Bible Commentary (1871–1879 Edition)

Bible Commentary (1871–1879 Edition)

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 (lioina Lna 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'^oe

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 jusfaith. [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 observviz., 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). wor UotU 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 of all 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 apeclen 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 objection that He died the accursed death. [Trypho, in Justin 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. con Hrmed ... 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 efl Tect—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 ovigtual 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 at Weth 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 transgressions," 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 additionalli/ 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 promise the inheritance jwomised {v. 18). by fnlth of iTesua Christi. 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 promfaith. Cf. the plirase. Psalm 78. 50 ; Margin, 31. 8. wJiicli should afterwards, &c.—"which was afterwirds 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 wara Maw shows us what we ought to do, and so we learn our iiuibi Uty 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 parties 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 ofl Sce 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 selding 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"

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 niw "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 dirive 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—Empliatical. "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 constitutes 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 jour 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, Pentecost, 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 eot UribtU-

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 circuminq 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 privilege 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.

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 promrtud 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 spirtelling 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 llie truth, /.ealously—zeal in proselytlsm was characteristic especially of the Jews, and so of Judaly.er.s (ch. 1. H

Matthew 15; Romans 10. 2). affect you—t. e., court you 334

Allegory of Agar and Sara. GALATIANS V. Exliortaiion to Stand Fast in Liberty.

bond maid . . . the free woman. 83. after the llesli— born according to the usual course of nature : in contrast

Gentiles, tvho once had not the promise, and so was destitute of God as her husband), more than of her whicii hath an (Greek, the) husbaijd" (the Jewisli Cliurcli having Goi> for her husband, Isaiah 51. 5; Jeremiah 2. 2). Numerous as were the cliildren of the legal covenant, tliose of the Gospel covenant are more so. The force of tlie Greek article is, " Her who has the husband of which the other to Isaac, who was born "by virtue of the promise" (so tlie

Greek), as the etficient caijse of Sarali's becoming pregnant out of the course of nature (Romans 4. ly). Abraliam waa to lay aside all conlideuce in the Jtesli (alter which Ishmael was born), and to live by faith alone iu the promis destitute." US. we—tlie oldest MSS. and versions are divided between "we" and "ye." "We" better accords with t!. 26, "Mother of us." children of proinltie—not children after the flesh, but through the promise (v. 23, 29, ise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood). !i4. an-c an allegory—rather, "are allegorical," i. e., have another besides the literal meaning, these are the two covenants

31). " We a?'e " so, and ought to wish to continue so. 'Z'J. persecuted—Islimael "mocked" Isaac, which contained in It the germ and spirit of persecution (Genesis 21. 9). His mocking was probably directed against Isaac's piety atid faith in God's promises. Being the elder by natural birth, he haughtily prided liimself above him tliat was born by promise : as Cain hated Abel's piety, him . . . born after the Spirit—The language, tliough reierring' primarily to Isaac, born in a spiritual way (viz., by the promise or word of God, rendered by His Spirit eflicient out of the course of nature, in making Sarah fruitful in old age), is so fi-amed as especially to refer to believers jus-

' these (women) are (i.e., mean. Omit 'the' with all the oldest MSS.) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so. one from—t. e., takiny his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (ch. 3. 19) chiefly (Hebrews 12. IS). Paul was familiar with the district of Sinai in Arabia (ch. 1. 17), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies, which gendereth—i. e., bringing forth children unto bondage. Cf. the phrase (Acts tified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists, even so it is now—(ch. 5.

8. 2-5), "children of the covenant which God made . . . saying unto Abraham." Agar—i. e., Hagar. 35. Translate, "For this ioj-ti, Hagar, is (imports) Mount Sinai iu Arabia" (i. e., among the Arabians— in tlie Arabian

11 ; 6. 12, 17 ; Acts 9. 29 ; 13. 45, 49, 50 ; 14. 1, 2, 19 ; 17. 5, 13 ; 18.

5, 6.) The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Eplicsus (where tlie persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see Paley'.s Jlorm I'aulinxE). 30. Genesis 21.

tongue). Ro Chrysostom explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," t. e., Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Genesis 16. and 21.): from her the mountain and city took its name, and the people were called Hagareues. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law wliich inspires with terror, and the spirit of bondage, answereth lit., "stands in the same rank with;" "she corresponds to," &c. Jerusalem which now is i.e., the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spir-

10, 12, where Sarah's words are, "Shall not be heir with niy son, even with Isaac." But what was there said literally, is here by inspiration expressed iu its allegorical spiritual, import, applying to the New Testament believer, who is antitypically " the son of the free woman." In John 8. 35, 36, Jesus refers to this, cast out—from tho house and inheritance: literally, Ishmael; sjiiritually, the carnal and legalists, shall not be heir—The Greek is stronger, "must not be heir," or " inherit." 31. So then— The oldest MSS. read, " Wherefore." This is the conclusi(m inferred from what precedes. In ch. 3. 29 and 4. 7, it was established that we. New Testament believers, are "heirs." If, then, we are heirs, "we are not cliildren ol the bond woman (whose son, according to Scripture, was 'not to be lieir,' r. .30), but of the free woman" (whose son was, according to Scriptui'e, to be heir). For we a re not "cast out" as Ishmael, but accepted as sons and heirs.

itual Jerusalem of the Gospel, which in germ, under the foiin of the promise, existed ages before, and shall be for ever In ages to come, and—The oldest MSS. read, ''For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state tlius beiog in accordance with her spiritual state. [Bengel.] 3G. Tliis verse stands instead of the sentence which we should expect, to correspond to v. 24, " One from Mount Sinai," viz.,

'he other covenant from the heavenly mount above, which

Is (answers iu the allegory to) Sarah. Jerusalem . . . above—Hebrews 12.22, " the heavenly Jerusalem." "New .Jerusalem, which cometh down out of lieaven from my

CHAPTER V.

God" (Revelation 3.12; 21.2). Here "the Messianic theocracy, which before Christ's second appearing is tlie Church, and after it, Clirist's kingdom of glory." [Meyek.] free—as Sarah was; opposed to "she is in liondage " (u.

Ver. 1-26. Perokation. Exhortation to Stand Fast IN the Gospel Liberty, just Set Forth, and not to ub Led by Judaizeks into Circumcision, or Law-Justification: Yet though Free, to Serve one another BY Love: To Waek in the Si'Irit, Bearjno the Fkuit thereof, not in the Works of the Flesh.

25). all—Omitted in many of the oldest MSS., though supported by some. "Mother of us," viz., believers wlio are already members of the Invisible Church, the heavenly Jerusalem, hereafter to be manifested (Hebrews 12.

22). '47. (Isaiah ol. 1.) thou barren— Jerusiilem above: the spiritual Church of tlie Gospel, tlie fruit of "the promise," answering to Sarah, who bore not "alter the Hesh ;" as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah Hpeaks primarily of Israel's restoration after iier longcontinued calamities; but his language is framed by the

1. The oldest MSS. read, " In liberty (so Alford, Mobeki.EY, Huisiphry and Ellicott. But as there is no Greek for ' in,' as there is, 1 Coriiitliians 16. 13; Philippians 1. 27 ;

4. 1, I pieler translating, 'It is for freedom tiiat'), Christ hatl) made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke oi bondage" (viz., the law, ch. 4. 21; Acts 15. 10). On "again,"' see .Vote, ch. 4. 9. 'Z. Heliold— i. e., Mark what I say, I Paul—Tliough you now think less of my aulliority, I nevertheless give my name and personal autliority as enough by itself to refute all opposition of adversaries. If ye be circumcised—Not as ALFORl), " If you will go on

Holy Spirit so as to reach beyond tiiis to tlie spiritual ^ion: Including not only the Jews, tlie natural desi;endints of Abraham and children of the law, liut also the OentileK. The spiritual Jerusalem is regarded as "barren " whilst the law trammelled Israel, for she tnen had no spiritual children of the Gentiles. break forth— into crying, cry— shout for Joy. many more—translate as Greek, "Many are the cliildren of the desolate (the New Testament Church made up iu the greater part from the

circumcised." Ratlier, "If ye su Her yoursidves to be circumcised," viz., under the notion of its being necessary to justification (v. 4 ; Acts 15. 1). Circumcision here in not regarded simply by itself (tor, viewed as a mere 335

Tlie Galalians not to Observe Circumcision. GAL.VriANS V. The Danger of a Little Leaven.

national rite, it was practised for conciliation's sake by Paul himself, Acts lCi.:j),lHil as the symbol o( Judaism and leyitiism in genei-ul. If tliis be necessary, then the Gospel of grace is at an end. If the latter be the way of justilieation, then Judaism is in no way so. Clii-ist . . . profit . . . iiotliiiig—(Ch. 2. 21.) For righteousness of works and juslitication by faith cannot co-exisl.. "lie who is circianeised [for justitlcation] is so as fearing the law, and he wlio fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which' he disbelieves. [C'hkysostom.] 3. For— Greek, "Yea, more;" "Moreover." 1 testify . . . to every man —as well as " unto you" (v. 2). tliat is circumcised—that submits to be circumcised, yuch a one became a " proselyle of righteousness." tUe vv Uole law—impossible for man to Ireep even iu part, much less whoUy (.James 2. 10)

14). Let them, therefore, seek this "faith," which will enal)le them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision tliink that, because the law does not justiiy, they are free to walk after "the flesh" {v. 13). Let them, then, seek that "love" which is inseparable from true faith (James 2. 8, 12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (t>. 15, '20). The Spirit (v. 5) is a Spirit of " faith" and " love" (cf. Romans 14. 17 ; 1 Corinthians 7.

