Chapter XXVII (continued, part 14)
etJi of me Greek, " heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple (Acts 14. 12, 13), and shaking ofl' a viper (Acts 28.), the people thought him a god, wliat would tin y have not done, if he had disclosed those Tevelatiuus? [EsTius.] I wish each of you to estimate me hy " wlial he sees" my present acts and "hears" my teaching to be; not by my boasting o{ past revelations. Tliey who allow themselves to be thought of more highly than is lawlul, defraud themselves of the honour which is at God's disposal [Bengel] (John 5. 44; 12. 43). 7. exalted above measure— GreeA;, " overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengei..] abnndauce— &'cec/c, " the excess;" exceeding greatness, given . . . me— tiiz., by God (Job 5.6; Philippians 1.29). thorn in the tlesh— (Numbers 33. 55; Ezekiel 28. 21.) Alford thinks it to be the same bodily aflliclion as in Galatians 4. 13, 14. It certainly was sometliing personal, affecting him individually, and not as an apostle : causing at once acute •pain (as "thorn" implies) and i/iamc ("buffet:" as slaves are
Visions" refers to things see/i; "revelations," to things lieard (cf. 1 Samuel 9. 15) or revealed in any way. In "visions" their signification was not always voucliFafed; in "revelations" there was always an unveiling of truths before hidden (Daniel 2. 19, 31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration, of—t. e., from the Lord; Christ, r. 2. 3. Translate, "I know," not "I knew." a man—meaning himself. But he purposely thus distinguishes between the rapt and glorified person of v. 2, 4, and liim- «e?/the infirmity-luden victim of the "thorn in the flesh"
(v. 7). Such glory belonged not to Aim, but the weakness did. Nay he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his. [Alfokd.] His spiritual
feted, 1 Peter 2. 20). messenger of Satan—who is permitted by God to afllict His saints, as Job (Job 2. 7; Luke
13. 16). to buffet me—In Greek, present; to buffet me even now continuously. After experiencing tlie state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his siylU and hearing had been ravished with heavenly " revelations," ^o his touch
self was his highest and truest self: the flesh with its infirmity merely his temporary self (Romans 7. 25). Here, however, the latter Is the prominent thought. In Clirist —a Christian (Romans 16. 7). above — rattier, simply
'• fourteen years ago." This Epistle was written 55-57 A. D. Fourteen years before will bring the vision to 41-43 a. d., the time of his second visit to' Jerusalem (Acts 22. 17). He had long been intimate with the Corintliiaus, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of. I cannot fell—rather as Greek, "I know not." If in the body, he must have been caught up bodily ; if oxit of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits, cauglit np—
Is pained with tlie "thorn in the flesh." 8. For—"concerning this thing." thrice—To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from v. 9, and Greek, v. 7, " that he may buffet me ")
to have continued with Paul when he wrote, lest still he should be "overmucii lifted up." the Lord—Christ. Escape from the cross is not to be sought even indirectly from Satan (Luke 4. 7). " Satan is not to be asked to spare us." [Bengel.] 9. said—Hi., " He hath said:" implying that his answer is enougli. [Alford.] is sufficient-Tlie
(Acts 8. 89.) to the third heaven—" even to," <Sc. These raptures (note the plural, "visions," "revelations") had two degrees: first he was enxight uji " to the third heaven," and from thence to "Paradise" {v. 4) [Clemens AlexanDRINUS, atromala 5. 427], which seems to denote an inner recess of the third heaven [Bengel] (Luke 23. 43 ; Revelation 2. 7). St. Paul was permitted not only to " hear" the things of Paradise, but to see also in some degree the things of the third heaven (cf. " visions," v. 1). Tlie occurrence TWICE of "whether in the body, <to., I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. " Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things." [Uenqel.] The first heaven is that of the clouds, the air
trial must endure, but the grace shall also endure and never fail thee [Alford] {Deuteronomy 33. a5). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, tliy grace is suflScient lor me." [Bengel.] my strengtlL Greek, " power." Is made perfect^lias its most perfect manifestation, in weaknessDo notask for sensible strength, for my power is perfected in man's " strength lessness " (so the Greek). The "lor" implies, tliy " strengthlessness " (the same Greek as is translated "weakness;" and in v. 10, "infirmities") is tlie very element in which my "power" (which moves coincident with "my grace") exhibits itself more perfectly. So that Paul instead of desiring tlie infirmity to "depart," "lather" henceforth "glories in infirmities, that the power of Christ may rest ( Greek, ' tabernacle upon ;' cover my Infirmity all over as with a tabernacle; cf. Greek, John 1. 12) upon " him. Tliis effect of Clirist's assurance on him appears, ch. 4. 7 ; 1 Corinthians 2. 3, 4; cf. 1 Peter
tlie second, tliat of the stars, «/ie the third is spiritual JEphesians 4. 10). 3. Translate, "I know." out of—Most Of the oldest MSS. read "apart from." 4. unspeakable not in themselves, otherwise Paul could not liave heard them; but as the explwnation states, " which it is not law-
ful ... to utter." [ALFORD.] They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (Exodus 31.6; I.salah 6.3). Tiiese were not st). 8t. Paul had iiot the power adequately to utter; nor if he had, would lie have been permitted; nor would earthly men comprehend them (John 3.12; 1 Corinthians 2.9). X man may hear and know more than he can speak, of myself—concerning myself. Self is put in the baokgrouiKl, except in respect to his infirmities - his glorying in his otlierself, to which the revelatUms were vouchsafed, was not in order to give glory to his fleshly self, but to bring out iu
4. 14. The "my" is omitted in so'me of the oldest MS8.; the sense is the same, "power" (referring to God's power) standing aljsolutely, iu contrast to "weakness" (imt ab-
Bolulely, for man's weakness). Paul often repeats the word "weakness" or infirmity" (chs. 11., 12., and 13.) as being Christ's own word. The Lord has more need of our wealtness than of our strength: our strength is often His
rival; our weakness. His servant, drawing on His resources, and showing fortli His glory. Man's extremity
is God's opportunity; man's security Is Satun's oppor-
Paul rromiselh to Come again. 2 CORINTHIANS XIII, Threatmeth a Proof of his Autkoniy.
rather descends than ascends. [Bengel.] Love him as a true friend who seeks your good more than your good will. 10. I did not burden you—The "I" in the Greek ia emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted : " But, you may say, granted that /did not burden you inyself; nevertlreless, being crafty, I caught you (in my net) with guile;" viz., made a gain of you by means of olhci-s (1 Thessalonians 2.
