The apostle's trials

CHAPTER IV.

13 Ye know how through infirmity of the flesh I preached the Gospel unto you at the first.

14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

15 Where is then the blessedness ye spake of? for I bear you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me.

a

16 Am I therefore become your eneiny, because I tell you

the truth?

17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

1 Cor.2.4 2 Cor. 11.3.& 12.2, 9-w Chapter 1.6 x 2 Sam. 19 27. Malachi 2 7. Fee Zeh.18-y Matthew 10.40. Luke 10.16. John 13.20. 1 Thess.2.13.- Or, then y What was then

addicted to the rites and ceremonies of Judaism as ye are; but I am saved from that mean and unprofitable dependance: "be therefore as I ain now: who was once as you now are." Others think the sense to be this: "Be as affectionate to me as I am to you; for ye were once as loving to me as I am now to you."

Ye have not injured me at all] I do not thus earnestly entreat you to return to your Christian profession, because your perversion has been any loss to me; nor because your conversion can be to me any gain: ye have not injured me at all; ye only injure yourselves; and I entreat you, through the intense love I bear to you, as my once beloved brethren in Christ Jesus, to return to Him from whom ye have revolted.

13. Ye know how through infirmity] The apostle seems to say, that he was much afflicted in body when he first preached the Gospel to them. And is this any strange thing, that a minister so laborious as St. Paul was, should be sometimes overdone, and overcome by the severity of his labours!Surely not. This might have been only an occasional afflic tion, while labouring in that part of Asia Minor: and not a continual and incurable infirmity, as some have too hastily conjectured.

14. And my temptation which was in my flesh] On this verse there are a great many various readings: as there are various opinions.

Instead of ov, MY temptation, ABC'D'FG. some others, with the Coptic, Vulgate, Italu, and several of the primitive Fathers, have vuor, YOUR temptation.

among the Galatians
18 But it is good to be zealously affected always in a good
thing, and not only when I am present with you.
19 My little children, of whom I travail in birth again until
Christ be formed in you,

20 I desire to he present with you now, and to change my
voice; for I stand in doubt of you.

21 Tell me, ye that desire to be under the law, do ye not
hear the law?

22 For it is written, that Abraham had two sons, f the one by
a bond maid, the other by a free-woman.

23 But he who was of the bond-woinan b was born after the
flesh; but he of the free-woman was by promise.

Ch.2.5, 14.-b Rom. 10.2. 1 Cor. 11.2.- Or, usd 1or.4 13. Philem 10. James
1.18 Or, I am perplexed for you -f Gen. 16. 15g Gen.21.2-b kom 9.7, 8.--
i Gen. 18. 10, 14. & 21.1, 2. Heb. 11.11.

the sake of a person, appears to have been a proverbial ex-
fection. We find a similar form of speech in Terence, Adel-
pression, intimating the highest tokens of the strongest af
Di me pater
phi, Activ. scene 6. ver. 67.

Omnes oderint, ni magis te, quam oculos nunc ego amo meos.
"O Father, may all the gods hate me, if I do not love you now,
more than my own eyes."

16. Am I therefore, become your enemy] How is it that you
are so much altered towards me, that you now treat me as an
enemy, who formerly loved me with the most fervent affec-
which you at first so ardently loved me?
tion? Is it because I tell you the truth; that very truth for

out from

17. They zealously affect you but not well] It is difficult for common readers to understand the meaning of these words: perhaps it would be better to translate Zovoiy vμas, ov kaλws these false teachers endeavour to conciliate your esteem, but not on honest or true principles: they work themselves you into your good graces: they wish you to place all your affection upon themselves. They would exclude you] They wish to shut the affection of your apostle, that you might affect them, iva avrovs Enλoure, that you might love them alone; hear them him who called you into the grace of the Gospel of Christ. alone; abide by their directions only; and totally abandon Some MSS. read nuas, us, instead of vpas, you, they wish to and believe them alone. The sense is nearly the same; but shut us entirely out from among you, that you may receive the former appears to be the more authentic reading.

18. It is good to be zealously affected] It is well to have a determined mind, and an ardent heart, in reference to things which are laudable and good.

Not only when I am present] You were thus attached to me when I was among you; but now ye have lost both your Your false teachers prereverence and affection for me. tended great concern for you, that you might put all your confidence in them: they liave gained their end; they have enstranged you from me, and got you to renounce the Gospel, and have brought you again into your former bondage.

