Chapter XXVII (continued, part 15)
ly and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The Twelve foundation stones of various colours are joined together to the one great foundation stone on which they rest (1 Corinthians 3. U; Revelation 21. 14, 19,
20). John had got an intimation in Jesus' lifetime of the admission of the Gentiles (John 12. 20-24). seemed—t. e., were reputed to be {Note, v. 2, 6) pillars, i. e., weighty supporters of tlie Church (cf. Proverbs 9. 1; Revelations. 12). perceived the grnce . . . given unto me—(2 Peter 3. 15.) gave to me and Barnaltag the right hands of fellowship-—recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Cf. the phrase. Lamentations 5. 6; Ezekiel 17. 18. heathen—the Gentiles. 10. remember the poor—of the Jewish Christians in Judea, then distressed. Paul and Barnabas had already done so (Acts 11. 23-30). the same—the very thing. I . . . was for%vard—or "zealous" (Acts 24. 17; Romans 15. 23; 1 (joriuthians 16. 1; 2 Corinthians 8. and 9). Paul was zealous for good works, whilst denying justification by them. 11. Peter—"Cephas" in the oldest MSS. Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of St. Peter's supremacy. The apostles were not always inspired; but were so always in toriting Xhf: Scriptures. If then the Inspired men who wrote them were not invariably at other times Infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed In matters of opinion, come, to Antioch then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name " Christians" was first given (Acts 11. 20, 26), and where Peter is said to have been subserjuently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised—that was the question settled at the Jerusalem council Just before—but whether the Gen-
tire sevei'ance. 13. tlie other— Greei:, "the rest." JewsJewish Christians, dissembled likewise Greek, "Joined in hypocrisy," viz., in living as though the law were necessary to justification, througli fear of man, tliough they knew from God their Christian liberty of eating with Gentiles, and had availed themselves of it already (Acts
11. 2-17). The case was distinct from that in 1 Corinthians
clis. 8.-10.; Romans 14. It was not a question of liberty, and of bearing with others' infirmities, but one alTecting the essence of the Gospel, whether the Gentiles are to be virtually "compelled to live as do the Jews," in order to be Justified (v. 14). Barnabas also—"Even Barnabas:" one least likely to be led into such an error, being With Paul in first preaching to the idolatrous Gentiles : showing the power of bad example and numbers. In Antioch, the capital of Gentile Christianity, and the central point of Christian missions, the controversy first arose, and in the same spot it now broke out afresh; and liere Paul hart
first to encounter the party that afterwards persecuted him in every scene of his labours (Acts 15. 30-35.) It. walked not uprightly— "straight:" "were not walking witli straightforward steps." Cf. ch. 6. 16. trnth of the Gospel—whicli teaches that justification liy legal works and observances is inconsistent with redemption by Christ. Paul alone here maintained the truth against Judaism, as afterwards against heathenism (2 Timothy 4,
16,17). Peter—" Cepiias" in the oldest MSS. before . . . all—(1 Timothy 5. 20.) If thou, Ac-"If thou, although being a Jew (and therefore one whomight seem tobe more bound to the law than the Gentiles), livest (liabitually, without scruple and from conviction, Acts 15. 10, 11) as a Gentile (freely eating of every food, and livfng in other respects also as if legal ordinances in no way justifj-, v. 12), and not as a Jew, how is It that (so the oldest MSS. read, for "why") thou art compelling (virtually, by thine example) the Gentiles to live as do the Jews?" (lit., to Judaize, i. e., to keep the ceremonial customs of the Jews: What had been formerly obedience to the law, is now mere Judaism). The high authority of Peter would constrain the Gentile Christians to regard Jud.aizing as necessary to all, since Jewish Christians could not consort with Gentile converts in communion without it. 15, 16. Connect these verses together, and read with most of the oldest MSS. "But" in the beginning of u. 16: " We (I and thou, Peter) by nature (not by proselytism), .lews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, yet (lit., but) knowing that, &c., even we (resuming the ' we' of v. 15,
tile Christians were to be admitted to social intercourse with the JewiM Christians without conforming to the Jewish institution. The Judaizers, soon after the coun-
cil had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering In of the Gentiles (Acts 11.20-26), to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jeufish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude (Acts 15.
' we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c. not Justllied by the works of the law—as the OROUND of justification. "The worlts of the law" are those which have the law for their object—wliich are wrought to fulfil the law. [Alford.] but hy—trans-
19). to toe blamed—rather, "(self) condemned;" his act atone time condemning his contrary acting at another time. 12. certain—men: perhaps James' view (in which he was not infallible, any more than Peter) was that the Jewish converts were still to observe Jewish ordinances, from which he had decided with the council the Gentiles Bbonld be Xree (Acts 15. 19). Neandek, however, may be
late, "But only (in no other way save) through faith in Jesus Cbrist," as the mean aud instrument of justifica*
No Justification by the Works of the Law. GALATIANS III. Reproof for Abandoning Faith for Legalism.
tlon. Jesiis Christ—ro the second case, read with the oldest MSS., " Christ Je.sus," the Messia!is/iip coming into prominence iu tlie case of Jewish believers, as "Jesus" does in the first case, relerring to the general proposition.
cies which form part of the Old Testament law) of a better righteousness, and of God's law written in the heart (Deuteronomy 18. 15-19; Jeremiah 31. 33; Acts 10. 43). am dead to the law— iiz., " I died to the law," and so am dead to it, i.e., am passed from under its power, in respect to non-justification or condemnation (Colossians 2.20; Romans 6. 14; 7. 4, 6); just as a woman once married ana bound to a husband, ceases to be so bound to him when death interposes, and may be lawfully married to another husband. So by believing union to Christ in His death, we, being considered dead with him, are severed from the law's past power over us (cf. ch. 6. 14 ; 1 Corinthians
Justified by the fai(h of Christ—f. e., by Christ, llie object of faitli, as the ground of our justitlcalion. for by the •works of the law shall no flesh be justified—lie rests his argument on this as an axiom in theology, referring to Psalin 143. 2, " Jloses and Jesus Christ; The law and the promise; Doing and believing; Works and faith; Wages and the gift ; The curse and the blessing—are represei-ted as diametrically opposed." [Bengel.] The moral law is, in respect to justification, 7nore legal than tlie ceremonial, which was an elementary and iweliminary Gopel: So "Sinai" (ch. 4. 24), which is more fumed for the Decalogue than for the ceremonial law, is made pre-eminently the type of legal bondage. Thus, justificatiou by the law, whether the moral or ceremonial, is excluded (Romans 3. 20). 17. Greek, "But if, seeking to be justified IN (i. e., in believing union tcith) Christ (who has iu the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (iu your and my /ormer communion with Gentiles) sinners (such as from the Jewisli standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves iu the same category as the Gentiles, who, being without the law, are, in the Jewisli view, 'sinners,' v. 15), is therefore Christ, the minister of sin?" (Are we to admit the conclusion, In this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are " without the law," Romans 2. 14;
7. 39 ; Romans 6. 6-11; 1 Peter 2. 24). live unto God—(Romans C. 11; 2 Corinthians 5. 15; 1 Peter 4. 1, 2.) 20. I am crueiftcd— " I have been crucified with Christ." This more particularizes the foregoing. "I am dead" {v. 19; Philippians 3. 10). nevertheless I live ; yet not \— Greek, " nevertheless I live, no longer (indeed) I." Though crucified I live; (and this) no longer that old man such as I once was (cf. Romans 7. 17). No longer Saul the Jew (ch.