19). 7. Translate, "Ye were ruuning well" in the Gospel race (1 Corinthians 9. 24-26; Philippians 3. 13, 14). who, &c.—none whom you ouglit to have listened to [BknGEIj]: alluding to the Judaizers (cf. ch. 3. 1). liindcr The Greek means, lit., "hinder by breaking up a road." not obey the truth—not submit yourselves to the true Gospel way of justification. 8. This persuasion Greek, " The persuasion," viz., to which you are yielding. There yet none can be justified by the law, unless he keep it wholly (ch. 3. lUJ. 4. Lit., " Ye have become void from Christ," i. e., your connectioti with Christ has become voiil {V. 2). Romans 7. 2, " Loosed from the law," where the same Greek occurs as here, whosoever of yoii are justified—"are being justified," j. e., are endeavouring to is a play on words in the original, the Greek for persuasion being akin to "obey" (v. 7). This persuasioa which ye \v.i.ye obeyed, cometh not of—i. e., from: Does not emanate from Him, l>ut from an enemy, that calletU you—(F. 13; ch. 1. 6; Philippians 3.14; 1 Thessalonians 5. 24.) The calling is the rule of the whole race. [Bengel.] 9. A little leaven—The false teaching of thfe Judaizers. A small portion of legalism, if it be mixed with the Gospel, corrupts its purity. To aild legal ordinances and works in the least degree to justification by faith, is to undermine " the whole." So "leaven" is used of false doctrine (Matthew 16. 12; cf. 13. 33). In 1 Corinthians 5. 6 it means the corrupting influence of one bad person; so Bengel understands it here to refer to the person {v. 7,8,10) who misled them. Ecclesiastes 9. IS, " One sinner destroyeth much good" (1 Corinthians 15. 33).

i/C justified, by tUe law Greek, " IN tlie law," as the element in which justitlcation is to take place, falleu from grace-—ye no longer "stand" in grace (Romans 5.2). Grace and legal righteousness cannot co-exist (Romans 1.

4, 5; 11.0). Christ, by circumcision (Luke 2. 21), undertook to obey all ihe law, and fulfil all righteousness for us; any, therefore, that now seeks to fulfil the law for himself in any degree for justifying righteousness, severs himself from tlie grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law"

(i-. 3). The decree of tlie Jerusalem council had said nothing so strong as this; it had merely decided that Gentile Cliristians were not bound to legal observances. But the Galatians, wliilst not pretending to be so bound, imagined there was an elticacy iu tliem to' merit a higher degree of perfection (ch. 3. 3). This accounts for St. Paul not referring to tlie decree at all. He took much higher ground. See Paley's Hurce Paidince. The natural mind loves outward fetters, and is apt to forge them for itself, to stand in lieu of holiness of heart. 5. For—Proof of the assertion, " fallen from grace," by contrasting with tlie case of legalists, \Ai'i "hope" of Cliristians. tlirougli tlie Sieirit—Greefc, rather, " liy the Spirit;" in opposition to by the Jtcsh (ch. i. 2!)), or lleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with " whosoever of you would be justified by the law" {v. 1). tUe liope of rigiileousiiess— ." We wait for file (realization of tlie) hope (which is tlie fruit) of the righteousness (/. <., justification which comes) by

I pi'efer to refer it to false doctrine, answering to "persuasion" (d. 8). 16. GreeA:, " I (emphatical : " I on my part") have confidence in the Lord with regard to you (2 Thessalonians 3. 4), that ye will be none otherwise minded" (than what by this Epistle I desire you to be, Pliilippians 3. 15). but he that tronbletli you—(Ch. 1. 7; Acts 15. 24; Joshua

7. 25; 1 Kings 18. 17, 18). Some one, probably, was prominent among the seducers, though the denunciation applies to them all (ch. 1. 7 ; 4. 17). shall bear—as a heavy burden, his—/lis due and inevitable judgment from God. St. Paul distinguishes the case of the seduced, who were misled through thoughtlessness, and who, now that they are set right by him, he confidently hopes, iu God's goodness, will return to the right way, from that of the seducer who is doomed to judgment. wl»osoever he be—whether great (ch. 1. 8) or small. 11. Translate, " If I am still preaching (as I did before conversion) circumcision, why ain I still persecuted?" The Judaizing troubler of tha Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy

(lit., from—out of) faith," Romans 5. 1, 1, 5; 8. 24, 25, "Hope. . . ire with patience M)a/Z /"'' ''•" This is a farther step than being "justified;" not only are wo this, but "wait lor the hope" which is connected with it, and is its full consummation. " Righteousness," in the sense of justification, is by the believer once for all already attained ; but the consummation of it in future perfection above is the

(.'Vets 16.3; cf. also Acts 20.6; 21.24). Paul replies by anticipation of their objection. As regards myself, the fact that I am still persecuted by the Jews, shows plainly that

I do )io< preach circumcision; for it is just because I preach Christ crucified, and not t he Mosaic law, as the sole ground of justification, that they persecute me. If for conciliation he lived as a Jew among the Jews, it was in accordance with his principle enunciated (1 Corintliians 7. 18, 20; ol)ject of hope to be waited for : " the crown of righteousness laid up" (2 Timothy 4. S): " the hope laid up for you ill heaven" (Colossians 1. 5; 1 Peter 1. 3). tt. For—Conliriiiing the truth th;i,t it is " bj' faith" (u. 5). in Jesus ChristGVec'A, " in Christ Jesus." In union with Christ (the A>;oinTED Saviour), that is, Jesus of Nazareth, nor iinclrcuinclsion—This is levelled against those who, being not legalists, or Judaizers, think thimiselves Christians on this ground alone, fnllli wlilcii worketln by UiVK— Greek, "working," &c. This corresponds to "a new creature" (ch. 6. 15), as its definition. Thus in v. 5, 0, we have the three, "faith," "hope," and "love." The Greek expresses, "Which eU'ectually worketli:" which exhibits

9.20). Circumcision, or uncircumcision, are things indifferent in themselves; their lawfulness or unlawfulness depends on the animus of him who uses thein. The CJentile Galatians' animus in circumcision could only be their supposition that it influenced favourably their standing before God. I'aul's living as a Gentile among Gentiles, plainly showed that, if he lived as a Jew among .Jews, it was not that he thought it meritorious before God, but as a matter indillerent, wherein ho might lawfully co)iform as a Jew by birth to those with whom he was, in order to put no needless stunililing-lilock to the Gospid in the way of his countrymen, then—Presuming that 1 did so, " then," In that case, " the olt'ence of (stumbling-block, 1 Corinthians 1. 23 occasioned to the Jews by) the cross has become done away." Thus the Jews' accusation against Stephen was not that he preached . Christ crucified, but that " ho spake blasphemous words against this holy place and titt jls oievf/// by love (so 1 Thessalonians 2.13). Lore is not joined with faiUi in justifying, but is the principle of the works which follow after jiistilication by faith. Let not legalists, upholding circumcision, think that the essence of the law is set at naught by the doctrine of justification by faith only. Nay, "all rhe law is fulfilled iu one word —love," whicli is the principle on wlucu "faith worketh"

The Sxm of the Law is Love. GALATIAXS V. Reckoning up of the Works of the Flesh.

"tcndeth (or some such word is to be supplied) against the flesh." so that ye cnnuot do the (hiugg tliat ye would—The Spirit strives against fhefl< sh and its evil influence; the flesh against the Spirit and His good influence, so that 7ieilher the one nor tlie other can be fiilli/ carried out into action. "But" (v. IS) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (Romans 7. lo-20). [Bbngei..] The Greek is, "that ye may not do the tilings tliat j-e would." "The

Jaw." They would, in some measure, have borne the former. If he had mixed with it Jiistitlcatiou in part by circumcision and the law, antl if he had. through the nie<lium of t.'hristianity, brouglit converts to Judaism. But if justification in any degree depended on legal ordinanses, Christ's cruc-itixion in that degree was unnecesearj-, and could profit nothing (v. 2. -1). Worldly Wiseman, tf the town of Carnal Policy, turns Cliristi«n out of the narrow way of the Cross, to the liouse of Legality. But the way to it was up a mountain, which, as Christian advanced, tlireatened to fall on him and crusli him, amidst flesli and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from tlie flesh; and you must not fuljil what ypu desire according to Uie carnal self, but what the Spirit witliin you desires. [Neander.] But the aiititliesis of u.

flashes of lightning from tlie mountain {Pllgrhn's Progress; Hebrews 12. 18-21). 1^. tUey . . . whicU trouble yovL'-lrans Utle, as tlie Greek is ditferent from r. 10, "They Wlio are ujise Uliny you.

" were even cut oiT—even as tliey desire your foreskin to liec«^ off and cast away bj* circum-

18 ("But," <tc.), where the cemflict is decided, sliows, I think, (hat here d. 17 contemplates the inaliility both for fully aceomplisliing the (/ood we " would," owing to the opposilion of thv Jtesh, and for doing the evil our flesli Would desire, owing to the opposition of the Spirit in the awakened man (such as the Galaliitns are assumed to be), until we yield ourselves wholly by the Spirit to" walk by the Spirit" (v. l(i, US). 18. "If ye are led (give yourselves up to l)e led) bK (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh (i>. 16, 19-21) which bring one "under the law' (Unmans 8. 2, 14). The "Spirit makes free from tlie law of sin and death" (u.

cision, so would that they were even cut off from your communion, being worthless as a cast4iway foreskin (cli. 1. 7,

8; cf. Fhilippians 3. 2). The fathers, Jerome, Amdkose, AUWUSTINK, and Chrv.sosi'OM, explain it, "Would that they would even cut themselves otT," i. e., cut of!' not merely the foreskin, but the whole member; if circivncijsion be not enough for them, then let tliera have excixion al.so; an outburst liardly suitable to tlie gravity of an apostle. But v. 9, 10 plainly point to ezeominunication as the judgment threatened against the troublers; and danger of the bad " leaven" spreading, as the reason for

23). The law is made for a fleslily man, and for the woi'ks of the flesli (1 Timothy 1. 9), "not for a rigliteous man" (Romans (i. 14, 15). 19-'-i3. Conrtrming v. IS, by showing the contrariety lietween the works of the flesh and the fruit of the Spirit, innnifest—The hidden fleshly piinciple Ijetrays itself palpaoly by its works, so that these are not hard to discover, and leave no doubt that they como not from the Spirit, which are these Greek, " such as," for instance. Adultery — Omilt«u in the oldest MSS. lasclviousness—ratlier, " wantonness," petulance, capricious insolence; it may display itself in "lasclviousness," but not necessarily or constantly so (Mark 7. 21, 22, where it is not iussociated with fleshly lusts). [Tkenoh.] "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even wiieu taken each one by itself, betray

It. 13. The "ye" is emphatical, from its position in the Greek, " Ye brethren," *c. ; as opposed to tliose legalists " who trouble you." uitto Hberty—Tlie Greek expresses, "On a footing of liberty." The slaie or condilion in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from tlie Mosaic yoke, from sin, and from slavish fear, only, &c. translate, "Only turn not your liberty into an occasion for the Hesh." Do not give the flesh the handle or pretext (Romans 7. 8, "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty"

Its pretext for indulgence {v. Ifi. 17; 1 Peter 2. 10; 2 Peter 2.