tumty. God's way is not to take His children out of
tiiul, but to give them slrengtli to bear up against it
(I'salin 88. 7; .loliii 17. 15}. 10. take pleasure In—Too
siioiiKly. Rallier as the Greek, "I aiu well contented
in. ' iiilirmities—the genux. Two pairs of species follow,
}.arlly coining from "Satan's messenger," partly from men. reproaches—"insults." ivlien— in all tlie cases Just speci0ed. tlitii—tlien especially, strong—" power-
3). 17. Paul's reply: You know well I did not. My associates were as disinterested as myself. An important rule
ful'' \n "tlie power of Chri.if {v. 9; ch i; Hebrews
il. 31). 11. in glorying—Omitted in the oldest MSS. "I uni become a fool." He sounds a retreat. [Benukl.] ye —Kmphatic. "It is ye wbo have compelled me; for
to all who would influence others for good. I desired Titus—viz., to go unto you. Not the mission mentioned ch. 8. 6, 17,22; but a missicm previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (ch. 7. (j, &c.). » brother—rather "OUR (lit., the) brother;" one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned ch. S. 18, 22. same spirit—inwardly, steps outwardly. 19. Again—The oldest MSS. read, "This long Zime ye think that we are excusing ourselves unto you? (Nay.) It is before God (as opposed to ' unto you') that we speak in Christ" (ch. 2. 17). English Version Greek text wa3 a correction from ch. 3. 1 ; 5. 12. ao. For—Assigning cause why they needed to be thus spoken to "for their edification;" tn'z.,his fear tliatat his coming heshould find them "not such as he would," and so heshould be found by them "such as they would not" like, viz., severe in punishing misconduct, debates— Greei, "strifes," "contentions." envyings — The oldest MSS. read "envying," singular, strifes — "factious," "intrigues," "factious schemes." [Wahl.] Ambitious self-seeking ; from a Greek root, " to work for hire." bacltbltings, whisperings—open " slanderings," and "whispering backbitings" (Galalians
J ought to have been commended by you," instead of liaving to commend niystif. am 1 beliinil—rather as Greek, " was I beliind," when I was with you? tlie very ctiielVst— rather, as in cli. 11. 5, "those overmuch apos-
tles." tl»o«gl» I be notliing—in myself (1 Corinthians
l.j. 9, 10). 1^. Truly, &c.—There is understood some such clause as this, "And yet I have not been commended by you." in all patience, in signs, &c.—Tlie oldest MSS. omit "in." " Patience" is not one of the " signs," but the element in which they were wrought: endurance of opposition which did not cause nie to leave olT working. [AlFORD.] IVanslate, "In . . . patience, by signs," &c. His mode of ex7>ressioii is modest, putting himself, the worker, in the background, " were wrought," not "/wrought." As the siyns have not been transmitted to us, neither has
tlie apostlesliip. The apostles have no literal successors
(cf. Acts 1. 21, 22;. miglxty deeds—palpable works of liivine omnipotence. Tlie silence of the apostles in fourteen Epistles, as to miracles, arises from the design of those Epistles being hortatorj-, not controversial. The passing allusions to.miracles in seven Epistles prove that the writers were not enthusiasts to whom mh-acles seem the most important thing. Doctrines were with them the important matter, save when convincing adversaries. In the seven Epistles the mention of miracles is not obtrusive, but marlted by a calm air of assurance, as of facts ucknow-
5.20). swellings—arrogant elation; puffing up of yourselves. Jude 16, "great swelling words" (2 Peter 2. 18). 21. my God—;ii.s God, however trying the humiliation that was in store for him. will liumble me—The indicative implies that the supposition will actually be so. The faith-
ful pastor is " humbled" at, and " bewails" the falls of his people, as though they were his own. sinned alre«tdy before my last coming [Bengel], i. e., before the second visit which he paid, and in which he had much stt Corinth to rebuke, have not repented—sliall not have repented. [Alford.J uncleanness—for e.xample, of married persons (1 Thessalonians 4. 7). foraicatlon—among the unmarried.
le(ly<:(l on all hands, and therefore unnecessary to dwell on. This is a much stronger proof of their reality, than
if they were formally and obtrusively asserted. Signs and wonders is the regular formula of the Old Testament, which New Testament readers would necessarily understand of supernatural works. Again, in the Gospels the miracles are so inseparably and congruously tied up with the history, that you cannot deny the former without denying the latter also. And then .you have a greater difficulty than ever, viz., to account for the rise of Chris-
Ver. 1-14. Me Threatens A Severe Proof of his Apostolic Authority, but Prefers they woui.n Spars HIM THE Necessity for it. This is thethlril time I am coming to you—not merely preparing to come to you. This proves an intermediate visit bt:tween the two recorded in Acts 18. 1, Ac; 20. 2. In the inoutli of two or three witnesses shall every word be established — Quoted from Deuteionom.v 19. 15, LXX. "I will judge not without examination, nor will I abstain from punishing upon due evidence." [Cony're-^rb and Howson.] I M ill no longer be among you " in all patience" towards ofTenders
ti'uiil)/ : so that the infidel has something infinitely more
(lilKcult to believe than that which he rejects, and whitdi the Christian more rationall.v accepts. 13. wlkcrein you ivere iitferior i. e., were treated with less consideration by me than were other churches. I mys,f\t—I made a gain
of you neither myself, nor Ijy those others whom I sent,
Titus, etc. (r. 17, IS), wrong— His declining support from the Corinthians might he l eganled as the denial to them of a privilege, and a mark of their spiritual inferiority, and of his looking on tliem with less conlidence and love
(cf. ch. 11.9, 11). 14. the third time-See Introduction to First Corintliians. His second visit was probalily a short one;i Corinthians 1(5. 7), and attended with humiliation througli the .scandalous conduct of some of his <'onverts
(ch. 12. 12). The apostle in this case, where Ordinary testimony was to be had, does not look for an immediate revelation, nor does he order the culprits to be cast out of the Church before his arrival. Others understand the "two or tlirce witnesses" to mean his two or three visits as establishing either (1.) the truth of the facts alleged against tlie oltcnders, or (2.) tlie reality of his threats. I prefer the
(cf. 21; ch. 2. 1). It was probably paid during his three years' sojourn at Ephesus, from which he could pass so readily by sea to Corinth (cf. ch. 1. 15, 10; 13. 1, 2). The context here implies nothing of a third preparation to come; Imt, "I am coming, and the third time, and will not burden you this time any more than 1 did at my tivo pretdous visits." [Al.FOKD.] not yours, but you—(I'liilippians 4. 17.) children . . . pnren<s—Sf. Taul was their spiritual father (1 Corinthians -1. 14, 15). He docs not, therefore, seek earthly treasure from them, but lays up the best treusicre (viz., spiritual) " for their souls" {v. 15). 15. I will . . . spoid—all I have, he spent—all that I am. This Is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself, for yon Greek, " {or your souls;" not for your mere bodies, the less I be loved—Love 320
first explanation to either of the iwo latter. !i. Bather, "I have already said (at my second visit), and tell you (now) beforehand, as (I did) when I was pre.sknt thk second time, so also now in my absence (the oldest MSS. omit the 'I write,' which here wrongly follows in Kuglish
Version Greek text) to them which heretofore have sinned
(viz., before nij' second visit, ch. 12. 21), and to all others" (who have sinned since my second visit, or are in danger of sinning), etc. The English Version, " as if I were present
tlie second time," viz., this next time, is quite inconsistent with u. 1, " this is the </(/)•(< lime I am coming to you," as
I'aul could not have called the same journey at onco "th«
Introduction. GALATIANS. Inlrodvetion.
second" and "the third time" of his coming. The
reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If
antithesis between "tlie second time" and "now" is palpable. If I tome ujj^alii, &c. i. e., wheitsoever I come again (Acts 20. 2). These were probably the very words of
j-e doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my aiioslksliip. 7. 1 pray —Tlie oldest MSS. read, " we pray." not tbaf we sliould app«-ar approved—not to gain credit for ourselves, your ministers, by your Cliristian conduct; but for your good. [Alford.] The antithesis to "reprobates ' leads me to prefer explaining with Bengei., "We do not pray that we may appear approved," by restraining you when ye do evil; " but tli.al ye should do what is right" (EnglitJi Ver-
his former threat wliioh lie now repeats again. 3. Since —The reason why lie will not spare: .Since ye challenge me to give a "proof" that Christ speaks in nie. It would be better if ye woiiM "prove your own selves" {v. 5). This disproves the assertion of some that Scripture liowhere
asserts tlie infallibility ot its writers wlien writing it. which—"who" (Christ), is not wcafc—in relation to you, by me and in this very Epistle, in exercising upon you strong discipline, mij^lity in you—has given many proofs of His power in miracles, and even in punishing
sion, "lionest"). tlioiigli \VK be as reprolmtes—tiiougli we be thereby deprived of the occsision for exercising our apostolic power (viz., in punishing), and so may appear "as reprobates" (initapable of affording proof of Clirist speaking in us). 8. Our apostolic power is given us that we may use it not against, but for the furtherance of, the
offenders (cli. 5. U, 20, 21). Ye have no need to put me to the proof in this, as long ago Christ lias exhibited great proofs of His power by nie among you (ch. 12. 12). [Gro-
Tius.] It is therefore not me, but Christ, whom ye wrong:
trutli. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power (v. 10). 9. arc glad—GiecA, " rejoice.' when we are weak—having no occasion for displaying our power; and so seeming " weak," as being compassed with "infirmities" (ch. 10. 10; II. 29, 30j. ye . . . strong— "mighty" in faith and the fruits of the Spirit, and—Not
it is His patience that ye try in despising niy admoni-
tions, and derogating from my authority. [Calvin.] 4. tUougU—Omitted in some of the oldest MSS. ; then trmu-
late, " For He was even ciucified," &c. tlirougli weajkness Greek, "from wealcness;" i.e.. His assumption of our weakness was the .source, or necessary condition, from which the possibility of His crucifixion flowed (Hebrews 2. U; PhilippiiUis 2. 7, 8). ^ty— Greek, "from;" "owing to." tlie power of God—the Father (Romans 1.
