Galatians 5:1 Kommentar

In this chapter the apostle comes to make application of his foregoing discourse. He begins it with a general caution, or exhortation (Gal 5:1), which he afterwards enforces by several considerations (Gal 5:2-12). He then presses them to serious practical godliness, which would be the best antidote against the snares of their false teachers; particularly, I. That they should not strive with one another (Gal 5:13-15). II. That they would strive against sin, where he shows, 1. That there is in every one a struggle between flesh and spirit (Gal 5:17). 2. That it is our duty and interest, in this struggle, to side with the better part (Gal 5:16, Gal 5:18). 3. He specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be brought forth and cherished, and shows of what importance it is that they be so (Gal 5:19-24). And then concludes the chapter with a caution against pride and envy.

In the former part of this chapter the apostle cautions the Galatians to take heed of the judaizing teachers, who endeavoured to bring them back under the bondage of the law. He had been arguing against them before, and had largely shown how contrary the principles and spirit of those teachers were to the spirit of the gospel; and now this is as it were the general inference or application of all that discourse. Since it appeared by what had been said that we can be justified only by faith in Jesus Christ, and not by the righteousness of the law, and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it, therefore he would have them to stand fast in the liberty wherewith Christ hath made us free, and not to be again entangled with the yoke of bondage. Here observe, 1. Under the gospel we are enfranchised, we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law and from the curse of the moral law; so that we are no longer tied to the observance of the one, nor tied up to the rigour of the other, which curses every one that continues not in all things written therein to do them, Gal 3:10. 2. We owe this liberty to Jesus Christ. It is he who has made us free; by his merits he has satisfied the demands of the broken law, and by his authority as a king he has discharged us from the obligation of those carnal ordinances which were imposed on the Jews. And, 3. It is therefore our duty to stand fast in this liberty, constantly and faithfully to adhere to the gospel and to the liberty of it, and not to suffer ourselves, upon any consideration, to be again entangled in the yoke of bondage, nor persuaded to return back to the law of Moses. This is the general caution or exhortation, which in the following verses the apostle enforces by several reasons or arguments. As, I. That their submitting to circumcision, and depending on the works of the law for righteousness, were an implicit contradiction of their faith as Christians and a forfeiture of all their advantages by Jesus Christ, Gal 5:2-4. And here we may observe, 1. With what solemnity the apostle asserts and declares this: Behold, I Paul say unto you (Gal 5:2), and he repeats it (Gal 5:3), I testify unto you; as it he had said, "I, who have proved myself an apostle of Christ, and to have received my authority and instructions from him, do declare, and am ready to pawn my credit and reputation upon it, that if you be circumcised Christ shall profit you nothing, etc.," wherein he shows that what he was now saying was not only a matter of great importance, but what might be most assuredly depended on. He was so far from being a preacher of circumcision (as some might report him to be) that he looked upon it as a matter of the greatest consequence that they did not submit to it. 2. What it is which he so solemnly, and with so much assurance, declares; it is that, if they were circumcised, Christ would profit them nothing, etc. We are not to suppose that it is mere circumcision which the apostle is here speaking of, or that it was his design to say that none who are circumcised could have any benefit by Christ; for all the Old Testament saints had been circumcised, and he himself had consented to the circumcising of Timothy. But he is to be understood as speaking of circumcision in the sense in which the judaizing teachers imposed it, who taught that except they were circumcised, and kept the law of Moses, they could not be saved, Act 15:1. That this is his meaning appears from Gal 5:4, where he expresses the same thing by their being justified by the law, or seeking justification by the works of it. Now in this case, if they submitted to circumcision in this sense, he declares that Christ would profit them nothing, that they were debtors to do the whole law, that Christ had become of no effect to them, and that they were fallen from grace. From all these expressions it appears that thereby they renounced that way of justification which God had established; yea, that they laid themselves under an impossibility of being justified in his sight, for they became debtors to do the whole law, which required such an obedience as they were not capable of performing, and denounced a curse against those who failed in it, and therefore condemned, but could not justify them; and, consequently, that having thus revolted from Christ, and built their hopes upon the law, Christ would profit them nothing, nor be of any effect to them. Thus, as by being circumcised they renounced their Christianity, so they cut themselves off from all advantage by Christ; and therefore there was the greatest reason why they should stedfastly adhere to that doctrine which they had embraced, and not suffer themselves to be brought under this yoke of bondage. Note, (1.) Though Jesus Christ is able to save to the uttermost, yet there are multitudes whom he will profit nothing. (2.) All those who seek to be justified by the law do thereby render Christ of no effect to them. By building their hopes on the works of the law, they forfeit all their hopes from him; for he will not be the Saviour of any who will not own and rely upon him as their only Saviour. II. To persuade them to stedfastness in the doctrine and liberty of the gospel, he sets before them his own example, and that of other Jews who had embraced the Christian