5. 24; Colossians 3. 11, but "another man," cf. 1 Samuel 10.
6). Ellicott, &c., translate, "And it is no longer I that live, but Christ that livetli in me." But the plain antithesis between " crucified" and " live," requires the translalion, " Nevertheless." the life which I now live—as contrasted with my life before conversion. In the flesh —my life seems to be a mere animal life "iu the flesh," but this is not my true life ; " it is but tlie mask of life under which lives another, viz., Christ, who is my true
life." [Ldthek.] I live by the faith, &c.— Greek, "IN
faitli {viz.), that of (i. e., which rests on) the Son of God." "In faith," answers by contrast to " in the flesh." Faith, not tlie flesh, is the real element in which I live. The phrase, "the Son of God," reminds us that His Divine Sonsliip is the source of His life-giving power, loved me —His eternal gratuitous love is the link that unites me to the Son of God, and His "giving Himself for me," is the strongest proof of that love. 21. I do not frustrate the grace of God—I do not make it void, as thou, Peter, art doing by Judaizing. for-justifying the sti'ong expression "frustrate," or "make void." Is dead in vain— Greek, " Clirist died needlessly," or " without just cause." Christ's having died, shows that the law has no power to Justify us; for if the law can justify or make us righteous, the death of Christ is superfluous. [Cubysostom.]
1 Corinthians 9. 21; and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result iu it. The whole sin lies, not with Christ, but with him who would necessitate such a bhisphemous inference. But his false theory, though "seeking" from Christ, we have not "found" salvation (in contradiction to Christ's own words, Matthew 7. 7), but " have been ourselves also (like the Gentiles) found" to be "sinners," by having entered into communion with Gentiles
(11.12). 18. Greek, "For if the things which I overthrew (by the faith of Christ), tliose very things I build up again {viz., legal righteousness, by subjecting myself to the law), I prove myself {lit., 'I commend mysell')a transgressor." Instead of commending yourself as you sought to do (i). 12, end), you merely commend yourself as a transgressor. The "I" is intended by Paul for Peter to take to himself, as it is his case, not Paul's own, tliat
CHAPTEE III.
Ver. 1-29. Reproof of the Galatians for Abandoning Faith for LEOAHSia. Justification by Faith Vindicated: The Law shown to be .Subsequent to
Is described. A " transgressor" is another word lor " sinner" (in v. 17), for " sin is the transgression of the law." You, Peter, by now asserting the law to be obligatory, are proving yourself a "sinner," or "transgressor," ni your having set It aside by living as the Gentiles, and with them. Thus you are debarred by transgression from justification by the law, and you debar yourself from justification by Christ, since in your theory He becomes a minister of sin. 19. Here Paul seems to pass from bis exact words to Peter, to the general purport of liis argument on the question. However, his direct address to the Galatians seems not to be resumed till ch. a. I, " O foolisli Galatians," &c. For—But I am not a " transgressor" by Ibrsaking the law. "For," &c. Proving his Indignant denial of the consequence that "Christ is tlie minister of sin" {v. 17), and of the premises from which it would follow. Christ, so far from being the minister of Bin and death, is the establisher of righteousness and life. I am entirely in Hlin. [Bengei,.] I—here eniphaticiil. Paul himself, not Peter, as in the "I" {v. 18). tlnroii^li tlie law— which was my "schoolmaster to bring nie to Christ" (ch.,3. 21); boUi by Its terrors (ch. 3. i:i; Hi ins
THI-; Pkomise: Believers are the Spiuitual Seed OF Aisrah.\m, who was Justified by Faith. The Law WAS our Schoolmaster to Bring us to Chuist, that we might Become Children of God by Faith. 1. that ye should not obey the truth—Omitted in the oldest
JNISS. bewitched—fascinated you so that you have lost your wits. Thbmistius says the Galatians^cre naturally very acute iu intellect. Hence, St. Paul wonders they could be so misled in this case, you — Km])hatical. " Yoir, before whose eyes Jesus Christ hath been graphically set forth {lit., in ivriting, viz., hy vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than EngtishVei-sioa). As Christ was "crucified," so ye ought to have been by faith "crurijied with Christ," and so " dead to the law" (cli. 2. 19, 20). Heference to the "eyes" is appropriate, as fascination was supposed to be exercised through the e.ves. The sight of Christ crucified ought to have been enough to counteract
all fascination. 2. " Was It by the works of the law that
.ve received the Spirit (manifested by outward lairaeleu,
i". 5; Mark Ifi. 17; Hebrews 2.4; and by sph'ilual graces,
V. li; Galatians 4. 5, (i; Kpheslans 1. 13), or by the hearing of laltli ?" The "only" Implies, " I desire, omitting other
3. 20) driving me to Christ, as the refuge from God's wralli against s-ln, and, when spiritually understood, teaching that Itself Is not permanent, but mustglve place to Christ, whom It prefigures as its scope and end (Romans 10. 4); and drawing me to Him by Its promises (in the projihe-
ai'giinicnts, to rest the question on this nlonc ;" I wlio was your <m(7t(T, desire now to " learn" this one thing from you. The epithet "Holy" Is not prefixed to " Spirit," because that epithet is a Joyous one, whereas this Episllo Is
They thai Believe are Justified: GALATTANS III. this Shovm hy Many Recuui^
"promise " was substantially the Gospel by anticipation.
stern and reproving. [Bengel.] Keai Ing of faith—Faith
Cf. Jolm 8. 56 ; Hebrews 4. 2. A proof that " the old fathem did not look only for transitory promises " (Article VII., Church of England). Thus the Gospel, in its essential germ, is older than the law, tliough the full dpvelopmei.1 of the former is subsequent to tlie latter. In tl»ec—not "in thy seed," which is a point not here raised; but strictly " in thee," as followers ol iny faith, it having first shown the way to justification before God [Alford]; or "in thee," as Father of the promised seed, viz., Christ (v.
consists not in working, but in receiving (lioinaLna 10. Hi, 17).