19 ; Jude 4). but by love serve one a.not\icr—Greek, " Be servants (be in bondage) to one another." If ye must be tenxints, then 6e servants to one ano Oier in love. Wlillst free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another (1 Corinthians 9.»19). Here he hints at their unloving strifes springing out of lust of power. " For the lust of power is the motner of heresies." [Ciirysostom.] 14. all the law —Greek, "the whole law," t'jz., the Mosaic law. Love to God is presupposed as the root from which love to our neighbour springs; and it is in this t«nse the latter precept their fleshly origin. But the "fruit of the Spirit'' (v. 23) is singular, because, however manifold the results, they form one harmonious wliole. The results of the flesh are not digiiirted by the name " fruit;" they are but " works" (Ephesiaiis .5. 9, 11). He enumerates tliose fleshly works (committed against our neighbour, against God, and against ourselves) to which the Galatians were niosfc prone (the Kelts have always been prone to disputations and internal strifes); and those manifestations of the fruit of the Spirit most needed by them (v. 13, 15). This passage shows that "tlie flesh" does not mean merely suality, a.s opposed to spirituality ; for "divisions" in the catalogue liere do not flow from sensuality. The identiflcation of " the natural {Greek, animal-souted) man," with the " carnal" or fleshly man (1 Corinthians 2. 14), shows that " the Hesh" expresses human nature as estranged fi-otn

(so " word" means here) is said to be the fulfilling of " aU the law" (Leviticus 19.18). Love is "the law of Christ"

(ch. 6. 2; Matthew 7. 12; 22. 39, 40; Romans 18. 9, 10). U fulfilled—Not as received text "is being fulfilled," but as the oldest M.SS. read, "has been fulfilled;" and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfect doctrine. The law only united Israelites together; the Gospel unites all men, and that In relation to God. [Grotius.] 15-. Mttt—backbite the character, devour—the substance, by injuring, extortion, &c. (Habakkuk 1. 13; Matthew 23. 14; 2 Corinthians U. 20). consumed, <tc.—Strenglli of soul, healtli of body, cha-

God. 'JTitENCH observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in tliose for graces. St. Paul enumerates savenleen "works of the flesh," only nine manifestations of "the fruit of tlie Spirit" (cf. Ephesians 4. 31). 30. witchcraft sorcery; prevalent in Asia (Acts 19. 19; cf. Revelation 21). hatred Greek, "liatreds." variance — Greek, "strife;" singular in tlie oldest MSS. emulations—In the oldest MSS. singular, "emulation," or rather, "jealousy;" for the sake of one's own advantage. " Envyings" (i». 21) are even withoutadvantage to the person himself. [Bengel.] wrath Greek, plural, "passionate outbreaks." [AlFOKU.] strife—rather as Greek, "factions," "cabals;" derived from a Greek root, meaning "a worker for hire;" hence, unworthy means for compassing ends, factious pracracter, and resources, are all consumed by broils. [BenOEL.] 16. Tbls I say then—Repeating in other words, and explaining the sentiment inn. 13, "What I mean is this." Walk in the Spirit— Greek, " By (the rule of) the.Holy) Spirit." Cf. v. 10-18, 22, 25; ch. 6. 1-8, with Romans

7. 22; 8. 11. The best way to keep tares out of a bushel is to fill it with wheat, the flesh—the natural man, out of which flow the evils specified [v. 19-21). Tlie spirit and the flesh mutually exclude one another. It is promised, not that we should have no evil lusts, but that we should "not/idfll" them. If the spirit that is in us can be at ease ander sin, it is not a spirit that comes from the Holy Bpirit. The gentle dove trembles at the sight even of a hawk's feather. 17. For—The reason why walking by the Spirit will exclude fulfllling ttie lusts of the flesh, viz., tbelr mntual coufararlety. the Spirit—not " lusteth," but tices, seditions — "dissensions," as to secular matters, heresies—as to sacred tilings {Note, 1 Corinthians 11. 19). Self-constituted parties; from a Greek root, to choose. A schism is a more recent split in a congregation from a difference of opinion, llo esy is a scliism become invutcrato.

Exhortation to Forbearance and IlumlUlij, GALATIAXS YI. and to he Liberal to Teacften.

dure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us. [Trench.] considering thyself—Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself, thou also be tempted—as ia likely to happen those who reprove others without meekness (cf. Mattliew7. 2-5; 2 Timothy 2. 2.5; James 2. 13). a. If ye, legalists, must "bear burdens," then instead of legal burdens (Mattliew 23. 4), "bear one another's burdens," til., "weights." Distinguished by Bengel from "burden," i,'.4 (a difl'erent G>-ee/c word, "load"): " weights" exceed the strength of those under them; "burden" is proportioned to the strengtli. so ftilfil—or as other old MSS. read, "So ye will fulfil," Greek, "fill tip," "thoroughly fulfil." the law of Christ— I'iz., " love" (ch.5. 11). Since ye desire "the law," then fulfil the law of Christ, wliich is not made up of vark)us minute observances, but whose sole "burden" is "love" (John 13.34; 15. 12); Romans 15. 3 gives Christ as the example in the particular duty here. 3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow-men, must be laid aside, something-possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men. when he is nothing—The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [Alford] (v.2,G; Romans 12. 3; I Corinthians S. 2). decelveth himself— "he mentally deceives himself." Cf. James 1.26, "deceiveth his own heart." 4. his own work—not merely his own opinion of himself, have rejoicing in himself aloue—translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another" (I'/z"., not in ra;ard to his neighbour, by comparing himself Willi whom, lie has fancied he has matter for boasting as that neighbour's superior). Not that really a m,an by looking to "lilmself alone" is likely to find cause for glorying in himself. Nay, in v. 5, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. Bat he refers to the idea those whom he censures had of themselves: they thoutjht they had cause for "glorying" in tliemse Ues, but it all arose from unjust Self-conceiteil comparison of themselves with others, instead of looking al liome. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ. 5. For (by tills way, v. 4, at proving himsell, not depreciating liis neighbour by comparison) eacli man shall bear his own " burden," or rather, " load"

[Augustine, CXm. Crcscon. Don., 2 7.] 31. tell . . . before —Viz., before the event. I . . . told you In time past— when I was with you. yoii — who, thougli maintaining Justification by the law, are careless about keeping the law (Romans 2. 21-23). not inherit . . . kingdom of God — (1 Coi'intliiaus 6.9, 10; Ephesians 5.5.) 3^. love — the leader of the band of graces (1 Corinthians 13.). gentleness Gretk, " benignity," conciliatory to otliers ; whereas " goodness," though ready to do good, has not such suavity of manner. [Jerome.] Alford translates, "kindness." faith—" faithfulness ;" opposed to " heresies." [Benoel.] Alford refers to 1 Corintliians 13. 7, "Believeth all things;" faith in the widest sense, toward God and mati. "Trustfulness." [Conybeake and How.so:^.] 33. tem>. perance—The Cr'reeA; root implies self-restraint as to one's desires and lusts, against sucli—not persons, but things, as in 11.21. no law— Confirming v. 18, "-Not under the law" (1 Timothy 1.9, lOj. The law itself commands love

(v. 14); so far is it from being "against such." 34. The oldest MSS. read, "Tliey that are of Christ Jesus ;" they that belong to Christ Jesus; being "led by (His) Spirit"

(v. 18). have ci-ucifled tlie flesh-They nailed it to the cross once for all when they became Christ's, on believing and being baptized (Romans 6. 3, t); they keep It now 'nx a state of crucifixion (Romans 6. 6;; so that tlie Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit ' {v. 22). "Man, by faith, is dead to the former standing-point of a sinful life, and rises to a new life (y. 25) of communion with Christ (Colossians 3.

3). The act by which they have crucified tlie flesh ivith its lust, is already accomplislied ideally in principle. But the practice, or outward conformation of llie life, must harmonize with the tendency given to the inward life" (y.

25). [Neandeh.] We are to be executioners, dealing cruelly with tlie body of sin, which has caused the acting of all cruellies on Clirist's body, with the af Tcctions translate, " witli its passions." Tlius tliey are dead to the law's condemning power, wliich is only for the fleshly, and their lusts (I), i!). 35. in . . . in—ratlier, as G)-eefc, " If we live (Aotc,v. 21) BY the Spirit, let us also walk (v. 16; ch. 6.

Ifi) BY the Spirit." Letourlile in practice correspond to the ideal inner principle of our spiritual life, viz., our standing by faitli as duad to, and severed from, sin, and the condemnation of tlie law. "Life l)y (or in) the Spirit"' is not an occasional inllueni e of tlie Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive. 3(i. Greelc, " Ijt us not Bi-;- COME." Whilst not asserting tliat the Galatians are " vain-c/lorious" now, he says they are liable to become so. provoking oJiie aiiotlker— an ell'ect of " vain-gloriousness" on the stront/er ; as "envying" is Its effect on the weaker. Adanger common both to the orthodox and Judaizing Galatians.

(viz., of sin and infirmity), the Greek behig difli-'renl from that ill V. 2. This vei'se does not contratlicl v. 2. There he tells them to bear with others' "burdens" of infirmity in sympathy; hyre, that self-examination will make a man to feel he has enough to do witli "his own load" of sin, without comparing himself boastfully with his lieiglibour. Cf. V. 3. Instead of "thinking himself to be sometiiing," he shall feel tlie " load" of his own sin; and this will lead him to bear sympathetiiiUy with his neigiibour's burden of infirmity. AisoP says a man carrie.s two bags over his shouldtr, the one withhis own sins hanging beliind, lliat witli his neighbour's sins in front.

CHAPTER VI.

