely denounce him. Besides, though St Peter had by cowardly concession encouraged the Judaizing party, he held the same truth as St Paul and was not a ‘troubler of Israel’.
shall bear his judgment ] lit. ‘ the sentence’. More than ecclesiastical censure is meant. Used thus absolutely, the word must refer to the judgment of God, which the Apostle regards as a crushing burden. We are reminded of the words of Joshua to Achan, ‘Why hast thou troubled us? The Lord shall trouble thee this day’. Jos 7:25.
Fuente: The Cambridge Bible for Schools and Colleges
I have confidence in you … – Though they had been led astray, and had embraced many false opinions, yet, on the whole, Paul had confidence in their piety, and believed they would yet return and embrace the truth.
That ye will be none otherwise minded – That is, than you have been taught by me; or than I think and teach on the subject. Paul doubtless means to say, that he had full confidence that they would embrace the views which he was inculcating on the subject of justification, and he makes this remark in order to modify the severity of his tone of reprehension, and to show that, notwithstanding all he had said, he had confidence still in their piety. He believed that they would coincide with him in his opinion, alike on the general subject of justification, and in regard to the cause of their alienation from the truth. He, therefore, gently insinuates that it was not to be traced to themselves that they had departed from the truth, but to the little leaven that had leavened the mass; and he adds, that whoever had done this, should be held to be responsible for it.
But he that troubleth you – By leading you into error.
Shall bear his judgment – Shall be responsible for it, and will receive proper treatment from you. He gently states this general principle, which is so obvious; states that he does not believe that the defection is to be traced to themselves; and designs to prepare their minds for a proposition which he intends to submit Gal 5:12, that the offending person or persons should be disowned and cut off.
Whosoever he be – I do not know who he is. I mention no names; accuse no one by name; and advise no severe measures against any particular individual. I state only the obvious principle that every man should bear his own burden, and be held responsible for what he has done – no matter who he is.
Fuente: Albert Barnes’ Notes on the Bible
Gal 5:10
I have confidence in you through the Lord that ye will be none otherwise minded–(Comp, Gal 4:11-20).
The troubled Church and its troublers
I. Pauls treatment of the Galatian Church shows us–
1. To hope the best of men so long as they are curable.
(1) Objection: Those that hope the best may be deceived. Answer: In judgment but not in practice. It is the duty of love to hope the best. Those who suspect the worst are the oftenest deceived.
(2) Objection: We must judge of things as they are indeed. Reply: Judgment of things and persons must be distinguished. No uniform rule is sufficient by which to estimate a fellow creature. The worst have repented. The best have fallen.
2. How are we to be hopeful of men?
(1) Only for such things as they are able to perform,
(2) and these in the Lord. He only can give helping grace, exciting grace, and so lead to reformation.
3. Not to excommunicate them unless they are incurable. So long as they are curable we must use means to cure them.
(1) If the sheep or the ox that goes astray must be brought home (Exo 23:4), much more our neighbour.
(2) Christ brings home the lost sheep (Luk 15:1-5). So must every under-shepherd (Eze 34:4).
II. Pauls treatment of the troubles of this church shows us–
1. That God watches over the Church by a special providence.
2. That the apostles doctrine is an infallible certainty.
3. That the troublers of Churches shall be plagued by the just judgment of God. (W. Perkins.)
Bearing the judgment
The consul Q.S. Caepio had taken the city of Toulouse by an act of more than common perfidy and treachery, and possessed himself of the immense hoards of wealth stored in the temples of the Gaulish deities. From this day forth, he was so hunted by calamity, all extremest evils and disasters, all shame and dishonour, fell so thick on himself and all who were his, and were so traced up by the moral instinct of mankind to this accursed thing which he had made his own, that any wicked gains fatal to their possessor acquired this name; and of such a one it would be said, He has gold of Toulouse. (Trench.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. I have confidence in you] I now feel a persuasion from the Lord that I shall not be permitted to expostulate with you in vain; that ye will be none otherwise minded – that ye will be aware of the danger to which ye are exposed, that ye will retreat in time, and recover the grace which ye have lost.
But he that troubleth you] The false teacher, who sowed doubtful disputations among you, and thus has troubled the repose of the whole Church, shall bear his judgment – shall meet with the punishment he deserves, for having sown his tares among God’s wheat.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I have confidence in you through the Lord, that ye will be none otherwise minded: the apostle (according to his usual method) sweeteneth his sharp reproof of this church for their deviations from the faith of the gospel, with a declaration of his good opinion of them; declaring that he had a confidence in them, that through the grace of God they would be reduced to the truth, or kept from wandering from it, and that in matters of faith they would be all of the same mind.
