Albert Barnes Commentary Galatians 5

Galatians Chapter 5

This chapter is, properly, a continuation of the argument in the previous chapter and is designed to induce the Galatians to renounce their conformity to the Jewish law and to become entirely conformed to the gospel. In particular, it seems to be designed to meet a charge that had been brought against him: that he had preached the necessity of circumcision, or that he had so practiced it as to show that he believed it was obligatory on others.

Under his example, or pleading his authority, it seems the false teachers there had urged the necessity of its observance (Galatians 5:11). The argument and the exhortation consist of the following parts:

1. He exhorts them to stand firm in the liberty of Christianity and not to be brought again under bondage (Galatians 5:1).

2. He solemnly assures them that if they depended on circumcision for salvation, they could derive no benefit from Christ. They put themselves into a perfect legal state and must depend on that alone; and that was equivalent to renouncing Christ altogether, or to falling from grace (Galatians 5:2–6).

3. He assures them that their present belief could not have come from him by whom they were originally brought to the knowledge of the truth, but must have been from some foreign influence, operating like leaven (Galatians 5:7–9).

4. He says he had confidence in them, on the whole, that they would obey the truth and that they would allow him who had troubled them to bear his proper judgment, gently insinuating that he should be disowned or cut off (Galatians 5:10, 12).

5. He vindicates himself from the charge that he preached the necessity of circumcision. His vindication was that if he had done that, he would have escaped persecution, for then the offense of the cross would have ceased (Galatians 5:11).

6. He assures them that they had been called to liberty; that the gospel had made them free. Yet Paul felt how easy it was to abuse this doctrine and to pretend that Christ had freed them from all restraint and from the bondage of all law. Against this he cautions them. Their liberty was not licentiousness. It was not freedom from all the restraints of law. It was not that they might give indulgence to the passions of the flesh. It was designed that they should serve one another and not fall into the indulgence of raging passions, producing strife and mutual hatred (Galatians 5:13–15).

7. To illustrate this, and to show them the evils of giving indulgence to their appetites under the pretense that they were free, he proceeds to show what were the passions to which carnal indulgence would give rise, or what were the works of the flesh (Galatians 5:16–21).

8. On the other hand, the Spirit produces a train of most lovely virtues, feelings, and affections, against which there could be no law (Galatians 5:22–23).

9. Those who were Christians had in fact crucified the flesh. They were bound to live according to the teachings of the Spirit; and Paul, therefore, exhorts them to lay aside all vainglory and envy, and to live in peace (Galatians 5:24–26).

Stand fast therefore. Be firm and unwavering. This verse properly belongs to the previous chapter and should not have been separated from it.

The sense is that they were to be firm and unyielding in maintaining the great principles of Christian liberty. They had been freed from the bondage of rites and ceremonies, and they should by no means, and in no form, yield to them again.

In the liberty, etc. (Compare to John 8:32, 36; Romans 6:18).

(See Barnes on Galatians 4:3).

And be not entangled again. Tyndale renders this, "And wrap not yourselves again." The sense is, do not again allow such a yoke to be put on you; do not again become slaves to any rites, customs, and habits.

The yoke of bondage refers to servitude to the Jewish laws. (See Barnes on Acts 15:10).

Behold, I Paul say to you. I, who at first preached the gospel to you; I, too, who have been circumcised, and who was formerly a strong advocate of the necessity of observing the laws of Moses; and I, too, who am charged (Galatians 5:11) with still preaching the necessity of circumcision, now solemnly say to you, that if you are circumcised with the aim of being justified by that, in whole or in part, it amounts to a rejection of the doctrine of justification by Christ, and an entire apostasy from him.

He is to be "a whole Saviour." No one is to share with him in the honour of saving people; and no rite, no custom, no observance of law, is to divide the honour with his death.

The design of Paul is to give them the most solemn assurance on this point, and by his own authority and experience to guard them from the danger, and to put the matter to rest.

That if you are circumcised. This must be understood with reference to the subject under consideration. If you are circumcised with such a view as is maintained by the false teachers who have come among you—that is, with an idea that it is necessary for your justification.

He evidently did not mean that if any of them had been circumcised before their conversion to Christianity; nor could he mean to say that circumcision, in all cases, amounted to a rejection of Christianity, for he himself had procured the circumcision of Timothy (Acts 16:3). If it was done, as it was then, for prudential considerations, and with a wish not to unnecessarily irritate the Jews, and to give someone more ready access to them, it was not to be regarded as wrong.

