expressive than tarassomai. It was this word that the Apostle used in his opening charge

in chapter 1: when he said `there be some that trouble you, and would pervert the gospel

of Christ' (Gal. 1: 7).

Here at the opening of the epistle (immediately following the salutation of verses 1-5)

we have reference to the rapid moving from the grace of Christ unto another gospel. This

is none other than the work of a `troubler' and his teaching `perverts' the gospel. From

this point, every statement in Gal. 1:-4: has been an attack or an exposure of this

`perversion', and it would be time well spent by any who value the truth of the gospel, if

these passages with their consecutive arguments were re-read in the light of this term.

A | Gal. 1: 6, 7. The charge. The troubler.

B | 1: 8 - 5: 10. The trouble.

A | 5: 10. The judgment. The troubler.

This troubler, said the Apostle, shall `bear his judgment whoever he be'. Here are

two solemn utterances concerning one who most probably was a believer in Christ. As a

teacher he had a tremendous responsibility, and would be `judged', and `whoever he be',

that judgment would be `without respects of persons'. James uses this same word

`judgment' (krima) when he says:

If the immediate context of James 2: 14-26 be read in connection with this reference

to `teachers' and their `judgment', the connection with Galatians will be more apparent,

for both epistles speak of Justification by faith, one stressing the impossibility of

combining legal works with faith, and the other stressing the necessity of combining

fruitful works with faith, the two presenting the whole truth--namely that the faith that is

reckoned for righteousness is a `faith that worketh by love'. The judgment of all teachers

and servants of the Lord will take place at the judgment seat of Christ, with whatever

sphere of blessing such a believer be associated (the highest sphere of all being no

exception), for Colossians, an epistle of the Mystery says plainly concerning those who

serve the Lord Christ:

Commentators find a great difficulty in establishing the connection between

Gal. 5: 10 and 11. Paul passes from the `troubler' to himself saying "And I, brethren, if I

yet preach circumcision, why do I suffer persecution? then is the offence of the cross

ceased" (Gal. 5: 11). Some have taught that he had once `preached circumcision' but had

now discounted it, but this is mixing his unconverted zealotry with his apostolic ministry.

The little word `yet' causes most of the difficulty, and an examination of its uses is called

for. First we observe that in Galatians itself it is used just seven times, as follows: