COMMENTARY ON GALATIANS
LESSON NUMBER 49
Gal 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.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .(Gal 5:10)
CONFIDENCE AND JUDGMENT
INTRODUCTION
How does a man of God talk to defectors – those who insist in maintaining an identity with Christ, but who have resorted to someone other than Christ to do so? It seems to me that this is something important to note. We have Jesus’ own words, addressed to churches that had fallen backward. These included the churches at Ephesus (Rev 2:1-7), Pergamos (Rev 2:12-17), Thyatira (Rev 2:18-29), Sardis (Rev 3:1-6), and Laodicea (Rev 3:14-22). In each of these churches Jesus commended what was commendable, precisely identified the things He had against them, told them what they were to do, delivered a promise to those who overcame the described situations, and told the rest of the churches to hear what the Spirit had said. His love did not stop Him from rebuking them, and his hatred for what they were doing did not stop Him from holding an incentive to repent before them. This is how the Head of the church deals with those who are living beneath their status in Him. Paul is doing the same thing, following the path blazed by the Savior, and the Prophets before Him. He confirms that sin is too serious to overlook, and the jeopardy into which it throws people is too dangerous to employ soft and tolerant speech. We must ever keep in mind that when defection or withdrawal is found within the church, a number of things has caused it. (1). The people have been deceived. (2). They have quenched and grieved the Spirit. (3). They have not availed themselves of the armor and weaponry that are provided in Christ. (4) They were not looking to Jesus or running the race set before them. (5) They had not sought recourse to the throne of all grace to obtain mercy and find grace to help in the time of need. (6). They had not been living by faith or walking in the Spirit. These are the stark realities of the case, and they are why Paul speaks with such candor. Those who insist that we approach such matters as though they were not serious, or attempt to win them back with friendship, or maybe even ignore the whole situation, have displayed a serious lack of understanding. Such have already been infected with contaminating influences.
A GODLY CONFIDENCE
Gal 510a “I have confidence in you through the Lord . . .”
Here the faith of Paul rises to the surface, along with his persuasion of the power of the Gospel. He knows that the unqualified acceptance of the Gospel enables one to tap into the power that will keep him from falling. It was true for the Galatians, just as surely as it was for the Corinthians. Of the Gospel he wrote, “By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain” (1 Cor 15:2). In order to facilitate keeping the Gospel in memory, Paul has expounded it to the Galatians, proclaiming its revealed implications (Gal 3:8-29). In his exposition of the Gospel, he has also clarified the nature and intent of the Law, and the fact of justification by faith, which Law does not require.
I HAVE CONFIDENCE. Other versions read, “I am confident,” NIV “I am certain,” BBE “I have trust,” GENEVA “I confide,” MRD “I feel sure,” NJB “I am trusting,” NLT “I have trust toward you,” PNT/TNT “I have strong confidence,” WEYMOUTH “I am fully trusting,” MONTGOMERY “persuaded as toward you,” ABP
As used here, the word “confidence” means, “to persuade . . . believe absolutely . . . to be persuaded (of) a thing concerning a person.” THAYER This is something Paul possessed concerning the Galatians. He knew their conversion was very real, and he also knew the power of the Gospel that he had previously proclaimed and expounded.
There are other similar expressions in the apostolic writings. They denote an attitude within the Kingdom laborer that is very befitting, even though it is very unusual in our time. Paul was “persuaded” (same word) that Agrippa had heard of the things God had done (Acts 26:26). He was also “persuaded” that the Romans were “full of goodness, filled with all knowledge, and able to admonish one another” (Rom 15:14). He even had “confidence” in the Corinthians “in all things” (2 Cor 7:16), and wrote to them because he had confidence in them (2 Cor 2:3). He sent Titus to them because of “the great confidence” he had in them (2 Cor 8:22). Paul wrote to the Thessalonians that he had “confidence” they would “do all things which we command you” (2 Thess 3:4). He was “persuaded” that the same faith that dwelt in Lois and Eunice was also in Timothy (2 Tim 1:5). He was “confident” in Philemon’s obedience, knowing that he would “do more” than what he said (Phile 1:21). After warning the Hebrew believers of the dangers of falling away (Heb 6:1-8), Paul affirmed, “we are persuaded [of] better things of you” (Heb 6:9).
Paul is the only one who mentions having “confidence” or “persuasion” in the response of believers. John uses the word confidence as it relates to God and Christ (1 John 2:28; 3:21; 5:14), but not in the sense used by Paul. While I do not doubt the care, or concern, that other inspired writers had for believers (Luke, John, Peter, James, and Jude), yet Paul is the one who expressed the “care” he had for the churches (2 Cor 11:28). He appears to have excelled in this attribute, which, in part, accounts for his many writings. He is also the only one who expressed confidence in them responding properly to his words.
The confidence that he had in believers was based upon their initial response to the Gospel. Sometimes it was also owing to his acquaintance with their godly lives. In the case of the Galatians, there were at least two things that contributed to his confidence in them. First it was because of their initial response to the Gospel (Gal 3:27), and the fact that they ran “well” during their beginnings (Gal 5:7). In fact, they had cordially received Paul and his message at the first (Gal 4:13-15). Secondly, they were zealous for things they perceived to be of God (Gal 4:17-18), which is to be distinguished from a desire for ungodliness and worldly lusts.
