NOTES

ST. PAUL'S EPISTLE TO THE GALATIANS.

This epistle is not written, as most of St. Paul's are, to the

Christians of a particular city, but to those of a whole country

in Asia Minor, the metropolis of which was Ancyra. These

readily embraced the gospel; but, after St. Paul had left them,

certain men came among them, who (like those mentioned, # Acts 15:1.)

taught that it was necessary to be circumcised, and to keep the

Mosaic law. They affirmed, that all the other apostles taught thus;

that St. Paul was inferior to them; and that even he sometimes

practised and recommended the law, though at other times he opposed it.

The first part, therefore, of this epistle is spent in vindicating

himself and his doctrine; proving,

1. That he had it immediately from Christ himself; and that he was

not inferior to the other apostles.

2. That it was the very same which the other apostles preached. And,

3. That his practice was consistent with his doctrine.

The second contains proofs, drawn from the Old Testament, that

the law and all its ceremonies were abolished by Christ.

The third contains practical inferences, closed with his usual

benediction.

To be a little more distinct -

This epistle contains,

I. The inscription,................................. C.i. 1-5

II. The calling the Galatians back to the true gospel;

wherein he,

1. Reproves them for leaving it,............................. 6-10

2. Asserts the authority of the gospel he had preached,

who,

1. Of a persecutor was made an apostle, by an

immediate call from heaven,............................. 11-17

2. Was no way inferior to Peter himself,.................... 18-

C.ii. 21

3. Defends justification by faith, and again reproves the

Galatians,....................................... C.iii. 1-

iv. 11

4. Explains the same thing by an allegory taken out of

the law itself,......................................... 12-31

5. Exhorts them to maintain their liberty,........... C.v. 1-12

warns them not to abuse it, and admonishes them

to walk not after the flesh, but after the Spirit,...... 13-

C.vi. 10

III The conclusion,......................................... 11-18

Verse 1. Paul, an apostle-Here it was necessary for St.

Paul to assert his authority; otherwise he is very modest in

the use of this title. He seldom mentions it when he mentions

others in the salutations with himself, as in the Epistles to

the Philippians and Thessalonians; or when he writes about

secular affairs, as in that to Philemon; nor yet in writing to

the Hebrews because he was not properly their apostle. Not

of men-Not commissioned from them, but from God the Father.

Neither by man-Neither by any man as an instrument, but by

Jesus Christ. Who raised him from the dead-Of which it was

the peculiar business of an apostle to bear witness.

2. And all the brethren-Who agree with me in what I now write.

Verse 4. That he might deliver us from the present evil world

-From the guilt, wickedness, and misery wherein it is involved,

and from its vain and foolish customs and pleasures. According

to the will of God-Without any merit of ours. St. Paul begins

most of his epistles with thanksgiving; but, writing to the

Galatians, he alters his style, and first sets down his main

proposition, That by the merits of Christ alone, giving himself

for our sins, we are justified: neither does he term them, as he

does others, either saints," elect," or churches of God."

Verse 5. To whom be glory-For this his gracious will.

Verse 6. I marvel that ye are removed so soon-After my leaving

you. From him who called you by the grace of Christ-His

gracious gospel, and his gracious power.

Verse 7. Which, indeed, is not properly another gospel.

For what ye have now received is no gospel at all; it is not glad,

but heavy, tidings, as setting your acceptance with God upon terms

impossible to be performed. But there are some that trouble you

-The same word occurs, # Acts 15:24.

And would-If they were able. Subvert or overthrow the gospel

of Christ-The better to effect which, they suggest, that the other

apostles, yea, and I myself, insist upon the observance of the law.

Verse 8. But if we-I and all the apostles. Or an angel from

heaven-If it were possible. Preach another gospel, let him

be accursed-Cut off from Christ and God.

Verse 9. As-He speaks upon mature deliberation; after

pausing, it seems, between the two verses. We-I and the

brethren who are with me. Have said before-Many times, in

effect, if not in terms. So I say-All those brethren knew

the truth of the gospel. St. Paul knew the Galatians had

received the true gospel.

Verse 10. For-He adds the reason why he speaks so

confidently. Do I now satisfy men-Is this what I aim at in

preaching or writing? If I still-Since I was an apostle.

Pleased men-Studied to please them; if this were my motive

of action; nay, if I did in fact please the men who know not God.

I should not be the servant of Christ-Hear this, all ye who

vainly hope to keep in favour both with God and with the world!

Verse 11. But I certify you, brethren-He does not till

now give them even this appellation. That the gospel which

was preached by me among you is not according to man

-Not from man, not by man, not suited to the taste of man.

Verse 12. For neither did I receive it-At once. Nor was

I taught it-Slowly and gradually, by any man. But by the

revelation of Jesus Christ-Our Lord revealed to him at first,

his resurrection, ascension, and the calling of the gentiles,

and his own apostleship; and told him then, there were other

things for which he would appear to him.

Verse 13. I Persecuted the church of God-That is, the

believers in Christ.