3. begun—the Christian life (Philippians 1. (i).,in tlie Spirit—Not merely was Christ crucified, " graphically set for'h" In my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual
gifts, "are ye now being made perfect" (so the Qreek), i. e., are J'e seeking to be made perfect with fleshly ordinances
Of the law? [ESTIUS.] Cf. Romans 2. 28; Philippians 3. i5; Hebrews 9. 10. Having begun in the Spirit, i. e., the Holy
16), who is the Object of faith (Genesis 22. 18; Psalm 72. 17), and imitating thy faith (see Note, v. 9). all nations-or as above, " all the Gentiles" (Genesis 12. 3; 18. 18 ; 22. 18). be blessed—an act of grace, not something earned by works. The blessing of Justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, i. e., justification, comes purely by faith in Him who is the subject of the promise. 9. they—and they alone, of faith—A'^o^e
Spirit ruling your spiritual life as its " essence and active principle" [EliLicoTT], in contrast to " the flesh," the element in which the law works. [Alford.] Having begun your Christianity in the Spirit, t. e., in the Divine life that proceeds from faith, are ye seeking after something higher still (the perfecting of your Christianity) in the sensuous and the earthly, which cannot possibly elevate the inner life of the Spirit, viz., outward ceremonies? INeander.] No doubt the Galatians thouglit that they were going more deeply into the Spirit; for the flesh may be easily mistaken for the Spirit, even by those who have made progress, unless they continue to maintain a pure
u. 7, beginning, with-together with, faithful—Implying what it Is in which they are " blessed together with him," viz., faith, the prominent feature of his character, and of which the result to all who like Him have it, is jus-
faith. [Bengel.] 4. Have ye suffered so many tUlngs
tification. 10. Confirmation of t). 9. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," Deuteronomy 27.26, LXX. Perfect obedience is required by the words, "in all things." CoNTiNXTAL oftedienceby the word, " continueth." No man renders this obedience (cf. Romans 3. 19, 20). It.is observ-
viz., persecution from Jews and from unbelieving fellowcountrymen, incited by the Jews, at the time of your conversion. In vain.—fruitlessly, needlessly, since ye might have avoided them by professing Judaism. [Grotiuh.] Or, shall ye, by falling from grace, lose the reward promised for all your suflerings, so that they shall be " in vain"
able, Paul quotes Scripture to the Jews who were conversant with it, as in Epistle to the Heljrews, as said or spoken but to the Gentiles, as written. So Matthew, writing for Jews, quotes it as said, or spoken ; Mark and Luke, writing
(ch. 4.11; 1 Corinthians 15. 2, 17-19, 29-32; 2 Thessalonians
1.6-7; 2 John 8)? yet—rather, " If it be j caHy (or ' indeed') In vain." [Ellicott, &c.] " If, as it must be, what I liave
for Gentiles, as written (Matthew 1. 22; Mark 1. 2; Luke 2.
Bald, 'in vain,' is really the fact." [Alford.J I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain." [Esxius.] For "God has given you the Spirit, and has wrought mighty works among you" {v.S; Hebrews 10. 32-36). [Br:KGKL.] 5. He . . . that ininigteretli—or " supplielh," God
22,23). [TowNSON.] 11. by thelaw— G'recA:, " IN the law." Both ire and 6?/ are included. The syllogism in tli is verse and V. 12, is, according to Scripture, The just shall live by
faith. But the law is not of faith, but of doing, or works
(i. e., does not make faith, but works, the conditional ground of justifying). Therefore " in," or " by the law, no man is justified before God" (whatever the case may be
before men, Romans 4. 2),—not even if he could, whicli h8 cannot, keep the law, because the Scripture element and conditional mean of justification is faith. Tiie just shall live by faith—(Romans 1. 17; Habakkuk 2. 4.) Not as Bengel and Alford, "He who is just by faith shall live." The Greek swpvoris English Version. Also the contrast is between "live by faith" (viz., as the ground and source of his justification), and "live in them," viz., in his doings or works (v. 12), as the conditional element wherein he is justified. 13. doeth—Many depended on the law, althougli they did not keep it; but without doing, saith Paul, it is of no use to them (Romans 2. 13, 17, 23; lU. 5). 13. Atjrupt exclamation, as he breaks away impatientl}'/7-o>?) those who would involve us again in the curse of the laiv, by seeking justification in it, to "Christ," wlio "has redeemed us from its curse." The "us" refers primarily to the Jews, to whom the law principally appertained, in contrast to "the Gentiles" (v. 14 ; cf. ch. 4. 3, 4). But it is not
(2 Corinthians 9. 10). He who supplied and supplies to 3'ou the Spirit still, to the present time. Tliese miracles do not prove grace to be in the heart (Mark 9. 38, 39). He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (cf. 1 Corinthians 12). worUotU mlraclea among you — rather, "in you," as ch. 2. 8; Matthew 11. 2; Ephesians 2. 2; Philippians 2. 13; at your conversion and since. [Alford.] doeth he il by the tvorkg of the law i, e., as a consequence resulting from (so the Greek) the works of the law (cf. v. 2). This cannot be, because the law was then unknown to you when you received those gifts of the Spirit. 6. The answer to the question in v. 5 is here taken for granted, II tvas by the hearing of foUh ; following this up, he says, "Even as Abraham believed," &e. (Genesis 15. 4-6; Romans 4. 3). God supplies unto you the Spirit as the result of faitli, not works, just 'as Abraham obtained justification by faitli, not by works (v. 6, 8, 10; ch. 4. 22, 26, 28). Where justification is, there the Spirit is, so that if the former comes by
restricted solely to the Jews, as Alford thin Ics ; for these are the .representative people of the world at large, and their " law " is the embodiment of what God requires of
faith, the latter must also. 7. they which arc of faith M the source and starting-point of their spiritual life. Tlie same phrase isin the OreefcofRomansS 26. thesniiic—aiese, and these alone, to the exclusion ofall theotherde.scendants of Aljraham. children— GreeAr, " sons " (d. 2'J). 8. Atid— Oreek, " Moreover." foreseeing—One grept excellency of Scripture is, that In It all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language, would Jtistlfy—rather, "justifieth." Present indicative. It is now, and at all times, God'sone way of justification, the heathen— rather, " tlie Gentiles;" or "the nations," as the .same Greek Is translated at the end of the verse. God Justifleth the Jews, tfw, "by faith, not by works." But he apecl^en the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles, preached before the Gospel — "anno'inced beforehand the Gospel." For the
tlie whole world. The curse of its non-fulfilment affects the Gentiles through the Jews; for tlie law represents that rigliteousness which God requires of all, and whicli, sinco
tlie Jews failed to fulfil, the Gentiles are equally unable
to fulfil. Verse 10, "As many as are of the works of the law, are under the curse," refers plainly, not to the Jeivt
only, but to all, even Gentiles (as the Galatians), wlio seek justification by the law. The Jews' law represents the universal law which condemned the Gentiles, thougli v/it.h
less clear consciousness on tlieir part (Romans 2). The rsvelatlon of God's "wrath " by the law of con.<!Ci('nct:, iu some degree prepared the Gentiles for appreciating redemption through Christ when revealed. Tlie curse had
to be removed from off the heathen, too, as well as the Jews, In order that the blessing, through Abraham, might flow to them. Accordingly, the " we," In " that we might
They that Believe are Justified GALATIANS III. this Shovm by Many Reasons.