religion, and acquaints them what their hopes were, namely, That through the Spirit they were waiting for the hope of righteousness by faith. Though they were Jews by nature, and had been bred up under the law, yet being, through the Spirit, brought to the knowledge of Christ, they had renounced all dependence on the works of the law, and looked for justification and salvation only by faith in him; and therefore it must needs be the greatest folly in those who had never been under the law to suffer themselves to be brought into subjection to it, and to found their hopes upon the works of it. Here we may observe, 1. What it is that Christians are waiting for: it is the hope of righteousness, by which we are chiefly to understand the happiness of the other world. This is called the hope of Christians, as it is the great object of their hope, which they are above every thing else desiring and pursuing; and the hope of righteousness, as their hopes of it are founded on righteousness, not their own, but that of our Lord Jesus: for, though a life of righteousness is the way that leads to this happiness, yet it is the righteousness of Christ alone which has procured it for us, and on account of which we can expect to be brought to the possession of it. 2. How they hope to obtain this happiness, namely, by faith, that is, in our Lord Jesus Christ, not by the works of the law, or any thing they can do to deserve it, but only by faith, receiving and relying upon him as the Lord our righteousness. It is in this way only that they expect either to be entitled to it here or possessed of it hereafter. And, 3. Whence it is that they are thus waiting for the hope of righteousness: it is through the Spirit. Herein they act under the direction and influence of the Holy Spirit; it is under his conduct, and by his assistance, that they are both persuaded and enabled to believe on Christ, and to look for the hope of righteousness through him. When the apostle thus represents the case of Christians, it is implied that if they expected to be justified and saved in any other way they were likely to meet with a disappointment, and therefore that they were greatly concerned to adhere to the doctrine of the gospel which they had embraced. III. He argues from the nature and design of the Christian institution, which was to abolish the difference between Jew and Gentile, and to establish faith in Christ as the way of our acceptance with God. He tells them (Gal 5:6) that in Christ Jesus, or under the gospel dispensation, neither circumcision availeth any thing nor uncircumcision. Though, while the legal state lasted, there was a difference put between Jew and Greek, between those who were and those who were not circumcised, the former being admitted to those privileges of the church of God from which the other were excluded, yet it was otherwise in the gospel state: Christ, who is the end of the law, having come, now it was neither here nor there whether a man were circumcised or uncircumcised; he was neither the better for the one nor the worse for the other, nor would either the one or the other recommend him to God; and therefore as their judaizing teachers were very unreasonable in imposing circumcision upon them, and obliging them to observe the law of Moses, so they must needs be very unwise in submitting to them herein. But, though he assures them that neither circumcision nor uncircumcision would avail to their acceptance with God, yet he informs them what would do so, and that is faith, which worketh by love: such a faith in Christ as discovers itself to be true and genuine by a sincere love to God and our neighbour. If they had this, it mattered not whether they were circumcised or uncircumcised, but without it nothing else would stand them in any stead. Note, 1. No external privileges nor profession will avail to our acceptance with God, without a sincere faith in our Lord Jesus. 2. Faith, where it is true, is a working grace: it works by love, love to God and love to our brethren; and faith, thus working by love, is all in all in our Christianity. IV. To recover them from their backslidings, and engage them to greater stedfastness for the future, he puts them in mind of their good beginnings, and calls upon them to consider whence it was that they were so much altered from what they had been, Gal 5:7. 1. He tells them that they did run well; at their first setting out in Christianity they had behaved themselves very commendably, they had readily embraced the Christian religion, and discovered a becoming zeal in the ways and work of it; as in their baptism they were devoted to God, and had declared themselves the disciples of Christ, so their behaviour was agreeable to their character and profession. Note, (1.) The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. (2.) It is not enough that we run in this race, by a profession of Christianity, but we must run well, by living up to that profession. Thus these Christians had done for awhile, but they had been obstructed in their progress, and were either turned out of the way or at least made to flag and falter in it. Therefore, 2. He asks them, and calls upon them to ask themselves, Who did hinder you? How came it to pass that they did not hold on in the way wherein they had begun to run so well? He very well knew who they were, and what it was that hindered them; but he would have them to put the question to themselves, and seriously consider whether they had any good reason to hearken to those who gave them this disturbance, and whether what they offered was sufficient to justify them in their present conduct. Note, (1.) Many who set out fair in religion, and run well for awhile - run within the bounds appointed for the race, and run with zeal and alacrity too-are yet by some means or other hindered in their progress, or turned out of the way. (2.) It concerns those who have run well, but now begin either to turn out of the way or to tire in it, to enquire what it is that hinders them. Young converts must expect that Satan will be laying stumbling blocks in their way, and doing all he can to divert them from the course they are in; but, whenever they find themselves in danger of being turned