Verse 14. Being zealous of the unwritten traditions-Over

and above those written in the law.

Verse 15. But when it pleased God-He ascribes nothing to

his own merits, endeavours, or sincerity. Who separated me

from my mother's womb-Set me apart for an apostle, as he

did Jeremiah for a prophet. # Jer 1:5. Such an unconditional

predestination as this may consist, both with God's justice and

mercy. And called me by his grace-By his free and almighty

love, to be both a Christian and an apostle.

V. 16. To reveal his Son in me-By the powerful operation of his Spirit,

# 2Cor 4:6; as well as to me, by the heavenly vision.

That I might preach him to others-Which I should have been ill qualified

to do, had I not first known him myself. I did not confer with flesh and

blood-Being fully satisfied of the divine will, and determined to obey, I

took no counsel with any man, neither with my own reason or inclinations,

which might have raised numberless objections.

Verse 17. Neither did I go up to Jerusalem-The residence of

the apostles. But I immediately went again into Arabia, and

returned again to Damascus-He presupposes the journey to

Damascus, in which he was converted, as being known to them all.

Verse 18. Then after three years-Wherein I had given full

proof of my apostleship. I went to visit Peter-To converse

with him.

Verse 19. But other of the apostles I saw none, save James

the brother (that is, the kinsman) of the Lord-Therefore when

Barnabas is said to have "brought him into the apostles,"

# Acts 9:27, only St. Peter and St James are meant.

Verse 24. In me-That is, on my account.

Verse 1. Then fourteen years after-My first journey thither.

I went up again to Jerusalem-This seems to be the journey

mentioned # Acts 15:2; several passages here referring to that

great council, wherein all the apostles showed that they were

of the same judgment with him.

Verse 2. I went up-Not by any command from them, but by

an express revelation from God. And laid before them-The

chief of the church in Jerusalem. The gospel which I preach

among the gentiles-

# Acts 15:4, touching justification by faith alone; not that they

might confirm me therein, but that I might remove prejudice from

them. Yet not publicly at first, but severally to those of

eminence-Speaking to them one by one. Lest I should run, or

should have run, in vain-Lest I should lose the fruit either of

my present or past labours. For they might have greatly hindered

this, had they not been fully satisfied both of his mission and

doctrine. The word run beautifully expresses the swift progress

of the gospel.

Verse 3. But neither was Titus who was with me-When I

conversed with them. Compelled to be circumcised-A clear

proof that none of the apostles insisted on the circumcising

gentile believers. The sense is, And it is true, some of

those false brethren would fain have compelled Titus to be

circumcised; but I utterly refused it.

Verse 4. Because of false brethren- Who seem to have

urged it. Introduced unawares-Into some of those private

conferences at Jerusalem. Who had slipped in to spy out our

liberty-From the ceremonial law. That they might, if

possible, bring us into that bondage again.

Verse 5. To whom we did not yield by submission-Although

in love he would have yielded to any. With such wonderful

prudence did the apostle use his Christian liberty !

circumcising Timothy, # Acts 16:3, because of weak brethren,

but not Titus, because of false brethren. That the truth of the

gospel-That is, the true genuine gospel. Might continue with

you-With you gentiles. So we defend, for your sakes, the

privilege which you would give up.

Verse 6. And they who undoubtedly were something-Above

all others. What they were-How eminent soever. It is no

difference to me-So that I should alter either my doctrine

or my practice. God accepteth no man's person-For any

eminence in gifts or outward prerogatives. In that conference

added nothing to me-Neither as to doctrine nor mission.

Verse 7. But when they saw-By the effects which I laid

before them, # Gal 2:8; Acts 15:12.

That I was intrusted with the gospel of the uncircumcision-That

is, with the charge of preaching it to the uncircumcised heathens.

Verse 8. For he that wrought effectually in Peter for the

apostleship of the circumcision-To qualify him for, and

support him in, the discharge of that office to the Jews.

Wrought likewise effectually in and by me-For and in the

discharge of my office toward the gentiles.

Verse 9. And when James-Probably named first because

he was bishop of the church in Jerusalem. And Cephas

-Speaking of him at Jerusalem he calls him by his Hebrew

name. And John-Hence it appears that he also was at

the council, though he is not particularly named in the Acts.

Who undoubtedly were pillars-The principal supporters and

defenders of the gospel. Knew-After they had heard the

account I gave them. The grace-Of apostleship. Which was

given me, they-In the name of all. Gave to me and Barnabas

-My fellow-labourer. The right hands of fellowship-They gave

us their hands in token of receiving us as their fellow-

labourers, mutually agreeing that we-I and those in union

with me. Should go to the gentiles-Chiefly. And they-With

those that were in union with them, chiefly to the circumcision

-The Jews.

Verse 10. Of the poor-The poor Christians in Judea, who

had lost all they had for Christ's sake.

Verse 11. But-The argument here comes to the height.

