(10) I have confidence in you through the Lord.--Literally, I have confidence wish regard to you in the Lord--i.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 minded--i.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 him"--viz., 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.

Verse 10. - I have confidence in you through the Lord (e)gw\ te/poiqa ei) u(ma = e)n Kuri/w""); I for my own part have confidence with respect to you in the Lord. The pronoun ἐγὼ prefixed to the verb, perhaps, distinguishes the writer from some about him, particularly those who had just before brought that un-favourable report of the state of affairs in Galatia which had prompted the writing of this letter. The apostle has himself a vivid remembrance of their warm-hearted acceptance of his message (Galatians 4:13-15), and of their sufferings in the good cause (Galatians 3:4). "Have confidence with respect to you." The preposition εἰς is used as in 2 Colossians 8:22, equivalently with ἐπὶ in 2 Colossians 2:3 and 2 Thessalonians 3:4; in which last passage ("We have confidence in the Lord touching you" ), as well as in Philippians 2:24 ("I have confidence in the Lord that I myself shall come shortly" ), the phrase, "in the Lord," expresses, not the object of trust, but the sphere of consciousness in which he is able to feel this confidence. So also here, in the realized presence of the Lord Jesus, the apostle feels that his care for his people, and his faithfulness towards these in whom "he has begun a good work" so conspicuously as in their case, warrant him in entertaining a strong assurance that, after all, they would not disappoint his hopes (comp. Philippians 1:6; 1 Thessalonians 5:24). This expression of confidence implies, of course, a measure of underlying apprehension; while it is also in effect an admonition, couched in an affectionate form, designed to rally them back to their true allegiance. The phrase, "with respect to you," separates their case from that of any who were "troubling them;" kindly implying that, in the main, they were still unperverted. That ye will be none otherwise minded (o%ti ou)de\n ἄλλο φρονήσετε); that is, that your sentiments will continue, or will be found to be, such as I have been setting forth as those inspired by the gospel, and such as you once manifestly entertained. The future tense of the verb seems to point forward to the time when his appeal should have reached them, and have led them to bethink themselves as to what, in spite of perhaps some momentary superficial wavering, their sentiments at bottom really were. (For the sense of the verb φρονεῖν, comp. Acts 28:22; Philippians 3:15.) But he that troubleth you (ὁ δὲ ταράσσων ὑμᾶς); but he that is troubling you. "But;" indicating that, even if such a person's machinations proved abortive, through their steady adherence to the gospel, that man should receive his deserts none the less. In Galatians 1:7 we had "There are some that trouble you," Comparing the two expressions, the one in the singular number, the other in the plural, we may conclude, either that the phrase ὁ ταράσσων designates any one who shall be found falling under the description of a παράσσων, i.e. any one of those referred to in the plural number; or that it points to one particular individual on whom the apostle had his eye as the prime ringleader of the rest. If we adopt the first view, the clause, "whosoever he be," appears to mark the absoluteness of the resolve expressed by the apostle, while leaving in indefiniteness the individual to whom it would apply. With the second view, the same clause would affirm that no circumstances attaching to the offender, such as (suppose) a mission from leading Churchmen in Jerusalem, or official eminence in a Galatian Church, or any other, should shield him, as he or others might suppose that it would, from the effect of the sentence to be pronounced upon him. The second seems the more probable view; and, in unison with it, it appears supposable that the hypothetical case stated in Galatians 1:7 ("if we or an angel from heaven" ) had an eye to the eminent position held by the person here alluded to. This individualization of the threatening would make it the more telling when the letter should arrive - a thunder-clap bursting forth upon the head of that arch-troubler. Shall bear his judgment, whosoever he be (βαστάσει τὸ κρίμα, ὕστις α}ν η΅ι). With the phrase, βαστάζειν κρίμα, compare λαμβάνειν κρίμα in Luke 20:47; Romans 13:2; James 3:1. "Shall bear," as a heavy burden (comp. Galatians 6:2, 5). The κρίμα a shall be laid upon him, and carry it he shall, whether he will or no. The κρίμα judgment, is the "sentence;" the decision of the judge upon his conduct, and the consequent punishment. The apostle threatens that he will bring into exercise the "power" which, as he says in 2 Corinthians 13:10, the Lord had given him for the edification of his people, and the use of which would be accompanied by consequences proving that "Christ was speaking in him" (ibid., 2, 3). Instances of its exercise are seen in 1 Corinthians 5:4, 5; 1 Timothy 1:20; Acts 13:11. How grievous was this offender's guilt has been strongly declared by the "anathema" of Galatians 1:7-9.

5:7-12 The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. It is not enough that we profess Christianity, but we must run well, by living up to that profession. Many who set out fairly in religion, are hindered in their progress, or turn out of the way. It concerns those who begin to turn out of the way, or to tire in it, seriously to inquire what hinders them. The opinion or persuasion, ver. 8, was, no doubt, that of mixing the works of the law with faith in Christ in justification. The apostle leaves them to judge whence it must arise, but sufficiently shows that it could be owing to none but Satan. It is dangerous for Christian churches to encourage those who follow, but especially who spread, destructive errors. And in reproving sin and error, we should always distinguish between the leaders and the led. The Jews were offended, because Christ was preached as the only salvation for sinners. If Paul and others would have admitted that the observance of the law of Moses was to be joined with faith in Christ, as necessary to salvation, then believers might have avoided many of the sufferings they underwent. The first beginnings of such leaven should be opposed. And assuredly those who persist in disturbing the church of Christ must bear their judgment.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.