ill tlie oldest 5I.S8. we wish Greek, "pray for." your perfection lit., " perfect restoration :" lit., that of a dislocated limb. Cf. V. 11, "Be perfect," the same Greek word; also in 1 Corintliians 1.10, " perfectly joined together;" Epliesiaiis i. VI, " the perfectingof the saints." 10. Tlierefore—Bewiase I wisli the "sharpness" to be in ray letters rather than in deed^. [CmiysoSTOM.] edification . . . not to dcsfrjiction—/o)- building uj) . . . not for casting! down. To " use sliarpne.ss" would seem to be cabling down, rather than building up; therefore he prefers not to liavo to use it. 11. farewell—meaning in also "rejoice;" thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (ch. 1. 24; Pliilippians 4. -1). Be perfect—Become perfect. by filling up what is lacking in your Christian cliaracter (Ephesiaus 4. 13). be of good comfort—(Ch. 1. 6; 7. 8-13; 1 Thessalonians 4. 18.) 14. The benediction which proves the doctrine of the Divine Trinity in unity. "The graee of Christ" comes first, for it is only by it we come to "the love of God" the Father (John 14. G). The variety in the order of Persons proves tliat " in this Trinity none is afore or after other." [Athanas., Creed.] communion—joint fellowship, or participation, in the same Holy Ghost, wliich joins in one catholic Church, His temple, both Jews and Gentiles. Wlioever has "the fellowship of the Holy Ghost," has also "the grace of our Lord JesuF Christ," and "the love of God :" and vice versa. For the three are insepar*l)le, as the three Persons of the Trinity
*; 6. 4; Ephcsians I. 20). >reak in liim i. e., in virtue of our union with Him, and after His pattern, weakness predominates in us for a time (exlribited in our "inthuii-
ties" and weak "bodily presence," ch. 10. 10; 12.5,9,10; and also in our not putting into immediate exercise our power of punishing oH'etiders, just as Christ for a time kept in abeyance His power), we sUall live wltli lUm— not only hereafter with Him, free from our present in-
firmities, in tlie resurrection life (Pliilippiaus 3. 21), but presently in the exercise of ourapostolicauthority iigainst offenders, which flows to us in respect to you from the power
of God, however "weak" we now seem to you. "With Him," i. c, even as He now exercises His power in His
glorified resurrection life, after His weakness for a time.
S. Examine Greek, "Try (make trial of) yourselves." I>rove j'our own selves—This should be your first aim, rather than "seeking a proof of Clirist speaking m me" {v.
S). yonr own selves-1 need not speak jnuch in proof of Christ being in me, your minister (v. 3), for if ye try your oumgeives ye will see that Christ is also in you [Chey.sosTOK] (Romans 8. 10). Finding Christ dwelling in yourselves by faith, ye may well believe that He speaks in me, by who.se ministry ye have received this faith. [iLsTius.] To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried (Exodus 17. 7), " Is the Lord among us or not" (cf. Mark 8. 11)? except ye be reprobates—Tlie Greek softens the expression, "somewhat reprobates," t. e., not abiding <A€ "/woo/" (alluding to the same word in tlie context); failing when tested. Image from metals (Jeremiah 6.30; Daniel 5. 27 ; Romans 1. 28). 6. we . . . not reprobates not uruible to abide the "proof" to which ye put us (u. 6). "I trust tiiat" your own Cliristianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," v. 5) as suflicient " proof" that ye are not
itself. [CHRY.SOSTOM.] The doctrine of the Trinity was not revealed clearly and fully till Clirist came, and the whole scheme of our redemption was manifested in Him, and we know tlie Holy Three in One more in their relet/-
tions to us (as set fortii summarily in this ii/enediction), than in their miUual relations to one another (Deuteronomy
29. 29). Ainen—Omitted in the oldest MSS. Probably added subsequently for the exigencies of public joint worship.
THE EPISTLE OF PAUL THE APOSTLE TO THE
GALATIANS.
INTEODUCrriON.
.^..ernal and external evldenise for Bt. Paul's authorship is conclusive. The style Is characteristically Pauline. The superscription, and allusions to the apostle of the Gentiles In the first person, througliout the Epistle, establlsa the same truth (ch. l.J, i;j-24; 2. 1-14). His authorship is also upheld by tlie unanimous testimony of the ancient Charch; cf. Iken.eus, adversus llcereses 3. 7. 2 (Galatians 3. 19); I^olycakp (Pliilippians, ch. .3.) quotes Galatlans 4. 26 and
S. 7; JcsTiN Mastyb, or whoever wrote the Oratio ad Groecoa, ailades to Galatians 4. 12 and 5. 20.
IntToducliori. GALATIANS. Jniroductim.
The EpLslle was written "to the churches of Galatia" (ch. 1.2), a district of Asia Minor, bordering on rUrygia, Poutus, Bitliynia, Cappaciocia, and Paplilagonia. Tlie iniiabitauts (Gallo-grteci, contracted into Galati, an-
ottior form of tiie name Kelts) were Gauls in origin, tlie latter liaving overrun Asia Minor, after they had pillaged Delphi, about B. c. 280, and at last permanently settled in the central parts, thence called Gallo-grajcia or Galatia, Their cliaracter, as shown in this Epistle, is In entire consonance with that ascribed to the Gallic race by a'l writers. C^AK, B. G., 4.5, " Tlie infirmity of the Gauls is that they are fickle in their resolves and fond of cliange, and not to be trusted." So Thierry [quoted by Alfobd], "Frank, impetuous, impressible, eminently intelligent, but at the same time extremely changeable, inconstant, fond of show, perpetually quarrelling, the fruit of excessive vanity." They received St. Paul at first with all joy and kindness; but soon wavered in their allegiance to the Gospel and to him, and hearkened as eagerly now to Judaizing teachers as they had before to him (ch. 4. 14-16). The apostle himself had been the first preacher among them (Acts 16. 6; Galatians 1. 8; 4. 13 [see Note; "on account of infirmity of flesh I preaclied unto you at the first:" implj'ing that sickness detained him among them], 19); and had then probably founded churches, which at his subsequent visit he "strengthened" in the faith (Acts 18. 23). His first visit was about A. D. 51, during his second missionary journey. Josephus, Antiquities, 16. 62, testifies tliat many Jews resided in Ancyra in Galatia. Among these and their brethren, doubtless, as elsewhere, he began his preaching. And though subsequently the majority in the Galatian churches were Gentiles (ch. 4. 8, 9), yet these were soon infected by Judaizing teachers, and almost sutfered themselves to be persuaded to undergo circumcision (cli. 1. 6; 3. 1, 3; 5. 2. 3; 6. 12, 13). Accustomed as the Galatians had been, when heathen, to the mystic worship of Cybele (prevalent in the neighbouring region of Phrygia), and the tlieosophistic doctrines connected with that worship, they were the more readily led to believe that the full privileges of Christianity could only be attained through au elaborate system of ceremonial symbolism (ch. 4. 9-11; 5. 7-12). They even gave ear to the insinuation that Paul himself observed the law among tlie Jews, tliough he persuaded the Gentiles to renounce it, and that his motive was to keep his converts in a subordinate state, excluded from the full privileges of Christianity, which were enjoyed by the circumcised alone (ch.5. 11 ; 4. 16, cf. with 2. 17) ; and that in "becoming all things to all men," he was an interested flatterer (ch. 1. 10), aiming at forming a party for himself: moreover, that he falsely represented liimself as an apostle divinely commissioned by Christ, whereas he was but a messenger sent by the Twelve and the Church at Jerusalem, and that his teaching was now at variance with tliat of St. Peter and James, "pillars" of the Church, and therefore ought not to be accepted.
