Galatians 5:10. After the warning in Galatians 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.

ἐγώ] 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 Rückert 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.

εἰς ὑμᾶς] towards you. Comp. Wis 16:24. Usually with the dative or ἐπί.

ἐν κυρίῳ] In Christ, in whom Paul lives and moves, he feels also that his confidence rests and is grounded. Comp. Php 2:24; 2 Thessalonians 3:4; Romans 14:14.

οὐδέν ἄλλο] is referred by most expositors, including Luther, Calvin, Winer, Rückert, 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 Galatians 5:8-9 (not Galatians 5:7, to which Wieseler, Hofmann, and others arbitrarily go back) has the first claim to have οὐδέν ἄλλο referred to it, and is sufficiently important for the reference. The antithesis ὁ δὲ ταράσσων also suits very appropriately the subjects of that warning, ἡ πεισμονή and ζύμη, 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.

φρονήσετε] ye will have no other sentiments (the practical determination of thought). The future (comp. Galatians 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 (ἄλλο, comp. Lys. in Eratosth. 48; ἕτερος is more frequently thus used, see on Php 3:15).

ὁ δὲ ταράσσων ὑμᾶς] The singular denotes not, as in 2 Corinthians 11:4, the totum genus, but, as is more appropriate to the subsequent ὅστις ἄν ᾖ, 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, Rückert, 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 Galatians 5:12, and compare Galatians 1:7, Galatians 4:17.

ὅστις ἂν ᾖ] 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, Rückert, de Wette) would only be warranted, if ὁ ταράσσ. applied definitely to some particular person.

τὸ κρῖμα] the judicial sentence κατʼ ἐξοχήν, that is, the condemnatory sentence of the (impending) last judgment. Comp. Romans 2:3; Romans 3:8; 1 Corinthians 11:29. Of excommunication (Locke, Borger) the context contains nothing.[229]

βαστάσει] the judicial sentence is conceived as something heavily laid on (2 Kings 18:14), which the condemned one carries away as he leaves the judgment-seat. The idea of λαυβάνειν κρῖμα (Romans 13:2; Jam 3:1; Luke 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. 1 Corinthians 5).

Galatians 5:10. The emphatic ἐγώ 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.

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. 2 Thessalonians 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. Matthew 16:23; Romans 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’ Colossians 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. Galatians 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. Galatians 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’. Joshua 7:25.

Galatians 5:10. Ἄλλο, different) from what [“none otherwise minded” than as] I write.—φρονήσετε, you will think) when you read these things; comp. Php 3:15.—ὁ δὲ, but he who) A distinction is drawn hereby between the seducer, of whom there is less hope, and the seduced.—ταράσσων—κρίμα, ὅστις, troubleth—judgment, whosoever) ch. Galatians 1:7-8.—βαστάσει, will bear) as a heavy burden.—τὸ κρίμα, the judgment) which certainly hangs over him for so great a crime. The article gives force to the meaning.—ὅστις ἂν ῇ, whosoever he may be) The disturber among the Galatians was a clandestine one. ὅστις, whosoever, of whatsoever character.

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. Galatians 5:10In the Lord

Const. with I have confidence.

Will be - minded (φρονήσετε)

The word denotes a general disposition of the mind rather than a specific act of thought directed at a given point. Comp. Philippians 3:15, Philippians 3:19; Philippians 4:2; Romans 8:5; Romans 11:20; 1 Corinthians 13:11 : and φρόνημα mind, Romans 8:6, Romans 8:7, Romans 8:27. In Class. often with εὖ well, καλῶς honorably, ὀρθῶς rightly, κακῶς mischievously. Τά τινος φρονεῖν is to be of one's party.

He that troubleth (ὁ αράσσων)

Comp. Galatians 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.

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