The word netpaopov, which we translate temptation, signifies trial of any kind. The verse, therefore, inay be read: "Ye despised not the trial which was in my flesh;" or, "Ye despised not your trial which was in my flesh" i. e. what my You flesh suffered on your account: the afflictions I passed through in consequence of my severe labours on your account. did not consider me less an apostle of God, on account of my sinking for a time, under the weight of my work. Had they been disaffected towards him at that time, they would have "What! used this to the prejudice of his apostolic mission. do you pretend to be an extraordinary messenger from God, and yet are suffered to fall into sickness under the severity of your labour! If God sent you, would he not sustain you?" This would have been quite natural, had they not been well affected towards him. But, on the contrary, notwithstanding these afflictions, they received him as an angel of God, as a messenger from heaven, and as Jesus Christ himself. This appears to me to be the simple meaning of the apostle; and that he neither alludes to a bodily nor mental infirmity, which generally or periodically afflicted him, as some have imagined. Nor locs he appear at all to speak of the same case as that men-planation. tioned 2 Cor. xii. 7. where I wish the reader to consult the notes. That St. Paul had frequent and severe afflictions, in consequence of his constant and severe exertions in the Gospel ministry, we may readily believe; and of this his own werds bear sufficient testimony.-See his affecting account, 2 Cor. xi. 23-29. and the notes there.

As

My little children] Texvia pov, my beloved children. their conversion to God had been the fruit of much labour, prayers, and tears, so he felt them as his children; and pecu liarly dear to him, because he had been the means of bringing them to the knowledge of the truth; therefore he represents himself as suffering the same anxiety and distress which he endured at first when he preached the Gospel to them; when their conversion to Christianity was a matter of great doubt and uncertainty. The metaphor which he uses needs no ex

Until Christ be formed in you] Till you once more receive the Spirit and unction of Christ in your hearts, from which 20. I desire to be present with you] I wish to accommodate you are fallen, by your rejection of the Spirit of the Gospel. stronger reprehension, or to be dealt with more leniently. my doctrine to your state; I know not whether you need

I stand in doubt of you.] I have doubts concerning your state; the progress of error and conviction among you which I cannot fully know without being among you. This appears to be the apostle's meaning, and tends much to soften 21. Ye that desire to be under the law] Ye who desire to and render palatable the severity of his reproofs.

bring yourselves into bondage to circumcision, and a great variety of oppressive rites.

15. Where is then the blessedness ye spake of?] Ye spake f, should be in italics, there being no corresponding word in the Greek text. Perhaps there is not a sentence in the New Testament more variously translated than this. I shall give the original, Tisov vo pakapiopos voy: what was then your bless edness! Or, How great as your happiness at that time! Or, What blessings did ye then pour on me! It is worthy of reincorporate the Mosaic institutions with Christianity, and thus mark that, instead of ris, what, ABCFG. several others; the older Syriac, the latter Syriac in the margin, the Armenian, Fulgate, one copy of the Itala, and some of the Fathers, have Tov, where; and y, was, is omitted by ACD., several others, also the Vulgate, Itala, and the Latin Fathers. According to these authorities, the text should be read thus? Where then is your blessedness? Having renounced the Gospel, you have lost your happiness. What have your false teachers given you to compensate the loss of communion with God, or that spirit of adoption, that Spirit of Christ, by which you cried Abba, Father!

If, however, we understand the words as implying the benedictions they then heaped on the apostle, the sense will be sufficiently natural, and agree well with the concluding part of the verse; for I hear you record, that if possible, ye would You have plucked out your own eyes, and given them to me. had then the strongest affection for me: you loved God, and you loved me for God's sake; and were ready to give me the foost unequivocal proof of your love.

Dearer than one's eyes, or to profess to give one's eyes for

Do you not hear the law? Do ye not understand what is written in the Pentateuch, relative to Abraham and his chilIt first means the Mosaic institutions; secondly, dren. It is evident that the word law is used in two senses in this verse. the Pentateuch, where the history is recorded, to which the 22. For it is written] Viz. in Gen. xvi. 15. and xxii. 1, &c. apostle refers. mael, by a bond-maid, Hagar; the other, Isaac, by a free-wothat Abraham had two sons, Ishmael and Isaac; the one, IshSarah. man,

23. Was born after the flesh] Ishmael was born according to the course of nature; his parents being both of a proper age; so that there was nothing uncommon or supernatural in his birth; this is the proper meaning of the apostle's Kara oapka, after or according to the flesh; and answers to the Hener of the flesh; i. e. naturally, according to the common oro brew phrase, by âl derec basar, according to the man. cess of nature

211

The allegory of

m

24 Which things are an allegory; for these are the two co- | hath many more children than she which hath a bushand. venants; the one from the mount Sinai, which gendereth 28 Now we, brethren, as Isaac was, are the children of proto bondage, which is Agar.

25 For this Agar is mount Sinai in Arabia, and " answereth

mise.

29 But as then he that was born after the flesh persecuted to Jerusalem which now is, and is in bondage with her chil-him that was born after the Spirit, even so it is now. dren.

26 But Jerusalem which is above is free, which is the mo ther of us all.

27 For it is written, P Rejoice, the barren that bearest not; break forth and cry, thou that travailest not: for the desolate k Or, testamenta - Gr. Sina.-m Deu.33.2-n Or, is in the same rank with → Isa 22. Heb. 12. 22. Rev. 3, 12 & 21.2, 10-p Isa. 34. Î.