But he that troubleth you shall bear his judgment, whosoever he be; and for those who endeavoured to seduce and pervert them, God should reward them according to their works. He seems to aim at some particular false teacher, (whose name he concealeth), who gave this church this trouble.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Greek, “I(emphatical: ‘I on my part‘) have confidence in the Lord withregard to you (2Th 3:4),that ye will be none otherwise minded” (than what by thisEpistle I desire you to be, Php3:15).
but he that troubleth you(Gal 1:7; Act 15:24;Jos 7:25; 1Ki 18:17;1Ki 18:18). Some one, probably,was prominent among the seducers, though the denunciation applies tothem all (Gal 1:7; Gal 4:17).
shall bearas a heavyburden.
hishis due andinevitable judgment from God. Paul distinguishes the case of theseduced, who were misled through thoughtlessness, and who, now thatthey are set right by him, he confidently hopes, in God’s goodness,will return to the right way, from that of the seducer who is doomedto judgment.
whosoever he bewhethergreat (Ga 1:8) or small.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I have confidence in you through the Lord,…. Though the apostle had said many things which carried in them the appearance of roughness and severity, yet he still entertained hopes of them that they were not so far gone, but that they might be brought back again; and he here expresses his confidence of it. This confidence in them is not of faith, for no trust is to be put in men; no, not in the best; but of charity, or love, which hopes all things, and believes all things; and which proceeded upon a thorough persuasion he had, that there was some good thing in them; and therefore was confident, that he that had begun the good work would perform it, and not suffer them to be carried away finally and totally with the error of the wicked: and this confidence he had “through the Lord”; either through the Spirit of the Lord, whose office it is to lead into all truth, as it is in Jesus; and who had suggested this to the apostle, and possessed him of this confidence; so that it was not a conjecture and fancy of his, but an intimation from the Spirit of the Lord: or through the Lord Jesus Christ, or “in the Lord”, Christ, as the phrase may be rendered; that is, on account of their being in Christ, which the apostle hoped and believed; where they were safe and secure from a final and total seduction; he was confident, that whatever they might seem to be now, things would take a different turn in time:
that you will be none otherwise minded; than he was, and they formerly were, when the Gospel was first preached to them, and embraced by them; and particularly in the doctrine of justification by the righteousness of Christ which was the doctrine then called in question, and in debate:
but he that troubleth you; he seems to have respect to some particular person, who was the principal of the false teachers, and most famous for his learning, knowledge, gifts, and abilities; and who had done, and was likely to do, the most mischief among them; and was a troubler of God’s Israel, and of the pure waters of the sanctuary; he unsettled their minds, and caused them to halt between two, Moses and Christ, law and Gospel, and the doctrines of justification by works, and by the righteousness of Christ; the one being what gave true solid peace and comfort, the other introduced confusion, distress, and fears: the apostle threatens him, and declares that he
shall bear his judgment; or condemnation, or damnation, his punishment in this, or the other world; for the judgment, or condemnation, of such that bring in damnable harasses, and pernicious errors, lingereth not, will not be long delayed; and their damnation slumbereth not, but in a little time will seize upon them; when as they have rejected Christ as a sin bearing and atoning Saviour, and his righteousness as the justifying one, they will, agreeably to their own doctrine, be left to bear their punishment themselves, which will be intolerable, and to all eternity; nor shall any escape it,
whosoever he be; though ever so knowing and learned, and let his parts and abilities be what they will; or he be ever so famous among men, and cried up as a most excellent preacher.
Fuente: John Gill’s Exposition of the Entire Bible
Whosoever he be ( ). Indefinite relative clause with and subjunctive. It seems unlikely that Paul knew precisely who the leader was. In 1:6 he uses the plural of the same verb and see also in verse 12.
Fuente: Robertson’s Word Pictures in the New Testament
In the Lord. Const. with I have confidence.
Will be – minded [] . The word denotes a general disposition of the mind rather than a specific act of thought directed at a given point. Comp. Phi 3:15, 19; Phi 4:2; Rom 8:5; Rom 11:20; 1Co 13:11 : and fronhma mind, Rom 8:6, 7, 27. In Class. often with eu well, kalwv honorably, ojrqwv rightly, kakwv mischievously. Ta tinov fronein is to be of one’s party.
He that troubleth [ ] . Comp. chapter Gal 1:7. Not with reference to any particular individual, as Peter or James (Lipsius), but generally, of any possible person, “whoever he may be.” The verb is used by Paul only in this Epistle, and refers to disturbance of faith or unity.
Fuente: Vincent’s Word Studies in the New Testament
1) “I have confidence in you through the Lord,” (ego pepoitha eis humas en kurio) “I hold confidence with regards to you all in (the) Lord;” though disturbed from reports of a drift toward Judaism among them, Paul expressed faith and confidence in their return to the Lord at His reproof for their wrong. 2Th 3:4; 2Co 7:16.
2) “That ye will be none otherwise minded,” (hoti ouden allo phronesete) “That you all will not think in a different manner,” in another way, other than that I have taught and desired of you, 1Co 11:1-2; 2Co 10:5-6.
3) “But he that troubleth you,” (ho de tarasson humas) “But the one troubling you,” the false, Judaizing type of teacher, Gal 1:7; Act 15:1; Act 15:24. These self-appointed, self-sent independent evangelist Judaizers, traveled as imagined “truth-squads,” following Paul’s missionary travels.
4) “Shall bear his judgment,” (Bastasei to krima) “Shall bear the judgment, 2Co 10:6; 2Co 11:13-15. False teachers shall one day fall under the severe “departure” judgment of God, as wolves who once posed in sheep’s clothing, Mat 7:15-20; Mat 7:22-23.
5) “Whosoever he be,” (hostis ean e) “Whoever he may be;” The good and the bad, the obedient and the disobedient, shall one day give account to God for their choices and conduct of life, Rom 14:11-12. This account, each shall give, and judgment each shall bear, whatever his positions and pretensions of this life may be, Rev 20:12; 2Co 5:10; Php_2:10-11; Rom 2:16; Act 17:31. Personal accountability, in matters of Salvation and obedience to God, is a Bible truth. Neither salvation nor obedient service to Christ can be rendered by proxy.
Fuente: Garner-Howes Baptist Commentary
10. I have confidence in you. All his fierceness is again directed against the false apostles. To them the evil is traced, and on them the punishment is threatened. Good hopes are expressed regarding the Galatians, that they will quickly and readily return to a sincere belief. It gives us courage to learn that good hopes are entertained about us; for we reckon it shameful to disappoint those whose feelings towards us are kind and friendly. But to bring back the Galatians to the pure doctrine of faith, from which they had turned aside, was the work of God. The apostle says that he has confidence in them, ἐν Κυρίῳ, through the Lord, by which he reminds them that repentance is a heavenly gift, and that they must ask it from God.
He that troubleth you (86) The sentiment which he had just delivered is confirmed by thus indirectly imputing the greater part of the blame to those impostors by whom the Galatians had been deceived. From the punishment denounced against them, the Galatians are very nearly exempted. Let all who introduce confusion into churches, who break the unity of faith, who destroy their harmony, lend an ear to this; and if they have any right feeling, let them tremble at this word. God declares, by the mouth of Paul, that none “through whom such offenses come” (Luk 17:1) will pass unpunished. The phrase, whosoever he be, is emphatic; for the high sounding language of the false apostles had terrified the ignorant multitude. It became necessary for Paul to defend his doctrine with corresponding warmth and energy, and not to spare any one who dared to raise his voice against it, however eminent or however distinguished.
(86) “However, he ‘that troubleth you,’ or rather, ‘perplexes and unsettles you;’ as if this was all he could do, — not teach them. So Galen, cited by Wetstein; ταράττοντες μόνον τοὺς μανθάνοντας, διδάσκοντες δὲ οὐδέν, ‘only troubling the scholars, and teaching them nothing.’ The use of the singular will not prove that there was no more than one false teacher; since it may be used collectively. Yet the apostle seems to glance at one, the principal of them; and by ὅστις ἄν ᾖ, ‘whosoever he be,’ we may infer that he was a person of some consequence.” — Bloomfield.
Fuente: Calvin’s Complete Commentary
TEXT 5:1012
(10) I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. (11) But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumblingblock of the cross been done away? (12) I would that they that unsettle you would even go beyond circumcision.
PARAPHRASE 5:1012
10 However, to comfort you, I am persuaded concerning you by the Lord, that on reading what I have written, ye will not think differently from me concerning the doctrine of justification by faith: But the teacher who, by his falsehoods, hath given you so much trouble, shall, when I come, be punished for it, whosoever he be.
11 My enemies tell you, that I preach circumcision. But I, brethren, if I now preach circumcision, why am I now persecuted by the Jews? Having left off preaching salvation through a crucified Messiah, certainly the offense of the cross is removed, (1Co. 1:23), and they should no longer persecute me.
12 I wish they were even cut off by excommunication, who subvert your faith by their malicious calumnies and false doctrines.
COMMENT 5:10
I have confidence to you-ward in the Lord
1.
This is a sincere hope that they take the safe view of the subject and avoid the trouble caused by false teachers.
2.
If they accept the Lords sacrifice as sufficient for their salvation, Pauls confidence is well grounded.
none otherwise minded
1.
That you will have the mind of Christ (in the Lord).
a.
Paul expresses confidence that they will take the same view of the situation that he does. See Php. 2:5.
b.
In this way they may avoid the contamination of the leaven.
2.
Always the mind of Christ is needed in every problem.
3.
If Church problems are not settled in the Lord, the Church stands as a reproach to the Lord in the commandments.
but he that troubleth you shall bear his judgment
1.
For having sown tares in the wheat, some person will pay in the judgment.
2.
We are to have a specific attitude toward false teachers.
a.
Let him be anathema. Gal. 1:8-9
b.
Receive him not into your house. 2Jn. 1:9-10
3.
