"Ye were running well; who did hinder you that ye should not obey the truth? This persuasion _came_ not of him that calleth you. A little leaven leaveneth the whole lump. I have confidence to you-ward, in the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgement, whosoever he be. But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumblingblock of the cross been done away. I would that they which unsettle you would even mutilate themselves."--GAL. v. 7-12.
The Apostle's controversy with the Legalists is all but concluded. He has pronounced on the question of circumcision. He has shown his readers, with an emphasis and clearness that leave nothing more to be said, how fearful is the cost at which they will accept the "other gospel," and how heavy the yoke which it will impose upon them. A few further observations remain to be made--of regret, of remonstrance, blended with expressions of confidence more distinct than any the Apostle has hitherto employed. Then with a last contemptuous thrust, a sort of _coup de grace_ for the Circumcisionists, Paul passes to the practical and ethical part of his letter.
This section is made up of short, disconnected sentences, shot off in various directions; as though the writer wished to have done with the Judaistic debate, and would discharge at a single volley the arrows remaining in his quiver. Its prevailing tone is that of conciliation towards the Galatians (comp. Chapter XVIII.), with increasing severity towards the legalist teachers. "See how bitter he is against the deceivers. For indeed at the beginning he directed his censures against the deceived, calling them 'senseless' both once and again. But now that he has sufficiently chastened and corrected them, for the rest he turns against their deceivers. And we should observe his wisdom in both these things, in that he admonishes the one party and brings them to a better mind, being his own children and capable of amendment; but the deceivers, who are a foreign element and incurably diseased, he cuts off" (Chrysostom).
There lie before us therefore in this paragraph the following considerations:--_Paul's hope concerning the Galatian Churches, his protest on his own behalf_, and finally, _his judgement respecting the troublers_.
I. The more hopeful strain of the letter at this point appears to be due to the effect of his argument upon the writer's own mind. As the breadth and grandeur of the Christian faith open out before him, and he contrasts its spiritual glory with the ignoble aims of the Circumcisionists, Paul cannot think that the readers will any longer doubt which is the true gospel. Surely they will be disenchanted. His irrefragable reasonings, his pleading entreaties and solemn warnings are bound to call forth a response from a people so intelligent and so affectionate. "For my part," he says, "_I am confident in the Lord that you will be no otherwise minded_ (ver. 10), that you will be faithful to your Divine calling, despite the hindrances thrown in your way." They will, he is persuaded, come to see the proposals of the Judaizers in their proper light. They will think about the Christian life--its objects and principles--as he himself does; and will perceive how fatal would be the step they are urged to take. They will be true to themselves and to the Spirit of sonship they have received. They will pursue more earnestly the hope set before them and give themselves with renewed energy to the work of faith and love (vv. 5, 6), and forget as soon as possible this distracting and unprofitable controversy.
"In the Lord" Paul cherishes this confidence. "In Christ's grace" the Galatians were called to enter the kingdom of God (ver. 8; ch. i. 6); and He was concerned that the work begun in them should be completed (Phil. i. 6). It may be the Apostle at this moment was conscious of some assurance from his Master that his testimony in this Epistle would not prove in vain. The recent[134] submission of the Corinthians would tend to increase Paul's confidence in his authority over the Gentile Churches.