Paul reproves Peter himself. So far was he from receiving

his doctrine from man, or from being inferior to the chief

of the apostles. When Peter-Afterwards, Came to Antioch

-Then the chief of all the Gentile churches. I withstood him

to the face, because he was to be blamed-For fear of man,

# Gal 2:12; for dissimulation, Gal 2:13; and for not walking

uprightly. # Gal 2:14.

Verse 13. And the other believing Jews-Who were at

Antioch. Dissembled with him, so that even Barnabas

was carried away with their dissimulation-Was borne away,

as with a torrent, into the same ill practice.

Verse 14. I said to Cephas before them all-See Paul single

against Peter and all the Jews! If thou being a Jew, yet

livest, in thy ordinary conversation, after the manner of

the gentiles-Not observing the ceremonial law, which thou

knowest to be now abolished. Why compellest thou the gentiles

-By withdrawing thyself and all the ministers from them; either

to judaize, to keep the ceremonial law, or to be excluded from

church communion ?

Verse 15. We-St. Paul, to spare St. Peter, drops the first

person singular, and speaks in the plural number. # Gal 2:18,

he speaks in the first person singular again by a figure; and

without a figure, # Gal 2:19, &c.

Who are Jews by nature-By birth, not proselytes only. And not

sinners of the gentiles-That is, not sinful Gentiles; not such

gross, enormous, abandoned sinners, as the heathens generally were.

Verse 16. Knowing that a man is not justified by the works

of the law-Not even of the moral, much less the ceremonial,

law. But by the faith of Jesus Christ-That is, by faith in

him. The name Jesus was first known by the gentiles; the

name Christ by the Jews. And they are not always placed

promiscuously; but generally in a more solemn way of

speaking, the Apostle says, Christ Jesus; in a more familiar,

Jesus Christ. Even we-And how much more must the Gentiles,

who have still less pretence to depend on their own works!

Have believed-Knowing there is no other way. Because-Considering

the demands of the law, and the fate of human nature, it is

evident, that by the works of the law-By such an obedience as

it requires. Shall no flesh living-No human creature, Jew or

Gentile, be justified. Hitherto St. Paul had been considering

that single question, "Are Christians obliged to observe the

ceremonial law? But he here insensibly goes farther, and, by

citing this scripture, shows that what he spoke directly of the

ceremonial, included also the moral, law. For David undoubtedly

did so, when he said, # Psalm 143:2, the place here referred

to, "In thy sight shall no man living be justified;" which the

Apostle likewise explains, # Rom 3:19,20, in such a manner as

can agree to none but the moral law.

V. 17. But if while we seek to be justified by Christ, we ourselves are

still found sinners-If we continue in sin, will it therefore follow, that

Christ is the minister or countenancer of sin?

V. 18. By no means. For if I build again-By my sinful practice.

The things which I destroyed-By my preaching, I only make myself-Or

show myself, not Christ, to be a transgressor; the whole blame lies

on me, not him or his gospel. As if he had said, The objection were

just, if the gospel promised justification to men continuing in sin.

But it does not. Therefore if any who profess the gospel do not live

according to it, they are sinners, it is certain, but not justified,

and so the gospel is clear.

Verse 19. For I through the law-Applied by the Spirit to

my heart, and deeply convincing me of my utter sinfulness

and helplessness. Am dead to the law-To all hope of

justification from it. That I may live to God-Not continue

in sin. For this very end am I, in this sense, freed from the

law, that I may be freed from sin.

V. 20. The Apostle goes on to describe how he is freed from sin;

how far he is from continuing therein. I am crucified with Christ-Made

conformable to his death; "the body of sin is destroyed." # Rom 6:6.

And I-As to my corrupt nature. Live no longer-Being dead to sin.

But Christ liveth in me-Is a fountain of life in my inmost soul, from

which all my tempers, words, and actions flow. And the life that I now

live in the flesh-Even in this mortal body, I live by faith in the

Son of God-I derive every moment from that supernatural principle;

from a divine evidence and conviction, that "he loved me, and delivered

up himself for me."

V. 21. Meantime I do not make void-In seeking to be justified by my own

works. The grace of God-The free love of God in Christ Jesus. But they

do, who seek justification by the law. For if righteousness is by the

law-If men might be justified by their obedience to the law, moral or

ceremonial. Then Christ died in vain-Without any necessity for it, since

men might have been saved without his death; might by their own obedience

have been both discharged from condemnation, and entitled to eternal life.

Verse 1. O thoughtless Galatians-He breaks in upon them

with a beautiful abruptness. Who hath bewitched you-Thus

to contradict both your own reason and experience. Before

whose eyes Jesus Christ hath been as evidently set forth-By

our preaching, as if he had been crucified among you.

Verse 2. This only would I learn of you-That is, this one

argument might convince you. Did ye receive the witness

and the fruit of the Spirit by performing the works of the

law, or by hearing of and receiving faith?

V. 3. Are ye so thoughtless-As not to consider what you have yourselves

experienced? Having begun in the Spirit-Having set out under the light

and power of the Spirit by faith, do ye now, when ye ought to be more

spiritual, and more acquainted with the power of faith, expect to be made

perfect by the flesh? Do you think to complete either your justification

or sanctification, by giving up that faith, and depending on the law, which

is a gross and carnal thing when opposed to the gospel?