God will punish them, it is not our business. See 2Co. 10:6-8; 2Co. 13:10.
COMMENT 5:11
if I still preach circumcision
1.
Evidently Paul had been accused of preaching it.
2.
Perhaps it was because of his having Timothy circumcised. Act. 16:3
why am I still persecuted
1.
It was his antagonism to circumcision that brought persecution.
2.
False teachers preached circumcision and thus retained the favor of the Jews.
3.
David found that truth cost. I believe for I will speak: I was greatly afflicted. Psa. 116:10
4.
Jesus prophesied persecution. Mat. 10:16-23
5.
Jesus told us how to face it. Mat. 5:12
then hath the stumbling block of the Cross been done away
1.
Is this a question or an affirmation?
a.
It probably is affirmation. The cross was a stumbling block to the Jews because it removed the obligation of the law.
b.
At this point I can not be most certainexcept that the cross is a stumbling block. Cf. 1Co. 1:23
2.
If Paul had preached the cross along with circumcision, it would not be such a stumbling block.
3.
There would be no need for trouble if he preached both. It is the cancellation of the law by the cross that causes trouble.
COMMENT 5:12
I would that they that unsettle you
(I would they were even cut off which troubleth you, King James)
1.
Paul had strong feelings against those who would run out on the course and disturb the Christian runners.
a.
Hindering and unsettling are of the same idea.
b.
Causing a stumbling is serious according to Christ. See Mat. 18:6.
2.
The next phrase tells what Paul wishes in regard to the false teacher.
would even go beyond circumcision
1.
Some think that Paul is referring to castration here.
a.
Some Greek cults practiced this.
b.
The priests of Attica and Cybele were castrated.
c.
Castration was prohibited by the Law. Cf. Deu. 23:1
2.
Paul equated circumcision and the pagan practices as both foreign to Christ.
a.
The purpose of both was to receive righteousness.
b.
A heathen and a Judaizer therefore stood condemned, for the motive was evil.
WORD STUDY 5:12
Paul said literally that they should castrate themselves (apokoptoah poh KOP toe), as did the priests of Cybele in their religious frenzy. If God were to be pleased by the cutting of the flesh, why not go all the way? Actually, as Deu. 23:1 points out (using the same word), their own Law would then pronounce them unfit to go before Gods presence.
If the language of Paul seems strong and shocking, please remember two things:
1.
The Galatians were Pauls own children in the faith.
2.
The false teachers were leading them away from Christ, and they were losing their salvation.
GALATIANSEXPOSITORY OUTLINES
Five views at the Cross
1.
Crucified with Christ
I have been crucified with Christ; and it is no longer I that live. Gal. 2:20
2.
Christ crucified for me
Gal. 3:1
3.
Flesh crucified in me
They that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof. Gal. 5:24
4.
World crucified unto me
Far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me. Gal. 6:14
5.
I, crucified unto the world
And I unto the world. Gal. 6:14
Cross of Christ a Stumblingblock
1.
To the Moralistsbecause works cannot justify.
2.
To the Philosopherbecause it appeals to faith, not reason.
3.
To the Culturedbecause its truth is revealed to babes.
4.
To the High Castebecause God chose the poor and humble.
5.
To the willbecause it calls for unconditional surrender.
I would that they were even cut off which troubleth you
(King James)
1.
This verse has several translations.
2.
Notice the differences:
a.
Cut off in King James version.
b.
One whole phrase is missing: even go beyond circumcision.
3.
The meaning is the same in both translations.
a.
If these false teachers would be consistent, they would cut themselves off completely from the church.
b.
Paul is saying: these troublers who mutilate the flesh, should go all the way and cut themselves off from the church.
STUDY QUESTIONS 5:1012
647.
Do we see an indication that Paul is hopeful?
648.
Has his earlier pessimism been changed or strengthened?
649.
Will the mind of Christ offset the leaven of false doctrine?
650.
Does the word he seem to imply that there was only one false teacher?
651.
Could it refer to the devil?
652.
Will the false one be punished?
653.
Will we make the false teacher anathema or will God do it? Cf. 2Co. 10:6-8
654.
Was Paul ever a preacher of circumcision?
655.
Does this verse indicate that he had been falsely accused?
656.
Could this be because he had Timothy circumcised?
657.
How could false teachers preach circumcision and yet retain favor?
658.
Are we to expect persecution when we preach truth?
659.
How are we to face it?
660.
Is the last part of the verse a question?
661.
Does Paul teach elsewhere that the cross is a stumbling block?
662.
If Paul preached both circumcision and the cross, would there have been less of a stumbling block?
663.
Is Paul saying that the cancellation of the law by the cross is the stumbling block?
664.
Compare translations on this verse. Do all of them mean the same?
665.
Is Paul wishing that the false ones were dead?
666.
How could they go beyond circumcision?
667.
Does he imply that they ought to completely mutilate the flesh?
668.
