Teks -- Galatians 5:1 (NET)

Freedom of the Believer

5:1 For freedom Christ has set us free. Stand firm, then, and do not be subject again to the yoke of slavery.

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Robertson: Gal 5:1 - With freedom

With freedom ( tēi eleutheriāi ).

Rather dative case instead of instrumental, "for freedom,""for the (article) freedom that belongs to us children of the freewoman"(Gal 4:31).

Robertson: Gal 5:1 - Did Christ set us free

Did Christ set us free ( hēmas Christos ēleutherōsen ).

Effective aorist active indicative of eleutheroō (from erchomai , to go, go free).

Robertson: Gal 5:1 - Stand fast therefore

Stand fast therefore ( stēkete oun ).

See Mar 3:31; 1Co 16:13 for this late word from perfect stem of histēmi , "keep on standing therefore,""stay free since Christ set you free."

Robertson: Gal 5:1 - Be not entangled again

Be not entangled again ( mē palin enechesthe ).

"Stop being held in by a yoke of bondage."Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism.

Vincent: Gal 5:1 - Made free

In the liberty wherewith. This is according to the reading τῆ ἐλευθερίᾳ ᾗ . Different connections are proposed, as with stand fast , as A.V.: or with the close of chapter 4, as, " we are not children of the bondwoman but of the free with the freedom with which Christ freed us" : or, " of her who is free with the freedom with which ," etc. But ᾗ wherewith must be omitted. A new clause begins with τῇ ἐλευθερίᾳ . Rend. for freedom did Christ set us free . For, not with freedom. It is the dative of advantage; that we might be really free and remain free. Comp. Gal 5:13, and Joh 8:36.

Made (us) free ( ἠλευθέρωσεν )

With the exception of Joh 8:32, Joh 8:36, only in Paul.

Vincent: Gal 5:1 - Stand fast

Stand fast ( στήκετε )

Used absolutely, as 2Th 2:15. Mostly in Paul. See on 1Th 3:8.

Vincent: Gal 5:1 - Be not entangled

Be not entangled ( μὴ ἐνέχεσθε )

Or, held ensnared . By Paul only here and 2Th 1:4. Lit. to be held within . For an elliptical usage see on Mar 6:19.

Vincent: Gal 5:1 - Yoke

Yoke ( ζυγῷ )

Metaphorical, of a burden or bondage. Comp. Mat 11:29, Mat 11:30; Act 15:10; 1Ti 6:1. Similarly lxx, Gen 27:40; Lev 26:13; 2Ch 10:4, 2Ch 10:9, 2Ch 10:10, 2Ch 10:11, 2Ch 10:14. So always in N.T. except Rev 6:5, where it means a pair of scales . See note, and comp. Lev 19:35, Lev 19:36; Pro 11:1; Pro 16:11; Hos 12:7.

Wesley: Gal 5:1 - Stand fast therefore in the liberty

From the ceremonial law.

Wesley: Gal 5:1 - Wherewith Christ hath made us

And all believers, free; and be not entangled again with the yoke of legal bondage.

Clarke: Gal 5:1 - Stand fast therefore in the liberty

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.

Calvin: Gal 5:1 - Stand fast therefore

1.Stand fast therefore. After having told them that they are the children of the free woman, he now reminds them that they ought not lightly to despise a freedom so precious. And certainly it is an invaluable blessing, in defense of which it is our duty to fight, even to death; since not only the highest temporal considerations, but our eternal interests also, animate us to the contest. ⁸¹ Many persons, having never viewed the subject in this light, charge us with excessive zeal, when they see us so warmly and earnestly contending for freedom of faith as to outward matters, in opposition to the tyranny of the Pope. Under this cloak, our adversaries raise a prejudice against us among ignorant people, as if the whole object of our pursuit were licentiousness, which is the relaxation of all discipline. But wise and skillful persons are aware that this is one of the most important doctrines connected with salvation. This is not a question whether you shall eat this or that food, — whether you shall observe or neglect a particular day, (which is the foolish notion entertained by many, and the slander uttered by some,) but what is your positive duty before God, what is necessary to salvation, and what cannot be omitted without sin. In short, the controversy relates to the liberty of conscience, when placed before the tribunal of God.