30 Nevertheless, what saith the Scripture? "Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.

31 So then, brethren, we are not children of the bondwoman, w but of the free.

9 Arts 3.5. Rom 98 Ch.299—r Gen.21.9. — Ch.5.11 & 6. 12–1 Ch.28, 22– u Ĝen. 21 10, 12.- John 8 5.-w John s... Ch.5.1, 13.

By promise] Both Abraham and Sarah had passed that age in which the procreation of children was possible, on natural principles. The birth, therefore, of Isaac was supernatural; it was the effect of an especial promise of God: and it was only on the ground of that promise that it was either credible or possible. 24. Which things are an allegory] They are to be under-law, and its ordinances. Rab, Kimchi, speaking of Melchise. stood spiritually; more being intended in the account than meets the eye.

it was a maxim among the rabbins, that, "Whatsoever was in the earth, the saine was also found in heaven; for there is no matter, howsoever smail, in this world, that has not soine thing similar to it in the spiritual world." On this maxm, the Jews imagine that every earthly thing has its representaire in heaven and especially whatever concerns Jerusalem, the dec, king of Salein, says, nbyo be oben Zu Yerushalim shel mealah-"This is the Jerusalem that is from above." Allegory, from addos, another : and ayopew or ayopevo, to This phrase frequently occurs among these writers, as may speak; signifies a thing that is a representative of another; be seen in Schoettgen, who has written an express dissertawhere the literal sense is the representative of a spiritual tion upon this subject.-Hor. Hebr. vol. i, page 1305, meaning: or, as the glossary expresses it, éréρws kara pera- Is free, which is the mother of us all. There is a spiritual Opariv vovμeva, kaι ov kata τηy avayywow "where the thing Jerusalein, of which this is the type; and this Jerusalein, in is to be understood differently in the interpretation, than it ap- which the souls of all the righteous are, is free from all bondpears in the reading." Allegories are frequent in all countries, age and sin; or by this, probably the kingdom of the Messiab and are used by all writers. In the life of Homer, the author, was intended; and this certainly answers best to the apostle's speaking of the inarriage of Jupiter and Juno, related by that meaning, as the subsequent verse shows. There is an earthpoet, says, dokεi Taura aλλŋyapɛtovai, 971 Hpauεv voεirai o ano ly Jerusalem, but this earthly Jerusalem typifies a heavenly -Zevs dε, balonp-" It appears that these things are to be un-Jerusalem: the former, with all her citizens, is in bondage; derstood allegorically; for Juno means the air, Jupiter the the latter is a free city, and all her inhabitants are free also æther." Plutarch, in his treatise De Iside et Osir. says, and this Jerusalem is our mother; it signifies the church of Έλληνες Κρόνον αλληγορούσι τον χρόνον "As the Christ, the metropolis of Christianity, or rather the state of Grecks allegorize Cronos (Saturn) inte Chronos (Time.)" It liberty into which all true believers are brought. The word is well known how fond the Jews were of allegorizing; Tavrov, of all, is omitted by almost every MS. and Version of every thing in the law was with them an allegory: their Tal antiquity and importance; and by the most eminent of the mud is full of these; and one of their most sober and best edu. Fathers, who quote this place: it is undoubtedly spurious, cated writers Philo, abounds with them-Speaking (De Mi. and the text should be read thus-But Jerusalem which is grat. Abrah. pag. 420.) of the five daughters of Zelophehad, above, is free; which is our mother. he says, ας αλληγορούντες, αισθήσεις είναι φαμεν ; “which, al legorized, we assert to be the fire senses!" It is very likely, therefore, that the allegory produced here, St. Paul had borrowed from the Jewish writings; and he brings it in to convict the Judaizing Galatians on their own principles and neither he, nor we, have any thing farther to do with this allegory, than as it applies to the subject for which it is quoted; nor does it give any license to those men of vain and superficial minds, who endeavour to find out allegories in every portion of the Sacred Writings; and by what they term spiritualizing, which is more properly carnalizing, have brought the testimonies of God into disgrace. May the spirit of silence be poured out upon all such corrupters of the word of God!

ώσπερ

For these are the two covenants] These signify two differ. ent systems of religion; the one by Moses, the other by the Messiah.

27. Rejoice, thon barren that bearest not] This quotation is taken from Isa. chap. liv. 1. and is certainly a promise which relates to the conversion of the Gentiles, as the following clause proves; for the desolate, the Gentile world, hath many more children, is a much larger, and more numerous churc than she, Jerusalem, the Jewish state, which hath a husband: has been so long in covenant with God, living under his continual protection, and in possession of a great variety of spintual advantages; and especially those offered to her by the Gospel, which she has rejected; and which the Gentiles have accepted.

28. Now we] Who believe in the Lord Jesus, are the chil dren of promise, are the spiritual offspring of the Messiah, the seed of Abraham, in whom the promise stated that all the me tions of the earth should be blessed.