His PURPOSE, then, in writing this Epistle was (1.) to defend his apostolic authority (ch. 1. 11-19; 2.1-14); (2.) to counteract the evil influence of the Judaizers in Galatia (ch. 3. and 4.), and to show that their doctrine destroyed the very essence of Christianity, by lowering its spirituality to an outward ceremonial system; (3.) to give exhortation
for the strengthening of Galatian believers in faith towards Christ, and in tlie fruits of the Spirit (ch. 5. and 6). He
liad already face to face, testified against the Judaizing teachers (ch. 1. 9; 4.16; Acts 18. 23); and now that he has heard of tlie continued and increasing prevalence of the evil, he writes with >tis own hand (ch 6. 11 : a labour which he usually delegated to an amanuensis) this Epistle to oppose it. The sketch he gives in it of his apostolic career confirms and expands the account in Acts, and shows his independence of human authority, however exalted. His protest against Peter in eh. 2. 14-21, disproves the figment, not merely of papal, but even of that apostle's supremacy; and shows that Peter, save when speciallj' inspired, was fallible like other men.
There is much in common between this Epistle and that to the Romans on the subject of justification by faith only, and not by the law. But the Epistle to the Romans handles the subject in a didactic and logical mode, without any special reference; tliis Epistle, in a controversial manner, and with special reference to the J udaizere
in Galatia.
The STYLE combines the two extremes, sternness (ch. 1. ; 3. 1-5) and tenderness (eh. 4. 19, 20), the characteristics of a man of strong emotions, and both alike well suited for acting on an impressible people sucli as the Galatians were. The beginning is abrupt, as was suited to the urgency of the question and tlie greatness of the danger. A tone of sad-
ness, too, is apparent, such as mlglit be expected in the letter of a warm-hearted teacher who had Just learned that those whom he loved were forsaking his teachings for those of pervertera of the truth, as well as giving ear to calumnies against himself.
The TIME OP WRITING Was after the visit to Jerusalem recorded In Acts 15. 1, &c., i. e., A. D. 50, if tliat visit be, as seems probable, identical with that ia-ch. 2. 1, Ac. Further, as ch. 1.9 ("as we said be/ore"), and 4. 16 ("Have [Alfokd]
I become your enemy?" viz., at my second visit, whereas 1 was welcomed by you at my first visit), refer to his second
visit (Acts 18.23), this Epistle must have been written after the date of that visit (the autumn of a. d.54). Ch. 4. 13, "Ye know how ... I preached ... at the first" {Greek, " at the former time"), implies that Favil, at the time of writing, had been twice in Galatia ; and ch. 1. 6, " I marvel that ye are *o soon removed," implies that he wrote not long after having
left Galatia for the second time; pmibably in the early part of )ns residence at ilpheaus (Acts IS. 2-'{; 19. 1, &c., from
A. D. 51, the autumn, to A. 1). 57, Pentecost). [Alford.] Conyi!b.\ue and lIowsoN, from the similarity between this
Epistle and that to the Romans, the same line of argument in both occupying the writer's mind, think it was not
uxritten till fiis stay at Corinth (Acts 20. 2, 3), during the winter of 57-58, whon(!o lie wrote his Epistle to the Romans; and certainly, in the theory of the earlier writing of it from Ephesus, It does seem uulilvely that the two ICpistles to the Corinthians, so dissimilar, should Intervene between those so similar as the Epistles to the Galatians and Romans; or tiiat the Epistle to the Galatians should intervene between the second to the Thessalonians and the
first to the Corinthians. The decision between the two theories rests on the words, "so soon." If these l.e not con-
sidered Inconsistent with little more than three years having elapsed since his second visit to Galatia, the argument, from the similarity to the Epistle to the Romans, seems to me eon<!luslve. This to the Galatians seems written on
the urgency of the occasion, tidings having reached him at Corintli from Epliosus of the Judaizing of many of
his Galatian converts, in an admonitory and controversial toue, to maintain tiie great principles of Christian
liberty and justification by faith only; that to the Romans Is amove delll)erate and systematic exposition of the same central truths of theology, Kubsequenlly drawn up in wi'itiiigto a Cliurch witli which he was personally unao-
qualnted. Sen SVote, ch. 1. 6, tor Birk.s' view. Pai.ey (y/wmy'aM/idfc) well remarks how perfectly adapted the conduct of the argument Is to the historical circumstances under which the Epistle was written ! Thus, that to the
Galatians, a Church which Paul had founded, he puts mainly upon authority ; that to the Romans, to whom lio was not personally known entirely upon ar{rumcnl
i\tufs Greetings to the Disciples. GALATIANS I.
The Cause of his Writing to tfiem.
the second " from." The Greek joins God the Father and our Lord Jesus Christ in closest union, by there being but the one preposition. 4. gave Ulmsclf—(ch. 2. 20)—unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek Is different In Ephesians 5. 25 {Note). for our gins— which enslaved us to the present evil world, dell-ver ug from thig— GreeA, "out of the," &c. The Father and Son are each said to " deliver us," &C. (Colossians 1. 13); but the Son, not the Father, "gave Himselffor" us in order to do so, and make us citizens of a better world (Philippians 3. 20). The Galatians in desiring to return to legal bondage are, he Implies, renouncing the deliverance which Christ wrouglit for us. This he more fully repeats, ch. 3. 13. " Deliver" is tlie vei-y word used by the Lord as to His deliverance of Paul himself (Acts 20.17); an undesigned coincidence between St. Paul and Luke, tvorld.— Greek, " age ;" system or course of the world, regarded from a religious point of view. Tlie present age opposes the "glory" (u.5) of God, and is under the authority of the Evil One. The "ages of ages" {Greek, v. 5) are opposed to " the present evil age." aeeoi-dlng to the will of God and the Father Greek, " Of Him who is at once God [tlie sovereign Creator] and our Father" (John 6. 38, 39; 10. 18, end). Without merit of ours.- His sovereignty as "God," and our filial relation to Him as "OUB Father," ought to keep us from blending our own legal notions (as tiie Galatians were doing) with His will and plan. This paves the way for his arguuient. 5. be glory
Ver. 1-24. SurEiiscRiPxioN. Greetinss. The Cause OP HIS Writing is the[r Speedy P'alling away from THE Gospel he Taught. Defence of his Teaching: His Apostolic Call Independent of Man. Judaizing teachers had persuaded the Galatians that St. Paul had taught them the new religion Imperfectly, and at second hand ; that the founder of their Church himself possessed only a deputed commission, the seal of truth and author-
ity being in the apost.es at Jerusalem: moreover, that whatever he might profess among them, he had himself at other times, and in otlier places, given way to the doctrine of circumcision. To refute this, he appeals to the history of his conversion, and to the manner of his conferring with the apostles when he met them at Jerusalem ; that so far was his doctrine from being derived from them, or they from exercising any superiority over him, that they had simply assented to wliat he had already preached among the Gentiles, whlcli preaching was communicated, not by them to him, but by himself to tliem. [Paley.] Such an apologetic Epistle could n6t be a later forgery, the objections which it meets only coming out Incidentally, not being obtruded as they would be by a forger; and also being such as could otily arise in tlie ear-