the coming of Him, the Seed, to whom it was spoken, promises—f'lural, because the same promise was often repeated (Genesis 12. 3, 7; 15. 5, 18; 17. 7; 22. 18), and because
receive the promise of the Spirit," plainly refers to both Jews and Gentiles, redeemed «s—6ot<5rW us offfrom our former bondage (ch. 4. 5), and " from the curse " under which
it involved many things; earthly blessings to the literal children of Abraham in Canaan, and spiritual and heavenly blessings to his spiritual children ; but both promised to Christ, " the Seed" and representative Head of the literal and spiritual Israel alike. In the spiritual seed there is no distinction of Jew or Greek ; but to the lit^-al seed, the promises still in part remain to be fulfilled (Romans 11. 26). The covenant was not made with " many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" (Genesis 12. 3), joins in this one Seed, Christ, Jew and Gentile, as fellow-heirs on the same terms of acceptability, viz., by grace through faith (Romans 4. 13); not to some by promise, to others by the law, but to all alike, circumcised and uncircumclsed, constituting but one seed in Christ (Romans 4. 16). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. Whereas the law brings in a mediator, a third party {v. 19, 20), God makes His covenant of promise with the one seed, Christ (Genesis 17. 7), and embraces others only as they are identified with, and represented by, Christ, one . , . Christ—not In the exclusive sense, the man Christ Jesus, but "Christ" (Jesus is not added, which would limit the meaning), Including ffis people who are part of Himself, the Second Adam, and Head of redeemed humanity. Verses 28, 29 prove this, "Ye are all one in Christ Jesus" (Jesus is added here as the person is indicated). "And if
all He who trust to tlie law and the worlis of the law for Justification. The Gentile Galatians, by putting themselves tinder the law, v.ere Involving themselves in the curse from which Christ has redeemed the Jews primarily, and through them the Gentiles. The ransom-price He paid was His own precious blood (1 Peter 1. 18, 19; of. Matthew
20. 28 ; Acts 20. 28 ; 1 Corinthians 6. 20 ; 7. 23 ; 1 Timothy 2. 6
2 Peter 2. 1 ; Revelation 5. 9). being made— Greek, " having becom,e." a curse for ns—Having become what we were, in our behalf, "a curse," that we might cease to be a curse. Not merely acc\ rsed (in the concrete), but a curse In the abstract, bearing 'he universal curse of the whole human race. So 2 Corinthians 5. 21, " Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. See Note there. "Anathema" means " set apart to God," to His glory, but to the person's own destruction. "Curse," an execration, ivrltten—Deuteronomy 21. 23. Christ's bearing the particular curse of hanging on the tree, is a sample of the (/oierai curse which He representatively bore. Not that the Jews put to death malefactors by hanging; but after having put them to death otherwise, in order to brand them with peculiar ignominy, they hung the bodies on a tree, and such malefactors were accursed by the law (cf. Acts 5. 30; 10. 39). God's providence ordered it so that to fulfil the prophecy of the curse and other prophecies, Jesus should be crucified, and so hang on the tree, though that death was not a Jewish mode of execution. Tlie Jews accordingly, in contempt, call Him "the hanged one," Tolvi, and Christians, " worshippers of the hanged one ;" and make it their great ob-
jection that He died the accursed death. [Trypho, in Jus-
tin Martyr, p. 249 ; 1 Peter 2. 24.] Hung between heaven and earth as though unworthy of either! 14. The intent of " Christ beconjing a curse for us ;" " To the end that upon the Gentiles the blessing of Abraham (/. e.,])romised to Abraham, r 12., justification by faith) might come in Christ Jesus" (cf. V. 8). that we might receive the promise of the Spirit—the promised Spirit (Joel 2. 28, 29 ; Luke 24. 49). This clause follows not the clause immediately preceding (lor our receiring the Sjiiril is not the resultof the fcto-.sinfiro/^ftraham coming on the Gentiles), but "Christ hath redeemed us," &c. through faith—not by works. Here he resumes the thought in V. 2. "The Spirit from without, kindles witliin us some spark of faitli whereby we lay hold of Christ, and even of the Spirit Himself, tliat He may dwell within us." [Fl.ACItrs.] 15. I speak after the mnnner of men
j-e be Christ's, ye are Abraham's seed, heirs according to the promise." 17. this I say—"this is what I mean," by what I said In v. 15. conHrmed ... of God "ratified by God" (r. 15). In Christ—rather, " unto Christ" (cf. ti. 16). However, Vulgate and the old Italian versions translate as English. Version. But the oldest MSS. omit the words altogether, the law which waa— Greek, " which came into existence 430 years after" (Exodus 12. 40, 41). He does not, as in the case of "the covenant," add "enacted by
God" (John 1. 17). The dispensation of " the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson .Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance Into Egypt, the land of bondage. It was to Christ in him, as In his grandfather Abraham, and his father Isaac, not to him or them as persons, tlie promise was spoken. On the day following the last repetition of the promise orally (Genesis 46.
I take an illustration from a merely human transaction of every-day occurrence, but a man's covenant—whose purpose it is far less important to maintain. If It be conllrmed—when once it hath been ratified, no mim dlsnnnnlleth—"none selteth aside," not even the autlior himself, much less any second party. None does so wlio acta in common equity. Much loss would the righteous God do so. The law is liere, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. Hie promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional, and temporary d'. 17-19, 21-24). addeth—none add?th new conditions "making" the covenant "of none effect" (v.
1-6), at Beerslieba, Israel passed Into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the li>terval of 430 years betweeji it and the law is to be counted. At Beersheba, after the covenant with Ahimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise, cannot— GrecA:, "doth not disannul." make ... of none eflTect—The promise would become so, if the power of conferring the Inheritance be transferred from
17). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham ; it could not add as a new condition the observance of the law, in which case tlie fulfilment of the promise would be attached to a condition Impossible for man to perform. The "covenant" here is one of free grace, a promise afterwards carried Into effect in the Gospel. 16. This verso Is parenthetical. The covenant of promise was not "spoken" (so Oreek for "made") to Abraham alone, but " to Abraham and his seed;" to the latter especially ; and this means Christ (and that which Is Inseparable from Him, the
It to the law (Romans 4. 14). 18. the Inheritance—all the blessings to be Inherited by Abraham's literal and spiritual children, according to the promise made to him and to his Seed, Christ, Justification and glorification (ch. 4. 7; Romans 8. 17; 1 Corinthians 6. 9). but God, Ac—The Greek order requlreu rather, " But to Abraham it was by promise that God hath given It." The conclusion is. Therefore the inheritance is not of, orfrom, the law (UomnnA
literal Israel, and the spiritual. His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited
4. 14). 19. " Wherefore then serveth the law?" as It 1a o(
33C
They tmt Believe are Justified: GALATIANS III, this Shoxm by Many Tleasons.
ONE Jehovah;" which words their Rabbis (as .Iarchids) interpret as teaching not only the unity of God, but th« future universality of His Kingdom on eartli (Zepluiniali 3.
no avail for Justification, is it eitlier useless, or contrary
to the covenant of God? [Calvin.] added—to the ovig-
tual covenant of promise. Tliis is not inconsistent witli
9). St. Paul (Romans 3. 30) Infers the same truth from the ONENESS of God (cf. Epliesians 4. 4-G). He, as being Oue, unites all believers, without distinction, to Himself (v. 8,
V. 15, "No man atWeth thereto;" for tliere the kind of
addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by t le Judaizers as doing so, was really added for a different purpose, viz., " because of (or as the Greek, ' for the eakeof )the transgressions,"!, e., to bring out into clearer view the transgressions of it (Romans 7. 7-9); to make men more fully conscious of their sins, by being perceived as
16,28; Ephesians 1.10; 2. 14 ; cf. Hebrews 2. 11) in direct communion. The unity of God involves the unity of tlie people of God, and also His dealing directly without intervention of a mediator, m. " la Ihg law {which involves a mediator) against the promises of God (wliicli are witliout a mediator, and rest on God alone and immediately)? God forbid." life—The law, as an externally prescribed
transgressions of the law, and so to make them long for the promised Saviour. This accords with v. 23, 24 ; Romans
rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, " verily (in very
4. 15. The meaning can hardly be "to check transgres-
sions," for tlie law rather stimulates the corrupt heart
reality, and not in the mere fancy of legalists) righteousness would have been by tlie law" (for where life is, tliere righteousness, it^ condition, must also be). But tlie law does not pretend to give life, and tlierefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace. 33, But—as the law cannot give life or righteousness. [Alford.] Or the "But" means. So far
to disobey it (Romans 5.20; 7. 13). till the seeH—during
ihe period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (Romans 5. 20; Greek, "the law came in addi-
tionalli/ and incidentally"), intervening between tlie promise and its fulfilment in Clirist. come—(Cf. "faith came," v. 2-3.) tUe promise—(Romans 4. 21.) ordained
Greek, "constituted" or "disposed." by angels—as tlie
instrumental enactors of the law. [AI/^ford.] God delegated the law to angels as something ratlier alien to Him and severe (Acts 7. .53 ; Hebrews 2. 2, 3 ; cf. Deuteronomy 33.