29. But as then he] Ishmael, who'reas born after the fesh: whose birth had nothing supernatural in it; but was accord

The one from the mount Sinai] On which the law was published: which was typified by Hagar, Abrahain's bonding to the ordinary course of nature : maid.

Which gendereth to bondage] For, as the bondmaid, or slave, could only gender, bring forth her children in a state of slave ry; and subject also to become slaves: so all that are born and live under those Mosaic institutions, are born and live in a state of bondage; a bondage to various rites and ceremonies; under the obligation to keep the whole law; yet, from its severity, and their frailness, obliged to live in the habitual breach of it; and, in consequence, exposed to the curse which it pronounces.

|

Persecuted him] Isaac, who was born after the Spirit; who had a supernatural birth, according to the promise, and through the efficacy of the Holy Spirit, giving effect to that promise-Sarah shall have a son, see Gen. xvii. 16–21. XX 1, &c.

Persecuted him: the persecution here referred to, is that mentioned Gen. xxi. 9.

Eren so it is now.] So the Jews, in every place, perse cute the Christians; and show thereby that they are rather of the posterity of Hagar than of Sarah

30. What saith the Scripture ?] (In Gen. xxi. 10) Cestout the bondwoman and her son: and what does this imply in the present case? Why, that the present Jerusalem and her cad dren shall be cast out of the favour of God; and shall not le

25. For this Agar is mount Sinai in Arabia] Toyap Ayap, Ziva opos ESI EV Tη Apaßia-This is the common reading; but it is read differently in some of the most respectable MSS Versions and Fathers, thus, το γαρ Σινα όρος εσιν εν τη Αρα. Bia, for this Sinai is a mountain of Arabia; the word Ayap,heir with the son of the free-woman; shall not inherit the Agar, being omitted. This reading is supported by CFG blessings promised to Abraham, because they believe not in some others, the Ethiopic, Armenian, Vulgate, and one co- the promised seed. py of the Itala; by Epiphanius, Damascenus, Ambrosias ter, Jerom, Augustin, Hilary, Sedulius, and Bede; and the word is sometimes, though not always, omitted by Cyril and Origen, which proves that in their time there were doubts concerning the common reading. Of the word Agar, in this verse, which renders the passage very obscure and diflcult, professor White says, "forsitan delendum," "probably it should be expunged." Griesbach has left it in the text with a note of doubtfulness.

Answereth to Jerusalem] Hagar the bondmaid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, overnixei, points out, or bears a similitude to Je rusalem in her present state of subjection; which, with her children, her citizens are not only in bondage to the Romans, but in a worse bondage to the lane, to its oppressive ordinances, and to the heavy curse which it has pronounced against all those who do not keep them.

25. But Jerusalem which is abore] The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized: but pointing our also, that even Jerusalem was the subject of allegory: for:

31. So then We Jews and Gentiles, who believe on the Lord Jesus, are not children of the bondwoman; are not in subjection to the Jewish law; but of the free; and, conse quently, are delivered from all its bondage, obligation, and curse.

Thus the apostle, from their own Scripture, explained by their own allegory, proves that it is only by Jesus Christ that they can have redemption; and because they have not be lieved in him, therefore they continue to be in bondage; and that shortly God will deliver them up into a long and goe vons captivity; for we may naturally suppose that the apostle has reference to what had been so often foretold by the pre phets, and confirmed by Jesus Christ himself; and this was the strongest argument he could use, to show the Galatars their folly and their danger in submitting again to the boo dage from which they had escaped; and exposing themselve to the most dreadful calamities of an earthly kind, as well as to the final ruin of their souls. They desired to be under the law; then they must take all the consequences; and Les the apostle sets fairly before them.

1. We sometimes pity the Jews, who continue to reject the

1

The Galatians are exhorted

CHAPTER V.

Gospel. Many who do so, have no pity for themselves: for, is not the state of a Jew who systematically rejects Christ, be cause he does not believe him to be the promised Messiah, infinitely better than his : who, believing every thing that the Scripture teaches concerning Christ, lives under the power and guilt of sin! If the Jews be in a state of nonage, because they believe not the doctrines of Christianity, he is in a worse state than that of infancy, who is not born again by the power of the Holy Ghost. Reader, whosoever thou art, lay this to heart.

2. The 4th, 5th, 6th, and 7th verses of this chapter, contain the sum and marrow of Christian divinity. (1.) The determination of God to redeem the world by the incarnation of his Son. (2.) The manifestation of this Son, in the fulness of time. (3.) The circumstances in which this Son appeared; sent forth; made of a woman; made under the law; to be a sufferer; and to die as a sacrifice. (4.) The redemption of the world, by the death of Christ; he came to redeein them that were under the law; who were condemned and cursed by it. (5.) By the redemption price, he purchases sonship, or adoption for mankind. (6.) He, God the Father, sends the Spirit, God the Holy Ghost, of God the Son into the hearts of believers, by which they, through the full confidence of their adoption, call him their Father. (7.) Being made children, they become heirs, and God Is their portion throughout eternity. Thus, in a few words, the whole doctrine of grace is contain ed, and an astonishing display made of the unutterable mercy of God. See the notes on these verses.