Ver. 1-18. Exhortations Continued; To Forbe.vrANCE AND Humility; Liberality to Teachers and in General. Postscrii'T and Benediction. 1. Brethren — An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (i.e.,

From tile mention of bearing one another's Inirdeus, he passes to one way in whicli tliose burdens may bo borne—by ministering out of their earthly goods to their spiritual teachers. The " but" in the Greek, beginning of this verse,' exjircsscs this: I said, Eacli sliiUl bear his own burden ; nuT I do not intend tliat he should not think of others, and especially of the wants of his ministers, coiikiiiimieate unto him—"imparl a share unto his teaclier;" tit., hint tliat teacheth vatechetivally. In all good things—in every Iviud of the good tilings of i/ii.v /ye, according as tlie case may require (Uomans 15.27; 1 CoriuUiialis y. 11, II). 7. Uod is not mocked-The Greek 'ftrb, caugh't in tlie very act [Alford and Kllicott); before he expects; unexpectedly). Bencul explains the "before" in the Greek compound verb, "If a man be overtaken in a iix\x\i before ourselves;" If another i\i\»reaily been overtaken in a fault the first; for often he who is Jirsl to find fault, is the very one who lias fir.'il transgressed, a fault— 6Vee/i-, "a transgression," " a lall ;" such as a falling back into legal bondage. Hero he gives monition t.<) tliose who have not so fallen, "the spiritual," to be not "vain-glorious" (ch. 5. 26), but forbearing to such (Komans 13. 1). restore—The Greeic is used of a dislocated liml), reduced to its place. Sucli is the tendin ness with wliich we should treat a fallen member of the Church in rcsioi ing liim to » better stale. tl»e sitlril of lueekueKs—

Is til., to sneer wUli the nostrils drawn up in eontciiipt. God does not sutler liimself to be imposed on by empty worils: He will juilge accort Ung to works, which are seeds sown for elcniiiy of eitlier joy or woe. Excuses for

Vie meekness which is the gift of lite JIulj/ iiiiiril working in our spirit (cli. 5. 22, 25). "Meekness" is tliat temper of spirit toward-s God wiicreby we accept His dealings without disputitig; then, towards men, whereby we enilllbei allly in God's cause (v. 6) seem valid before men, bul are not so before God U'salm 56. 21), »oweth—especially

3^8

Let us not he Weary in Well-doing. GALATIANS VI. Paul Glorieth only in the Cross of Clirist, of the Epistle: "ilow large" will thus be put for "how many." Vi. Contrast between his zeal in their behalf, implied in v. 11, and the zeal for self on the part of the Judaizers. make a fair sliow—{2 Corinlliians 5. 12.) in the flesli—in outward things, tlicy— it is "these" who, &c. constrain you—by exiimple (u. 13) and importuning, only lest—"only tliat they may not," &c. (cf. ch. 5. 11). suffer persecution—They escaped in a great degree the Jews' bitterness against Christianity and the oS'ence of the cross of Christ, by making the Mosaic law a necessary preliminary ; in fact, making Christian converts into Jewish proselytes. 1.3. IVanslate, " For not even do they who submit to circumcision, keep the law themselves (Romans 2. 17-23), but they wish you (empliatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law. that tliey may glory In yotir fiesU viz., in the outward change (opposed to an inu-ard c/iauge wrought by Wie Spirit) which they have effected in bringing you over to tlieir own Jewish-Christian party. It. Translate, " V>y\l as for me [in. opposition to those gloriers ' in your tlesh,' i'. 13), God forbid that I," Ac. in tlie cross—the atoning death on the of his resources (2 Corinthians 9. 6). that— Greek, " this i" this and nothing else, reap—at tlie harvest, the end of the world (Matthew 13. 39). 8. 'IVansktte, " He that soweth unto his own flesh," with a view to fullilling its desires. He does not say, "His spirit," as he does say, "His flesli." For in ourselves we are not spiritual, but carnal. The tlesh is devoted to selfishness, coriinjtioii—u e., destruction (Philippians 3. i9). Ct'. as to the deliverance of believers from "corruitlon" (Romans 8.21). The use of the term "corruption ' instead, implies tliat destruction is not an arbitrary punishment of fleshly-niindedness, but is its natural fruit; the corrupt flesh producing corruption, whicli is anotlier word for destruction: corruption is the fault, and corruptic»n the punishment {Note, 1 Corinthians 3. 17; 2 Peter 2. 12). Future life only expands the seed sown here. Men cannot mock God, because they can deceive tlieniselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (Psalm 126. 6; Proverbs 11. 18; 22. 8; Hoseu S. 7; 10. 12; Luke

16.25; Romans 8.11; James 5. 7). 9. (2 Tliessalonians 3.

13.) And when we do good, let us also persevere in it without fainting, in due season—in its own proper season, God's own time (1 Timothy 6. 15). faint not—lit., " be relaxed." Stronger than " be not weary." Wear]/ of well-doing refers to the will; "faint," to relaxation of the powers. [Bengel.] No one should faint, as in an earthly harvest sometimes liappens. 10. Translate, "<5'o then, according as (<. e., in proportion as) we have season (i. e., opportunity), let us work (a distinct Greek verb from that for "do," in V. 9) thai which is (in each case) good." As thou art al)le, and whilst thou art able, and when thou art able (Ecclesiastes 9. 10). We have now the "season" for sowcross. Cf. Philippians 3. 3, 7, S, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of gloiying to me. For by it, the worst of deaths, Christ has destroyed all kinils of death. [Augustine, Tract 36, on John, sec. 4.] We are to testify the power of Christ's death working in us, after the manner of crucifixion (ch. 5. 2-1 ; Romans 6. 5,

6). our—He reminds the Galatians by this pronoun, that they had a share in the " Lord Jesus Clirist " (the full name ing, as also there will be hereafter the "due season" {v. 9) for reaping. The whole life is, in one sense, the "seasonable opporlunity" to us; and, in a narrower sense, there occur in it more especially convenient seasons. The latis used for greater solemnity), and therefore ouglit to glory in Clirist's cross, as he did. the world—inseparably allied to the " flesli " {v. 13). Legiil and fleshly ordinances are merely outward, and "elements of tlie world " (ch. 4.

3). is—rather, as Greek, " has been crucirted to me " (ch.

ter aresometinies lost in looking for still more convenient seasons (Acts 21. 25). We shall not alwaj-s have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (Revelation 12. 12). Let us be sharpened to the greater zeal in well-doing by tlie shortness of ours, them tvlio are of tlic hoiiseliolcl—Every right-minded man does well to the members of his own family (1 Timothy .5. 8); so believers are to do to those of the houseliold of faith, i. e., those whom faith has made members of "the household of God" (Ephesians 2.19); "the lioH.se of God" (1 Timothy .3. 15; 1 Peter 4. 17). 11. Rather, "See in how large letters I have written." The Greek is translated "how great," Hebrews 7. 4, the only

2. 20). He used " crucified " for dead (Colossians 2. 20, "dead with Christ"), to imply his oneness with Clirist crucified (Philippians 3. 10) : " the fellowship of His suf Teriiigs being made conformable unto His death." 15. availetli —The oldest MSS. read, " is" (cf. ch. 5. 6). Not only are they of no avail, but they are nothing." So far are they from being matter for " glorying," that they are "nothing." But Christ's cross is "all in all," asasiibject for glorying, in "the new creature" (Ephesians 2. 10, 15, 16). new creature—(2 Corinthians .5. 17.) A transformation by therenewul of the mind (Romans 12.2). 16. as many—Contrasting witli the "as many," v. 12. rule— Zii., a straight rule, to detect crookedness; soa ruleof life, peace—from God (Epliesians2. 14-17;

6. 2:3). mercy—(Romans 15. 9.) Israel of God—not the Israel after the flesh, among whom those teachers wish to enrol you ; but the spiritual seed of Abraham by faith (ch. 3.9,29; Romans 2.2^, 29; Philippians 3. 3). 17. let no man trouble me—by opposing my apostolic authority, seeing that it is stamped by a-sure seal, viz., " 1 (ill contrast to the Judaiziug teacher who gloried in the flesh) bear" (as a high mark of honour from the King of kings), tlie marks —properly, marks branded on slaves to indicate their owners. So St. Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in vVliose free and glorious service he is (2 Corinthians 11. 23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their folloxuers ; St.Paul glories in tlie marks of suffering for Christ on his own body (cf. v. 11 ; Pliilippians

Otlier passage where it occurs in the New Testament. Owing to liis weakness of eyes (ch. 4. 15) he wrote in large letters. So Jerome. All the oldest MSS. are written in uncial, t. e., capital letters, the cursive, or small letters, being of more recent date. St. Paul seems to have had a difficulty in writing, wliich led him to make the uncial letters larger than ordinary writers did. Tlie mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistles, which this Epistle resembles in style. He usually dictated his Epistles tonn amanuensis, excepting the concluding salutation, which he wrote himself (Romans 16. 22; 1 Corinthians 16. 21). This letter, he tells tlie Oalatians, he writes with his own hand, no doubt in order that they may see what a regard he had lor them,

3. 10; Colossians 1. 24). tlie Lord—Omitted in the oldest MSS. 18. Bretliren—Place it, as Greek, last in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of Itrotlierhood as his last parting word (Note, ch. 1. 6). be with your spirit-which, I trust, will keep down the in contrast to the Judai/.ing teachers (t). 12), who sought only their own ease. If English Version be retained, the words, " how large a letter " {lit., "in how large letters "),

not refer to the length of the Epistle absolutely, but that it was a laige one ttfr liim to have written witlr his own hand. Neandeu supports English Version, as more appropriate to the earnestness of the apostle and the tone

Jlesli (1 Thes.salouians 5. 23 ; 2 Timothy 4. 22 ; Pli i lemon 25). 339 hUrodvclioTi. EPHESIANR. Inlrodudwn.

TilE EPISTLE OF PAUL THE APOSTLE TO THE

EPHESIANS.

INTRODUCTION.

The headings (ch. 1. 1), and ch. 3. 1, show that this Epistle claims to be that of St. Paul. This claim is confirmed by the testimonies of Ikenjeus, Hcereses 5. 2, 3, and 1. 8, 5; Clemens Alexandrinus, Stromata, 4. sec. G5, and Po;d. 1..

sec. 8; Origen, adv. Cels. i.'lll. It is quoted by Valentinus (120 a. d.), viz., ch. 3. 14-18, as we know from Hippolytuh'

Reful. of Ilcures., p. 1113. Polycarp, Up. Philipp., cli. 12., testifies to its cauonicity. SoTertullian, adv. Marcion 5. 17. Ignatius, i'p/!. 12, which alludes to the frequent and affectionate mention made by St. Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.