liest age of the Clmrch, when Jerusalem and Judaism
Btill held a promiueut place. 1. apostle—in the earliest
Epistles, the two to the Thessaloniaus, tlirough humility, he uses no title of authority; but associates witli him "Silvanus and Timotheus;" yet here, tliough " bretliren"
ratlier, as Greek, " Be the glory ;" tlie glory which is peculiarly and exclusively His. Cf. Elpliesiaus 3. 21, Note. 6. Without the usual expressions of tlianksgiving for their faith, &c., he veliemeiitly plunges into his subject, zealous for "tlie glory" of God (v. 5), wliicli was t)eing disparaged by the Gal.atians falling away from the pure Gospel of the "grace" of God. I marvel—Implying tliat he had hoped better tilings from tlieiii, whence his sorrowful surprise at their turning out so dilferent from, his expectations, so soon—after my last visit; when I hoped and thought you were untaiuted by tlie Judaizing teachers. If this Epistle was written from Corinth, the interval would be a little more than tliree years, which would be "soon" to have fallen away, if tliey were apparently sound at the time of his visit. Ch. 4. 18, 20 may imply that he saw no symptom of unsoundness then, such as he hears of in them now. But English Version is probably not correct tliere. See Note, also see Introduction. If from Ephesus, the interval would be not more than one year. Birks holds the Epistle to have been written from Corinth after his FniST visit to Galatia; for this agrees best with the "so soon" here; with ch. 4. 18, "It is good to be zealously afitected always in a good thing, and not only wlien I am present with you." If they liad persevered in the faith during three years of his first alisence, and only turned aside after his second visit, they could not be charged justly willi adhering to the trutli only when he was present; for his first absence was longer tlian both his visits, and tliey would have obeyed longer in his " alienee" tliau in his "pres-
(t). 2) are with him, he does not name them, but puts his own name and apostleship prominent ; evidently because his a]50stolic commission needs now to be vindicated against deniers of it. of—Greek, "from." Expressing the
origin from which his mission came, "not from men," but
froiii Christ and the Fatlier (understood) as the source, "fly ' expresses the immediate operating agent in tlie
call. Not only was tlie call from God as its ultimate eource, but by Christ and the Father as the immediate agent in calling him (Acts 22. 15, and 2(i. 16-18). The laying on of Ananias' hands (Acts 9. 17) is no objection to
this; for that was but a sign of the fact, not an assisting cause. So tlie Holy Ghost calls him specially (Acts 13. 2,
3); he was an apostle before this special mission, man singular; to mark the contrast to " Jesus Christ." The opposition between "Christ" and "man," and His name being put in closest connection witli God the Father, imply His Godhead, raised Ulm from tlie dead—Implying
that, though he had not seen Him in His humiliation as the other apostles (which was made an objection against him), he had seen and bei^n coiistUuted an apostle by Him
in His resurrection power (Matthew 2S. 18; Romans 1. 4, 5).
Cf. as to the ascension, the conseciuenee of the resurrec-
tion, and the cause of His giving "apostles," Ephesians
4.11. He rose again, too, for onr justijicalion (liDnmns 4.
25); thus St. Paul prepares the way for the prominent subject of the Epistle, justification in Christ, not by the law. a. all tlie brethren—I am not alone in my doctrine
all my colleagues in the Gospelwork, travelling witli me (Acts 19. 29, Gaius and Aristarelius at Ephesus; Acts 20. 4, Sopater, Secun<lus, Timotheus, Tychicus, Trophimus, some, or all of these), join with me. Not that these were
ence." But if their decline had begun immediately after he left them, and before his return to them, the reproof
will be just. But see A'oZe, ch. 4. 13. vfiixovea—translate,
"ai'e being removed," i.e., ye are suffering yourselves so soon (whether from the time of my last visit, or from the time of the first temptation held out to you) [Par.iius] to
Joint aulfiors with St. Paul of the Epistle; but joined him In the sentiments and saliilalinns. The phrase, " all tlie brethren," accords with a date when he liad many travelling companions, he and they liaving to bear jointly tlie collection to Jerusalem. [Conybeare and Howson.] the cliurcheti—Pessinusand Ancyra were tlie principal cities; but doubtless there were many other churches in Galatla(Acts 18. 2:^; ICorlnthians 16. 1). Hedoesnotattach any hODOuraiile title to the churches here, as elsewhere, being displeased at their Judaizing. See 1 Corinthians; 1 Thessalonians, &c. The first Epistle ofPeter is addressed to Jew-
be removed by Jewish seducers. Thus lie sortens tlie censure by implying that the Galatians were tempted by
.seducers from without, with wliom the chief guilt lay; and the present, "ye are being removed," implies that their seduction was only in process of being ell'ected, not that it was actually eflTected. Wahl, Alfokd, &<.:., take the Greek as middle voice, "Ye are removing" or "passing over." "Shifting your ground." LConyiieare and HowsoN.] But thus the point of St. Paul's ol^lique reference to their niisleaders is lost; and in Hebrews 7. 12 tho Greek is used passively, justifying its being taken so here. On the impulsiveness and fickleness of the Gauls, whence the Galatians sprang (anotlier form of Kel-t-s, the progenitors of the Erse, Guuls, Cyinrl, and Belgians),
ish Christians sojourning in Galatia (1 Peter 1. 1), among Other places mentioned. It is interesting thus to find the apostle of the circumcision, as well as the apostle of the nuclrcumcislon, once at Lssue (ch. 2. 7-1')), co-operating to bnlld up the same churches. 3. from . . ./rowt— Omit
P\iid Learned Ihe Gospel not of Men, GALATIANS I. hut hy ihe Revelation of Jesus Chi isU
Bee Introduction and C^sar, B. G., 3. 19. from him fliat called yon—God the Fiither (v. 15; cli. 5. S; Romans 8. 30;
15; John 5. 41], but now I teach as responsible to God alone
(1 Corinthians 4. 3). or GodI—R. gaid is to be had to God alone, for if I yet pleased men—The oldest MSS. omit "lor." "If I were still pleasing men," &c. (Luke 6. 26; John 15. 19; 1 Thessalonians 2.4; James 4. 4; IJohn 4.5). On "yet," cf. ch. 5. 11. servant of Clirist—and so pleasing Him in all things (Titus 2.9; Colossians 3.22). 11. certify—I made known to you as to the Gospel which was preached by me, that it is not alter man, t. e., not of, by, or from man (v. 1, 12). It is not according to man; not influenced by mere human considerations, as it would be,
1 Corinthians 1. 9; 1 Tliessalonians 2. 12; 5. 2-1). into rather, as Greek, "in the grace of Christ," as tlie element
iiiL wliich, and the instrument by whicli, God calls us to salvation. CI". JVote, 1 Corinthians 7. 15; Romans 5. 15, "the gift by {Greek, 'in') grace (Greek, Uhe grace') of (the) one
luaii." "The grace of Christ," is Christ's gratuitously purchased and bestowed justification, reconciliation, and eternal life, anotlier—rather, as Greek, "a second and