3. While the Jews were rejecting the easy yoke of Christ, they were painfully observing days, and months, and times, and years. Superstition has far more labour to perform than true religion has; and at last profits nothing! Most men, either from false views of religion, or through the power and prevalency of their own evil passions and habits, have ten thousand times more trouble to get to hell than the followers of God have to get to heaven.

4. Even in the perverted Galatians the apostle finds some good; and he mentions, with great feeling, those amiable qualities which they once possessed. The only way to encourage men to seek farther good, is to show them what they have got; and to make this a reason why they should seek more. He who wishes to do good to men, and is constantly

to stand fast in the faith.

dwelling on their bad qualities, and graceless state, either
irritates or drives them to despair. There is, perhaps, no
sinner, on this side perdition, who has not something good in
him. Mention the good: it is God's work: and show what a
pity it is that he should not have more; and how ready God
is to supply all his wants through Christ Jesus. This plan
should especially be used in addressing Christian societies,
5. The Galatians were once the firm friends of the apostle,
and particularly those which are in a declining state.
and loved him so well, that they would have even plucked
out their eyes for him: and yet these very people cast him
off, and counted and treated him as an enemy! O sad fickle-
ness of human nature! O uncertainty of human friendship!
An undesigned word, or look, or action, becomes the reason,
to a fickle heart, why it should divest itself of the spirit of
friendship; and he who was as dear to them as their own
souls, is neglected and forgotten! Blessed God! Hast thou
not said that there is a friend that sticketh closer than a bro-
ther? Where is he? Can such a one be trusted long on this
unkindly earth! He is fit for the society of angels, and the
spirits of just men made perfect; and thou takest him in
mercy, lest he should lose his friendly heart; or lest his
own heart should be broken, in losing that of his friend.
Hasten, Lord, a more perfect state, where the spirit of thy
own love in thy followers shall expand without control or
hinderance throughout eternity !-Amen.

On allegorizing in explaining the word of God, something has already been said, under ver. 24. but on the subject of allegory in general, much might be said. The very learned and accurate critic, Dr. Lowth, in his work De Sacra Poest as existing in the Sacred Writings; in which he has discover Hebræorum, has entered at large into the subject of allegory, ed three species of this rhetorical figure--1. That which rhe toricians term a continued metaphor. See Solomon's por gory is that which in a more proper and restricted sense may traiture of old age. Eccles. xii. 2-6. A second kind of allebe called parable. See Matt. xiii. and the note on ver. 3. of a double meaning is couched under the same words. These that chapter. The third species of allegory, is that in which are called mystical allegories; and the two meanings are termed the literal and mystical senses. For examples of all these kinds I must refer to the learned prelate above named.

CHAPTER V.

The apostle exhorts the Galatians to stand fast in the liberty of the Gospel, and not by receiving circumcision, bring themselves into a yoke of bondage, 1-4. Shows the superior excellence of Christianity, 5, 6. Mentions their former steadiness, and warns them against the bad doctrine which was then preached among them, 7-9. Expresses his conWarns them against dissentions and fidence that they will yet return; and shows that he who perverted them, shall bear his own punishment, 10-12. States that they are called to liberty; and that love is the fulfilling of the law, 13, 14. enumerates the fruits of the flesh, which exclude those who bear them, from the kingdom of God, 15-21. Enumerates also the fruits of the Spirit, which characterize the disciples of Christ, 22-24. Erhorts them to live in the Spirit, and not provoke each other, 25, 26. [A. M. cir. 4056. A. D. cir. 52. A. U. C. 805. An. Imp. Claudii Cæsaris 12.] 5 For we through the Spirit, wait for the hope of righteous. TAND fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke ness by faith. of bondage.

2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

3 For I testify again to every man that is circumcised, d that he is a debtor to do the whole law.

4Christ is become of no effect unto you, whosoever of you are justified by the law; f ye are fallen from grace.

John 32 Rem 6.18. 1 Pet.2. 16-b Acts 15. 10 Chap. 2.4 & 4.9.- Acts 15.1. See Acts 16.3-d Chap.3. 10.-e Rom 9 31, 32. Chap. 2.21 f Heb 12. 15.-g Rom 8. 24, 25. 2 Tim. 4.8.