Is righteousness from being of the law, that the knoivledge
of sin is rather wliat comes of tlie law. [Bengei,.] the Scripture—which began to he written after tlie time of the promise, at the time when the law was given. The uriMm letter was needed so as permanently to convict man of disobedience to God's command. Therefore he says, "the Scripture," not tlie "Law." Cf. u. R, "Scripture," for " the God of the Scripture." concluded—" shut up," under condemnation, as in a prison. Cf. Isaiah 24.
2, "He came with ten thousands of saints," i. e., angels. Psalm 68. 17). He reserved " the promise" to Himself, and dispensed it according to His own goodness. In tl»e hand of a mediator—r/z.. Hoses. Deuteronomy 5. 5, " I stood bctiveen the Lord and you :" the very definition of a mediator. Hence the plirase often recu*-s, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people. 20. " Now a mediator cannot be of one (but must be of <!t'o parties wliom he mediates between); but God Is one" (not two: owing to His essential unity not admitting of an Intervening party between Him and those to be blessed ; but as the One Sovereign, His own representative, giving the blessing directly by promise to Abraham, and, in its fulfilment, to Christ, "tlje Seed," without new condition, and without a mediator such as the law had). The conclusion understood is. Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct prom-
22, "As prisoners gathered in tlie pit .and shut up in tlie prison." Beautifully contrasted with " the liberty wherewith Christ makes free," whicli follows, v. 7, 9, 25, 26; ch.
5.1; Isaiah 61.1. all— G?'ee/c neuter, "the universe of things:" the whole world, man, and all tliat appertains to him. under sin—(Romans 3. 9, 19; 11. 32.) the prom-
ise the inheritance jwomised {v. 18). by fnlth of iTesua Christ^i. e., whicli is by faith in Jesus Christ, niiglit be given—The emphasis is on "given:" tliat it miglit be a
free gift; not something earned by the works of the law> (Romans 6.23). to tlicm that believe—to them that have " the faith of (in) Jesus Christ" just spoken of. 23, faitU.
—viz., that Just mentioned (i'. '12), of wliicli Christ is the
object. U.ej>t— Greek, "kept in ward:" tlie effect of the "shutting up" (i'. 22; cli. 4. 2; Romans 7. 6). unto—with a view to the faith," &c. We were, in a manner, morally forced to it, so that there lemained to us no refuge iiut
ise, as a sovereign, not as one forming a compact with auotlier party, with conditions and a mediator attached thereto. God would bring man into immediate communion with Him, and not have man separated from Him by a mediator that keeps back from access, as Moses and the legal priesthpod did (Exodus 19. 12, 13, 17, 21-24 ; Hebrews 12. 19-24). The law that thus interposed a mediator and conditions between man and God, was an exceptional state limited to the Jews, and parenthetically preparatory to the Gospel, God's normal mode of dealing, as He dealt with Abraham, viz., face to face directly ; by prom-
faith. Cf. the plirase. Psalm 78. 50 ; Margin, 31. 8. wJiicli should afterwards, &c.—"which was afterwi^rds to lie revealed." 24, " 8o that the law/iaWt been (i. e., hatU turned out to be) our schoolmaster (or 'tutor,' lit., 'pedagogue:' this term, among the Greeks, meant a faitiifui servant entrusted with the care of the boy from childhood to puberty, to keep liim from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer, "shut up'' in bondage, but are freemen. "Children" (lit., infants) need such tutoring (ch. 4. 3). might be—rather, " that we may be justified by faith;" which we could not be till' Christ, the object of faith, liad come. Meanwhile the law, by outwardly checking the sinful propensity wliich wa.^ constantly giving fresh proof of its refractoriness—as thus the consciousness of the power of tlie sinful prlnclt pie became more vivid, and hence the sense of need both, of forgiveness of sin and freedom from its bondage was awakened—the law became a "schoolmaster to guide ud unto Christ." [Neandek.] The waraMaw shows us what we ought to do, and so we learn our iiuibiUty to do It. la the ceremonial law we seek, by animal sacrifices, to answer for our not having done it, but Hud dead victims no satisfaction for the sins of living men, and that outward purifying will not cleanse the soul; and that therefore we need an infinitely better Sacrifice, the antitype of all the legal saorillr;es« Ttius delivered np to tiid mi
ise grace, and not conditions; to all nations united by
faith in the one seed (Ephesians 2. 14, 16, 18), and not to one people to the exclusion and severance from the one common Father, of all other nations. It is no objection to this view, that the Gospel, too, has a mediator (1 Timothy
2. 5). For Jesus Is not a mediator separating the two par-
ties In the covenant of promise or grace, as Moses did, but One in both nature and ofllce with both God and man
(cf, "God In Christ," t). 17): representing the whole universal manhood (1 Corinthians 15. 22, 45, 47), and also bearing In Him "all the fulness of the Godhead." Even His mediatorial oflSce is to cease when its purpose of reconciling all things to God shall have been accomplished (1 Corinthians 15. 24); and God's oneness (Zecharlah 14. 9), as "all In all, ' shall be fully manifested. Cf. Jolin 1. 17, where the two mediators—Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace—are contrasted. The Jews began their worship by reciting the Schemah. opening thus. " Jehovah our God Is
Faith being Come, there is no Schoolmaster. . GALATIAISTS IV. We were under the Lmv till ChriM rame.
TiON OF OUR Subjection to the Law only tii,i, Christ CAME.FKOM THE SUBJECTION OF AN HeIK TO HI.S GUARDIAN TiLj, HE IS OF Age. .St. Peter's Good-will to iiie GALATIANS SHOULD LEAD THEM TO THE SAME GOODVriLL TO HIM AS THEY HAD AT FIRST .Shown. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLKGORY OF Isaac and Ishmael to be Inconsistent with theiii Gospel Liberty. 1-7. The fact of God's sending Hij Son to redeem us who were under tlie law (». -1), and sel^ding the Spirit of His Son into our hearts (f. 6), confirms the conclusion (oil. 3. 29) tiial we are "lieirs according to the promise." tike heir—(Ch. 3. 29.) It is not.as in earthly inherit? nces, the death of the fatlier, but our Fatlier's sovereign will simply that makes us heirs. cMia— Greek, "one under age." diiferetli nothing. &c.— i. e., has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal, iord of all—by title and virtual owner.ship (cf. 1 (5orintliians 3. 21, 22). 3. tutors and governors—rather, "guardians (of the person) and stewards" (of the property). Answering to "the law was our schoolmaster" or "tutor" (ch. 3. 21). until the time ajipointed of the Father—in His eternal purposes (Ephesians 1. 9-11). The Greek is a legal term, expressing a time defined by law, or testamentary disposition. 3. we—the Jews primarily, and inclusivelj' tlie Gentiles also. For the "we" in v. 5 plainly refers to both Jew and Gentile believers. The Jews in their bondage to the law of Moses, as the representative people of the world, include all mankind virtually amenable to God's law (Romans 2. 14, 15; cf. cli. 3. 13, 23, Notes). Even the Gentiles were under "bondage," and in a state of discipline suitable to nonage, till Christ came as the Emancipator, were in* bondage—as "sei vauts" (t7. 1). under tl»e elements—or "rudiments;" ludimentary religion teaching of a non-Christian cliaracter: the elementary les'
judicial law, we see how awful is the doom we desoive: thus the law at last leads us to Christ, with whom we fiocl rigl'teousne.ss and peace. "Sin, sin! is tl>e word heard agaiurand again in the Old Testament. Had it not there for centuries rung in the ear, and fastened on the conscience, tlie joyful sotind, 'gr.ace for grace,' would not have been the watchword of the New Testament.