THROUGH THE LORD. Other versions read, “in the Lord,” ASV “since you are united with the Lord,” CSB “the Lord gives me confidence,” GWN “united in the Lord,” NJB “I am trusting in the Lord,” NLT “By our union with the Lord I have confidence,” WILLIAM’S “but you belong to the Lord,” CEV and “the Master has given me confidence.” MESSAGE
This is a unique expression, and worthy of some elaboration. “In the Lord” does not speak ofthe object of faith – like having confidence in the Lord, that He will do what is right. It rather speaks of the environment in which one conducts himself – i.,e. “If any man be IN Christ” (2 Cor 5:17). Paul desired to be “found IN Him” (Phil 3:9) when Jesus returns. He admonished the Colossians, “walk ye IN Him” (Col 2:6). We are “rooted and built up IN Him” (Col 2:7), and are “complete IN Him” (Col 2:10). He is to the believer what the air is to the body of flesh and blood. Jesus Himself is the atmosphere, or ambience, of the “new man.”
What Paul is saying is this: “As I live and move and have my being in Christ, my confidence in you is growing.” This confidence was associated with their exposure to the pure Gospel once again. He was persuaded it would have a good sound to them, even though their present circumstance caused him to have doubts concerning their status (Gal 4:20). And how do you address those concerning whom you have doubt? First, you precisely define their condition, then declare the Gospel to them – as Paul also did in Corinth (1 Cor 15:1-3). This assumes the reality of the new creation, and its ability to take hold of the Gospel. If men have been subverted from a genuine faith by a false gospel, then declare to them once again the true Gospel.
NOT BEING OTHERWISE MINDED
5:10b “that ye will be none otherwise minded . . .” Other versions read, “that you will; have no other mind,” NKJV “that you will adopt no other view,” NASB “that you will take no other view,” NIV “that you will not think otherwise,” NRSV “that you will not disagree with this,” GWN “will entertain no other thoughts,” MRD and “that you will take no contrary view of the matter.” AMPLIFIED
Thus, Paul knows nothing of agreeing to disagree, or speaking only on the things concerning which there is agreement, while avoiding all controversy. Of course, it is not that controversy itself is to be attractive to us. It is written that “the servant of the Lord must not strive” (2 Tim 2:24), preferring gentleness to strife. Solemnly the saints are told, “Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do” (1 Tim 1:4). And again, “But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain” (Titus 3:9). These are not matters that bear directly upon Scriptural affirmations. They rather involve the interpretations of men, and sometimes a focus on areas that are not even addressed by Divine revelation.
However, when it comes to the Gospel of Christ, the record God has given of His Son, and apostolic doctrine, there is no room for variance in the body of Christ. Paul has been dealing with “justification,” and there is no room for disagreement on that subject. A proper dealing with this theme will not “minister questions,”or promote “strivings,” that are “unprofitable and vain.” The person who treats justification by faith as though it was itself a controversial subject, has greatly erred. This is a matter on which the Lord has spoken. It bears directly upon salvation and determines how the individual will be viewed by God, and whether he will be accepted of the Lord or not. If this were not the case, Paul would not have dealt with the subject.
The fact that Paul calls upon the Galatians to have the same mind as himself tells us something about his own mind-set. Those who speak about the opinions of Paul do well to give heed to this matter. This was a man whose mind had been sanctified by the truth, for the truth cannot be known without realizing its liberating effects (John 8:32).
Paul also spoke of being “otherwise minded” to the Philippian brethren. He testified to them of his own resolve to do the following: (1) Count everything that was gain to him as loss for Christ. (2) To count them loss in order to appropriate the excellency of the knowledge of Christ. (3) To “win Christ,” or “gain Christ.” NKJV (4) To be found in Christ having the righteousness that comes by faith. (5) To know Christ, and the power of His resurrection, and the fellowship of His suffering. (6) To be made conformable to His death. (7) To attain to the resurrection of the dead. (8) To apprehend that for which Christ had apprehended him. (9) To forget the things that are behind. (10) To stretch forward, pressing toward the mark for the prize of the high calling of God in Christ Jesus. He then says, “Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you” (Phil 3:15).
Paul is pressing for the Galatians to adopt the proper Kingdom posture – agreement with the truth. It is an exhortation similar to the one delivered to another retrogressing church. “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10). Peter spoke of suffering in the same manner – namely that the saints should all think alike. “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin” (1 Pet 4:1). In further addressing the Philippians concerning humility, and every man looking “on the things of others” instead of himself, Paul wrote, “Let this mind be in you, which was also in Christ Jesus” (Phil 2:5).
Saints are admonished to be of “one mind,” and even of “one mouth” (Rom 15:6). Other churches were told, “be of one mind” (2 Cor 13:11; Phil 1:27; 1 Pet 3:8). Paul admonished the Philippian brethren to be “of one accord, of one mind” (Phil 2:2).