NOTES.-Verse 1. Stand fast therefore in the liberty] This is intimately connected with the preceding chapter: the apostle having said, just before, So then, brethren, we are not children of the bondwoman, but of the free; immediately adds, Stand fast therefore in the liberty wherewith Christ hath made us free. Hold fast your Christian profession; it brings spiritual liberty: on the contrary, Judaism brings spiritual bondage. Among the Jews, the Messiah's reign was to be a reign of liberty, and hence the Targum on Lament. ii. 22. says, "LIBERTY shall be publicly proclaimed to thy people of the house of Israel, Nyal yad Maschicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron, at the time of the pass-over." The liberty mentioned by the apostle, is freedom from Jewish rites and ceremonies; called properly here the yoke of bondage; and also liberty from the power and guilt of sin, which nothing but the grace of Christ can take away.

2. If ye be circumcised] By circumcision, you take on you the whole obligation of the Jewish law, and consequently profess to seek salvation by means of its observances; and there fore Christ can profit you nothing; for, by seeking justifica. tion by the works of the law, you renounce justification by faith in Christ.

3. He is a debtor to do the whole lato] Lays himself by receiv. ing circumcision, under the obligation to fulfil all its precepts, ordinances, &c.

4. Christ is become of no effect unto you] It is in vain for you to attempt to unite the two systems. You must have the Law and no Christ, or Christ and no law, for your justification. Ye are fallen from grace.] From the Gospel. They had been brought into the grace of the Gosvel: and now, by re

6 For, h in Jesus Christ neither circumcision availeth any 7 Yek did run well; who did hinder you that ye should thing, nor uncircumcision: but i faith which worketh by love. not obey the truth?

8 This persuasion cometh not of him" that calleth you.
9° A little leaven leaveneth the whole lump.

10 P I have confidence in you, through the Lord, that ye will

h1 Cor.7 19. Ch.3.8.& 6.15 Col.3.11-1 Thes. 1 3. James 2.18,20,22-k 1 Cor 924.-1 Ch 31- Or, who did drive you back 7-n Ch. 1 6.-01 Cor.5.6. & 15.33.p 2 Cor. 2.3.& 8.22.

adopting the Mosaic ordinances, they had apostatized from the Gospel as a system of religion; and had lost the grace communicated to their souls, by which they were preserved in a state of salvation. The peace and love of God, received by Jesus Christ, could not remain in the hearts of those who had rejected Christ. They had, therefore, in every sense of the word, fallen from grace: and whether some of them ever rose again, is more than we can tell.

5. For we, Christians, through the Spirit] Through the ope ration of the Holy Ghost, under this spiritual dispensation of the Gospel, wait for the hope of righteousness; expect that which is the object of our hope, on our being justified by faith in Christ. Righteousness, dikaιoovvn, may here, as in many other places of St. Paul's epistles, mean justification. And the hope of justification, or the hope excited and inspired Rom. v. 1, 2. Being justified by faith, we have peace with by it, is the possession of eternal glory; for, says the apostle, God, and rejoice in HOPE of the GLORY of GOD. But as this glory is necessarily future, it is to be waited for; but this waiting, in a thorough Christian, is not only a blessed expec tation, but also a continual anticipation of it; and therefore from, EK, out of, and dexopat, I receive. This is no fanciful the apostle says, arcKdexoucoa, we receive out of it; from ano, derivation; it exists in the experience of every genuine Chrisof that glory, the fulness of which he expects after death. tian; he is continually anticipating or receiving foretastes Thus they are receiving the end of their faith, the salvation of their souls. 1 Pet. I. 9.

a

That they could not have the Holy Spirit, without faith, was "That faith was of great consequence, with which the doctrine also of the Jews; hence it is said, Mechilta, fol. 52. 213 57*

be none otherwise minded; but he that troubleth you shall
bear his judgment, whosoever he be.

11 And I, brethren, if I yet preach circumcision, why do I
yet suffer persecution? then is the offence of the cross ceased.
12 I would they were even cut off which trouble you.
13 For, brethren, ye have been called unto liberty: only use
not liberty for an occasion to the flesh, but by love serve one
another.

14 For all the law is fulfilled in one word, even in this;
Thon shalt love thy neighbour as thyself.

15 But, if ye bite and devour one another, take heed that ye
be not consumed one of another.

q Ch 17-2 Cor. 19 6-8 Ch.6.12.-1 Cor 15.30. Ch.4.29. & 6.17-u 1 Cor.1. 21- Joh. 7 25, 1 Cor.5.13 Ch.1.8, 9-w Acts 151, 2, 4-x 1 Cor. 9.9. 1 Pet.2. 15 9 Per.. 19. Jale 4-y 1 Cor. 9. 19. Ch.5 2. Mari. 7. 12. & 22.10. James 2.8. Israelites believed in Him, who, with one word, created the universe and because the Israelites believed in God, the Holy Spirit dwelt in them; so that being filled with God, they sang praises to him." Cicero, De Nat. Deor. lib. ii. has said, Nemo vir magnus sine aliquo afflatu divino unquam fuit "There never was a great man who had not some measure of the Divine influence." However true this may be, with respect to the great men of the Roman orator; we may safely assert, there never was a true Christian, who had not the inspiration of God's Holy Spirit.