The liberty of which Paul speaks is exemption from the ceremonies of the law, the observance of which was demanded by the false apostles as necessary. But let the reader, at the same time, remember, that such liberty is only a part of that which Christ has procured for us: for how small a matter would it be, if he had only freed us from ceremonies? This is but a stream, which must be traced to a higher source. It is because

“Christ was made a curse, that he might redeem us
from the curse of the law,” (Gal 3:13;)

because he has revolted the power of the law” so far as it held us liable to the judgment of God under the penalty of eternal death; because, in a word, he has rescued us from the tyranny of sin, Satan, and death. Thus, under one department is included the whole class; but on this subject we shall speak more fully on the Epistle to the Colossians.

This liberty was procured for us by Christ on the cross: the fruit and possession of it are bestowed upon us through the Gospel. Well does Paul, then, warn the Galatians, not to be entangled again with the yoke of bondage, — that is, not to allow a snare to be laid for their consciences. For if men lay upon our shoulders an unjust burden, it may be borne; but if they endeavor to bring our consciences into bondage, we must resist valiantly, even to death. If men be permitted to bind our consciences, we shall be deprived of an invaluable blessing, and an insult will be, at the same time, offered to Christ, the Author of our freedom. But what is the force of the word again, in the exhortation, “and be not entangled again with the yoke of bondage?” for the Galatians had never lived under the law. It simply means that they were not to be entangled, as if they had not been redeemed by the grace of Christ. Although the law was given to Jews, not to Gentiles, yet, apart from Christ, neither the one nor the other enjoys any freedom, but absolute bondage.

TSK: Gal 5:1 - Stand // the liberty // entangled

Stand : Pro 23:23; 1Co 15:58, 1Co 16:13; Eph 6:14; Phi 1:27; 1Th 3:8; 2Th 2:15; Heb 3:6, Heb 3:14, Heb 4:14, Heb 10:23, Heb 10:35-39; Jud 1:3, Jud 1:20,Jud 1:21; Rev 2:25, Rev 3:3

the liberty : Gal 5:13, Gal 2:4, Gal 3:25, Gal 4:26, Gal 4:31; Psa 51:12; Isa 61:1; Mat 11:28-30; Joh 8:32-36; Rom 6:14, Rom 6:18, Rom 7:3, Rom 7:6, Rom 8:2; 1Co 7:22; 2Co 3:17; 1Pe 2:16; 2Pe 2:19

entangled : Gal 2:4, Gal 4:9; Mat 23:4; Act 15:10; Col 2:16-22; Heb 9:8-11

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Poole: Gal 5:1 - liberty // the liberty wherewith Christ hath made us free

Gal 5:1 Paul exhorteth the Galatians to maintain their

Christian liberty,

Gal 5:2-6 and showeth that by being circumcised they would

forfeit their hopes in Christ,

Gal 5:7-12 he disclaimeth the preaching of circumcision himself,

and condemneth it in others.

Gal 5:13-15 He adviseth them not to abuse their liberty, but to serve

one another in love, which comprehendeth the whole law.

Gal 5:16-18 The opposition between the flesh and the Spirit,

Gal 5:19-21 the works of the flesh,

Gal 5:22-24 the fruits of the Spirit.

Gal 5:25,26 Advice to walk in the Spirit, and not in vain glorious

emulation.

The

liberty here spoken of, is a right which a person hath to action, that he may do or forbear the doing of things at his pleasure, as he apprehends them suitable or not, without the let or hinderance of another. This is either in things of a civil nature, or of a spiritual nature. The former is not understood here, for it is none of

the liberty wherewith Christ hath made us free for subjects to be free from the lawful commands of princes, or children to be free from the laws of their parents, or servants to be free from the commands of masters. There is hardly any book in the New Testament wherein obedience of this nature, in things that are lawful, is not either exemplified as our duty in Christ and the apostles, or urged by very strong arguments. The liberty here, is that freedom from the law, of which the apostle hath been speaking all along this Epistle: from the curse of the moral law, and from the co-action of it; and principally from the ceremonial law contained in ordinances. This is the liberty which Christ hath purchased for us, and in which the apostle willeth all believers to stand fast; not being again entangled with a yoke, which God had taken off from their necks. The apostles, in their synod, Act 15:10 , had called it a yoke, which neither they nor their fathers were able to bear.

Haydock: Gal 5:1 - Be not held again under the yoke of bondage

Be not held again under the yoke of bondage, of the old law. (Witham) ---

This verse must be understood in the same manner as the 9th verse of the preceding chapter. See the annotations upon it.

Gill: Gal 5:1 - Stand fast therefore in the liberty // wherewith Christ hath made us free // and be not entangled again with the yoke of bondage

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 עול מצות "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.