out of it, they would do well to consider who it is that hinders them. Whoever they were that hindered these Christians, the apostle tells them that by hearkening to them they were kept from obeying the truth, and were thereby in danger of losing the benefit of what they had done in religion. The gospel which he had preached to them, and which they had embraced and professed, he assures them was the truth; it was therein only that the true way of justification and salvation was fully discovered, and, in order to their enjoying the advantage of it, it was necessary that they should obey it, that they should firmly adhere to it, and continue to govern their lives and hopes according to the directions of it. If therefore they should suffer themselves to be drawn away from it they must needs be guilty of the greatest weakness and folly. Note, [1.] The truth is not only to be believed, but to be obeyed, to be received not only in the light of it, but in the love and power of it. [2.] Those do not rightly obey the truth, who do not stedfastly adhere to it. [3.] There is the same reason for our obeying the truth that there was for our embracing it: and therefore those act very unreasonably who, when they have begun to run well in the Christian race, suffer themselves to be hindered, so as not to persevere in it. V. He argues for their stedfastness in the faith and liberty of the gospel from the ill rise of that persuasion whereby they were drawn away from it (Gal 5:8): This persuasion, says he, cometh not of him that calleth you. The opinion or persuasion of which the apostle here speaks was no doubt that of the necessity of their being circumcised, and keeping the law of Moses, or of their mixing the works of the law with faith in Christ in the business of justification. This was what the judaizing teachers endeavoured to impose upon them, and what they had too easily fallen into. To convince them of their folly herein, he tells them that this persuasion did not come of him that called them, that is, either of God, by whose authority the gospel had been preached to them and they had been called into the fellowship of it, or of the apostle himself, who had been employed as the instrument of calling them hereunto. It could not come from God, for it was contrary to that way of justification and salvation which he had established; nor could they have received it from Paul himself; for, whatever some might pretend, he had all along been an opposer and not a preacher of circumcision, and, if in any instance he had submitted to it for the sake of peace, yet he had never pressed the use of it upon Christians, much less imposed it upon them as necessary to salvation. Since then this persuasion did not come of him that had called them, he leaves them to judge whence it must arise, and sufficiently intimates that it could be owing to none but Satan and his instruments, who by this means were endeavouring to overthrow their faith and obstruct the progress of the gospel, and therefore that the Galatians had every reason to reject it, and to continue stedfast in the truth which they had before embraced. Note, 1. In order to our judging aright of the different persuasions in religion which there are among Christians, it concerns us to enquire whether they come of him that calleth us, whether or no they are founded upon the authority of Christ and his apostles. 2. If, upon enquiry, they appear to have no such foundation, how forward soever others may be to impose them upon us, we should by no means submit to them, but reject them. VI. The danger there was of the spreading of this infection, and the ill influence it might have upon others, are a further argument which the apostle urges against their complying with their false teachers in what they would impose on them. It is possible that, to extenuate their fault, they might be ready to say that there were but few of those teachers among them who endeavoured to draw them into this persuasion and practice, or that they were only some smaller matters wherein they complied with them - that though they submitted to be circumcised, and to observe some few rites of the Jewish laws, yet they had by no means renounced their Christianity and gone over to Judaism. Or, suppose their complying thus far was as faulty as he could represent it, yet perhaps they might further say that there were but few among them who had done so, and therefore he needed not be so much concerned about it. Now, to obviate such pretences as these, and to convince them that there was more danger in it than they were aware of, he tells them (Gal 5:9) that a little leaven leaveneth the whole lump - that the whole lump of Christianity may be tainted and corrupted by one such erroneous principle, or that the whole lump of the Christian society may be infected by one member of it, and therefore that they were greatly concerned not to yield in this single instance, or, if any had done so, to endeavour by all proper methods to purge out the infection from among them. Note, It is dangerous for Christian churches to encourage those among them who entertain, especially who set themselves to propagate, destructive errors. This was the case here. The doctrine which the false teachers were industrious to spread, and which some in these churches had been drawn into, was subversive of Christianity itself, as the apostle had before shown; and therefore, though the number either of the one or the other of these might be but small, yet, considering the fatal tendency of it and the corruption of human nature, whereby others were too much disposed to be infected with it, he would not have them on that account to be easy and unconcerned, but remember that a little leaven leaveneth the whole lump. If these were indulged the contagion might soon spread further and wider; and, if they suffered themselves to be imposed upon in this instance, it might soon issue in the utter ruin of the truth and liberty of the gospel. VII. That he might conciliate the greater regard to what he had said, he expresses the hopes he had concerning them (Gal 5:10): I have confidence in you, says he, through the Lord, that you will be none otherwise minded. Though he had many fears and doubts about them (which was the occasion of his using so much plainness and freedom with them), yet he hoped that through the blessing of God upon what he had written they might be brought to be of the same mind with him, and to own and abide by that truth and that liberty of the gospel which he had preached to them, and was now endeavouring to confirm them in. Herein he teaches us that we ought to hope the best even of those concerning whom we have cause to fear the worst. That they might be the less offended at the reproofs he had given them for their unstedfastness in the faith, he lays the blame of it more upon others than themselves; for he adds, But he that troubleth you shall bear his judgment, whosoever he be. He was sensible that there were some that troubled them, and would pervert the gospel of Christ (as Gal 1:7), and possibly he may point to some one particular man who was more busy and forward than others, and might be the chief instrument of the disorder that was among them; and to this he imputes their defection or inconstancy more than to any thing in themselves. This may give us occasion to observe that, in reproving sin and error, we should always distinguish between the leaders and the led, such as set themselves to draw others thereinto and such as are drawn aside by them. Thus the apostle softens and alleviates the fault of these Christians, even while he is reproving them, that he might the better persuade them to return to, and stand fast in, the liberty wherewith Christ had made them free: but as for him or those that troubled them, whoever he or they were, he declares they should bear their judgment, he did not doubt but God would deal with them according to their deserts, and out of his just indignation against them, as enemies of Christ and his church, he wishes that they were even cut off - not cut off from Christ and all hopes of salvation by him, but cut off by the censures of the church, which ought to witness against those teachers who thus corrupted the purity of the gospel. Those, whether ministers or others, who set themselves to overthrow the faith of the gospel, and disturb the peace of Christians, do thereby forfeit the privileges of Christian communion and deserve to be cut off from them. VIII. To dissuade these Christians from hearkening to their judaizing teachers, and to recover them from the ill impressions they had made upon them, he represents them as men who had used very base and disingenuous methods to compass their designs, for they had misrepresented him, that they might the more easily gain their ends upon them. That which they were endeavouring was to bring them to submit to circumcision, and to mix Judaism with their Christianity; and, the better to accomplish this design, they had given out among them that Paul himself was a preacher of circumcision: for when he says (Gal 5:11), And I brethren, if I yet preach circumcision, it plainly appears that they had reported him to have done so, and that they had made use of this as an argument to prevail with the Galatians to submit to it. It is probable that they grounded this report upon his having circumcised Timothy, Act 16:3. But, though for good reasons he had yielded to circumcision in that instance, yet that he was a preacher of it, and especially in that sense wherein they imposed it, he utterly denies. To prove the injustice of that charge upon him, he offers such arguments as, if they would allow themselves to consider, could not fail to convince them of it. 1. If he would have preached circumcision, he might have avoided persecution. If I yet preach circumcision, says he, why do I yet suffer persecution? It was evident, and they could not but be sensible of it, that he was hated and persecuted by the Jews; but what account could be given of this their behaviour towards him, if he had so far symbolized with them as to preach up circumcision, and the observance of the law of Moses, as necessary to salvation? This was the great point they were contending for; and, if he had fallen in with them herein, instead of being exposed to their rage he might have been received into their favour. When therefore he was suffering persecution from them, this was a plain evidence that he had not complied with them; yea, that he was so far from preaching the doctrine he was charged with, that, rather than do so, he was willing to expose himself to the greatest hazards. 2. If he had yielded to the Jews herein, then would the offence of the cross have ceased. They would not have taken so much offence against the doctrine of Christianity as they did, nor would he and others have been exposed to so much suffering on the account of it as they were. He informs us (Co1 1:23) that the preaching of the cross of Christ (or the doctrine of justification and salvation only by faith in Christ crucified) was to the Jews a stumbling-block. That which they were most offended at in Christianity was, that thereby circumcision, and the whole frame of the legal administration, were set aside, as no longer in force. This raised their greatest outcries against it, and stirred them up to oppose and persecute the professors of it. Now if Paul and others could have given into this opinion, that circumcision was still to be retained, and the observance of the law of Moses joined with faith in Christ as necessary to salvation, then their offence against it would have been in a great measure removed, and they might have avoided the sufferings they underwent for the sake of it. But though others, and particularly those who were so forward to asperse him as a preacher of this doctrine, could easily come into it, yet so could not he. He rather chose to hazard his ease and credit, yea his very life itself, than thus to corrupt the truth and give up the liberty of the gospel. Hence it was that the Jews continued to be so much offended against Christianity, and against him as the preacher of it. Thus the apostle clears himself from the unjust reproach which his enemies had cast upon him, and at the same time shows how little regard was due to those men who could treat him in such an injurious manner, and how much reason he had to wish that they were even cut off.