Tliis was the end of the whole system of sacrifices." [Thohtck.] 25. " But 7101/' <7)a< faith is come," Ac. Moses the lawgiver cannot Vring us into the heavenly Canaan, though he can bring us to the border of it. At that point he is superseded by Joshua, the type of .lesus, who leads the true Israel into their inheritance. Tlie law leads us to Christ, and there its office ceases. 36. children Greek, "sons." by Greek, "through faith." "Ye all" (Jews and Gentiles alike) are no longer children requiring a tutor, but SONS emancipated and walking at liberty. %7. baptized Into Clirist—(Romans 6. 3.) Iiave put on Christ—ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you tlie toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child). [Bengei,.] Gataker detines a Christian, "One who has put on Christ." Tlie argument
is, By baptism ye have put on Christ; and therefore. He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to Us ideal, is not a niere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union witli Clirist, and of sonship through Him in relation to God (Romans
13. 14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary. 38. There is in this sonship by faith in Clirist, no class privileged above another, as the Jews under the law had been above the Gentiles (Romans 10. 12; 1 Corinthians 12. 13; Colossians 3. 11). bond nor free—Christ alike belongs to both by faith ; whence he puts "bond" before "free." Cf. Notes, 1 Corinthians 7. 21, 22; Ephesians 6. 8. neither male nor female—rather, as Greek, "there is not male n?id female." There is no distinction into male and female. Dill'erence of sex makes no ditference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" (Revelation 1. (J); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Luke 20. 35). one— Greek, "one man;" masculine, not neuter, viz., "one new man" In Christ (Ephesians 2. 15). 39. and heirs—The oldest MSS. omit "and." Christ is "Abraham's seed" (u. IH): ye are "one in Christ" (v. 28), and one witli Christ, as having "put on Christ" (v. 27); therefore ye are "Abraham's seed," which is tantamount to saying (whence the "and"
«on.» of outward things (lit., "of the [outward] world"); such as the legal oi'dinances mentioned, v. 10 (Colossians
2. 8, '20). Our cliildhood's lessons. [Conybeare and Howson.] Lit., The letters of the alphabet (Hebrews 5. 12). *. the fulness of tlie time-diz., "the time appointed by the Father" (u. 2). Cf. Note, Ephesians I. 10; Luke 1.37; Acts 2. 1; Ezekiel 5. '2. "The Churcli h!.s it own ages." [Bengel.] God does nothing prematurely, but, foreseeing the end from the beginning, waits till all is ripe for the execution of His purpose. Had Ch 1st come directly after the fall, the enormity and deadly fruits of sin would not have been realized fully by man, so as to feel his desperate state and need of a Saviour. Sin was fully developed. Man's Inability to .4ave himself by obedience to the law, whether that of Closes, or that of conscience, was completely manifested; all the prophecies of various ages found their common centre in this particular time; and Providence, by various arrangements in the social and political, as well as«the moral, world, had fully prepared the way for the coming Redeemer. God often permits physical evil long before he leaches the remedy. Tlie small pox had for long committed its ravages before inoculation, and then vaccination, was discovered. It was essential to the honour of God's law to permitevil long before he revealed the lull remedy. Cf. "the set time" (I*salm 102. 13). was come— Crf'-i A:, "came." sent tortii— Greek, " Hent forth out of heaven from Himself." [Alford and Bengel.] The siinic verl) is used of th« Fatlier's sending forth the Spirit (i\6) So in Acts 7. 12.
is omitted), ye are "heirs according to the promise" (not "by the law," v. 18); for it was to Abraham's seed that the Inheritance was promised (v. li>). Thus he arrives at the same truth which he set out with (v.7). But one ni^w "seed" of a righteous succession could be found. One single faultless grain of human nature was found l)y God Himself, the source of a new and imperishable seed : " the seed" (Psalm 22. 30) who receive from Hlin a new nature and name (Genesis 3. 15; Isaiali 53. 10, 11 ; John 12. 21). In Him the lineal descent from Uavld becomes extinct. He died without posterity. But He lives and shall reign on David's throne. No one has a legal claim to sit upon it but Himself, He being the only living direct representative (Ezelciel 21. 27). His spiritual seed di^rive tlieir birth from the travail of His soul, being born again of His word,
Cf. wltli this verse, John 8.42; Isaiali 48. 1(1. l»is—Empliati-
cal. "His oivn Son." Not by ailopfioii, n - we are (v. 5) ; nor merely His Son by the anointing of tlie ."nirlt wliich God sends into the heart (v. 0; John 1. 18). maile of a woman —"made" is used as in 1 Corintliians i:: 4.5, "The first man, Adam, was made a living soul," (-t rek, "made to be (.born) of a woman." The expressii,«i Implies a special interposition of God in His birlli as man, vtz., causlrg Him to Ije conceived by the Holy Ghost. So ICsTius. nintle under the law—" made to be under the law." Not merely as Grotius and Alford explain, "Born subject
whi<'li is tlie incorruptible seed (John 1. 12; Romans 9. 8;
to the law a* a Jew." But "made" by His Father's appointment, and His own free-will, " subject to the law,'"
1 I'eter 1. 23). CHAPTER IV.
Vei. 1-31. The Same Subject continued: Illustra332
to keep it all, ceremouiul and lunral, perfectly for ut» as
GALATIANS TV.
Christ Freed us from the Law ;
therefore we arc no longer Serva.nta to it,
our sonship. Thus the redeemed are heirs through the Triune God, not through the law, nor through fleshly descent [Windischmann in Ai.ford] (cli. 3. 18 confirms this), heir—Conflrniing ch. 3. 29; cf. Romans 8. 17. 8-11. Appeal to tliem not to turn back from their privileges as free sons, to legal bondage again, then—when ye were " servants" {v. 7). ye knew not God—Not opposed to Romans 1. 21. Tlie heatiien originally knew God, as Romans
the Representative Man, and to suffer and exhaust the
lull penalty of our whole race's violation of it. This con-
stitutes the significance of His circumcision. His being presented in the temple (Luke 2. 21, 22, 27; cf. Matthew 5.
17), and His baptism by John, when He said (Matthew 3.
