There is kindness and true wisdom in this encouragement. The Apostle has "told them the truth;" he has "reproved with all authority;" now that this is done, their remains nothing in his heart but good-will and good wishes for his Galatian children. If his chiding has wrought the effect it was intended to produce, then these words of softened admonition will be grateful and healing. They have "stumbled, but not that they might fall." The Apostle holds out the hand of restoration; his confidence animates them to hope better things for themselves. He turns his anger away from them, and directs it altogether upon their injurers. II. The Judaizers had troubled the Churches of Galatia; _they had also maligned the Apostle Paul_. From them undoubtedly the imputation proceeded which he repudiates so warmly in ver. 11: "And I, brethren, if I am still preaching circumcision, why am I still persecuted?" This supposition a moment's reflection would suffice to refute. The contradiction was manifest. The persecution which everywhere followed the Apostle marked him out in all men's eyes as the adversary of Legalism. There were circumstances, however, that lent a certain colour to this calumny. The circumcision of Timothy, for instance, might be thought to look in this direction (Acts xvi. 1-3). And Paul valued his Hebrew birth. He loved his Jewish brethren more than his own salvation (Rom. ix. 1-5; xi. 1). There was nothing of the revolutionary or the iconoclast about him. Personally he preferred to conform to the ancient usages, when doing so did not compromise the honour of Christ (Acts xviii. 18; xxi. 17-26). It was false that he "taught the Jews not to circumcise their children, nor to walk by the customs" (Acts xxi. 20-26). He did teach them that these things were "of no avail in Christ Jesus;" that they were in no sense necessary to salvation; and that it was contrary to the will of Christ to impose them upon Gentiles. But it was no part of his business to alter the social customs of his people, or to bid them renounce the glories of their past. While he insists that "there is no difference" between Jew and Gentile in their need of the gospel and their rights in it, he still claims for the Jew the first place in the order of its manifestation.