different Gospel," i. e., into a so-called Gospel, diirerent altogether from the only true Gospel. 7. ajiotUcr— distinct Greek word from that in v. 6. Though I called it a Gospel (i>. 6), it is not really so. There is really but one Gospel, and no olheiGospel. Uut—translate," On\y Ihixl there are some that trouble you," &e. (ch. 5. 10, 12). All I meant by the " diflereut Gospel" was nothing but .a perversion by " some" of the one Gospel of Christ, -wonld pervert Greek, "wish to pervert;" they could not really pervert the Gospel, though they could pervert Gospel professors (cf. ch. 4. 9, 17, 21; 6. 12, 13; Colossians 2. 18). Though acknowledging Christ, they insisted on circumcision and Jewish ordinances, and professed to rest on the aulliority of otlier apostles,i;!2., Peter and James. But Paul recognizes no Gospel, save the pure GospaJ. §• But—However weighty they maj' seem " who trouble you." Translate as Greek, "Even though we," Dts., I and the brethren with me, weighty and many as we are (v. I, 2). The Greek im-
if it were of human origin, bretlircii—He not till now calls them so. 12. Translate, "For not even did I myself (any more than the other apostles) receive It from man, nor was I tauglit it (by man)." "Received it," implies the absence of labour in acquiring it. "Taught it," implies the labour of learning, by the revelation of •Icbius Ciirist translate, "By revelation of {i. e., from) Jesus Christ." By His revealing it to me. Probably this took place during the three years, in part of which he sojourned in Arabia {v. 17, 18), in the vicinity of the scene of the giving of the law; a fit place for such a revelation of the Gospel of grace, which supersedes the ceremonial law (ch. 4. 25). He, like otlier Pharisees wlio embraced Christianity, did not at first recognize its independence of the Mosaic law, but combined both together. Ananias, his first instructor, was universally esteemed for his legal piety, and so was not lilcely to have taught him to sever Christianity from the law. This severance was partially recognized after the martyrdom of Stephen. But St. Paul received it by special revelation (1 Corinthians 11. 23; 15. 3; 1 Thessalonians 4. 15). A vision of the Lord Jesus is mentioned (Acts 22. IS), at his first visit to Jerusalem {v. 18); but this seems to have been subsequent to the revelation here meant (cf. v. 15-18), and to have been confined to giving a particular command. The vision "fourteen j'ears before" (2 Corinthians 12. 1), Ac. was in A. D. 43, still later, six years after his conversion. Thus Paul is an independent witness to the Gospel. Though he had recived no instruction from the apostles, but from the Holy Gnost, yet when he met them his Gospel exactly agreed with theirs. 13. heard—even before I came among you. conversation—" my former way of
plies a case supposed which never has occurred, angel-
in which light ye at first received me (cf. ch. 4. 11 ; 1 Corinthians 13. 1), and whose authority is tlie highest possible next to that of God and Christ. A new revelation, even though seemingly accredited by miracles, is not to be received if it contradict the already existing revela-
tion. For God cannot contradict Himself (Deuteronomy
13. 1-3; 1 Kings 13. 18; Matthew 2i. 24; 2 Thessalonians 2.9). The Judaizing teachers sheltered themselves under the names of the great apostles, James, John, and Peter; " Do not bring these names up to me, for even if an anijel," &c. Not that he means, the apostles really supported tlie Judaizers; but he wishes to show, when the truth is in question, respect of persons is inadmissible. [ChkysosTOM.] preacU i. e., "should preach." any otlier gospel
. . . tlian—Tlie Greek expresses not so much "any other Gospel different from what we have pleached," as, " any Gospel BESIDE that which we preached." This distinctl.v opposes the traditions of the Church of Rome, which are at once besides &nd against (the Greek includes both ideas) the written Word, our only attested rule. 9. said l)ef<ire— when we were visiting you (so"before" means, 2 Corinthians 13. 2). Cf. ch. 5. 2, 3, 21. Translate, "If any man preachelh unto you any Gospel beside that which," &c.
life.'' Jews' religion—the term "Hebrew," expresses the language. "Jew," the nationality, as distinguished from the Gentiles. "Israelite," the highest title, the religious privileges, as a member of the theocracy, the C'liui-ch—Here singular, marking its unity, though constituted of many particular churches, under the one Head, Christ, of God—added to mark the greatness of his sinful alienation from God (1 Corinthians 15. 19). wasted—laid it waste: the opposite of "building it up." 1*. protlted Greek, "I was becoming a proficient;" "I made progress." above—beyond, my equals Greek, " Of mine own age, among my countrymen." traditlona of my fathers viz., those of the Pharisees, Paul being "a Tharisee, and son of a Pharisee" (Acts 23. 6; 26. 5). "My fathers," show that it is not to be understood generally of the traditions 0/ the nation. 15. separated—"set me apart:" in the purposes of His electing love (cf. Acts
Observe the indicative, not the subjunctive or conditional mood, is used, " preaclieth," lit., " furnishfth you with anj' Gospel." The fact is assumed, not mi^rcly supposed as a contingency, as in u. 8, " preach," or "should preach." This implies that he liad already observed {viz., during his last visit) the machinations of the Judaizing teachers; but his .surprise (v. 0) now at the Galatiaiis being misled l>y them, implies that they had not apparently been .so then. As in d. K he had said, " whicli we preached," BO here, with Kn augmentation of the force, "which ye received;" acknowledging that they had truly accepted it. accursed—The opposite appears, ch. 6. 16. 10. For—Accounting for the strong language he has just used, do 1 nwo—Resuming the "now" of u. 9. "Am I now persuading men" [Ar,FOUi)], i. e., conciliating? Is wliat 1 have just now said a sample of men-pleasing, of which I am accused? His adversaries accused him of being an interested flatterer of men, "becoming all things to all men," to make a party for himself, and so observing the law among the Jews (for instance, circumcising Timothy), yet persuading the Gentiles to renounce it (ch. 5. II) (in or<ler to flatter those, really keeping them in a suliortlinate
9. 15; 2'2. 14), ill order to show in me His "pleasure," which is the farthest point that an.y can reach In inquiiing the causes of his salvation. The actual " separating "
or "setting apart" to tlie work marked out for him, is mentioned Acts 1:5. 2; Romans 1. 1. There is an allusion, perhaps, in the way of contrast, to the derivation of Pharisee from Hebrew, pharash, " separated." I was once a socalled Pharisee or Separatist, but God had seinirated mo to something far better, fi-om . . . womb—Thus merit In me was out of the question, in assigning causes for His call (Romans 9. 11). Grace is the sole cause (Psalm 2'2. 9; 71. 6; Isaiah 49. 1, 5; Jeremiah 1. 5; Luke 1. 15). called me—oa the wa.y to Damascus (Acts 9). 1(>. reveal his Son In me within ine, in my Inmost soul, by the Holy Spirit (ob, Z
20). Cf. 2 Coriuthiatis 4. 6, "Slilned In our hearts." The revealing of His Son b.v me to the Gentiles (so translate for " heathen ") was impossible, unless He had flr^l revealed His Sou i/i me; at first on my conversion, but especially
State, not admitted to the full privileges which the circumcised alone enjoyed). Nicandhh explains the " now" ttlun: Once, when a Pharisee, I was actuated onl.vbya regard to human authority 'at T to please men, l^uko 16. 324
What Paul was before his Calling, GALATIANS II. and what he Did PrtsenUy ajter.