15), "Thus it becometh us to frilfil nil righteousness." 5. To— Greek, " Tliat He might redeem." them . . . under th* law—Primarily the Jews; but as these were the representative people of the world, the Gentiles, too, are included in the redemption (ch. 3. 13). recelve^The Greek Implies the suitableness of the thing as long ago predestined by God. "Receive as something destined or due" (Luke 23. 41 ; 2 Jolin 8). Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man. [St. Augustine on Psalm 52.] 6. because ye are sons, &o.—The gift of tlie Spirit of prayer is the consequence of our adoption. The Gentile Galatians might think, as the Jews were unde^- the law before their adoption, that so they, too, must first be under the law.
I. 21 states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from His works, but as a matter of fact they knew Him not, so far as His eternity. His power as the Creator, and His holiness, are concerned, are no gods— e., have no existence, such as their worsliippers attribute to them, in tlie nature of things, but only in the corrupt imaginations of their worshippers {notes, 1 Corinthians 8. 4; 10. 19,20; 2 Chronicles 13. 9). Your "service" was a different bwidage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is
St. Paul, by anticipation, meets tliis objection by saying. Ye ARE sons, therefore ye need not be as children {v. 1) under the tutorship of the law, as being already in tlie free state of "sons" of God by faith in Christ (ch. 3. 26), no longer in your nonage (as "children," v. 1). The Spirit of God's only Begotten Son in j-our hearts, sent from, and leading you to cry to, the Father, attests your sonship by adoption; for the Spirit is the "earnest of j^our inheritance" (Romans 8. 15, 16; Ephesians 1. 13). " It is because ye are sons tliat God sent forth" (the Greek requires this translation, not "liath sent forth") into our (so the oldest MSS. read for "your," in English Version) hearts the Spirit of His Son, crying, "Abba, Father" (John 1.12). As in V. 5 he changed from " them," the third person, to " we," the first person, so here he changes from "ye," the second person, to "our," the first person: this he does to identify their ease as Gentiles, with his own and that of his believing fellow-countrymen, as Jews. In another point of view, though not the immediate one intended by the context, this verse expresses, "Because ye are sons (already in God's electing purpose of love), God sent forth the Spirit of His Son into your he.arts," &c. : God thus, by sending His Spirit in due time, actually conferring that sonship which He already regarded as a present reality ("are") because of His purpose, even before it was actually
it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service? 9. known God, or rather are known of God Tliey did not first know and love God, but God first, in His electing love, knew and loved them as His, and therefore attracted them to the saving knowledge of Him (Mattliew 7. 23; 1 Corinthians 8. 3; 2 Timothy 2. 19; cf Exodus 33. 12,17; John 15. 16; Philippians 3. 12). God's great grace in this made their fall from it the more heinous, how—expressing indignant wonder at such a thing being possible, and even actually occurring (ch. 1. 6). " How is it that ye turn back again?" &c. weak—powerless to justify : in contrast to the justifying power of faith (ch. 3. 2-1; cf. Hebrews 7.
18). beggarly—contrasted with ihe riches r>{ the inheritance of believers in Christ (Ephesians 1. 18). The state of the "child" (v. 1) is weak, as not having attained manhood ; "beggarly," as not having attained the inheritance, elements — "rudiments." It is as if a sclioolniaster sliould go back to learning the A B C. [Bengel.] agniii —There are two Greek words in the original. "Ye desire again, beginning afresh, to be in bondage." Though the Galatians, as Gentiles, had never been under the Mosaic yoke, yet tliey had been under "the elements of the world" {v. 3) : the common designation for the Jewish and Gentile systems alike, in contrast to the Gospel (however superior the Jewish was to the Gentile). Both systems consisted in outward worship, and cleaved to sensible forms. Both were in bondage to the elements of sense, as though these could give the justification and sanctification whicli the inner and spiritual power of God alone could bestow, ye desire—or " will." Will-worship is not acceptable to God (Colossians 2. 18, 23). 10. To regard the observance of certain days as in itself meritorious as a work, is alien to the free spirit of Christianity. This is not incompatible with observing the Sabbath or the Christian Lord's day as obligatory, though not as a work (which was the Jewish and Gentile error in the observance of days), but as a holy mean appointed by tlie Lord for attaining the great end, holiness. The whole life alike belongs to the Lord in the Gospel view, just as the whole world, and not the Jews only, belong to Him. But as in Paradise, so now one portion of time is needed wherein to draw ofl' the soul more entirely from secular business to God (Colossians 2. 16). " Salibaths, new moons, and set feasts"
fulfilled. So Hebrews 2. 13, where "the children" are spoken of as existing in His purpose, before their actual existence. tti« Spirit of his Son—By faitli ye are one with the Son, so that what is His is yours ; His Sonsliip ensures your sonship; His Spirit ensures for you a share in the same. "If any man have not tlie Spirit of Clirist, he is none of His" (Romans 8.9). Moreover, as the Spirit of God proceeds from God the Father, so the Spirit of the Son proceeds from the Son ; so that the Holy Ghost, as the Creed saith, "proceedeth from the Fatlier and the Son." The Father was not begotten : the Son is begotten of the Father; the Holy Ghost proceedtni^ from the Father and the Son. crying—Here the Spirit is regarded as the
a{/ent in praying, and the believer as //is organ. In Romans 8. 15, "The Spirit of adoption" is said to be that whei'eby WE cry, "Abba, Father:" but in Romans 8.26, "The Spirit itself maketh intercession for us with groanings which cannot be uttered." The believers' prayer Is His prayer: hence ari.ses its acceptability with God. Abba, Father—The Hebrew says, "Ablia" (a Hebrew term), the Greek, "Father" ("Pater," a Greek term In the original), both united together In one Sonship and one cry of faith, "Abba, Father." So "Even so ('jVa;',' Greek), Amen" {J{el>rew), both meaning the same (Revelation 1.7). Christ's own former cry is the believers" cry, " Abba, Father" (Mark 11. 36). 7. Wherefore—Conclusion Inferred from u. 4-6. thou—Individualizing and iipplying the truth to each. Sucli an Individual appmpriiition of this comforting truth God grants In answer to them who cry, " Abba, Father.'" heir of God through Chrlxt^—The oldest MS.S. read, "an heir through God." This conibines
(1 Clironicles 23.31; 2 Chronicles 31.3), answer to "days, months, times." "Months," however, may refer to the
first and seventh months, which were sacred on account of
the number of feasts In them, times— G'wcA, "seasons,"
viz.. those of the three great feasts, the Passover, Pente-
cost, and Tabernacles, years—The sabbatical year was about the time of writing this Epistle, A. D. iS. [Bengei,.] II. lest Greek, "lest hnjily." My fear is not lor my own sake, but for yours. 1'^. be as I am—"As I have in my
life among you cast ott' .Icwish habits, so do ye; for 1 am become as ye are," viz., in the non-observance of legal or dinances. "The fact of my laying them asl le among Gentiles, shows that I regard them as not at all eotUribtU-
Oi; behalf of man, the whole before-mentioned agency of TIIE Trinity: the Father sent His Son and the Spirit; Ihe Sou hati freed us from the law; the Spirit has coin])leted
3oo
TJie Gulalians' Good-will to Paul, GALATIANS IV. and his, in Return, to TJiem,
(2 Corinthians II. 2). not well—not in a good way, or for a good end. Neither tlie cause of their zealous courting of you, nor tlie manner, is what it ought to be. they would exclude you—" they wish to shut you out" frora the kingdom of God (i. e., they wish to persuade you thit as uncircumcised Gentiles, you are shut out from It), " that j'e 7nay zealously court them," i. e., become circum-
inq to justification or sanctiflcation. Do you regard them in tUe same light, and act accordingly." His observing tlie .law among tlie Jews was not inconsistent with this, for he did so only in oi'der to win tliem, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This St. Paul combats, ye have not injured me at all viz., at the period when I
cised, as zealous followers of themselves. Alfop.d explains it, that their wish was to shutout the Galatiaus from the general community, and attract them as a separate clique to their own party. So the Englisli word "exclusive," is used. 18. good to be zealously affected —rather, to correspond to "zealously court" in v. 18, "to be zealously courted." I do not find fault with them for zealously courting you, nor with you for being zealously courted; provided it be "in a good cause" {translate so), "it is a good thing" (1 Corinthians 9.20-2.3). My reason for saying the " not well" (v. 17: the Greek is the same as that for "good," and " in a good cause," In v. 28), is that theii zealous courting of you is not in a good cause. The older interpreters, however, support Englith Version (cf. ch. 1. If). a.\w&y»—translate and arrange the words thus, "At all times, and not only when I am present with you."