6. For, in Jesus Christ) By the dispensation of the Gospel, all legal observances, as essential to salvation, are done away: and uncircumcision, or the Gentile state, contributes as much to salvation as circumcision, or the Jewish state: they are both equally ineffectual; and nothing now avails, in the sight of God, but that faith, di' ay anηs εveруovμevη, which is made active, or energetic by love. God acknowledges no faith as of the operation of His Spirit, that is not active or obedient: but the principle of all obedience to God, and beneficence to man, is love; therefore faith cannot work, unless it be associated with love. Love to God, produces obedience to his will: love to man worketh no ill; but, on the contrary, every act of kindness. Faith which does not work by love, is either circumcision or uncircumcision, or whatever its possessor may please to call it: it is, however, nothing that will stand him in stead, when God comes to take away his soul-It availeth nothing. This humble, holy, operative, obedient LOVE, is the grand touchstone of all human creeds, and confessions of faith. Faith, without this, has neither soul nor operation in the language of the apostle James, it is dead, and can perform no function of the spiritual life, no more than a dead man can perform the duties of animal or civil life.

7. Ye did run well] Ye once had the faith that worked by love; ye were genuine, active, useful Christians.

Who did hinder] Who prevented you from continuing to obey the truth? Ye could only be turned aside by your own consent. St. Paul, here, as in 1 Cor. ix. 24. compares Christianity to a race.-See the notes on the above text.

16 This I say then, b Walk in the Spirit, and fulfil the lust of the flesh.

of the law.

ye shall not

against the flesh and these are contrary the one to the other: 17 For the flesh lusteth against the Spirit, and the Spirit so that ye cannot do the things that ye would.

18 But, if ye be led of the Spirit, ye are not under the law. 19 Now, the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in a Lev. 19.18. Matt. 29. Rom 13.8, 9-b Rain. 6. 12. & 3.1,4, 12 & 14. V 1 Pet 2 11-c Or, fulfil not.d Rom 7.2, & 8. 6, 7.-e Rom.7.15, 19- Rem £ N & 3.2-g 1 Cor.3.3. Eph.5.3. Col.35. James 3.14, 15.

saying has puzzled many; and different interpretations of the 12. I would they were even cut off which trouble you.] This place have been proposed by learned men. seems as if the apostle was praying for the destruction of the false teachers, who had perverted the churches of Galatia At first sight, it Mr. Wakefield thought oĢEλov añоKOĻoνrai, might be translsted, I wish that they were made to weep: and in his transla tion of the New Testament, the passage stands thus-“I wish that they who are unsettling you may lament it." I believe were breeding all this confusion in the churches of Galatia the apostle never meant any such thing. As the persons who simply expressing his desire that they might be cut of, or er were members of that church, the apostle appears to me to be dance of examples where the word is used to signify, amps. communicated from the church. tating, cutting off from society, office, &c. excluding. In cp Kypke has given an abor position to the notion of excommunications, it might be asked, swered; the apostle's authority was greatly weakened among "Why should the apostle wish these to be excommunicated, when it was his own office to do it?" To this it may be inthat people, by the influence of the false teachers; so that in all probability he could exercise no ecclesiastical function; be could, therefore, only express his wish. sage is so parallel to that 1 Cor. v. 6. 7. that I think there can And the whole pas who are unsettling the church of Christ in your district, be be no reasonable doubt of the apostle's meaning.-" Let those excommunicated: this is my wish, that they should no longer have any place among you."

all the burdensome rites and ceremonies of the Mosaic law. 13. Ye have been called unto liberty] A total freedom from Only use not that liberty for an occasion to the flesh. By fest pensities of the mind; whatsoever is not under the influence here, we may understand all the unrenewed desires and prothat which would oppress the spirit; not from that which and guidance of the Holy Spirit of God. Your liberty is from from the ceremonial law; but binds you still faster under Le would lay restraints on the flesh. The Gospel proclaims liberty moral law. To be freed from the ceremonial law, is the Gar

8. This persuasion] Of the necessity of your being circum-pel liberty: to pretend freedom from the moral lare, is enticised, and obeying the law of Moses, is not of him that callethnomianism. you; I never preached such a doctrine to you: I called you out of bondage to liberty; from a gulling yoke to a cheerful Serrice. Some translate metopovn, obedience or subjection. This subjection of yours to the Mosaic law, is opposed to the will of God; and never was preached by me.

9. A little leaven leaveneth the whole lump.] A proverbial expression; see 1 Cor. v. 6. very aptly applied to those who receive the smallest tincture of false doctrine relative to things essential to salvation: which soon influences the whole conduct, so that the man becomes totally perverted. They might have argued, "It is a small thing, and should not be made a subject of serious controversy, whether we be circumcised or not." Granted, that in itself, it is a small matter; but, as every man, who is circumcised, is a debtor to do the whole law, ver. 3. then your circumcision leads necessarily to your total perversion; as the little portion of leaven, mixed with the batch, soon leavens the whole lump.