apostle was alive. But before St. Paul's second visit to Jerusalem (ch. 2.1; Acts 15.), he had been beheaded by Herod (Acts 12. 2). Accordingly, in tlie subsequent mention of James here (ch. 2. 9, 12), he is not designated by this distinctive epithet: a minute, undesigned coincidence, and proof of genuineness. James was the Lord's brother, not in our strict sense, but in the sense, "cousin," or " kinsman " (Matthew 28. 10 ; John 20. 17). His brethren are never called "sons of Joseph," which they would have been had they been the Lord's brothers strictly. However, cf. Psalm 69. 8, " I am an alien to my mother's children." In John 7. 3, 5, the "brethren " who believed not in Him may mean His near relations, not including the two of His brethren, i. e., relatives (James and Jude) who were among the Twelve apostles. Acts 1. 14, " His brethren," refer to Simon and Joses, and others (Matthew
tit the subsequent revelation from Jesns Christ (v. 12), whereby I learnt tlie Gospel's independence of the Mosaic
Jaw. tliat I might preacli—The present in the Greek, which includes tlie idea " that I may preach Him," implying an office still conlinuing. This was the main commissiou entrusted to him (ch. 2. 7, 9). immeaintily—connected chiefly with " I went into Arabia" (c. 17). It denotes the sudden fitness of the apostle. So Acts 9. 20, Slraiyhtway he preached Christ in the synagogue." I conferreil not— Greek, " 1 had not further (n'2., in addi-
tion to revelation) recourse to . . . for the purpose of con-
sulting." The Divine r*^velation was sufficient for me. fBEXGEL.] llesU and blood—(Matthew 16. 17.) 17. went
I up—Some of the oldest MSS. read, "went away." to Jerusalem—the seat of the apostles. Into Ar.tbia—This journey (not recorded in Acts) was during the whole period of his stay at Damascus, called by St. I.uke (Acts
13. 55) of His kinsmen, who were not apostles. It is not likely there would be two pairs of broMiers named alike, of such eminence as James and Jude; the likelihood is that the apostles James and Jude, are also the writers of the Epistles, and the brethren of Jesus. James and Joses were sous of Alpheus and Mary, sister of the 'Virgin Mary. 20. Solemn asseveration that his statement is true that iiis visit was but for fifteen days, and that he .saw no apostle save Peter and James. Probably it had been reported by Judaizers that he had received a long course of instructions from the apostles in Jerusalem from the first; hence his earnestness in asserting the contrary facts. 21. I came Into . . . Syria and Cilicia^" preaching the fail;!)" (f. 23), and so, no doubt, founding the churches in Syria and C'ilicia, which he subsequently confirmed in the faith (Acts 15. 23,41). He probably went first to Csesarea, the main seaport, and thence by sea to Tarsus of Cilicia, his native place (Acts 9.30), and thence to Syria; Cilicia having its geographical affinities with Syria, rather than with Asia Minor, as the Tarsus mountains separate it from the latter. His placing "Syria" in the order of words before "Cilicia," is due to Anlioch being a more important city than Tarsus, as also to liis longer stay in the former city. Also "Syria and Cilicia," from their close geographical connection, became a generic geographical phrase, the more important district being placed first. [Conybeake and HowsoN.] This sea journey accounts for his being "unknown by face to the churches of Judea" {v. 22). He passes by in silence his second visit, with alms, to Judea and Jerusalem (Acts 11. 30); doubtless because it was for a limited and special object, and would occupy but a few days (Acts 12.25), as there raged at Jerusalem at the time a persecution lu whicli James, the brother of John, was martyred, and Peter was in prison, and James seems to have been the only apostle present (Acts 12.17); so it was needless to mention this visit, seeing that he could not at such a time liave received tlie instructions wliich the Galatians alleged lie had derived from the primary fountains of authority, the apostles. 22. So far was I from being a disciple of the apostles, that I was even unknown in the churches of Judea (excepting Jerusalem, Acts 9. 26-29), which were the chief scene of their labours. 23. Translate as Greek, "They were hearing:" tidings were brought them from time to time. ^Conybeake and Howson.] he which persecuted us In times past—"our former persecutor." [Alfori).] The designation by which ho was known among Christians still better than by his name "Saul." destroyed Greek, "was destroying." 24. in me — "in my case.'' "Having understood the entire change, and tliat the former wolf is now acting the shepherd's part, they received occasion for joyful thanksgiving to God in respect to me." [Theodoret.] How different, he implies to the Galatians, their spirit from yours!
B. il), " many {Greek, a considerable numljcr of) days." It
Is curiously confirmatory of the legitimacy of taking "many days" to stand for "three years," tliatthe same phrase exactly occurs in the same sense (1 Kings 2. 38, 39).
1 his was a country of the Genliles ; here doubtless he pi-eached as he did before and after (Acts 9. 20, 22) at Damascus: tlius he shows the independence of his apostolic commission. He also here had that comparative retirement needed, alter the first fervour of his conversion, to
pi-epare him for the great work before him. Cf. Moses (Acts 7. 29, 30). His familiarity with the scene of the giving of the law, and the meditations and revelations which he had there, appear in cli. 4. 24, 25; Hebrews 12.
IS. See Kote, v. 12. The Lord from heaven communed with him, as He on earth in the days of His flesh communed with the otlier apostles, returned again— Gree/c "returned back again." 18. after three years—dating from my conversion, as appears by the contrast to " immediately " {v. 16). This is the same visit to Jerusalem as in Acts 9. 26, and at this visit occurred the vision (Acts 22.
17,18). The incident which led to his leaving Damascus (Acts 9. ^; 2 Corinthians 11. 33) was not the main cause of his going to Jerusalem. So that there is no discrepancy in thesfatement here that he went " to see Peter;" or rather, as Greek,"U) make the acqu.aintance of;" " to become personally acquainted with." The two oldest MSS. read, " Ce))has," the name given Peter elsewhere in the Epistle, the Hebrew name; as Peter is the Greek (John 1. -12). Appropriate to the view of him here as the apostle especially of the Hebrews. It is remarlcable tliat Peter him-
self, in his Epistles, uses tlie Greek name Peter, perhaps to mark his antagonism to the Judaizers who would cling to the Hebraic form. He was prominent among the apostles, though James, as bishop of Jerusalem, had the chief authority there (Matthew 16. 18). Afteen days—only fifteen days; contrasting with the long period of three years, during which, previously, he had exercised an independent commission in preaching: a fact proving on the face of it, how little he owed to Peter in regard to his apostolical autliorityor instruction. The Greek for "to see," at the same time implies, visiting a person important
to know, such as Peter was. Tlie plots of the .Tews prevented him staying longer (Acts 9. 29). Also, the vision directing him to depart to the Gentiles, for that the people of Jerusalem would not receive his testimony (Acts
22. 17, 18). abode—or " tarried." [Ellicott, &c.] 19. Cf. Acts 9. 27, 28, wherein Luke, as an historian, describes more generally what St. Paul, the subject of the history, himself details more particularly. The history speaks of "apostles;" and St. Paul's mention of a second apostle besides Peter, reconciles the Epistle and the history. At Btephen's martyrdom, and the consequent persecution, the other ten apostles, agreeably to Christ's directions, seem to have soon (though not immediately. Acts 8. It) left Jerusalem to preach elsewhere. James remained in charge of the mother Church, as Its bishop. Peter, the apostle of the circumcision, was present during Paul's fifteen days' stay; but he, too, presently after (.\cts 9. 32), went on a circuit througii Judea. Jamrg, the Lord's brother— This designation, to distinguish him' from James the son of Zebcdee, was appropriate whilst that
Ver. 1-21. His Co-okdinate Authority as Aposti,b 01' the circumci.sion recognized by the apostles. Proved by his Rebuking Peter for Tempokizino at Antioch: His Reasoning as to the Inconsistency of JuDAiziNQ 'WITH Justification by Faith. 1. Tran*- 325
PauFti Co-ordinate Authority GALATIANS II with the Other Apoatlet.