Does Paul mean that they ought to cut themselves off from the Church?
Fuente: College Press Bible Study Textbook Series
(10) I have confidence in you through the Lord.Literally, I have confidence wish regard to you in the Lordi.e., such confidence as a Christian teacher ought to have in Christian scholars. This has reference to the main body of the Church; an exception is immediately made as to the disaffected party, and especially their leader.
That ye will be none otherwise mindedi.e., no otherwise than I would have you be.
Shall bear his judgment.Judgment is here not equivalent to condemnation. He shall be put upon his trial, shall bear the sentence that shall be passed on himviz., by God.
Whosoever he be.The Apostle does not fix upon any one particular person as the cause of the troubles in the Galatian Church, but he says that, whoever he may be, God will judge him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. I but Mark the antithesis of this verse. I have confidence in you, the lump; but woe to the little leaven, the disturbers. Paul says this partly to soften his tone to the Church, and partly to induce a division between the Church and its seducers.
Have confidence His purely personal feeling, expressed as strongly as he was able. It expressed no inspired assurance that they would prove true, nor any theological dogma that all Christians do persevere.
In you Wavering as you show yourselves.
Through the Lord Literally, in the Lord. Same sense as in Eph 6:1.
Confidence in the Lord, is simply not inspired but Christian confidence. Had there been a failure it would have proved St. Paul’s human fallibility, but would not have disparaged his inspiration or apostleship. Far less does it imply that the Lord inevitably secures the perseverance of all who put their faith in him.
Otherwise Than your acceptance of my gospel.
He that troubleth you Not necessarily, but probably, the one leader and head of the schism.
Bear his judgment Divine condemnation, which, for so grievous a sin, would be grievous to bear.
Whosoever he be Even though he came from Jerusalem and pretended to be commissioned by James the apostle. All this is too pointed and severe not to indicate an individual.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I have confidence towards you in the Lord that you will not be of another mind, but he who troubles you will bear his judgment, whoever he is.’
But Paul now assures them that he is confident that they will come well out of this because they are in the Lord’s hands. His confidence is primarily in the Lord, but also in them. This will hopefully soften their hearts to what he has been saying.
On the other hand he is confident that the one who is troubling them will be dealt with by God. This verse (‘whoever he is’) may suggest that there may have been one major figure, along with his companions, who was responsible for the problems.
‘Will bear his judgment.’ They will have to give account to God. Compare Rom 14:10-12.; 1Co 3:10-15.
Fuente: Commentary Series on the Bible by Peter Pett
Gal 5:10. Will be none otherwise minded: “Will beware of this leaven, so as not to be put into a ferment, nor shaken in your liberty, in which you ought to stand fast: and, to secure it, I doubt not, (such confidence I have in you) you will, with one accord, cast out him that troubleth you. For, as for me, you may be sure I am not for circumcision, in that the Jews continue to persecute me.” This is evidently the Apostle’s meaning, though not spoken out, but managed warily, with a very skilful and moving insinuation. , judgment, here seems to mean expulsion by a church censure, cutting off from church communion. See Gal 5:12. We shall be more inclined to this opinion, if we consider that the Apostle uses the same argument of a little leaven leavening the whole lump, 1Co 5:6 where he would persuade the Corinthians to purge out the fornicator. Some, however, would extend the meaning to the solemn account which this troubler of the church’s peace should give to God, and to the condemnationhe should certainly receive, if he persisted in the endeavours he was using to subvert the truth. See on 1Co 4:21.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gal 5:10 . After the warning in Gal 5:8-9 , Paul now assures his readers how he cherishes confidence in them, that their sentiments would be in conformity with this warning; but those who led them astray would meet with punishment.
] with emphasis: I on my part , however much my opponents may think that they have won over your judgment to their side. Groundlessly and arbitrarily Rckert affirms that what Paul says is not altogether what he means , namely, “I indeed have done all that was possible, so that I may be allowed to hope,” etc.
] towards you . Comp. Wis 16:24 . Usually with the dative or .
] In Christ , in whom Paul lives and moves, he feels also that his confidence rests and is grounded. Comp. Php 2:24 ; 2Th 3:4 ; Rom 14:14 .
] is referred by most expositors, including Luther, Calvin, Winer, Rckert, Matthies, Schott, Olshausen, Baumgarten-Crusius, de Wette, Ewald, to the previous purport of the epistle generally as directed against Judaism. But what is there to warrant this vague reference? The warning which immediately precedes in Gal 5:8-9 (not Gal 5:7 , to which Wieseler, Hofmann, and others arbitrarily go back) has the first claim to have referred to it, and is sufficiently important for the reference. The antithesis also suits very appropriately the subjects of that warning, and , both of which terms characterize the action of the seducers. Usteri interprets: that ye will not allow any other than your hitherto subsisting sentiments.” No, a change , that is, a correction of the sentiments previously existing, is precisely what Paul hopes for.