INTRODUCTION TO GALATIANS 5 In this chapter the apostle exhorts to stand fast in Christian liberty, and warns against the abuse of it; and directs to shun various vices, and encourages, to the exercise of several graces, and the observance of several duties; and concludes with a caution against vain glory, provocation to wrath, and envy: and whereas, in the latter part of the preceding chapter, he had made it appear that the believers under the Gospel dispensation were free from the bondage of the law, he begins this with an exhortation to continue steadfastly in the liberty of the Gospel; and the rather, since it was what Christ obtained for them, and bestowed on them; and to take care, that they were not again brought under the bondage of the ceremonial law, particularly the yoke of Circumcision, Gal 5:1, and dissuades from submitting to it, by observing, that it tended to make Christ unprofitable to them, Gal 5:2, and that it laid them under an obligation to keep the whole law, Gal 5:3, and that it made Christ wholly useless to them; and that such who sought for justification by obedience to the ceremonial law were apostates from the Gospel of the grace of God, Gal 5:4, as also by showing, that it was contrary to the general faith and expectation of the saints, who were looking for and expecting eternal glory and happiness, not by the works of the law, but by faith in Christ, under the influence of the Holy Spirit, Gal 5:5, nor were circumcision or uncircumcision of any avail, but the true faith in Christ, which shows itself by love to him and to his people, Gal 5:6, and likewise by reminding them how well they set out at their first conversion, and proceeded; nor had they any to hinder them from obeying the truth, and therefore it was shameful in them to go back to the beggarly elements they had first relinquished, Gal 5:7, nor was the present opinion they had imbibed, of God that called them, or what they received when first effectually called by grace, but what had been since taken up, Gal 5:8, and whereas it might be objected, that it was only in a single article concerning the ceremonial law, and which was, embraced only by a few persons, and therefore not to be regarded, the apostle puts them in mind of a proverb, that a little leaven leavens the whole lump, and therefore not to be connived at, Gal 5:9, however, a little to mitigate the sharpness of his reproof, he expresses his good opinion and confidence of them, that upon a mature consideration of things, they would not be otherwise minded than they formerly had been, or he now was; and lays the blame of all upon the false teacher, or teachers, that troubled them, and who should bear their own judgment or condemnation, Gal 5:10, and whereas it was insinuated, that the apostle himself had preached up circumcision as necessary to salvation, he removes this calumny by observing, that were it true, he would not suffer persecution as he did, nor would the Jews be offended at his preaching as they were, Gal 5:11, and then out of zeal for the glory of God, and hearty affection to the Galatians, he wishes those false teachers that troubled them with their pernicious doctrines were cut off either by the Lord, or from the church, Gal 5:12, and next he directs to the right use of Christian liberty, to which they were called; and cautions against the abuse of it; that they should not use it as an occasion to the flesh, but, on the contrary, serve one another in love, Gal 5:13 giving this as a reason, because love is the fulfilling of the law, Gal 5:14, whereas a contrary spirit and conduct are attended with pernicious consequences, even the destruction of each other, Gal 5:15, and therefore advises them to walk in the Spirit, whose fruit is love, and then they would not fulfil the lust of the flesh, Gal 5:16, for these two, flesh and Spirit, are contrary the one to the other, and the Spirit hinders the performance of the lusts of the flesh, Gal 5:17, besides, such who give up themselves to the conduct of the Spirit, and are led thereby, are not under the law, the bondage of it, nor liable to its curse, Gal 5:18, and having made mention both of flesh and Spirit, he takes notice of the works and fruits of the one, and of the other, by which they are known; and as for the works of the flesh he observes, that they are manifest, and gives an enumeration of them in "seventeen" particulars; and to deter from them declares, that whoever lives in the commission of them, shall not inherit the kingdom of God, Gal 5:19, and as for the fruits of the Spirit, these are also well known by spiritual men, "nine" of which are particularly mentioned, and against which there is no law, Gal 5:22, and from the whole concludes, that such as are true believers in Christ, and are led by his Spirit, and have the fruits of it, have the flesh with its affections and lusts crucified, Gal 5:24, and ends the chapter with some exhortations to walk in the Spirit, and not be ambitious of worldly honour, nor provoke one another to wrath, nor envy each other's happiness, Gal 5:25.