first preached the Gospel among you, and when I made myself as you are, viz., living as a Gentile, not as a Jew.
You at that time did me no wrong ; "ye did not despise my temptation in the flesh" {v. If); nay, you " received me as an angel of God." Then in v. 16, he asks, "'Have I then, since that time, become your enemy by telling you the truth ?" 13. Itow tlirougli inflrmity—ratlier, as Greek, " Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his originsl intention, was tlie occasion of his preaching the Gospel to them, at the &rit— lit., "at the former time:" implying that at the time of writing he had been twice in Galatia. See my Introduction; also v. 16, and ch. 5. 2\, Notes. His sickuess was probably the same as recurred more violently afterward, "the thorn in the flesh" (2 Coriiitliians
I do not desire tliat I exclusively should have the priv-
ilege of zealously courting you. Others may do so in my absence with my full approval, if only it be in a good cause, and if Clirist be faithfully preached (Philippians 1.
12.7), which also was overruled to good (2 Corinthians 12.
9, 10), as the " infirmity of tlie flesh" here. 14. my temptation—The oldest MSS. read, "your temptation." My infirmity, which was, or might have been, a "temptation," or trial, to you, ye despised not, t. e., ye were not tempted bj' it to despise me and my message. Perhaps, however, it is better to punctuate and explain as LachMANN, connecting It with n. 13, "And (ye know) your temptation (i. e., the temptation to which ye were exposed tlirough the infirmity) which was in my flesh. Ye despised not (tlirough natural pride), nor rejected (through
15-18). 19. aiy lltUe children- (1 Timothy 1.18; 2 Timothy 2. i; 1 John 2.1.) My relation to j'ou is not merely that of one zealously courting you («. 17, 18), but that of a father to his children (1 Corinthians 4. 15). I travail in' birth—i. e., like a mother in pain till the birth of her
child, again—a second time. The former time was when
I was " present with you" (v. 18; cf. Note, v. 13). Christ b« formed in you—that you may live nothing but Christ, and think notliing but Christ (ch. 2. 20), and glory in nothing but Him, and His death, resurrection, and righteousness (Philippians 3. 8-10 ; Colossians 1. 27). ao. Translate aa Greek, " I could wish." If circumstances permitted (whicU theydonot), I would gladly be with you. [M.Stitakt.] now —as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (2Jolin 12;3John 13, U). changcmy voice-asamother(v.
«/.uVi7i(«Z pride), but received me," &c. "Temptation does not mean liere, as we now use tiie word, tendency to an evil
liabit, but HODILY TRIAL." as an angel of God—as a lieaven-inspired and sent messengeifrom God: angel means messenger (Malachi 2. 7). Cf. the phrase, 2 Samuel
1!). 27, a Hebrew and Oriental one for a person to be received witli the highest respect (Zechirriah 12.8). An angel is free from the flesh, i7\firmity, und temptation, ns
C'lirlst — being C'lirisl's representative (Matthew 10.40).
19) : adapting my toneof voice to what Isaw in person your case might need. This is possible to one present, but not to one in writing. [Gkotius and Estius.] I stand in doubt of you—rather, " I am perplexed about you," viz., how to deal with you, what kind of words to use, gentle or severe,
I'lirist is Lord of angels. 15. Wlit re, &c. Of what value v/as your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of tlie Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favoured with my ministry, ye -would have plucked out your ovfn eyes —one of the dearest members of tlie body—so highly did you value me: a proverbial phrase for the greatest selfsacrifice (Matthews. 2t)). CoNYBEAREand HowsoN tliink that tills particular form of proverb was used witli reference to a weakness in St. Paul's eyes, connected witli a nervous frame, perhaps affected by tlie brightness of tlie vision descrilied. Acts 22.11; 2 Corinthians 12. 1-7. "Yon would have torn out your own eyes to supply the lack of mine." Tlie Divine power of Paul's words and works, contrasting witli the I'eebleness of his person (2 Coriiitliians 10. 10), powerfully at first impressed the Galatlans, wlio had all the impulsiveness of the ICisItic race from whicti they spr.ang. Subsequently they soon changed with the fickleness which is equally characteristic of Kelts. 10. Translate, "Am I then, become your enemy (an enemy in your eyes) by telling you tlie truth" (ch. 2. 5, U)? He plainly did not Incur their enmity at his first \\s\t,
to bring you back to the riglit patli. !dl. desire—of your own accord madlj' courting that which must condemn and ruin you. ilo ye not liear—do ye not consider the mystic sense of Moses' words ? [Grotius.] The law Itself sends you away from itself to Christ. [E.stius.J After having sufliciently maintained his point by argument, the apostle confirms and Illustrates it by an inspired allegorical exposition of historical facts, containing in them general laws and types. Perhaps his reason for using allegory was to confute the Judaizeis with their own weapons: subtle, mystical, allegorical interpretations, uiiautliorlzed by the Spirit, were their favourite arguments, as of the Rabbins in the synagogues. Cf. the Jerusalem Talmud, Tractatu Succa, cap. Ilechalil. St. Paul meets them with an allegorical exposition, not the work of fancy, but sanctioned by the Holy Spirit. History, If properly understood, contains in its complicated phenomena, simple and continually-recurring Divine laws. The history of the elect people, like their legal ordinances,
had, besides the literal, a typical meaning (cf. 1 Corinthians 10. 1-1 ; 15.45,47; Revelation 11. 8). Just as thee.xlraordlnarlly-born Isaac, tlie gift of grace according to prom-
rtud the words here imply that lie had since then, and be- /(frehXa now writing, Incurred it; so that the occasion of
ise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spir-
telling them the unwelcome truth, must have been at bis second visit (Acts 18. 23; see my Introduction). The
itual seed of Abraham by promise, the Gentile, as well as Jewish believers, were about to take the place of the natural seed, who had imagined that to them exclusively belonged the kingdom of God. aa. (Genesis 10. 3-16; 21.2.) Abralinm—whose sons ye wish to be (cf. Riunans 9. 7-9). a bond maid ... a free woman—rather, an Greek, ' the
fool and sinner hale a reprover. Tlie righteous love faithful reproof (Psalm 111.5; Proverbs 9. 8). 17. They— your flatterers : in contrast to Paul himself, who tells them