<hi type="bold">27. baptized into Christ--</hi>(<reference osisRef="Rom.6.3">Ro 6:3</reference>).

<hi type="bold">have put on Christ--</hi>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 the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [Bengel]. Gataker defines a Christian, "One who has put on Christ." The 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 its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (<reference osisRef="Rom.13.14">Ro 13:14</reference>). 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.

27. baptized into Christ-- (Ro 6:3). have 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 the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [Bengel]. Gataker defines a Christian, "One who has put on Christ." The 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 its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (Ro 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.


28. There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (<reference osisRef="Rom.10.12">Ro 10:12</reference>; <reference osisRef="1Cor.12.13">1Co 12:13</reference>; <reference osisRef="Col.3.11">Col 3:11</reference>).

<hi type="bold">bond nor free--</hi>Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on <reference osisRef="1Cor.7.21">1Co 7:21</reference>, <reference osisRef="1Cor.7.22">22</reference>; <reference osisRef="Eph.6.8">Ep 6:8</reference>.

<hi type="bold">neither male nor female--</hi>rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference 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" (<reference osisRef="Rev.1.6">Re 1:6</reference>); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (<reference osisRef="Luke.20.35">Lu 20:35</reference>).

<hi type="bold">one--</hi>Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (<reference osisRef="Eph.2.15">Ep 2:15</reference>).

28. There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Ro 10:12; 1Co 12:13; Col 3:11). bond nor free-- Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on 1Co 7:21, 22; Ep 6:8. neither male nor female-- rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference 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" (Re 1:6); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Lu 20:35). one-- Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (Ep 2:15).


<hi type="bold">29. and heirs--</hi>The oldest manuscripts omit "and." Christ is "Abraham's seed" (<reference osisRef="Gal.3.16">Ga 3:16</reference>): ye are "one in Christ" (<reference osisRef="Gal.3.28">Ga 3:28</reference>), and one with Christ, as having "put on Christ" (<reference osisRef="Gal.3.27">Ga 3:27</reference>); therefore YE are "Abraham's seed," which is tantamount to saying (whence the "and" is omitted), ye are "heirs according to the promise" (not "by the law," <reference osisRef="Gal.3.18">Ga 3:18</reference>); for it was to Abraham's seed that the inheritance was promised (<reference osisRef="Gal.3.16">Ga 3:16</reference>). Thus he arrives at the same truth which he set out with (<reference osisRef="Gal.3.7">Ga 3:7</reference>). But one new "seed" of a righteous succession could be found. One single faultless grain of human nature was found by God Himself, the source of a new and imperishable seed: "the seed" (<reference osisRef="Ps.22.30">Psa 22:30</reference>) who receive from Him a new nature and name (<reference osisRef="Gen.3.15">Ge 3:15</reference>; <reference osisRef="Isa.53.10">Is 53:10</reference>, <reference osisRef="Isa.53.11">11</reference>; <reference osisRef="John.12.24">Joh 12:24</reference>). In Him the lineal descent from David 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 (<reference osisRef="Ezek.21.27">Eze 21:27</reference>). His spiritual seed derive their birth from the travail of His soul, being born again of His word, which is the incorruptible seed (<reference osisRef="John.1.12">Joh 1:12</reference>; <reference osisRef="Rom.9.8">Ro 9:8</reference>; <reference osisRef="1Pet.1.23">1Pe 1:23</reference>). <chapter eID="Gal.3"/>