But if it is done in the way the false teachers in Galatia claimed—as a thing essential to salvation, as indispensable to justification and acceptance with God—then the matter assumed a different aspect. Then it became, in fact, a renouncing of Christ as himself sufficient to save us. So with anything else.

Rites and ceremonies in religion may be acceptable in themselves, if they are held to be matters not essential. But the moment they are regarded as vital and essential, that moment they begin to infringe on the doctrine of justification by faith alone, and that moment they are to be rejected. It is because of the danger that this will be the case that they are to be used sparingly in the Christian church.

Who does not know the danger of depending on prayers, and alms, and the sacraments, and extreme unction, and penance, and empty forms, for salvation? And who does not know how much in the Papal communion the great doctrine of justification has been obscured by countless such rites and forms?

Christ shall profit you nothing. Christ will be of no advantage to you. Your dependence on circumcision, in these circumstances, will in fact amount to a rejection of the Saviour, and of the doctrine of justification by him.

For I testify again. Probably he had stated this when he had preached the gospel to them at first, and he now solemnly bears witness to the same thing again. Bloomfield, however, supposes that the word again here palin means, on the other hand; or furthermore; or, as we would say, "and again."

That he is a debtor to do the whole law. He binds himself to obey all the law of Moses. Circumcision was the distinguishing badge of the Jews, as baptism is of Christians. A man, therefore, who became circumcised, became a professor of the Jewish religion, and bound himself to obey all its peculiar laws. This must be understood, of course, with reference to the point under discussion; and means, if he did it with a view to justification, or as a thing that was necessary and binding. It would not apply to a case like that of Timothy, where it was a matter of mere expediency or prudence (see the notes on Galatians 5:2).

Christ has become of no effect to you. You will derive no advantage from Christ. His work in regard to you is needless and vain. If you can be justified in any other way than by him, then of course you do not need him, and your adoption of the other mode is, in fact, a renunciation of him.

Tyndale renders this, "Ye are gone quite from Christ." The word here used, katargew, means, properly, to render inactive, idle, useless; to do away, to put an end to; and here it means that they had withdrawn from Christ if they attempted to be justified by the law. They would not need him if they could be thus justified, and they could derive no benefit from him.

A man who can be justified by his own obedience does not need the aid or the merit of another; and if it was true, as they seemed to suppose, that they could be justified by the law, it followed that the work of Christ was in vain so far as they were concerned.

Whosoever of you are justified by the law. On the supposition that any of you are justified by the law, or if, as you seem to suppose, any are justified by the law. The apostle does not say that this had in fact ever occurred, but he merely makes a supposition. If such a thing should or could occur, it would follow that you had fallen from grace.

Ye are fallen from grace. That is, this would amount to apostasy from the religion of the Redeemer, and would be, in fact, a rejection of the grace of the gospel. That this had ever in fact occurred among true Christians the apostle does not affirm, unless he affirmed that men can in fact be justified by the law, since he makes the falling from grace a consequence of that.

But did Paul mean to teach that? Did he mean to affirm that any man in fact had been, or could be, justified by his own obedience to the law? Let his own writings answer. See especially Romans 3:20. But unless he held that, then this passage does not prove that anyone who has ever been a true Christian has fallen away.

The fair interpretation of the passage does not demand that. Its simple and obvious meaning is that if a man who had been a professed Christian should be justified by his own conformity to the law, and adopt that mode of justification, then that would amount to a rejection of the mode of salvation by Christ, and would be a renouncing of the plan of justification by grace.

The two systems cannot be united. The adoption of the one is, in fact, a rejection of the other. Christ will be "a whole Saviour," or none. This passage, therefore, cannot be adduced to prove that any true Christian has in fact fallen away from grace, unless it proves also that man may be justified by the deeds of the law, contrary to the repeated declarations of Paul himself. The word "grace," here, does not mean grace in the sense of personal religion; it means the system of salvation by grace, in contrast to that by merit or by works—the system of the gospel.

For we. We who are Christians. It is a characteristic of the true Christian.

Through the Spirit. The Holy Spirit. We expect salvation only by His aid.

Wait for. That is, we expect salvation in this way. The main idea is not that of waiting as if the thing were delayed; it is that of expecting.

The sense is that true Christians have no other hope of salvation than by faith in the Lord Jesus. It is not by their own works, nor is it by any conformity to the law.

The object of Paul is to show them the true nature of the Christian hope of eternal life and to recall them from dependence on their conformity to the law.

The hope of righteousness. The hope of justification. They had no other hope of justification than by faith in the Redeemer.