Two theories, besides the ordinary one, have been lield on tlie question, to «'7iom the Epistle is addressed. Grotics, after tlie heretic Marcion, maintains tliat it was addressed to tlie Cliurcli at Laodicea, and tliat it is the Epistle to which St. Paul refers, Colossians 4. 16. But tlie Epistle to tlie Colossians was probably written before that to tlie Ephesians. as appears from the parallel passages in Epiiesians bearing marks of being expanded from tliose in Colossians; and Marcion seems to liave drawn his notion, as to our Epistle, from St. Paul's allusion (Colossians 4. 16) to an Epistle addressed by him to tlie Laodiceans. Origen and Clement of Alexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single MS. contains tlie heading, " to the saints that are at Laodicea," Tlie very resemblance of the Epistle to the Ephesians to that to tlie Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Colossians 4. 16), St. Paul would not have deemed it necessary that the cliurclies of Colosse and Laodicea should interchange Epistles. Tlie greetiu-gs, moreover (Colossians 4. 15), which he sends throvyh the Colossians to llie Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceaiis at tlie same time, and by the same bearer, Tycliicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse); for who, under such circumstances, but would send the greetings dircctZ in tlie letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse. Archbishop Ushek has advanced the second theory : That it was an encyclical letter headed, as in MS. B., " to the saints that are .... and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephcsus first, occasioned its being entitled, as now, tlie Epistle to the Ephesians. Alfoud makes the following objections to this theory : (1.) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2.) The improbability that the apostle, who in two of his Epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3.) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectlonatel.y bound. (4.) The inconsistency of this hypothesis with. the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none-in Galatians, Philippians, 1 and 2 Thessalonians, 1 Timothy. The better he knows the parties addi'cssed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does'in our Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Ejjistle, Tycliicus (ch. 6. 21, 22). As to the omission of " which are at Ephesus" (ch. 1.1), in MS. B., so "in Rome" (Romans 1. 7) is omitted* in some oldMSS. : it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catliolic. The words are found in the margin of B., from a first hand; and are found in all the oldest MSS. and versions.

St. Paul's first visit to Ephesus (on the sea-coast of Lydia, near the river Cayster) is related in Acts 18. 19-21. The work begun by his disputations with the Jews in his short visit, was carried on by Apollos (Acts 18. 24-26), and Aquila and Priscilla (26). At his second-visit, after hisjourne.v to .Jerusalem, and thence to tlie east regions of Asia Minor.he remained at Ephesus " three years" (Acts 19. 10, the " two years" in which verse are only pari of the time, and Acts 20.

31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (ch. 1. 3, i&c), such as are natural from one so long and so iutimalely associated witli those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Acts 20. 18-35).

Our Epistle was addressed to the Ephesians during the early part of his Imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, tlie apostle having in his mind generally the same great truths in writing l>oth. It is an undesigned proof of genuineness that tlie two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those writ ten at distant dates and on dillerent occasions. Of. ch. 1.7 with Colossians 1. 14; ch. 1. 10 with Colossians 1. 20; ch. 3.2 with Colossians 1. 25; ch. 5. 1'J with Colossians 3. 16; ch. 6. 22 with Colossians 4. 8; ch. 1. 19; 2. 5 \yith Colossians 2. 12, 13; ch.

4. 2-4 with Colossians 3.12-15; ch. 4. 16 with Colossians 2. 19; ch. 4. 32 with Colossians 3. 13; ch. 4. 22-24 with Colossians S.

9, 10; ch. 5.6-8 with Colossians 3.6-8; ch..5. 15, 16 with Colossians 4. 5; ch. 6. 19, 20 with Colossians 4. 3, 4; cli. 5. 22-33 ; 6.1-9 with Colossians 3. 18; ch. 4. 21, 25 with Colossians 3. !); ch. 5. "20-22 with Colossians 3. 17, 18. Tycliicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to tlie two cliurclies respectively, the latter furnished wltU a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting witli the Ephesian elders at Miletus (Acts 20.), about 62 A. D., before his Imprisonment had become of the more severe kind, which appears in his E|)istle to the Philippians. From ch. 6. 19, 20 it is plain he had at the time, though a prisoner, some degree of freedom iu preaching, which accords with Acts '28. 23, 30. 31, where he

» EPHESIANS I. and AdopLion by Grace.

Paul Treateth of our Election

16 represented as receiving at his lodgings all inquirers. His imprisonment began in Februai-y 61 a. d., and lasted "two whole years" (Acts 28. 30) at least, and perhaps longer.

The Church of Ephesus was made up ol converts partly from the Jews and partly from the Gentiles (Acts 19. 8-10). Accordingly, the Epistle so addresses a Church constituted (ch. 2. 14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (b. c. 3oo), was rebuilt at enormous cost, and was one of the wonders of the world. Henoe, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: tlie Church being in true inner beauty that which the temple of the idol tried to realize in outward sliow (ch. 2. 19-22). The Epistle (ch. 4. 17 ; 5. 1-13) implies the profligacy for which the Ephesian heathen were notorious. JIany of the same expressions occur in the Epistle as in St. Paul's address to the Ephesian elders. Cf. ch 1. 6, 7 and 2. 7, as to "grace," with Acts 20. 24, 32: this may well be called

"tlie Epistle of the grace of God." [Alford.] Also, as to his "bonds," ch. 3. 1, and 4. 1 with Acts 20. 22, 23. Also ch. 1

11, as to " the counsel of God," with Acts 20. 27. Also ch. 1. 14, as to " the redemption of the purchased possession," With Acts 20. 28. Also ch. 1. 14, 18; ch. 2. 20, and ch. 5.5, as to " building up" the " inheritance," with Acts 20. 32. The object of the Epistle is "to set forth the ground, the course, and the aim. and end of the Church of the FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal." [Alford.] Hence, " the Church" throughout the Epistle ispoken of in the singular, not in the plural, "churches." The Cliurch's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. " Everywhere the foundation of the Church is in tlie will of the Father : the course of the Church is by the satisfaction of the Bon; the end of the Church is the life in the Holy Spirit." [Alfokd.] Cf. respectively ch. 1.11; ch. 2.5; ch. 3. 16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, ch. 3. 14-21), is then made the ground of practical exhortations. In these latter also (from ch. 4. 1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of " God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, througb the "one Spirit" (ch. 4.4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on " the whole armour of God"

(cii. 6. 13). The sublimity of the style and laxguage corresponds to the sublimity of the subjects, and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faitli. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.

Cf. the change made by Christ, Colossians 1. 20; ch.

CHAPTER I.

1. 20. Whilst Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now " onr citizensliip {Greek)

Ver. 1-23. Inscription: Origin of tub Chukch IN THE FATHKR'S ETERNAL COUNSEL, AND THE SON'S Bloodshedding : The Sealing of it by the Spirit. Thanksgiving and Pr.wer that they may fully Know God's Gracious Power in Christ towards THE Saints. 1. by r3.\\\ei\ " through the will of God:" called to the apostleship through that same "will" which originated the Church (v. 5. 9, H; cf. Galatians is in heaven" (Philippians 3.20), where our High Priest is ever "blessing" us. Our "treasures" are tliere (Jlatthew 6.20, 21); our aims and affections (Colossians 3.

1, 2); our hope (Colossians 1. 5; Titus 2. 13); our inheritance (1 Peter 1. 4). The gilt of the .Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (ch. 4. 8). in Clirist—the centre and source of all blessing to us. 4. hatli clioseii us Greek, "chose us out for Himself" (viz., out of the world, Galatians 1. 4): referring to His original choice, spoken of as past, in lilm—The repetition of the idea, " in Christ" (v.

1. 4). wUIcK are at Ephesus—See Introduction, to tke saints . . . and to the faithful—The same persons are referred to by both designations, as the Greek proves: " to those who are saints, and faithful in Christ Jesus." The sa.ncliftcalion by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace In the first instance sanctifying us (i. e., setting us apart in His eternal purposes as holy unto Himself) ; and our faith, by God's gift, laying hold of salvation (2 Thessalonians 2.

3), implies the paramount importance of the trutli that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (ch. 3. 11). before the foundation of the world —This assumes the eternity of the Son of God (Jolm 17. 5,

13; 1 Peter 1.2). 2. (Romans 1.7; 1 Corinthians 1. 3; 2 Corinthians 1.2; Galatians 1. .3.) 3. The doxologies in almost

24), as of the election of believers in Him (2 Timothy 1. 9; 2 Thes.salonians 2. 13). that we sliould be holy—Positively (Deuteronomy 14. 2). witljout blame—Negatively all the Epistles imply the real sense of grace experienced by the writers and their readers (1 Peter 1. 3). From v. 3 to 14 sets forth summarily the Gospel of the grace of God : the Father's work of love, v. 3 (choosing us to ho Unes.i, v.

(ch. 5. 27 ; 1 Thessalonians 3. 13). before l»im—It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Colossians

4; to sonship, v. 5; to acceptance, v. 6): the Bon's, v. 7 (redemption, V. 7; knowledge of the mystery of His wilt, v. 9; an inheritance, v. 11): the Holy Spirit's,!'. 13 {sealing, v. 13; giving an earnest of the inheritance, v. 14). the God and Father of . . . Christ—and so the God and Father of us who are in Him (John 20. 17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Oreek is, " Blessed us," not " hath blessed us ;" referring to the past original counsel of God. As in creation (Genesis

1. 22; cf. Revelation 7. 15). iii love—Joined by Bengel,

&c., with V. 5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, " that we should be holy . . . before Him." Ijove, lost to man by the fall, birt restored by redemption, is the root and fruit and sum of all holiness (ch. 5. 2; 1 Thessalonians 3. 12, 13). 5. predestinated—More special in lespect to the end and precise means, than "chosen", or

1.22) so In redemption (Genesis 12. 3; Matthew 5. .3-11 ; Z'>.

elected. "We are " chosen" out of the rest of the world; " predestinated" to all things that secure the inheritance for us (w.

34) God "blesses" his children; and that not in mere words, but in acts, ns—all Christians, blessings— (Vi-ecA, " blessing." "All," i. e., " every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritnal" means; not "spiritual," as the term is now used, as opposed to l-odily). in lieavenly places—A phrase five times found In this Epistle, and not elsewhere {v. 20; ch.