This kind of mind-set is not reached by means of consensus, or a vote on how we will think about this or that, or what we will say under various circumstances. United thought must fall within the framework of the origin of revelation – “the unity of the SPIRIT” (Eph 4:3), and the experience of wholeheartedly receiving the revelation – “the unity of the FAITH” (Eph 4:13). From another perspective, it is the result of having “the mind of Christ” (1 Cor 2:16), and the revealed “mind of the Spirit.” Neither of those perspectives can be obtained independently of revelation. That revelation is based upon Scripture, which is comprehended by the understanding that God gives (2 Tim 2:7).
In the case of the Galatians, they had adopted a view that is not found in Christ Jesus. It was contrary to the record God has given of His Son (1 John 5:10-11), and conflicted with the “apostles’ doctrine” (Acts 2:42). However, the Galatians were unaware of this conflict. Paul therefore removed the dust of delusion that had obscured the truth, and reaffirmed the reality of the Gospel, showing the revealed reasoning of God on the matter.
THE JUDGMENT OF THE TROUBLERS
5:10c " . . . but he that troubleth you shall bear his judgment, whosoever he be.”
Now Paul turns his attention to those who had perpetrated the false view of reference among the Galatians. It appears from this text as though the individual or individuals were still in Galatia, and continued to compete with the teaching Paul had delivered while among them. With the same confidence he exuded concerning the Galatians themselves, he now addresses the matter of the false teachers. He does not admonish the Galatians to pray for them, that they might see the truth. That would only prolong their stay, and further endanger the brethren. He speaks with the purpose of God in mind, together with an acquaintance with His ways.
HE THAT TROUBLETH YOU. Other versions read, “he who troubles you,” NKJV “the one who is disturbing you,” NASB “the one who is throwing you into confusion,” NIV “he that disquieteth you,” MRD “troubling and confusing you,” LIVING “somebody is disturbing you,” IE and “the man who is unsettling you.” WILLIAMS Paul knew of the disturbance by the effects it had caused.
Those who introduce false teaching among the saints are like a man throwing a gigantic boulder into a calm body of water. It causes ripples that will extend to the perimeter of that water, doing so in reverse to the ordinary impact of such an act. The ripples grow larger and more influential, like a little leaven that leavens the whole lump. Teaching that troubles those who believe and are running well, is sent to them from hell. Demons carry such teaching, throwing it into the minds of unlearned teachers, and those who are, in their religious activities, serving their own interests (1 Tim 4:1). If such men were ever believers, they “departed from the faith,” making themselves subject to these religious demons. That is why they gave heed to them.
The word “troubleth,” as used in this text, means, “to cause one inward commotion, take away his calmness of mind, disturb his equanimity; to disquiet, make restless.” THAYER This has particular reference to those who are living by faith, and are realizing the peace of God that keeps the heart and the mind. Sinners are troubled by the Gospel, but that is not the kind of thing Paul is dealing with here. He is rather speaking of a troubling influence brought among those who are advancing in the faith, running the race well, and obeying the truth – the precise state in which the false teachers found the Galatians. They were no doubt received in a kind of fleshly naivete that comes from not being spiritually mature. The Galatians did not do as the Ephesians, who “tried them which say they are apostles, and are not,” and “found them liars” (Rev 2:2). Of course, the Ephesian church was far from being acceptable, and yet they were commended for testing those who claimed to be sent by Christ.
SHALL BEAR HIS JUDGMENT. Other versions read, “will pay the penalty,” NIV “will have his punishment,” BBE “shall bear the guilt of it,” DARBY “shall bear his condemnation,” GENEVA “will suffer God’s judgment,” GWN “God will judge that person,” NLT “God will deal with that person,” LIVING “he will certainly be punished,” IE “will have to bear the full weight of the judgment to be pronounced upon him,” WEYMOUTH and “will have to bear his punishment.” MONTGOMERY
There is a note of finality in this text. Not one whit of hope is held out for these troublers. If men choose to say they could be brought back, or that they could be saved, they will have to resort to speculation to arrive at that conclusion. It is best to take the text as it is stated.
God will not overlook the insolence of these men, and theirinsistence upon teaching something that was contrary to sound doctrine. Paul wrote to the Corinthians of such defilers, and his words are most arresting. “If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Cor 3:17).
Addressing the subject of false teachers, Peter wrote, “And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not” (2 Pet 2:3). Peter also wrote of teachers who were not afraid to speak evil of dignities, adding, “But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; and shall receive the reward of unrighteousness” (2 Pet 2:12-13).
Jude wrote, “Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever” (Jude 1:11-13).
WHOSOEVER HE BE. Other versions read, “whoever he is,” NKJV “regardless of who he is,” GWN “whoever that person is,” IE and “no matter who it turns out to be.” WILLIAMS
There is absolutely no respect of persons in this matter. Those who trouble, agitate, and cause turmoil for those who are in Christ Jesus will be punished, with no regard whatsoever for who they are. Jesus is presently building His church (Matt 16:18). Those pretentious builders who defile the building with bogus teaching and inferior materials will not be overlooked.