V. 4. Have ye suffered-Both from the zealous Jews and from the

heathens. So many things-For adhering to the gospel. In vain-So as

to lose all the blessings which ye might have obtained, by enduring to

the end. If it be yet in vain-As if he had said, I hope better things,

even that ye will endure to the end.

Verse 5. And, at the present time, Doth he that ministereth

the gift of the Spirit to you, and worketh miracles among you,

do it by the works of the law-That is, in confirmation of his

preaching justification by works, or of his preaching

justification by faith?

Verse 6. Doubtless in confirmation of that grand doctrine, that

we are justified by faith, even as Abraham was. The Apostle,

both in this and in the epistle to the Romans, makes great use

of the instance of Abraham: the rather, because from Abraham

the Jews drew their great argument, as they do this day, both

for their own continuance in Judaism, and for denying the

gentiles to be the church of God.

# Gen 15:6

Verse 7. Know then that they who are partakers of his

faith, these, and these only, are the sons of Abraham,

and therefore heirs of the promises made to him.

Verse 8. And the scripture-That is, the Holy Spirit, who gave

the scripture. Foreseeing that God would justify the gentiles

also by faith, declared before-So great is the excellency and

fulness of the scripture, that all the things which can ever be

controverted are therein both foreseen and determined. In

or through thee-As the father of the Messiah, shall all the

nations be blessed.

# Gen 12:3

V. 9. So then all they, and they only, who are of faith-Who

truly believe. Are blessed with faithful Abraham-Receive the

blessing as he did, namely, by faith.

Verse 10. They only receive it. For as many as are of the

works of the law-As God deals with on that footing, only

on the terms the law proposes, are under a curse; for it is

written, Cursed is every one who continueth not in all the

things which are written in the law. Who continueth not

in all the things-So it requires what no man can perform,

namely, perfect, uninterrupted, and perpetual obedience.

# Deu 27:26

Verse 11. But that none is justified by his obedience to

the law in the sight of God-Whatever may be done in the

sight of man, is farther evident from the words of Habakkuk,

The just shall live by faith-That is, the man who is accounted

just or righteous before God, shall continue in a state of

acceptance, life, and salvation, by faith. This is the way God

hath chosen.

# Hab 2:4.

Verse 12. And the law is not of faith-But quite opposite to

it: it does not say, Believe; but, Do.

# Lev 18:5

Verse 13. Christ-Christ alone. The abruptness of the

sentence shows an holy indignation at those who reject

so great a blessing. Hath redeemed us-Whether Jews or

gentiles, at an high price. From the curse of the law

-The curse of God, which the law denounces against all

transgressors of it. Being made a curse for us-Taking

the curse upon himself, that we might be delivered from it,

willingly submitting to that death which the law pronounces

peculiarly accursed.

# Deu 21:23.

Verse 14. That the blessing of Abraham-The blessing

promised to him. Might come on the gentiles-Also.

That we-Who believe, whether Jews or gentiles. Might

receive the promise of the Spirit-Which includes all the

other promises. Through faith-Not by works; for faith looks

wholly to the promise.

Verse 15. I speak after the manner of men-I illustrate this

by a familiar instance, taken from the practice of men.

Though it be but a man's covenant, yet, if it be once legally

confirmed, none-No, not the covenanter himself, unless

something unforeseen occur, which cannot be the case with

God. Disannulleth, or addeth thereto-Any new conditions.

Verse 16. Now the promises were made to Abraham and

his seed-Several promises were made to Abraham; but

the chief of all, and which was several times repeated,

was that of the blessing through Christ. He-That is, God.

Saith not, And to seeds, as of many-As if the promise were

made to several kinds of seed. But as of one-That is, one

kind of seed, one posterity, one kind of sons. And to all

these the blessing belonged by promise. Which is Christ

-including all that believe in him.

# Gen 22:18.

Verse 17. And this I say-What I mean is this. The covenant

which was before confirmed of God-By the promise itself, by

the repetition of it, and by a solemn oath, concerning the

blessing all nations. Through Christ, the law which was four

hundred and thirty years after-Counting from the time when

the promise was first made to Abraham, # Gen 12:2,3.

Doth not disannul, so as to make the promise of no effect-With

regard to all nations, if only the Jewish were to receive it; yea,

with regard to them also, if it was by works, so as to supersede

it, and introduce another way of obtaining the blessing.

Verse 18. And again-This is a new argument. The former

was drawn from the time, this from the nature, of the

transaction. If the eternal inheritance be obtained by

keeping the law, it is no more by virtue of the free promise

-These being just opposite to each other. But it is by promise.

Therefore it is not by the law.

Verse 19. It-The ceremonial law. Was added-To the promise.