Stand fast therefore in the liberty,.... There is the liberty of grace, and the liberty of glory; the former of these is here meant, and lies in a freedom from sin; not from the indwelling of it, but from the dominion, guilt, and damning power of it; from the captivity and tyranny of Satan, though not from his temptations and insults; from the law, the ceremonial law, as an handwriting of ordinances, a rigid severe schoolmaster, and a middle wall of partition, and from all its burdensome rites and institutions; from the moral law as a covenant of works, and as administered by Moses; and from the curse and condemnation of it, its bondage and rigorous exaction, and from all expectation of life and righteousness by the deeds of it; but not from obedience to it, as held forth by Christ, and as a rule of walk and conversation; and from the judicial law, or those laws which concerned the Jews as Jews: moreover, this liberty lies in the free use of things indifferent, as eating any sort of food without distinction, so that it be done in faith, with thankfulness to God, in moderation, and with temperance, and so as that the peace and edification of fellow Christians are not hurt; also in the free use of Gospel ordinances, which they that are fellow citizens with the saints have a right unto, but not to lay aside or neglect at pleasure; which is not to use, but to abuse their liberty: again, another branch of it is access to God, with freedom and boldness at the throne of grace, through the Mediator, under the influences of the divine Spirit; to which may be added, a deliverance from the fears of death corporeal, who is a king of terrors to Christless sinners, and which kept Old Testament saints, all their lifetime subject to bondage and eternal, or the second death, by which Christ's freemen are assured they shall not be hurt: now, in this liberty, the children of the free woman, believers under the Gospel dispensation, are very pertinently exhorted to stand fast, in consequence and consideration of their character; that is, they should highly prize and esteem it, as men do their civil liberty; and maintain it and defend it, at all hazards; abide by the doctrine of it without wavering, and with intrepidity; not giving up anyone part of it, however, and by whomsoever, it may be opposed, maligned, and reproached; and keep up the practice of it, by obeying from the heart the doctrine of it, by becoming the servants of righteousness, by frequent attendance at the throne of grace, and continual observance of the ordinances of Christ; and then should take heed of everything that tends to break in upon it, as any doctrine or commandment of men; particularly the doctrine of justification by works, and all sorts of superstition and will worship: and the rather, because of the concern Christ has in this liberty, it is that wherewith Christ hath made us free; we are not free born, but on the contrary homeborn slaves, as Ephraim was; nor could this liberty in any of its branches be obtained by us, by any merit, righteousness, act, or acts of ours, but is wholly of Christ's procuring for us, both by price and power; whereby he has ransomed and delivered us out of the hands of all our spiritual enemies, sin, Satan, the law, and death; and it is of his proclaiming in the Gospel, and of his applying by his Spirit, whom he sends down into our hearts as a free Spirit, to acquaint us with it, and lead us into it, who works faith in us to lay hold upon, and receive this blessing of grace as others: and be not entangled again with the yoke of bondage. The metaphor is taken from oxen put under a yoke, and implicated with it, from which they cannot disengage themselves: some of the members of this church had been Jews, who had formerly been under the yoke of the law, and seemed desirous to return to their former state of bondage, from which the apostle dissuades, and therefore uses the word again: or else he may refer to the bondage of corruption and idolatry, which they as Gentiles were in, before their conversion; and intimates, that to give into the observance of; Jewish rites and ceremonies would be involving themselves in a state of bondage again; for by "the yoke of bandage" he means the law, which the Jews frequently call "the yoke of the commandments" (l); particularly the ceremonial law, as circumcision; which Peter, Act 15:10 represents as a yoke intolerable; the observation of days, months, times, and years; the multitude of sacrifices, and which could not take away sin; but proclaimed their guilt and obligation to punishment, and were an handwriting of ordinances against them, and thereby they were held and kept in bondage, and such a yoke is the moral law as delivered by Moses, requiring perfect obedience, but giving no strength to perform, nor pointing where any is to be had; showing a man his sin and misery, and so working wrath in his conscience, but giving not the least intimation of a Saviour, or of life and righteousness by another; accusing, pronouncing guilty, cursing, and condemning; hence such as seek for righteousness by it are in a miserable subjection to it, and are sadly implicated and entangled with the yoke of it: every doctrine and ordinance of men is a yoke of bondage which should not be submitted to; nay, any action whatever, performed in a religious way and in order for a man's acceptance with God, and to obtain his favour, and according to his observance of which he judges of his state, and speaks peace and comfort to himself, or the reverse, is a yoke of bondage: as, for instance prayer at such and so many times a day, reading such a number of chapters in the Bible every day, fasting so many times in the week, and the like; so that what are branches of Christian liberty, such as frequent prayer to God, reading the sacred writings for instruction and comfort, and the free use of the creatures, are turned into a yoke of bondage, which should be guarded against. (l) Misn. Beracot, c. 2. sect. 2. T. Hieros. Beracot, fol. 4. 2.

