Such language was well calculated to disgust Gentile Christians with the rite of circumcision. It helps to account for the implacable hatred with which Paul was regarded by orthodox Jews. It accords with what he intimated in ch. iv. 9, to the effect that Jewish conformity was for the Gentiles in effect _heathenish_. Apart from its relation to the obsolete Mosaic covenant, circumcision was in itself no holier than the deformities inflicted by Paganism on its votaries. The Judaizers are finally described, not merely as "troublers" and "hinderers," but as "those that _unsettle_ you"--or more strongly still, "_overthrow_ you." The Greek word (ἀναστατέω) occurs in Acts xvii. 6, xxi. 38, where it is rendered, _turn upside down, stir to sedition_. These men were carrying on a treasonable agitation. False themselves to the gospel of Christ, they incited the Galatians to belie their Christian professions, to betray the cause of Gentile liberty, and to desert their own Apostle. They deserved to suffer some degrading punishment. "Full" as they were "of subtlety and mischief, perverting the right ways of the Lord," Paul did well to denounce them and to turn their zeal for circumcision to derisive scorn. _THE ETHICAL APPLICATION._ CHAPTER v. 13-vi. 10. CHAPTER XXII. _THE PERILS OF LIBERTY._ "For ye, brethren, were called for freedom; only _use_ not your freedom for an occasion to the flesh, but through love be servants one to another. For the whole law is fulfilled in one word, _even_ in this; Thou shalt love thy neighbour as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another."--GAL. v. 13-15. Our analysis has drawn a strong line across the middle of this chapter. At ver. 13 the Apostle turns his mind in the ethical direction. He has dismissed "the troublers" with contempt in ver. 12; and until the close of the Epistle does not mention them again; he addresses his readers on topics in which they are left out of view. But this third, ethical section of the letter is still continuous with its polemical and doctrinal argument.