11; Romans 8. 29). "Foreordained.'^ by Jesus Oreek, "through Jesns." to himself—the Father (Colossians 1.

20). Alford explains, "adoption . . . into Himself," i. e., HO that we should be partakers of tlie Divine nature (2 Peter

1.4). Lachmann reads, " unto i^'tm." The context favours the explanation of Cai.vin, &c. : God has regard to Him-

2. 6: 3. 10; 6. 12); Oreek, "in the heavenly places." Christ's ascension is tne meanK of Introducing us into the heavenly places, which by our slu were barred against us.

self and the glory of His grace (v. 6, 12, 14) as His ultimate end. He had one only begotten Son, and He was pleased

Our Adoption by Grace is the EPIIESIANS I. True Foundation of Man' s Sulvation, t. e., " which He purposed in Himself" (v. 9) witJi a view to the economy of (the gracious administration belonging to) the fulness of the times (GrfcA;, " fit times,"' "seasons"). More comprelieusive than " the fulness of the time" (Galatiaiis 4. 4). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Cf. " llie ages to come" (ch. 2, for His own glory, to choose out of a lost world many to becoiue His ni'.opted sons. Translate, "viUo Himself." the good pU-asui-c of Ills will—So the Greek (Jlatthew 11.

26; Luke 10. 21). We cannot go beyond " the good pleasure of His will'' iu searching into the causes of our salvation, or of any of His works (v. 0). (Job 33. 13.) Why ueedest thou pliilosopliize aboutan iraaginarj' world of optimism ? Thj' concern is to take heed tliat thou be not Ijad. There was nothing in us which deserved His love (v. 1,9,11). [bENGEL.] 6. (Ver. 7, 17, 18.) Tlie end aimed at (Psalm

7). "The ends of the ages" (ffrecA;, 1 Corinthians 10.11); "the times (same Greek as here, 'the seasons,' or 'fltly appointed times') of the Gentiles" (Luke 21. 24); "the seasons whicli tlie Father hath put in His own power" (Acts 1.7); "the times of restitution of all tilings which God liath spoken by the prophets since the world began" (Acts 3. 20, 21). The coming of Jesus at the first advent, " in tlie fulness of time," was one of these " times." The descent of the Holy Ghost "when Pentecost was fully come" (Acts 2. 1), was another. Tlie testimony given by the apostles to Him "iu due time" ("in its own .seasons,"

50. 23), i. e., Tliat the glory of His grace may lie praisel by all His creatures, men and angels, wliertlji—Some of the oldest MSS. read, " which." Then transliile, " whicli He graciously bestowed on us." But Enrjlisli Version is supported by good MSS. and the oldest versions, iis accepftd—A kindred Greek word to "grace:" Churitos, echarilosen : translate, "graciously accepted;" "made us subjects of His grace;" "embraced us in the arms of His grace" (lloraans 3. 24; 5. 15). in <lie Belovni—Pre-eminently so called (Matthew 3.17; 17. 5; John 3. 35; Colossians 1. 13). CreeA;, "Son of His love." It is only " in PIiS Beloved" that He loves us (v. 'A; 1 John 4.9, 10). 7. In wlioin—" the Beloved" (r. 6; Romans 3. 21). we lia-ve—as

Greek) (1 Timothy 2. 6) was another. The conversion of the Jews " when the times ,ot the Gentiles are fulrilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," i.e., "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is tiie Dispenser both of the Gospel benefits, and of their several lifting times (Acts 1.7). gather togetlier in one— trcce/ir, " sum up under one head;" "recapitulate," The "good pleasure which lie purposed," was " to sum up all things (Greek, 'the whole range of things') in Christ" fx present possession, redemjitioii Greek, "our (lit., the) redemption ;" the redemption which is llie grand subject of all revelation, and especially of the Is'ew Testament (Romans 3. 24), viz., from the power, guilt, and penal consequences of sin (Matthew 1. 21). If a man were unable to redeem himself from being a bond servant, his kinsman might redeem liim (Leviticus 2-5. 4S). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mattliew 20. 28). Another "redemption" follows, viz., that "of the purchased possession" Iiereafter {v. 14). tliroHgU his blood—(Ch. 2. 13)—as the instrument; the propitiation, i. e., tlie consideration (devised by His own love) for which He, who was justly angry (Isaiah 12. 1), becomes propitious to us; the expiation, tlie price paid to Divine justice for our sin (Acts 20.

(Grct'A;, " the Christ," i. e.. His Christ). [Alford.] God'a purpose is to sum up the whole creation iu Clirist, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the liviii;i and the dead (ch. 3. 15) ; of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Colossians 1. 20 saith, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "Tlie Churcli of which

28; Romans 3. 25; 1 Corinthians 6. 20; Colossians 1. 20; 1 Peter 1. 18, 19). the forgiveiitss of sins Greek, " the remission oH our transgressions :" not merely " 2^retermission," as the Greek (Romans 3. 25) ought to be translated. Tliis " remission," being the explanation of " redemption," includes not only deliverance from sin's penalty, but from flie apostle here mainly treats, is subordinated to Him iu the highest degree of conscious and joyful union; those who are not His spiritually, iu mere subjugation, yet consciously ; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him." 11. In whom—By virtue of union to whom, obtained an inheriianee — Zt, "We were made to have an inheritance." LWahi,.] Cf. I'. IS, "His inheritance iu tliesaints:" as i//.s inheritance is there said to be in them, so tlie irs is liere said to be in Him (Acts 26. 18). However, v. 12, " That we should i!E TO . . . His glory'; (not " that we should have"), favours the translation of Bengei,, Kllicott, itc., " We were Hirtde an inheritance." So the literal Israel (Deuteronoiui' 4. 20; 9.29; 32.9). "Also" does not mean "we also," nor tis English Version, "in whom also;" but, besides His having "made Ivuown to us His will,'' we were also " made His inlieritance," or " we have also obtained an inheritance." predesiliikated—( V. 5.) Tlie forcordlnation of Israel as tlie elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, whicli is tiie tiling me.ant litre. The " we" here and in v, its pollution and enslaving power, negatively; and the reconciliation of an of Tended God, and a satisfaction unto a Just God, positivelj-. riches of his grace—(Ch. 2. 7) "the exceeding riches of His grace." Cf. i-. 18. and ch. 3.

16, "according to the riches of His glory :" so that " grace"

Is His "glory." 8. Rather, "Wliich He made to abound towards us." all wisdom and prudence—" Wisdom" in devising the plan of redeeming mankind ; "prudence*" in executing it by the means, and in making all the necessary arrangements of Providence for that imrposo. St. Paul attril)utes to the Gospel of God's grace " all" possible

"wisdom and prudence," in opposition to the l)oasls of wisdom and prudence which the unbelieving ,Iews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, 4s "tlie wisdom of God" (1 Corinthians 1. 18-30). (."f. ch. 3. 10, " the manifold wisdom of God." 9. " He hath abounded," or "made (grace) to abound toward us" (V. 8), in thai He made knotvn to us, iii., expi'rinientlvll.y, in our hearts, tlie mystery—God's purpose of redemption hidden heretofore in His counsels, but now revealed (ch. C. 19; Romans 16. 25; Colossians 1. '26, 27). Tliis "mystery" is not like the heathen mysteries, whicli were imparted only t') the initiated few. All Christiansare the initiated. Only unl)elievers are the uninitiated, nccordIn;; to his good pleasure—Showing tlu; cause why "He hath made known to us tlie mystery," His own loving "good i>lfasuri:" toward ns; also the time an<l manner of His doing so, are according to His good pleasure, piirposed— ( K. 11.) In himself—God the Father. liUNGKL takes it, "in Him," i. c., Christ, as v. 3, 4. But the propter name, " in Ctn-ist," v. 10, immediately aller, is incoiisisl,eiit with His being here meant by the pronoun. 10. Trans-

12, means Jewish believers (whence the reference to tlie clei tion of Israel nalionally arises), as contrasted with "you" (V. 13) Gentile believers, purpose— Rcpealetl from "purposed" (0.9; ch. 3. 11). Tlie Church existed in the mind of God eternally, before it existed In creation, counsel of Itis . . . will—u, 5, "the good pleasure of His will." Not arbitrary caprice, but Inlinite wisdom t"coun» sel") joined Willi sovereign will. Cf. his address to the same Fplu'siaiis, Acts 20. 27, "All the counsel o!' God** (Isaiah 28. 29). Alike in tlie natural and spiritual creations, God is not an agent constrained by necessity, " Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it Is weak." [i'EAllSON.J VZ. (V. 6, 11.) who llrst trusted iu iate, "l/nlo the disponsutloii of tho fulness of the limes,"

The Mystery of Election and Adoption EPHESIANS I. cannot Easily be Attained to.

Christ—rather (we Jewish Christians), " who have before hoped in the Clirist :" who before the Christ came, loolied forward to His coming, waiting for tlie consolation of

The Father of that infinite glory which shines in the ftice of Christ, who is "the glory" (the true Shekinah); through whom also " the glory of the inheritance" («. 18) shall be ours (John 17.24; 2 Corinthians 3. 7 to 4. 6i. the spirit of wisdom—whose attribute is infinit;e wisdom, and who works wisdom in believers (Isaiah 11.2). and revelation—whose function it is to reveal to believers spiritual mysteries (Jolm 16. 14, 15; 1 Corinthians 2. 10). in the knowledge—rather, as Greek (see Note, 1 Corintliians

Israel. Cf. Acts 26. 0, 7, "I am judged for the hope of the proinise made of Ooil unto our fathers : y.nio which our twelve tribes, instantly serving God day and night, hope to come." Acts 28. 20, " the hope of Israel." [Ajfokd.] Cf. v. 18 ; ch. 2.

12; 4.4. 13. In iv Jiom ye also—Ye Gentiles. Supply as Englinh Version, "trusted," from v. 12; or "are." The priority of us Jews does not exclude you .Gentiles from sharing in Christ (cf. Acts 13. 46). tlie word of truth the instrument of sanctification, and of the new birth (John 17. 17; 2 Timothy 2. 15; James 1. 18). Cf. Colossiaus

13. 12), "in the full knowledge of Him," viz., God. 18. »inderstanding— The oldest MSS., versions, and fatliers, read "heart." Cf. the contrary state of the unbelieving, the heart being in fault (ch. 4. 18; Matthew 13. 15). 7'rans-

1. 5, where also, as here, it is connected with " hope." Also ch. 4. 21. sealed—as God's confirmed children, by the Holy Spirit as the seal (Acts 19. 1-6; Romans 8. 16, 23; late, " Having tlie eyes of your heart enlightened" (ch. 5.