For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: "Remember the day of the sabbaths, to sanctify it: every servile work ye shall not do therein, except what pertaineth unto life." Whence we (Christians) understand that we still more ought to observe a sabbath from all "servile work" always, and not only every seventh day, but through all time.

Both dispensations, therefore, emanate from that same God by whom, as we have found, they were both sketched out beforehand. When he speaks of "the liberty wherewith Christ hath made us free," does not the very phrase indicate that He is the Liberator who was once the Master? For Galba himself never liberated slaves which were not his own, even when about to restore free men to their liberty.

It was not meet that those who had received liberty should be "entangled again with the yoke of bondage" -that is, of the law; now that the Psalm had its prophecy accomplished: "Let us break their bands asunder, and cast away their cords from us, since the rulers have gathered themselves together against the Lord and against His Christ.

"Liberty in Christ" has done no injury to innocence.

Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ, owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market -(the apostle, I say), that detester of such as, in like manner as they prohibit marrying, so bid us abstain from meats created by God.

Have ye wrought your own deliverance, that ye run back again to the dominion ye were under before? It is Another who hath redeemed you, it is Another who hath paid the ransom for you. Observe in how many ways he leads them away from the error of Judaism; by showing, first, that it was the extreme of folly for those, who had become free instead of slaves, to desire to become slaves instead of free; secondly, that they would be convicted of neglect and ingratitude to their Benefactor, in despising Him who had delivered, and loving him who had enslaved them; thirdly, that it was impossible. For Another having once for all redeemed all of us from it, the Law ceases to have any sway. By the word, "stand fast," he indicates their vacillation. By the word "yoke" he signifies to them the burdensomeness of such a course, and by the word "again" he points out their utter senselessness. Had ye never experienced this burden, ye would not have deserved so severe a censure, but for you who by trial have learnt how irksome this yoke is, again to subject yourself to it, is justly unpardonable.

He adds “again,” not because the Galatians had previously kept the law … but in their readiness to observe the lunar seasons, to be circumcised in the flesh and to offer sacrifices, they were in a sense returning to the cults that they had previously served in a state of idolatry.

(Chapter 5, Verse 1) Stand fast, and be not held again under the yoke of bondage. And from this it is shown that he who cleaves to the yoke of servitude does not stand. And because he who has been granted freedom by Christ has been under the yoke as long as he has had the spirit of servitude in fear, and has followed the beginnings of the Law. But when he says, stand, he exhorts firm and stable faith in Christ, so that the churches of Galatia may remain rooted in the Savior. About this, and in another place, the righteous one speaks: 'He has set my feet upon a rock' (Ps. 39:3), because it is upon Christ. So that the teachings may not be carried about by every wind and may be carried off in different directions (Eph. 4). Hence it is also said to those who are standing: 'And let anyone who stands take heed lest he fall' (1 Cor. 10:12). And in another place: 'Stand firm, act like men, be strong' (Ibid. 16:13), so that they may stand with Him whom Stephen, persevering in martyrdom, saw standing at the right hand of the Father (Acts 7), and also the one who spoke to Moses: 'But you, stand with me' (Exod. 34:2). But he calls the yoke of servitude a harsh, difficult, laborious law, which consumes its cultivators with heavy work day and night. Just as Peter says in the Acts of the Apostles: Why do you attempt to impose a heavy yoke upon the neck of the brothers, which neither we nor our fathers were able to bear (Acts 15:10)? But what he has added, do not burden yourselves again, not that the Galatians were keeping the Law before; but so that the heavy yoke of idolatry, by which the Egyptian people were oppressed and plunged like lead into the Red Sea (Exodus 15), may not be repeated. According to the sense of which he had said above, How do you turn again to weak and needy elements, which you desire again to serve, observing days, and months, and times, and years? For the Galatians, who, after the preaching of Paul the Apostle, had forsaken the idols and at once ascended to the grace of the Gospel, did not return to the servitude of the Jewish Law, which they had never known before: but wishing to observe times, to be circumcised in the flesh, and to offer corporeal sacrifices, they were in a certain way returning to the same worship to which they had previously served in idolatry. For both the Egyptian priests and the Ishmaelites and the Midianites are said to not have a foreskin. However, if only we did not know that the nations observe days, months, and years, so that we may never have any mixed festivities with them.

He obviously means that freedom by which our mother [the church] is free, and she obviously is free by faith. For this is true freedom, to keep faith in God and to believe all God’s promises. Therefore by faith Christ has brought us back to freedom and made us free by the freedom of faith.

He had to add an exhortation that they should persevere in the same way that they had first begun to receive from him the gospel and not return to the slavery under the law. He says “stand” which is not possible for one who is under a heavy yoke. For he bows his neck submissively and therefore cannot stand.

"in the freedom by which Christ has made us free." The law enslaved; Christ has freed us from the curse of the law. Therefore, he says, one must stand in the freedom given by Christ. But the "Stand firm" [Στήκετε] indicates being unshaken. "do not again submit yourselves to a yoke of slavery." The word again indicates their insensitivity. And by saying yoke, it shows the heavy burden of the law's slavery.

You are not the ones, he says, who freed yourselves, but the One Who gave a ransom for you. How then after this do you subject yourselves to the lordship of the law against the intention of Christ Who freed you? By saying "stand firm," he made it known that they were wavering. By the word 'yoke' he points to the heaviness of slavery under the law. And by the expression 'again' he exposes their insensibility, since they, despite knowing the heaviness of slavery from experience, again voluntarily pass into it.