Because of transgressions-Probably, the yoke of the

ceremonial law was inflicted as a punishment for the national

sin of idolatry, # Exod 32:1, at least the more grievous parts

of it; and the whole of it was a prophetic type of Christ. The

moral law was added to the promise to discover and restrain

transgressions, to convince men of their guilt, and need of

the promise, and give some check to sin. And this law

passeth not away; but the ceremonial law was only introduced

till Christ, the seed to or through whom the promise

was made, should come. And it was ordained by angels in the

hand of a mediator-It was not given to Israel, like the

promise to Abraham, immediately from God himself; but was

conveyed by the ministry of angels to Moses, and delivered

into his hand as a mediator between God and them, to remind

them of the great Mediator.

Verse 20. Now the mediator is not a mediator of one-There

must be two parties, or there can be no mediator between

them; but God who made the free promise to Abraham is

only one of the parties. The other, Abraham, was not

present at the time of Moses. Therefore in the promise

Moses had nothing to do. The law, wherein he was concerned,

was a transaction of quite another nature.

Verse 21. Will it follow from hence that the law is against,

opposite to, the promises of God? By no means. They

are well consistent. But yet the law cannot give life, as the

promise doth. If there had been a law which could have given

life-Which could have entitled a sinner to life, God

would have spared his own Son, and righteousness, or

justification. with all the blessings consequent upon it,

would have been by that law.

Verse 22. But, on the contrary, the scripture wherein that

law is written hath concluded all under sin-Hath shut them

up together, (so the word properly signifies,) as in a prison,

under sentence of death, to the end that all being cut off from

expecting justification by the law, the promise might be freely

given to them that believe.

Verse 23. But before faith-That is, the gospel dispensation.

Came, we were kept-As in close custody. Under the law-The

Mosaic dispensation. Shut up unto the faith which was to be

revealed-Reserved and prepared for the gospel dispensation.

Verse 24. Wherefore the law was our schoolmaster unto Christ

-It was designed to train us up for Christ. And this it did

both by its commands, which showed the need we had of his

atonement; and its ceremonies, which all pointed us to him.

Verse 25. But faith-That is, the gospel dispensation.

Being come, we are no longer under that schoolmaster

-The Mosaic dispensation.

Verse 26. For ye-Christians. Are all adult sons of God

-And so need a schoolmaster no longer.

Verse 27. For as many of you as have testified your faith

by being baptized in the name of Christ, have put on Christ

-Have received him as your righteousness, and are therefore

sons of God through him.

Verse 28. There is neither Jew nor Greek-That is, there

is no difference between them; they are equally accepted

through faith. There is neither male nor female-Circumcision

being laid aside, which was peculiar to males, and was

designed to put a difference, during that dispensation,

between Jews and gentiles.

Verse 29. If ye are Christ's-That is, believers in him.

Verse 1. Now-To illustrate by a plain similitude the

preeminence of the Christian, over the legal, dispensation.

The heir, as long as he is a child-As he is under age.

Differeth nothing from a servant-Not being at liberty either to

use or enjoy his estate. Though he be lord-Proprietor of it all.

Verse 2. But is under tutors-As to his person.

And stewards-As to his substance.

Verse 3. So we-The church of God. When we were

children-In our minority, under the legal dispensation.

Were in bondage-In a kind of servile state. Under the

elements of the world-Under the typical observances of

the law, which were like the first elements of grammar,

the A B C of children; and were of so gross a nature, as

hardly to carry our thoughts beyond this world.

Verse 4. But when the fulness of the time-Appointed by

the Father, # Gal 4:2.

Was come, God sent forth-From his own bosom. His Son,

miraculously made of the substance of a woman-A virgin, without

the concurrence of a man. Made under the law-Both under the

precept, and under the curse, of it.

Verse 5. To redeem those under the law-From the curse

of it, and from that low, servile state. That we-Jews who

believe. Might receive the adoption-All the privileges of

adult sons.

Verse 6. And because ye-Gentiles who believe, are also

thus made his adult sons, God hath sent forth the Spirit

of his Son into your hearts likewise, crying, Abba, Father

-Enabling you to call upon God both with the confidence,

and the tempers, of dutiful children. The Hebrew and Greek

word are joined together, to express the joint cry of the Jews

and gentiles.

Verse 7. Wherefore thou-Who believest in Christ. Art no

more a servant-Like those who are under the law. But a

son-Of mature age. And if a son, then an heir of all the

promises, and of the all-sufficient God himself.

Verse 8. Indeed then when ye knew not God, ye served

them that by nature-That is, in reality. Are no gods

-And so were under a far worse bondage than even that of

the Jews. For they did serve the true God, though in a

low, slavish manner.

Verse 9. But now being known of God-As his beloved

children. How turn ye back to the weak and poor elements

-Weak, utterly unable to purge your conscience from guilt, or

to give that filial confidence in God. Poor-incapable of

enriching the soul with such holiness and happiness as ye

are heirs to. Ye desire to be again in bondage-Though of

another kind; now to these elements, as before to those

idols.