14; Matthew 4. 16). The first efl'ect of the Spirit moving ia the new creation, as in the original physical creation (Genesis 1. 3; 2 Corinthians 4. 6). So Theophilus to AuTOLYCUS, 1. 3, "the ears of tlie heart.'' Wiiere spiritual

A'oie, 2 Corinthians 1.22; 1 John 3. 24). A seal impressed on a document gives undoubted validity to the contract in it (John 3. 33; 6. 27 ; cf. 2 Corinthians 8.3). So the sense of " the love of God shed abroad in the heart by the Holy Ghost" (Romans 5. 5), and the sense of adoption given through the Spirit at regeneration (Romans 8. 15, 16), assure believers of God's gcod-will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing'' by the Holy Spirit light is, there is life (John 1. 4). Tlie heart is " the core of life" [Harless], and the fountain of the thoughts ; whence "the heart" in Scripture includes the mind, as well as the Inclination. Its "eye," or inward vision, both receives and contemplates the liglit (Matthew 6. 22, 23). The eye is tlie symbol of intelligence (Ezekiel 1. 18). the hope of his calling—the hope appertaining to His having called you; or, to the calling wherewith He has called you. and—Omitted in the oldest MSS. and versions, riches of the glory, &c.—(Colossians 1. 27.) his Inheritance in the saints—The inheritance which he has in store in the case of the saints. I prefer explaining, "Tlie inheritance which He has in his saints." (See JVote, v. 11 ; Deuteronomy 32. 9.) 19. exceeding—"surpassing." power to usward who hcllcve—The whole of the working of His is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (v. 11), is the Spirit'sprese/ii testimony, the "earnest of the (coming) inheritance" (Romans 8. 10-18). that Holy Spirit of promise—rather, as the Greek, "The Spirit of promise, even the Holy Spirit :" The Spirit promised both in tlie Old and New Testaments (Joel 2.28; Zecharia 12.10; John 7. 38, .39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly, l*. earnest—the first instalment paid as a pledge that the rest will follow (Romans 8.23; 2 Corinthians 1.22). until—rather, "Unto the redemption," &c. ; joined thus, "ye were sealed grace, whicli He is carrying on, and will carry on, in us who believe. By the term " saints"' (u. 18), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith, according to—in accordance with what might be expected from, working Greek, "the energizing;" ZranstaZe, " the effectual working" (ch. 3. 7). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (v. 20). Cf. Philippians 3. 10, "the power of His resurrection" (Colossians 2. 12; 1 Peter 1.3-5). of his mighty power— Greek, "of the strength of his might." 20. In Christ—as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual. [Alford.] when he raised him—" in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Romans 6. 8-11; 8.11). The Son, too, as God (though not as man), had a share in raising His own human body (John 2. 19; 10. 17, 18). Also the Holy Spirit (Romans 1. 4; 1 Peter 3j 18). set him—Greek, "made Him

(v. 13) unto," i. e., for the purpose of, and against, the accomplishment of "the redemption," viz., not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full " redemption of the body" (Romans 8. 23), as well as of the soul, from every infirmity (ch. 4. 30). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (Romans 8. 21-23; 2 Peter

3. 13). of the purchased possession—God's people purcha.ied (acquired, Greek) as His peculiar (Greek) possession by the blood of Christ (Acts 20. 28). We value highly that which we pay a high price for; so God, His Church (ch. 5.

25, 26; 1 Peter 1. IS; 2. 9; Malachi 3. 17, Margin, "my special treasure"). 15. Wherefore-Because ye are in Christ and sealed by His Spirit (u. 13, 14). I also—on my part, in return for God's so great benefits to you. after I heard— ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against l)>e address of this Epistle to the Ephesians (Note, v. 1) ; but referring to the report he had heard since he v/SLS with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow-labourer" (Philemon 1), he uses the same words (Philemon 4, 5). your faith—rather, as Greek, "the faith among j'ou," sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (Hebrews 1. 13). at his own right hand—(Psalm 110. 1.) Where He remains tilil all His enemies have been put under Ilis feet (1 Corinthians 15.24). Being appointed to "rule in the midst of His enemies" during their rebellion (Psalm 110. 2), Ho shall resign His commission after their subjection [Pearson] (Mark 10. 19; Hebrews 1. 3; 10. 12). In the heavenly places—(V. 3.) As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (John 14. 3). 81. Greek, "Far (or high) above all (ch. 4. 10) principality (or rule, 1 Corinthians 15.

t. e., which many (not all) of you have, love unto all the aaluts— of whatever name, simply because they are saints. A distinguishing characteristic of true Cliristianlty (ch. 6. 24). " Faith and love he often joins together. A wondrous pair." [Chkysostom.] Hope is added, w. 18. 16. (Colosslans 1. 9.) of you—Omitted in the oldest MSS. Then the translation may be as English Version still, or as Alford, "Making mention of them" (yonr "faith and love"). 17. A fit prayer for all Christians, the God of om Lord .leuus—Appropriate title here ; as in v. 20-22 he treats of God's raising Jesus to be Head over all things to

24), and authority, and power (Matthew 28. 18), and dominion (or lordship)." Cf. Philippians 2.9; Colossians 1.16; Hebrews 7.26; 1 Peter 3. 22. Evil spirits (who are similarly divided into various ranks, ch. 6. 12), as well as angels of light, and earthly potentates, are included (cf. Romans 8.

38). Jesus is "King of kings, and Ijord of lords" (Revelation 19. 16). The higher is His honour, the greater la that of His people, who are His members Joined to Him ihe Church. Jesus Himself called the Father " My God" (Matthew 27. 46). the Father of glor}-—(Cf. Acts 7. 2.)

CIltisI the Head of the Church. EPHESIANS II. TVhat v:c are by Xaiure and by Grace.

the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, liail, according to Irenus and Epiphanius, taught their hearers these names of various ranks of angels. St. Paul shows that the truest wisdom is to know Christ as reigning above them all. every name—every being whatever. "Any other creature" (Romans 8. 39). in tUis -worid— Greek, "age," i. e., the present order of things. "Things present by he fell. ".Sin" (Greek, " Hatnartia") Implies Innate corruption and alienation from God (lit., erring of the mind from tlie rule of trutli), exhibited in acts of sin (Greek, " Hamarlemata''). Bengel refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God. 2. the course of thia world—the career (lit., "the age," cf. Galatians 1.4), or present system of this world (1 Corinthians 2. 6, 12; 3. 18,. . . things to come" (Romans 8. 38). that ... to come "Names uinch now we know not, but shall know hereafter in luaven. We know that the emperor goes before

19, as opposed to "the world to come"): alien from God, and lying in the wicked one (1 John 5.19). "The age" (which is something more eternal and ethical) regulates "the world" (which is something more external), the prince of the power of the air—the unseen God who lies underneath guiding " the course Of this world " (2 Corinthians 4. 4) ; ranging through the air around us : cf. Mark all, though we cannot enumerate all the satraps and ministers of bis court; so we know that Christ is set above all, although we cannot name them all." [Bengel.] 2'-?. put . . . under Greek, "put in subjection under" (Psalm

8.6; 1 Corinthians 15.27). gave . . . to the Church—for her special advantage. The Greek order is emphatic: "Him He gave as Head over all things to the Church." Had it been any one save Him, her Head, it would not have been the boon It is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1 Corinthians 3. 21-2S). He is OVER ("far above") all things; in contrast to the words, "TO the Church," viz., for her advantage. The former are subject; the latter is joined with Him in His dominion over them. " Head" implies not only His dominion, but our union ; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Revelation 3. 21). For the Head and body are not severed by anything intervening, else the body would cease to be tlie body, and the Head cease to be the Head. [Pearson from ChrysosTOM.] 33. his hody—His mystical and spiritual, not lit-

4.4, "fowls of the air" (Greek, " heaven ") i. e., (i'. 15), "Satan" and his demons. Cf. ch. 6. 12; John 12. 31. Christ's ascension seems to have cast Satan out of heaven (Revelation 12. 5, 9, 10, 12, 13), where he had been heretofore the accuser of the brethren (Job 1). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Romans 8. .33, 34), he assails them on earth with all trials and temptations ; atad " we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coining" [Auberlen], for Satan shall be bound (Revelation 12. 12, 13, 15, 17; 20. 2, 3). "The power" is here used collectively for the "powers of the air ;" in apposition with which " powers " stand the "spirits," comprehended in the singular, "the spirit," taken also collectively : the aggregate of the " seducing spirits " (1 Timotliy

4. 1) which " work now (still ; not merely, as in your case, eral, body. Not, however, merely tigur.ative, or metnplior-

' in t\me past') in the sons of disobedience" (a Hebraism : men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: cf. Matthew 3.

Ical. He is really, though spiritually, the Church's Head. His life is her lite. She sliares his crucitixion and His consequent glory. He possesses everything, His lellow Bhip with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesli, and of His bones (ch. 5. 30). fulness—"the fl Ued-up receptacle." [Eadie.] The Church \ii dwelt in and filled by Chri.it. She

7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refei' to Satan, "the prince " himself, but to " the powers of the air" dt which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Acts 26. IS), as opposed to the spirit of the children of God (Luke 4.33). The potency of that "spirit" is shown in the "disobedience" of the former. Cf. Deuteronomy 32. 20, "children In whom is no faith " (Isaiah 30. 9; 57. 4). They disobey the Gospel both in faith and practice (2 Thessalonians 1. 8; 1. Corintliiaiis J. 12). 3. also we—i. e., we also. St. Paul here joins liiffiself In the same category with them, passing from tlie second person (v. 1, 2) to the first person here, all—Jews and Gentiles, our conversation—" our way of life" (2 Corinthians 1.12; 1 Peter 1.18). This expression implies an outwardly more decorous course, than the open " walk " in gross sins on the part of the majority of Ephesians In times past, the Gentile portion of whom may Ije specially referred to in v. 2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Acts '26. 4, 5', 18), had been essentially like them in living to the unrenewed flesh, without the Spirit of God. fulfilling— GrecA-, "doing." mlnA— Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the tlesh." and were by nature—He intentionally breaks off the construction, substituting " and we were "

Is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (John 1. 16; C'olossians 1. 19; 2. 9) inherently, so she

Is His " fulness " by His impartation of it to her, in virtue of her union to Him (ch. 5. 18; Colossians 2. 10). "The full manifestation (>{ His being, because penetrated by His life." [Con ybeare and HowsoN.] Sheis tlie continue<I revelation of His Divine life in human form ; the fullest representative of His plenitude. Not the angelic liierarchy, as false teachers taught (Colossians 2. 9, 10, 18), but Christ Himself

Js the " fulness of the God-head," and she represents Him. KOPPE translates leufi probably, " the whole universal multitude." mieth all in all—Christ as the Creator, Preserver, and Governor of the world, constituted bj God (Colossians 1. 16, &c.), fills all the univcise of things with all things. " Fills all creation with wli a tever it possesses." [Alford.] The Greek is "Filleth for Himself."