naturally ceased. To have insisted on Jewish usages for Gentile converts, would have been to make them essential parts of Christianity. To have rudely violated them at
late, "After fourteen years;'" viz., from Paul's conversion Inclusive. [Ai^ford.] In the I'ourteenth year from his conversion. [Bikks.] The same visit to Jerusalem as in Acts 15. (A. D. 50), when the council of the apostles and Churwli decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is, (1.) because his dcsiffn here is to show the GaUvtians his own independent.apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2.) Because he argues the point upon principle, not authoritative decis-
tirst in the case of Jews, would iiave been inconsistent with that charity which (in matters indifferent) is made all things to all men, that by all means it may win some (1 Corinthians 9. 22; cf. Romans 14. 1-7, 13-23). Paul brought Titus about with him as a living example of the power of ihD Gospel upon the uncircumcised heathen. 4. And Uiat
i. e., What 1 did concerning Titus (viz., my not permitting him to be circumcised) was not from contempt of circumcision, but "on ac(;ount of the false bretliren" (Acts 15. 1,
ions. (3.) The decree did not go the length of the position maintained here: the council did not impose Mosaic oi"- dinances; tlie apostle maintains, the Mosaic institution
2i) who, had I yielded to the demand for his being circumcised, would have perverted the case into a proof that
I deemed circumcision necessary, unawares—"in an underhand manner brought in." privilj-—stealthily, to spy out—as foes in the guise of friends, wishing to destroy and rob us of—otir liberty—from the yoke of the ceremonial law. If they had found that W'e circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles, bring ua Into bondage—The Greek future implies the certainty and continuance of the bondage as the result. 5. Greek, "To wliom not even for an hour did we yield by subjection." Alford renders the Greek arti-
itself is at an end, (4.) The Galatians were Judaiz.ing, not because the Jewish law was imposed by autlioritjof the Church as nece-^sary to Chrislianily, but because they thought it necessary to be observed b* those who aspired to higher perfection {ch.3. 3; 4. "21). The decree would not at all disprove their view, and therefore would liave been useless to quote. St. Paul meets them bj' a far more direct confutation, "Christ is of no effect unto you whosoever are justified by tlie law" (ch. 5. 4). [PALE'i.] TItiis
. . also—Speciried on account of what follows as to him, in t). 3. Paul and Barnabas, ancZ others, were deputed by the Church of Autioch (Acts 15. 2) to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Cliristians. a. by revclatioti—Not from being absolutely dependent on the apostles at Jerusalem, but
cle, "with THE subjection required of us." The sense rather is. We would willingly have yielded for love [Bkngel] (if no principle was at issue), but not in the way of subjection, where "the truth of the Gospel'' (v. 14; Colossians 1. 5) was at stake {viz., the fundamental truth of justification by failli only, without the works of the law, contrasted with another Gospel, ch. 1. 6). Truth precise, unaccommodating, abandons nothing that belongs to
by independent Divine "revelation." Quite cousisteut with his at the same time, being a deputy Irom the Cliurch of Antioch, as Acts 15. 2 states. He by this revelation was led to suggest the sending of the deputation. t:f. the case of Peter being led by vision, and a t the same time by Cornelius' messengers, to go to Caisarea, Acts 10. I . . . communlcnted unto tUem— lj2., "to the apostles and elders" (Acts 15. 2) : to the apostles in particular (v. 9). privately —that he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council (Acts 15). It was necessary that the Jerusalem apostles should know beforehand that the Gospel Paul preached to the Gentiles was tiie same as theirs, and had received Divine confirmation in the results it wrought on the Gentile converts. He and Barnabas related to the multitude, not the nature of the doctrine they preached (as Paul did privately to the apostles), but only the miracles vouchsafed in proof of God's sanctioning their preaching to tlie Gentiles (Acts 15. 12). ti> tlit-in ... of reputation—James, Cephas, anti .lolm, and probably some of the " elders ;" v. (i, " those who secmeil to be somewhat." lest, ifcc.—" lest I should be running, or have run, in vain ;" i. e., that they might see that I am not running, and have not run, in vain. Paul does not himsclj fear lest he be running, or had run, in vain; but lest ho should, if lie gave tliem no explanation, stcni no to t/icin. His race was the swift-running proclamalioii of the Gospel to the Gentiles (ef. "run," Margin, for "Word . . . have
Itself, admits nothing that is inconsistent with it. [Bengel.] mlglit continue with you—Gentiles. We defended for your sakes your true faith and liberties, which
;/oit are now renouncing. 6. Greek, "From those who," Ac. He meant to complete the sentence witli "1 derived no special advantage;" but he alters it into "they . . . added nothing to me." seemed to be somewlint i. e., not that they seemed to be what they tvere not, but " Were reputed as persons of some consequence ;" not insinuating a doubt but that they were justly so reputed. ncccpictU —so as to show any partiality; " respectetli no man's person" (Ephesians 6. 9). In conference added—or " imparted;" the same Greek as in ch. 1. IG, "I conferred not wit h flesli and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I alrea'dy knew. This proves to the Galatians his independence as on apostle. 7. contrariwise—on the contrary. So far from adding any i\ew light to ME, thky gave in tiieik adhesion to the new path on which Barnabas and I, by independent revelation, had entered. So far from censuring, they gave a hearty approval to my Independent course,
viz., the innovation of preaching the Gospel without circumcision to the Gentiles. wUen tliey saw-from the
ed'ects which I showed them, were "wrought" (v. S; Acts
free course," 2 Thess.alonians 3. 1). His running would have been in vain, had circumcision been necessary, since he did not require It of his converts. 3. U«it—So far were they from regarding me as running in vain, tliat "not even Titus wlio was with me, wlio was a Greelc (and tlierefore unclrcumcised), was compelled to be circuiucisod." Ho the Greek shonUl be translated. The "false bielhren,"
15. 12). was committed unto >ne— Greek, "1 was entrusted with, ifec, as Peter was with," Ac. gospel of tlie uncircumclulon— i. e., of the Geutilos, who were to be converted w I thou t circumcision being required, clrtumcislon . . . unto Peter—Peter had originally opciieil the door to the Gentiles (Acts 10. and 15. 7). But In the ultimate apportionment of the spheres of labour, the Jews were assigned to him (cf. 1 Peter 1. 1). So Paul on the other haiul wrote to the Hebrews (cf. also Colossians 4. U), though his main work was among the Oenllles. The non-mention of Peter in the list of names, presciently through the Spirit, given in Uomans 10., shows that Peter's residence at Home, much more primacy, was Ihtn unknown. The same is palpable from the sphere hei-e assigned to him. K. Uc — CJoil (1 Corinthians 12. 8). wrought ellVcluiilIy— t. e., made the preached wi.rd elllcacious to conversion, not only by sensible miracios, but by the secret mighty power of the Holy Gh(»>t. lu Peter—ELLlcorr, Ac., tranjtlates, "For Peter." Ohotiils
V. 4 ("certain of the sect of the Pharisees which belle vcfl," Acts 15. 5), demanded liis circumcision. Tlie apostles, however, constrained by the firmness of Paul and Barnabas (v. 5), did not compel or Insist on his being circumcised. Thus they virtually saiictloiKfd I^iul's course among the Gentiles, and admitted his Independence as an apostle: th<! point he desires to set forth to the Galntlans. Timothy, on the other hand, as being a proselyte
<if llio gate, and son of a Jewess (Acts 10. 1), he circumcised (Acts 10.3). ChrlKtlaiilty did not Interfere with Jewish usages, regarded men^ly as social ordinances, thougli no longer having their religious signlllcaiice. In the case of Jews and proselytes, whilst the Jewish jiollty and temple
translates us English Version, to—with a view to. wmt
«tlll stood; after the overthrow of the latter, Ihose'usages
32()
PauTi) Ez^oetulation with Peter. GALATIANS II. Why Paul Believed in Jastifical ion by Failh.
%nlgMy—translate as belbre, the G7-eek being the same,
right in thinking these self-styled delegates from James, were not really from him. Acts 15. 24 favours this. "Certain from James," may mean merely that they came from the Church at Jerusalem under James' bishopric. Still James' leanings were to legalism, and this gave him his influence with the Jewish party (Acts 21. 18-26). eat with
"wroiiglit effectually." in me—"for (or 'in') me also."
9. Jame»—Placed first in the oldest MSS., even before
Peter, as being bishop of Jerusalem, and so presiding at the council (Acts 16). He was called " the Just," from his
strict adherence to the law, and so was especially popular among the Jewish party, though he did not fall into their extremes; whereas Peter was somewhat estranged from tbem through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament : to St. James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door
. . . Gentiles—as in Acts 10. 10-20, 48, according to the command of the vision (Acts 11. .3-17). Yet after all, this same Peter, through fear of man (Proverbs 29. 25), was faithless to his own so distinctly avowed principles (Acta
15. 7-11). We recognize the same old nature in him as ledhim, after faithfully witnessing for Christ, yet for a brief space, to deny him. " Ever the first to recognize, and the
to the Gentiles, but who was Judaically disposed, the Jews of the dispersion ; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned Into an utterly opposite direction, the Gentiles. Not separate-
first to draw back from great truths." [Alford.] An undesigned coincidence between the Gospels and the Epis-
tle in the consistency of character as portrayed in both.
It Is beautiful to see how earthly misunderstandings of Christians are lost in Christ. For in 2 Peter 3. 15, Peter praises the very Epistles of Paul which he knew contained his own condemnation. Though apart from one another, and difTering in characteristics, the two apostles were one in Christ, withdrew— Grecfc, "began to withdraw," &p. This implies a gradual drawing back. "Separated," en-