Verse 10. Ye observe days-Jewish sabbaths. And months-

New moons. And times-As that of the passover, pentecost,

and the feast of tabernacles. And years-Annual solemnities.

it does not mean sabbatic years. These were not to be

observed out of the land of Canaan.

Verse 11. The apostle here, dropping the argument, applies

to the affections, # Gal 4:11-20, and humbles himself to the

Galatians, with an inexpressible tenderness.

Verse 12. Brethren, I beseech you, be as I am-Meet me

in mutual love. For I am as ye were-I still love you as

affectionately as ye once loved me. Why should I not? Ye

have not injured me at all-I have received no personal injury

from you.

Verse 13. I preached to you, notwithstanding infirmity of

the flesh-That is, notwithstanding bodily weakness, and

under great disadvantage from the despicableness of my

outward appearance.

Verse 14. And ye did not slight my temptation-That is, ye did

not slight or disdain me for my temptation, my "thorn in the flesh."

Verse 15. What was then the blessedness ye spake of-On

which ye so congratulated one another.

Verse 17. They-The judaizing teachers who are come

among you. Zealously affect you-Express an extraordinary

regard for you. But not well-Their zeal is not according to

knowledge; neither have they a single eye to your spiritual

advantage. Yea, they would exclude you-From me and from the

blessings of the gospel. That ye might affect-Love and

esteem them.

Verse 18. In a good thing-In what is really worthy our zeal.

True zeal is only fervent love.

Verse 19. My little children-He speaks as a parent, both

with authority, and the most tender sympathy, toward weak and

sickly children. Of whom I travail in birth again-As I did

before, # Gal 4:13, in vehement pain, sorrow, desire, prayer.

Till Christ be formed in you-Till there be in you all the mind

that was in him.

Verse 20. I could wish to be present with you now-Particularly

in this exigence. And to change-Variously to attemper.

My voice-He writes with much softness; but he would speak with

more. The voice may more easily be varied according to the

occasion than a letter can. For I stand in doubt of you-So

that I am at a loss how to speak at this distance.

Verse 21. Do ye not hear the law-Regard what it says.

Verse 22. # Gen 21:2,9.

Verse 23. Was born after the flesh-In a natural way.

By promise-Through that supernatural strength which was

given Abraham in consequence of the promise.

Verse 24. Which things are an allegory-An allegory is a

figurative speech, wherein one thing is expressed, and

another intended. For those two sons are types of the two

covenants. One covenant is that given from mount Sinai,

which beareth children to bondage-That is, all who are

under this, the Jewish covenant, are in bondage. Which

covenant is typified by Agar.

Verse 25. For this is mount Sinai in Arabia-That is, the type

of mount Sinai. And answereth to-Resembles Jerusalem that

now is, and is in bondage-Like Agar, both to the law and to

the Romans.

Verse 26. But the other covenant is derived from Jerusalem

that is above, which is free-Like Sarah from all inward and

outward bondage, and is the mother of us all-That is, all who

believe in Christ, are free citizens of the New Jerusalem.

Verse 27. For it is written-Those words in the primary sense

promise a flourishing state to Judea, after its desolation by

the Chaldeans. Rejoice. thou barren, that bearest not-Ye

heathen nations, who, like a barren woman, were destitute, for

many ages, of a seed to serve the Lord. Break forth and cry

aloud for joy, thou that, in former time, travailedst not:

for the desolate hath many more children than she that hath

an husband-For ye that were so long utterly desolate shall at

length bear more children than the Jewish church, which was of

old espoused to God.

# Isa 54:1.

Verse 28. Now we-Who believe, whether Jews or Gentiles.

Are children of the promise-Not born in a natural way, but

by the supernatural power of God. And as such we are heirs

of the promise made to believing Abraham.

Verse 29. But as then, he that was born after the flesh

persecuted him that was born after the Spirit, so it is now

also-And so it will be in all ages and nations to the end of

the world.

Verse 30. But what saith the scripture-Showing the consequence

of this. Cast out the bondwoman and her son-Who mocked Isaac.

In like manner will God cast out all who seek to be justified by

the law; especially if they persecute them who are his children

by faith.

# Gen 21:10.

Verse 31. So then-To sum up all. We-Who believe. Are

not children of the bondwoman-Have nothing to do with the

servile Mosaic dispensation. But of the free-Being free

from the curse and the bond of that law, and from the power

of sin and Satan.

V. 1. Stand fast therefore in the liberty-From the ceremonial law.

Wherewith Christ hath made us-And all believers, free; and be not

entangled again with the yoke of legal bondage.

V. 2. If ye be circumcised-And seek to be justified thereby.

Christ-The Christian institution. Will profit you nothing-For you

hereby disclaim Christ, and all the blessings which are through faith

in him.

V. 3. I testify to every man-Every gentile. That is circumcised-He

thereby makes himself a debtor-Obliges.

V. 4. Therefore Christ is become of no effect to you-Who seek to be

justified by the law. Ye are fallen from grace-Ye renounce the new

covenant. Ye disclaim the benefit of this gracious dispensation.