Above, the Apostle showed that justice is not through the Law; here he leads them back from error to a state of rectitude. First, with respect to divine matters. Secondly, with respect to human affairs (6:1). As to the first, he does two things: First, he admonishes them; Secondly, he gives the reason underlying his admonition (v. 2). In the admonition itself he includes two things: one is an inducement to good: the other is a caution against evil. He induces to good when he says, Stand fast. As if to say: Since you have been set free from the bondage of the Law through Christ, stand fast and, with your faith firm and feet planted, persevere in freedom. And so when he says, "Stand fast," he exhorts them to rectitude. For he that stands is erect: "He that thinketh himself to stand, let him take heed, lest he fall" (1 Cor 10:12). Likewise he exhorts them to be firm: "Therefore, be ye steadfast and unmoveable" (1 Cor 15:58); "Stand, therefore, having your loins girt about with truth" (Eph 6:14). But he cautions and draws them from evil, when he adds: "and be not held again under the yoke of bondage", i.e., do not subject yourself to the Law which engenders unto bondage. Of this yoke, it is written in Acts (15:10): "This is a yoke which neither we nor our fathers have been able to bear," a yoke from which we have been loosed by Christ alone: "For the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor, thou hast overcome" (Is 9:4). The reason for adding, again, is not that they had been under the Law before, but that, as Jerome says, to observe the legal ceremonies after the Gospel is so great a sin as to border on idolatry. Hence, because they had been idolaters, if they were to submit themselves to the yoke of circumcision and the other legal observances, they would be, as it were, returning to the very things wherein they had formerly practiced idolatry. However, according to Augustine in Epistle 19, three periods of time are distinguished with respect to the observance of the legal ceremonies: namely, the time before the passion, the time before the spreading of grace and the time after the spreading of grace. To observe the legal ceremonies after grace had been preached is a mortal sin for the Jews. But during the interim, i.e., before the preaching of grace, they could be observed without sin even by those who had been converted from Judaism, provided they set no hope on them. However, those converted from paganism could not observe them without sin. Therefore, because the Galatians had not come from Judaism but wanted, nevertheless, to observe the legal ceremonies and put their hope in them, they were in effect returning to the yoke of bondage. For in their case, observances of this sort were akin to idolatry, inasmuch as they entertained a false notion touching Christ, believing that salvation cannot be obtained by Him without the observances of the Law.

The apostle exhorts the Galatians to stand fast in the liberty of the Gospel, and not by receiving circumcision bring themselves into a yoke of bondage, Gal 5:1-4. Shows the superior excellence of Christianity, Gal 5:5, Gal 5:6. Mentions their former steadiness, and warns them against the bad doctrine which was then preached among them, Gal 5:7-9. Expresses his confidence that they will yet return; and shows that he who perverted them shall bear his own punishment, Gal 5:10-12. States that they are called to liberty, and that love is the fulfilling of the law, Gal 5:13, Gal 5:14. Warns them against dissensions, and enumerates the fruits of the flesh, which exclude those who bear them from the kingdom of God, Gal 5:15-21. Enumerates also the fruits of the Spirit, which characterize the disciples of Christ, Gal 5:22-24. Exhorts them to live in the Spirit, and not provoke each other, Gal 5:25, Gal 5:26.

Stand fast therefore in the liberty - This is intimately connected with the preceding chapter: the apostle having said, just before, So then, brethren, we are not children of the bond woman, but of the free, immediately adds, Stand fast therefore in the liberty wherewith Christ hath made us free. Hold fast your Christian profession; it brings spiritual liberty: on the contrary, Judaism brings spiritual bondage. Among the Jews, the Messiah's reign was to be a reign of liberty, and hence the Targum, on Lam 2:22, says: "Liberty shall be publicly proclaimed to thy people of the house of Israel, על יד משיחא al yad Mashicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron at the time of the passover." The liberty mentioned by the apostle is freedom from Jewish rites and ceremonies, called properly here the yoke of bondage; and also liberty from the power and guilt of sin, which nothing but the grace of Christ can take away.

PERORATION. EXHORTATION TO STAND FAST IN THE GOSPEL LIBERTY, JUST SET FORTH, AND NOT TO BE LED BY JUDAIZERS INTO CIRCUMCISION, OR LAW JUSTIFICATION: YET THOUGH FREE, TO SERVE ONE ANOTHER BY LOVE: TO WALK IN THE SPIRIT, BEARING THE FRUIT THEREOF, NOT IN THE WORKS OF THE FLESH. (Gal. 5:1-26) The oldest manuscripts read, "in liberty (so ALFORD, MOBERLEY, HUMPHRY, and ELLICOTT. But as there is no Greek for 'in,' as there is in translating in Co1 16:13; Phi 1:27; Phi 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Gal 4:24; Act 15:10). On "again," see on Gal 4:9.