] ye will have no other sentiments (the practical determination of thought). The future (comp. Gal 6:16 ) refers to the time when the letter would be received. Hitherto, by their submissiveness towards those who were troubling them, they seemed to have given themselves up to another mode of thinking, which was not the right one ( , comp. Lys. in Eratosth . 48; is more frequently thus used, see on Phi 3:15 ).
] The singular denotes not, as in 2Co 11:4 , the totum genus , but, as is more appropriate to the subsequent , the individual who happened to be the troubler in each actual case . Comp. Bernhardy, p. 315. The idea that the apostle refers to the chief person among his opponents, who was well known to him (Erasmus, Luther, Pareus, Estius, Bengel, Rckert, Olshausen, Ewald, and others; comp. also Usteri), formerly even guessed at by name, and identified with Peter himself (Jerome), has no warrant in the epistle. See, on the contrary, even Gal 5:12 , and compare Gal 1:7 , Gal 4:17 .
] is to be left entirely general: without distinction of personal position , be he, when the case occurs, who he will. The reference to high repute (Theodoret, Theophylact, Luther, Estius, and many others; including Koppe, Flatt, Rckert, de Wette) would only be warranted, if . applied definitely to some particular person.
] the judicial sentence , that is, the condemnatory sentence of the (impending) last judgment. Comp. Rom 2:3 ; Rom 3:8 ; 1Co 11:29 . Of excommunication (Locke, Borger) the context contains nothing. [229]
] the judicial sentence is conceived as something heavily laid on (2Ki 18:14 ), which the condemned one carries away as he leaves the judgment-seat. The idea of (Rom 13:2 ; Jas 3:1 ; Luk 20:47 , et al .) is not altogether the same.
[229] Jatho also explains the word as referring to this and other ecclesiastical penalties. But it was not the manner of the apostle to call for the discipline of the church in so indirect and veiled a fashion (comp. 1Co 5 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
Ver. 10. But he that troubleth you ] That heresiarch, or ringleader of the faction. The beast and the false prophet are taken and cast alive into a lake, &c., when the common sort seduced by them had an easier judgment, Rev 19:20-21 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 .] “After the warning of Gal 5:8-9 , Paul assures his readers that he has confidence in them, but that their perverters shall not escape punishment. Divide et impera! ” Meyer.
, emphatic, I, for my part ; ‘quod ad me attinet, ’
, with regard to , see reff., and Bernhardy, p. 220. On , see 2Th 3:4 : it is the element or sphere in which his confidence is conditioned.
. ] See , Phi 3:15 ; of which this is a kind of softening. We take the meaning here to be, ye will be of no other mind than this , viz. which I enjoin on you, not in Gal 5:8-9 only, but in this Epistle, and in his preaching generally.
need not be interpreted as referring necessarily to any one among the Judaizers (as Olsh., al.), but simply as individualizing the warning, and carrying home the denunciation to each one’s heart among the perverters. Cf. below, and ch. Gal 1:7 ; Gal 4:17 .
, the sentence , understood to be unfavourable, is a burden laid on the judged person, which he , bears. The generalizes the declaration to the fullest extent: see ch. Gal 1:8-9 .
Fuente: Henry Alford’s Greek Testament
Gal 5:10 . The emphatic with which this verse opens reminds the converts of the Apostle’s personal claims in the Lord on their allegiance. He reckons with confidence on their support in pronouncing the judgment of their church on any who may disregard this warning. Every offender shall bear his own responsibility, whoever he may be.
Fuente: The Expositors Greek Testament by Robertson
have confidence. Greek. peitho, as above.
in = in regard to. Greek. eis. App-104.
through. Greek. en. App-104.
Lord. App-98.
none = nothing. Greek., oudeis.
otherwise. Greek. allos. App-124.
minded. Greek. phroneb. See Rom 8:5.
troubleth. Greek. tarasso, as in Gal 1:7.
judgment. Greek. krima. App-177.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] After the warning of Gal 5:8-9, Paul assures his readers that he has confidence in them, but that their perverters shall not escape punishment. Divide et impera! Meyer.
, emphatic, I, for my part; quod ad me attinet,
, with regard to, see reff., and Bernhardy, p. 220. On , see 2Th 3:4 :-it is the element or sphere in which his confidence is conditioned.
.] See , Php 3:15; of which this is a kind of softening. We take the meaning here to be, ye will be of no other mind than this, viz. which I enjoin on you,-not in Gal 5:8-9 only, but in this Epistle, and in his preaching generally.
need not be interpreted as referring necessarily to any one among the Judaizers (as Olsh., al.), but simply as individualizing the warning, and carrying home the denunciation to each ones heart among the perverters. Cf. below, and ch. Gal 1:7; Gal 4:17.
, the sentence, understood to be unfavourable, is a burden laid on the judged person, which he , bears. The generalizes the declaration to the fullest extent: see ch. Gal 1:8-9.