V. 5. For we-Who believe in Christ, Who are under the gospel

dispensation. Through the Spirit-Without any of those carnal ordinances.

Wait for-in sure confidence of attaining. The hope of righteousness

-The righteousness we hope for, and full reward of it. This righteousness

we receive of God through faith; and by faith we shall obtain the reward.

V. 6. For in Christ Jesus-According to the institution which he hath

established, according to the tenor of the Christian covenant.

Neither circumcision-With the most punctual observance of the law.

Nor uncircumcision-With the most exact heathen morality.

Availeth anything-Toward present justification or eternal salvation.

But faith-Alone; even that faith which worketh by love-All inward

and outward holiness.

V. 7. Ye did run well-In the race of faith. Who hath hindered

you in your course, that ye should not still obey the truth?

V. 8. This your present persuasion cometh not from God, who called

you-to his kingdom and glory.

V. 9. A little leaven leaveneth the whole lump-One troubler,

ver.# 10, troubles all.

V. 10. Yet I have confidence that-After ye have read this. Ye will

be no otherwise minded-Than I am, and ye were. But he that troubleth

you-It seems to have been one person chiefly who endeavoured to seduce

them. Shall bear his judgment-A heavy burden, already hanging over his

head.

V. 11. But if I still preach circumcision-As that troubler seems to

have affirmed, probably taking occasion from his having circumcised Timothy.

Why do I still suffer persecution? then is the offence of the cross

ceased-The grand reason why the Jews were so offended at his preaching

Christ crucified, and so bitterly persecuted him for it, was, that it

implied the abolition of the law. Yet St. Paul did not condemn the

conforming, out of condescension to the weakness of any one, even to the

ceremonial law; but he did absolutely condemn those who taught it as

necessary to justification.

V. 12. I would they were even cut off-From your communion; cast out

of your church, that thus trouble you.

V. 13. Ye have been called to liberty-From sin and misery, as well as

from the ceremonial law. Only use not liberty for an occasion to the

flesh-Take not occasion from hence to gratify corrupt nature. But by

love serve one another-And hereby show that Christ has made you free.

V. 14. For all the law is fulfilled in this, Thou shalt love thy

neighbour as thyself-inasmuch as none can do this without loving God,

# 1John 4:12; and the love of God and man includes all perfection.

# Lev 19:18.

V. 15. But if-On the contrary, in consequence of the divisions which

those troublers have occasioned among you, ye bite one another by evil

speaking. And devour one another-By railing and clamour. Take heed

ye be not consumed one of another-By bitterness, strife, and contention,

our health and strength, both of body and soul, are consumed, as well as

our substance and reputation.

V. 16. I say then-He now explains what he proposed, # Gal 5:13.

Walk by the Spirit-Follow his guidance in all things.

And fulfil not-In anything.

The desire of the flesh-Of corrupt nature.

V. 17. For the flesh desireth against the Spirit-Nature desires what

is quite contrary to the Spirit of God. But the Spirit against the flesh-

-But the Holy Spirit on his part opposes your evil nature. These are

contrary to each other-The flesh and the Spirit; there can be no

agreement between them. That ye may not do the things which ye would-

-That, being thus strengthened by the Spirit, ye may not fulfil the desire

of the flesh, as otherwise ye would do.

V. 18. But if ye are led by the Spirit-Of liberty and love, into all

holiness. Ye are not under the law-Not under the curse or bondage of it;

not under the guilt or the power of sin.

V. 19. Now the works of the flesh-By which that inward principle is

discovered. Are manifest-Plain and undeniable. Works are mentioned

in the plural because they are distinct from, and often inconsistent with,

each other. But "the fruit of the Spirit" is mentioned in the singular,

# Ga 5:22, as being all consistent and connected together.

Which are these-He enumerates those "works of the flesh" to which the

Galatians were most inclined; and those parts of "the fruit of the Spirit"

of which they stood in the greatest need. Lasciviousness-The Greek word

means anything inward or outward that is contrary to chastity, and yet

short of actual uncleanness.

V. 20. Idolatry, witchcraft-That this means witchcraft, strictly

speaking, (not poisoning,) appears from its being joined with the worship

of devil-gods, and not with murder. This is frequently and solemnly

forbidden in the Old Testament. To deny therefore that there is, or ever

was, any such thing, is, by plain consequence, to deny the authority both

of the Old and New Testament. Divisions-In domestic or civil matters.

Heresies are divisions in religious communities.

V. 21. Revellings-Luxurious entertainments. Some of the works here

mentioned are wrought principally, if not entirely, in the mind; and yet

they are called "works of the flesh." Hence it is clear, the apostle does

not by "the flesh" mean the body, or sensual appetites and inclinations

only, but the corruption of human nature, as it spreads through all the

powers of the soul, as well as all the members of the body. Of which I

tell you before-Before the event, I forewarn you.

V. 22. Love-The root of all the rest. Gentleness-Toward all men;

ignorant and wicked men in particular. Goodness-The Greek word means

all that is benign, soft, winning, tender, either in temper or behaviour.