CHAPTER II. ^ Ver. 1-22. God's Love and Grace in Quickening us, ONCE Dead, through Christ. His Purpose in Doing so: Exhortation Based on our Privileges as Built TOQETIIER, AN IIOI.Y TEMPLE, IN CHRIST, THROUGH THE Spirit. 1. And you—" You also," among those who have experienced his mighty power in enal)ling them to believe (v. 19-23). hath he quickened—Supplied from the Greek for "and b(!ing," to mark emphatically his and thelr;)(Mt state by nature, as contrasted with their present state by grace. Not merely is it, wo had our way of life fu KlllIni? our llcshly desires, and so being children of wrath; hut ive were b)i nature originally "children of wrath," and so consequent l.v had our way of life fnltllllng our fleshl.y desires. "Nature," In Greek, implies that which has groivn In us as the iKculiarity of our being, growi(jg with our pi()wtli,and si iciigl hfuing with our strength, as distinguished from tliat whi('li has been wrought on us by mere external inllucnces: what Is Inherent, not ncquiicd (.lob

(v. 5). dead—s|)lrllually (Colossians 2. 13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that Is holy, in trespnssoH . . . sins in them, as the eli'iucnt In which the unbeliever Is, and through which he is dead to (he true life. Sin Is the death of the soul. Isaiah 9.2; John 6.25, "dead" (spiritually), 1 Timothy 5. 6. "Alienated from the life of God " (oil. 4. 18). Translate, as Greek, " In t/our trespasses," Ac. "Trespass" In Greek, expren Hes a VALi, or LAPSE, such as the transgression of Adam whore-

14. 4; Psalm 51. 5). An incidental proof of the doctrine of original sin. children of wrath—not merely "sons," as in 1 lie Greek, "sons of disobedience " (v. 2), but "children " by ginirriilion ; not merely by adoption, ixs "sons" might

Tflinl we are by Grace. EPHESIANS II. We are Made for Good Works, be. The Oreek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath;" v. 5, "grace" is opposed to "nature" here; and i(i?t)a«ion (Implied in t).5, 8, "saved ") to " wrath."

ply simply the 9L%.is fo Uoivin upon Christ's " raising them up together" spiritually (v. 6). kindness-" benignity." through Christ—rather, as Greek, " in Christ;" the same expression as is so often repeated, to mark that all our blessings centre "in Him." 8. Forillustrating "the exceeding riches of His grace in kindness." Translate as in V. 5, "Ye are in a saved state." through faith—The effect of the power of Christ's resurrection (cli. 1. 19, 20; Philippians 3. 10) whereby we are " raised together" with Him (v. 6; Colossians 2. 12). Some of the oldest MS.S. read, "through joxxx{lit., '<7te') faith." The instrument or mean of salvation on the part of the person saved ; Christ alone is the meritorious agent, and that viz., the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (Philippians 1. 29). " That which I have said, 'tlirough faith,' I do not wish to be understood so as if I excepted /cii77i itself from grace." [EsTius.] "God Justifies the believing man, not for the worthiness of his be-

Of. Article IX., Church of England Common Prayer Book. "Original, or birth-sin, standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally concQWed by the Holy Gliost of tlie Virgin], whereby man is very far gone from original righteousness, and is of his own nntiire inclined to evil; and therefore. In every person born into tliis world, it deserveth God's wrath and damnation." St. Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (Romans 3. 9; 5. 12-14). " Wrath abideth" on all who disobey the Gospel in faith and practice (John lief, but for the worthiness of Him in whom he Ijelieves." [Hooker.] The Initiation, as well as tlie increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul. [Pearson.] Y''et "faith" cometh by the means which man mustavail himself of, viz., " hearing the word of God" (Romans 10. 17), and prayer (Luke 11. 13), thougii the blessing is wholly of God (1 Corinthians 3. 6, 7). 9. not of works—This clause stands in contrast to " by grace," aa

8. 36). The phrase, "children of wrath," is a Hebraism, t. objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" {Margin, 2 Samuel 12. 5); "son of pei'dition" (John 17. 12; 2 Thessalonians 2. 3). as others —Greek, "as the rest" of mankind are (1 Thessalonians 4.

13). It. God, who Is rich Greek "(as) being rich in mercy." for—i.e., "6pcaiMe 0/ His great love." This was the special ground of God's saving us; as " ricli in mercy" (cf.

is confirmed by Romans 4. 4, 5 ; 11. 6. lest—rather, as Greek, " that no man should boast" (Romans 3. 27 ; 4. 2). 10. workmanship—Ki., " a thing of His making ;" " liandivvork." Here the spiritual creation, not the physical, is referred to (d. 8, 9). created—having been created (ch. 4.

t). 7 ; ch. 1. 7 ; Romans 2. 4 ; 10. 12) was the general ground. "Mercy takes away misery; love confers salvation." [Bengel.] 5. dead In sins—The best reading is in the Oreek, "dead in our (lit., the) trespasses." quickened—

"vivified" spiritually, and consequences hereafter, corporally. Tliere must be a spiritual I'esurrection of tlie

24 ; Psalm 102. 18 ; Isaiah 43. 21 ; 2 Corinthians 5. 5, 17). unto —"for good works." " Good works" cannot be performed until we are new "created unto" them. St. Paul never calls the works of the law " good works." We are not saved by, but created unto, good works, before ordained Greek, " before made ready" (cf. John 5. 36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which He sees best. God both malces ready by His providence the opportunities soul, before there can be a comfortable resurrection of tlie bodj- [Pearson] (John 11. 25, 26; Romans f. 11). together with Christ—The Head being seated at God's right hand, the body also sits there with Him. [Chkysostom.] We are already seated there in Him ("in Christ Jesus," v. 6), and hereafter shall be seated by Him ; in Him already as In our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition. [Pearson.] What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him. by grace ye are snveA— Greek, "Ye are in a saved state." Not merely "ye are Ijeing saved," l)ut ye " are passed from death unto life" (John 5.

for the ivorks, and makes us ready for their perfoj iiiance (John 15. 16; 2 Timothy 2. 21). that we should walk in them—not "be saved" by them. Works do not justify, but Oie Justified man works (Galatians 5. 22-25). 11. The Greek order in tlie oldest MSS. is, "That in time past (lit., once) ye," i&c. Such remembrance sharpens gratitude and strengthens faith (i'. 19). [Bengei..] Gentiles In the flesh —i.e., Gentiles in respect to circumcision, called Uncircumclsion—The Gentiles were called [in contempt], and were, the Uncircumoision ; the Jews were called, but were not truly, the Circumcision. [Ellicott.] in the flesh made by liands—as opposed to tlie true "circumci.sion of the heart in the .Spirit, and not tlie letter" (Romans 2. 29), "made without the hands in putting otT the body of the sins of the flesh by the circumcision of Christ" (Colossians

24). Salvation is to the Christian not a tiling to be waited for hereafter, but already realized (1 John 3. 11). Tlie parenthetic introduction of this clause here (cf. v. 8) is a burst of St. Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation ; hence, too, he says " ye," not " we." 6. raised ng up together—with Christ. The " raising up" presupposes previous quickening of Jesus in the tomb, ami of us in the grave of our sins, made ns sit together— \vi I h Christ, viz., in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each tlieir own place assigned there, which in due time tliey shall take possession of (Philippians 3. 20, '21). He does not say, " on theright hand of God ;" a prerogative reserved to Clirist peculiarly; though they shall share His throne (Revelation 3. 21). In Christ Jesus—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. " Christ Jesus"

2. 11). 13. without Christ Greek, " separatefrom Clirist ;" having no part in Him ; far from Him. A different Greek word (aneit) would be required to express, " Christ was not present witli you." [Tittm.] alietxs— Oreek, "alienated from." Not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers. [Chrysostom.] Tlie expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive tiuth, had been sharers in light and life (cf. ch. 4. IS, 2.1). TUo hope of redemption through tlie Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, viz., that "of Israel," from which the Gentiles were alienated. Contrast v. 13; ch. 3. 6; 4, is the plirase mostly used in this Epistle, in wliich tlie office ot the Christ, the Anointed prophet, priest and Iting,

Is thf prominent thouglit; when the Person is prominent, "Jesus Christ" is the phrase used. 7. Oreek, "That He might show fortli (middle reflexive voice; for His own glory, ch. 1. 6, 12, 14) In the ages which fvre coining on," f. e., the blessed «f/f?s of the Gospel which supersede " the

4, 5, with Psalm 147. 20. covenants of promise—rather, ". . . of the promise," viz., "to thee and th.y seed will

Offe (Oreek, for 'course') of this world" (v. 2), and the past "ages" from which the mystery was liidden (Colossians

I give this land" (Romans 9. 4; Galatians 3. 16). The plural implies the several renewals of tlie covenant with Aliraliam, Isaac, and Jacob, and with the whole people at Sinai. [Alford.] "Tlie promise" is sin-

I. 26, 27). These good age.<i, though beginning with the first preaching of the Gospel, and thenceforth continually ttuveediny oneanother, are not consummated t ill the Ijord's coming again (cf. ch. 1. 21; Hebrews 6.'5). The words, " coming on," do not exclude the time then present, but imgular, to signify that the covenant, in reality, and

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