Fuente: The Greek Testament
Gal 5:10. , different) from what [none otherwise minded than as] I write.-, you will think) when you read these things; comp. Php 3:15.- , but he who) A distinction is drawn hereby between the seducer, of whom there is less hope, and the seduced.–, , troubleth-judgment, whosoever) ch. Gal 1:7-8.-, will bear) as a heavy burden.- , the judgment) which certainly hangs over him for so great a crime. The article gives force to the meaning.- , whosoever he may be) The disturber among the Galatians was a clandestine one. , whosoever, of whatsoever character.
Fuente: Gnomon of the New Testament
Gal 5:10
Gal 5:10
I have confidence to you-ward in the Lord, that ye will be none otherwise minded:-He affirms his confidence that these brethren will not be otherwise minded than he has here taught. They will accept these teachings and walk in them.
but he that troubleth you shall bear his judgment, whosoever he be.-But he who had introduced the discord, turned them from the truth, shall bear his judgment, no matter what he may claim for himself. These perverters claimed to be superior to Paul. It is singular, or would be if it were not universally manifest, how easy it is to pervert men and churches from the truth. From the beginning, earnest and true men have preached the truth, built up churches, selfish place seekers have come and speedily perverted them from the truth. It is so easily done. They so soon forget their teachers and fathers in the gospel. But God intends that all men of every generation shall be tried. None but those who can withstand the influence to lead them away from God will be accepted. It is true that in every age many are called, but few are chosen.
Fuente: Old and New Testaments Restoration Commentary
confidence: Gal 4:11, Gal 4:20, 2Co 1:15, 2Co 2:3, 2Co 7:16, 2Co 8:22, 2Th 3:4, Phm 1:21
but: Gal 1:7, Gal 2:4, Gal 3:1, Gal 4:17, Gal 6:12, Gal 6:13, Gal 6:17, Act 15:1, Act 15:2, Act 15:24, 1Jo 2:18-26
bear: Gal 5:12, 1Co 5:5, 2Co 2:6, 2Co 10:2, 2Co 10:6, 2Co 13:10, 1Ti 1:20
whosoever: Gal 2:6, 2Co 5:16
Reciprocal: 2Co 2:5 – any 2Co 11:20 – if a man bring Phi 1:6 – confident Phi 3:15 – be thus
Fuente: The Treasury of Scripture Knowledge
Gal 5:10. The apostle so far modifies his statement, or rather expresses a confidence that the whole lump will not be so leavened. Still there is no connecting particle; each statement stands out vividly by itself-
-I have confidence in or toward you in the Lord. The emphatic use of the pronoun is, I for my part. There is a tacit contrast to what goes before, which some copyists filled in by , as in C1, F, and which Lachmann so far acknowledges as to put it within brackets in his text. The verb is used with and an accusative- – 2Th 3:4, 2Co 2:3; it has also, as here, the momentous adjunct , in Php 2:24, 2Th 3:4; with a different aspect of relation it is also followed by with a dative, 2Co 1:9, Heb 2:13, and by the simple dative, Php 1:14, 2Co 10:7, which designates the region or ground of confidence. is in reference to you. Wis 16:24; Winer, 49, a, c; Bernhardy, p. 220. He based his confidence not on his own pointed reproof, solemn expostulation, or tender reminiscences; not on their affection toward him, or their probable recognition of the truth and reappreciation of it when they should bethink themselves. He might not overlook those elements indeed, but he says boldly, . Compare Rom 14:14. We have in these three verses in succession, .–. His confidence was-
-that ye will think nothing different-that is, that ye will be of the same mind with me. Act 28:22; Php 1:7; Php 3:15. The reference seems directly to be to what he has been enjoining and illustrating in the previous sections; but as that includes the germ of his preaching, the inference is fair, that the entire circle of the apostle’s public instruction is comprehended. We do not, like Ellicott, make the last the immediate reference; nor does the use of the future justify the supposition, for it naturally refers to the period when the epistle should be read, not excluding, of course, the anticipated and lasting result.
The apostle’s confidence was, that the persuasive arts of the Judaizers should fail; that their success should be only temporary; and that the mass, after the novelty had worn off and they had come to themselves, should be of his mind-should settle down into harmony with him in reference to all the distinctive or characteristic truths of the gospel which he had proclaimed. See under Php 3:15.