V. 23. Meekness-Holding all the affections and passions in even

balance.

V. 24. And they that are Christ's-True believers in him. Have thus

crucified the flesh-Nailed it, as it were, to a cross whence it has no

power to break loose, but is continually weaker and weaker.

With its affections and desires-All its evil passions, appetites, and

inclinations.

V. 25. If we live by the Spirit-If we are indeed raised from the dead,

and are alive to God, by the operation of his Spirit. Let us walk by the

Spirit-Let us follow his guidance, in all our tempers, thoughts, words,

and actions.

V. 26. Be not desirous of vain glory-Of the praise or esteem of men.

They who do not carefully and closely follow the Spirit, easily slide

into this: the natural effects of which are, provoking to envy them that

are beneath us, and envying them that are above us.

V. 1. Brethren, if a man be overtaken in any fault-By surprise,

ignorance, or stress of temptation. Ye who are spiritual-Who continue

to live and walk by the Spirit. Restore such an one-By reproof,

instruction, or exhortation. Every one who can, ought to help herein; only

in the spirit of meekness-This is essential to a spiritual man; and in

this lies the whole force of the cure. Considering thyself-The plural

is beautifully changed into the singular. Let each take heed to himself.

Lest thou also be tempted-Temptation easily and swiftly passes from one

to another; especially if a man endeavours to cure another without

preserving his own meekness.

V. 2. Bear ye one another's burdens-Sympathize with, and assist, each

other, in all your weaknesses, grievances, trials. And so fulfil the law

of Christ-The law of Christ (an uncommon expression) is the law of love:

this our Lord peculiarly recommends; this he makes the distinguishing

mark of his disciples.

V. 3. If any one think himself to be something-Above his brethren, or

by any strength of his own. When he is nothing, he deceiveth himself-He

alone will bear their burdens, who knows himself to be nothing.

V. 4. But let every man try his own work-Narrowly examine all he is,

and all he doeth. And then he shall have rejoicing in himself-He will

find in himself matter of rejoicing, if his works are right before God.

And not in another-Not in glorying over others.

V. 5. For every one shall bear his own burden-ln that day shall give

an account of himself to God.

V. 6. Let him that is taught impart to him that teacheth all such

temporal good things as he stands in need of.

V. 7. God is not mocked-Although they attempt to mock him, who think to

reap otherwise than they sow.

V. 8. For he that now soweth to the flesh-That follows the desires of

corrupt nature. Shall hereafter of the flesh-Out of this very seed.

Reap corruption-Death everlasting. But he that soweth to the Spirit

-That follows his guidance in all his tempers and conversation. Shall of

the Spirit-By the free grace and power of God, reap life everlasting.

V. 9. But let us not be weary in well doing-Let us persevere in sowing

to the Spirit. For in due season-When the harvest is come, we shall

reap, if we faint not.

V. 10. Therefore as we have opportunity-At whatever time or place, and

in whatever manner we can. The opportunity in general is our lifetime; but

there are also many particular opportunities. Satan is quickened in doing

hurt, by the shortness of the time, # Rev 12:12.

By the same consideration let us be quickened in doing good.

Let us do good-In every possible kind, and in every possible degree.

Unto all men-Neighbours or strangers, good or evil, friends or enemies.

But especially to them who are of the household of faith.

For all believers are but one family.

V. 11. Ye see how large a letter-St. Paul had not yet wrote a larger

to any church. I have written with my own hand-He generally wrote by

an amanuensis.

V. 12. As many as desire to make a fair appearance in the flesh-To

preserve a fair character. These constrain you-Both by their example

and importunity. To be circumcised-Not so much from a principle of

conscience, as lest they should suffer persecution-From the unbelieving

Jews. For the cross of Christ-For maintaining that faith in a crucified

Saviour is alone sufficient for justification.

V. 13. For neither they themselves keep the whole law-So far are they

from a real zeal for it. But yet they desire to have you circumcised,

that they may glory in your flesh-That they may boast of you as their

proselytes, and make a merit of this with the other Jews.

V. 14. But God forbid that I should glory-Should boast of anything I

have, am, or do; or rely on anything for my acceptance with God, but

what Christ hath done and suffered for me. By means of which the

world is crucified to me-All the things and persons in it are to me as

nothing. And I unto the world-I am dead to all worldly pursuits, cares,

desires, and enjoyments.

V. 15. For neither circumcision is anything, nor uncircumcision-Neither

of these is of any account. But a new creation-Whereby all things in us

become new.

V. 16. And as many as walk according to this rule-

1. Glorying only in the cross of Christ.

2. Being crucified to the world. And,

3. Created anew.

Peace and mercy be upon them, and upon the Israel, that is, the

Church, of God-Which consists of all those, and those only, of

every nation and kindred, who walk by this rule.

V. 17. From henceforth let none trouble me-By quarrels and disputes.

For I bear-And afflictions should not be added to the afflicted.

In my body the marks of the Lord Jesus-The scars, marks, and brands of

my sufferings for Him.

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