10. I have confidence in you] I now feel a persuasion from the Lord, that I shall not be permitted to expostulate with you in vain; that ye will be none otherwise minded: that ye will be aware of the danger to which ye are exposed, that ye will retreat in time, and recover the grace which ye have lost.

But he that troubleth you] The false teacher, who sowed doubtful disputations among you, and thus has troubled the repose of the whole church. Shall bear his judgment; shall meet with the punishment he deserves, for having sown his tares among God's wheat.

11. If I yet preach circumcision] It is very likely that some of the false apostles, hearing of Paul's having circumcised Timothy, Acts xvi. 3. which must have been done about this time, reported him as being an advocate for circumcision; and, by this means, endeavoured to sanction their own doctrine: to the the apostle replies, Were it so that I am a friend to this measure, is it likely that I should suffer persecution from the Jews but I am every where persecuted by them; and I am persecuted because I am known to be an enemy to circumcision were I a friend to this doctrine, the offence of the cross, preaching salvation only through the sacrifice of Christ would soon cease; because, to be consistent with myself, if I preached the necessity of circumcision, I must soon cease to preach Christ crucified, and then the Jews would be no longer mine enemies. 214

eth by love, serve each other to the uttermost of your power:
By love serve one another.] Having that faith which work-
their masters.
dovλEVETE, serve each other, when necessary, as stores serve
love of the Spirit, serve one another.
Several excellent MSS, and Versions, instead
of diarns ayarns, by love, have тy ayazy rov Пecyparos, in the

is fulfilled, is comprehended in one word-thon shelf love the
14. For all the law] Which respects our duty to our fellows:
neighbour as thyself. See the note on Matt. xix. 19. and Roc
xiii. 9.

to have been in a state of great distraction; there were eap15. If ye bite and devour one another] These churches seem tinual altercations among them, they had fallen from the gre of the Gospel; and as Christ no longer dwelt in their hearts by faith; pride, anger, ill-will, and all unkind and uncharitable tempers, took possession of their souls; and they were, in con destructive to the peace of man, and to the peace of the soul, as religious disputes: when they prevail, religion in general sequence, alternately destroying each other. Nothing is sa has little place.

16. Walk in the Spirit] Get back that Spirit of God which which you have abandoned." you have grieved and lost; take up that spiritual religion

dwell in, and rule your heart, the whole carnal mind will be Ye shall not fulfil the lust of the flesh.] If the Spirit of God destroyed; and then, not only carnal ordinances will be aban doned, but also the works and propensities of the flesh.

17. For the flesh lusteth against the Spirit) God still conti ing you whence you have fallen, and exciting you to return to nues to strive with you, notwithstanding your apostacy; showhirn; but your own obstinacy renders all ineffectual: and through the influence of these different principles, you are kept in a state of self-opposition, and self-distraction; so that you cannot do the things that ye would; you are convinced the Gospel, and the grace of Christ, the law and its ordinances which ye have chosen in their place, afford you no power to of what is right, and ye wish to do it; but, having abandoned conquer your evil propensities. It was on this ground that the apostle exhorted them, ver. 16. to walk in the Spirit, that they might not fulfil the lust of the flesh; as, without the grace of God, they could do nothing-Who can suppose that he speaks this of adult Christians

CHAPTER V.

Wrath Ovpot, turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils and dis-fidence of our employer. quierides.

strife] Epiciat, disputations, janglings, logomachics, or strife about words.

Seditions] Aixoorartat, divisions into separate factions; parties, whether in the church or state.

Heresies) 'Aperets, factions, parties in the church separating from communion with each other, and setting up allar against altar. The word, which is harmless in itself, is here used in a bad sense. Instead of auperes, the Slavonic has Kavdala, scandals, offences or stumbling blocks.

21. Enryings) voi, "pain felt, and inalignity conceived, at the sight of excellence or happiness." A passion the most base and the least cureable of all that disgraces or degrades the fallen soul. See on Rom. xiii. 13.

Murders] Povor similarity of sound to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder signifies the destruction of human life; and as he who hates his brother in his heart, is ready to Lake away his life, so he is called a murderer. After all the casuistry of man, it does not appear that the right of taking away a human life on any pretence, except for the crime of murder, belongs to any but the Maker and Judge of all men. Drunkenness] Meat, taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic, or spiritual duties: even the cares of the world, when they intoxicate the mind. See Rom. xiii. 13. Revellings] Kapoi, lascivious feastings, with obscene Bongs, music, &c.-See on Rom. xiii. 13.

And such like] Kai ra opota Tovrots; all that proceeds from the evil passions of a fallen spirit, besides those above specified; and all that the law of God specifies and condemns. Of the which I tell you before] When I first preached the Gospel to you.

As I have also told you in time past] When I paid my second visit to you; for the apostle did visit them twice. See Acts xvi. 6. and xviii. 23. and see Preface, pag. i.