The apostle has been verging for some time toward the next declaration-the stern censure of the false teachers-
-but he that troubleth you shall bear his judgment. The marks a contrast between the apostle’s confidence in returning harmony of opinion with himself, as just expressed, and the perversions and disturbances created by the Judaists. The singular is not collective for (Gal 1:7), nor is it used as representing a class. Winer, 27; 2Co 11:4. Nor, probably, does it specify any particular individual or any well-known person directly, as Erasmus, Bengel, Usteri, and others suppose; for the generalizes the expression. The phrase simply takes an individual of a class, and holds him up for the moment to notice, so that what is true of him is true of the entire party of which he is the representative. Madvig, 14. It matters not-
-whoever he may be. Act 3:23. There is in this clause no direct reference to personal character, relation, or state, though they may be all included. The common reference has been to station-high station; as by Theophylact and Theodoret-, , and they are followed by Luther, Rckert, and De Wette. The sentiment may be true, but it is not directly expressed. Whoever he may chance to be-no matter what his position, influence, or pretensions-he shall bear his judgment. Lightfoot’s filling up, however he may vaunt his personal intercourse with the Lord, is a very unlikely supposition. Some, according to Jerome, found in this clause a quiet reference to Peter.
. is the judgment or sentence-whatever its nature-pronounced by the , and by contextual reference it is here a condemnatory judgment. Rom 3:8. We have in Luk 20:47, Rom 13:2, Jam 3:1. In the Septuagint it represents the Hebrew , H5951 in its various senses. Compare 1Co 11:29, 1Ti 5:12. The image of a load in is found in Hebrew usage. Locke, Borger, and Macknight regard the as excommunication; Jatho refers it to other church penalties, and placing a comma after , he supposes the apostle to express his confidence that the church would agree in judgment with him against the offenders; but the apostle refers the judgment to God- (Hesychius). Tischendorf writes , after A, B, . See on this spelling, Winer, 42, 6; Hermann, ad Viger. 835. is accented in classical writers. See under Gal 2:9. Lipsius, Grammatische Untersuchungen, p. 40.
The apostle immediately adds-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 5:10. Paul still has confidence in the “rank and file” of the Galatian brethren that they will finally adjust themselves in conformity with the mind that he has expressed to them. But he warns that it will be unpleasant for the one or ones who are troubling them.
Fuente: Combined Bible Commentary
Gal 5:10. I have confidence toward (or in regard to) you in the Lord, etc. Paul hopes that the Galatians will return from their error, and this hope is grounded in his communion with Christ in whom he lived and moved. Comp. Php 2:24; 2Th 3:4; Rom 14:14.
He that troubleth you, all the false teachers. Comp. Gal 5:12; 2Co 11:4.
Shall bear his judgment, Gods judgment of condemnation. Comp. Rom 2:3; Rom 13:2; 1Co 11:29. The guilty must bear the sentence as a burden.
whosoever he be, whatever be his character and position. (Jerome thinks even of Peter, but without any good reason; for Peter agreed with Paul in principle and failed only in practice at Antioch.)
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The apostle’s holy confidence, grounded upon charity; that through the Lord, that is, through the Lord’s assisting his endeavours, and through the Lord’s blessing upon their serious consideration of what he had written to them they would be reclaimed from their errors, and brought to be of the same mind with himself.
Where note, How the holy and zealous apostle was divided betwixt hope and fear concerning these men; he feared the worst of these Galatians, and yet hopes the best: I have confidence in you through the Lord. It is a fault in the ministers of the gospel, when they despair of men too soon, when they cease or slacken their endeavours for their people’s good, looking upon them as resolutely bent upon, and judicially given up unto, all evil. Though our apostle here had not a confidence of faith, or full persuasion, yet he had a confidence of charity, which caused him to hope that they would by like-minded with himself: I have confidence in you through the Lord, that you will be no otherwise minded.
Observe, 2. With what a holy caution, as well as Christian prudence and charity, our apostle applies himself unto them; declaring, that though he hoped they might be reclaimed from their error, yet, lest they should conclude their error not to be very dangerous, he shows them his just indignation against it, by denouncing deserved punishments against those that seduced them into it: He that troubleth you, shall bear his own judgment, his condemnation due to him in hell, without repentance, which is supposed in all threatenings. For the condition of conditional threatenings, though it is not always expressed, yet it is to be understood.
Observe, 3. The universality of the threatening: He shall bear his own judgment, whosoever he be: let him be who he will, or what he will; who he will for abilities and parts, what he will for power or reputation; whoever he is, or whatsoever he be, he shall bear his judgment. Such is the exact justice of God, and such his impartiality in the exercise of it, that he will suffer no impenitent transgressor to escape his indignation, whoever he is, without respect of persons: He that troubleth you shall bear his own judgment, whosoever he be.
Fuente: Expository Notes with Practical Observations on the New Testament
I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. [The apostle here expresses his confidence that they will take the same view of the situation that he does, and avoid the contaminating influence of the minority by disciplining it or its ringleader, no matter who he may be.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 10
His judgment; the just judgment of God.
Fuente: Abbott’s Illustrated New Testament
I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
Paul leaves this false teacher to his judgment before the Lord, and trusts that the Galatians will understand that leaven needs to be removed before it does its damage.
1Pe 5:1-4 relates to this as well as Heb 13:17.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:10 {9} I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
(9) He moderates the former reprehension, casting the fault upon the false apostles, against whom he denounces the horrible judgment of God.