29. and heirs-- The oldest manuscripts omit "and." Christ is "Abraham's seed" (Ga 3:16): ye are "one in Christ" (Ga 3:28), and one with Christ, as having "put on Christ" (Ga 3:27); therefore YE are "Abraham's seed," which is tantamount to saying (whence the "and" is omitted), ye are "heirs according to the promise" (not "by the law," Ga 3:18); for it was to Abraham's seed that the inheritance was promised (Ga 3:16). Thus he arrives at the same truth which he set out with (Ga 3:7). But one new "seed" of a righteous succession could be found. One single faultless grain of human nature was found by God Himself, the source of a new and imperishable seed: "the seed" (Psa 22:30) who receive from Him a new nature and name (Ge 3:15; Is 53:10, 11; Joh 12:24). In Him the lineal descent from David 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 (Eze 21:27). His spiritual seed derive their birth from the travail of His soul, being born again of His word, which is the incorruptible seed (Joh 1:12; Ro 9:8; 1Pe 1:23).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Gal.4.1-Gal.4.31">Ga 4:1-31</reference>. The Same Subject Continued: Illustration of Our Subjection to the Law Only till Christ Came, from the Subjection of an Heir to His Guardian till He Is of Age. Peter's Good Will to the Galatians Should Lead Them to the Same Good Will to Him as They Had at First Shown. Their Desire to Be under the Law Shown by the Allegory of Isaac and Ishmael to Be Inconsistent with Their Gospel Liberty.</title>

1-7. The fact of God's sending His Son to redeem us who were under the law (<reference osisRef="Gal.4.4">Ga 4:4</reference>), and sending the Spirit of His Son into our hearts (<reference osisRef="Gal.4.6">Ga 4:6</reference>), confirms the conclusion (<reference osisRef="Gal.3.29">Ga 3:29</reference>) that we are "heirs according to the promise."

<hi type="bold">the heir--</hi>(<reference osisRef="Gal.3.29">Ga 3:29</reference>). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs.

<hi type="bold">child--</hi>Greek, "one under age."

<hi type="bold">differeth nothing, &c.--</hi>that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal.

<hi type="bold">lord of all--</hi>by title and virtual ownership (compare <reference osisRef="1Cor.3.21">1Co 3:21</reference>, <reference osisRef="1Cor.3.22">22</reference>).

CHAPTER 4 Ga 4:1-31. The Same Subject Continued: Illustration of Our Subjection to the Law Only till Christ Came, from the Subjection of an Heir to His Guardian till He Is of Age. Peter's Good Will to the Galatians Should Lead Them to the Same Good Will to Him as They Had at First Shown. Their Desire to Be under the Law Shown by the Allegory of Isaac and Ishmael to Be Inconsistent with Their Gospel Liberty. 1-7. The fact of God's sending His Son to redeem us who were under the law (Ga 4:4), and sending the Spirit of His Son into our hearts (Ga 4:6), confirms the conclusion (Ga 3:29) that we are "heirs according to the promise." the heir-- (Ga 3:29). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs. child-- Greek, "one under age." differeth nothing, &c.-- that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal. lord of all-- by title and virtual ownership (compare 1Co 3:21, 22).


8-11. Appeal to them not to turn back from their privileges as free sons, to legal bondage again.

<hi type="bold">then--</hi>when ye were "servants" (<reference osisRef="Gal.4.7">Ga 4:7</reference>).

<hi type="bold">ye knew not God--</hi>not opposed to <reference osisRef="Rom.1.21">Ro 1:21</reference>. The heathen originally knew God, as <reference osisRef="Rom.1.21">Ro 1:21</reference> 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.

<hi type="bold">are no gods--</hi>that is, have no existence, such as their worshippers attribute to them, in the nature of things, but only in the corrupt imaginations of their worshippers (see on <reference osisRef="1Cor.8.4">1Co 8:4</reference>; <reference osisRef="1Cor.10.19">1Co 10:19</reference>, <reference osisRef="1Cor.10.20">20</reference>; <reference osisRef="2Chr.13.9">2Ch 13:9</reference>). Your "service" was a different bondage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service?

8-11. Appeal to them not to turn back from their privileges as free sons, to legal bondage again. then-- when ye were "servants" (Ga 4:7). ye knew not God-- not opposed to Ro 1:21. The heathen originally knew God, as Ro 1:21 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-- that is, have no existence, such as their worshippers attribute to them, in the nature of things, but only in the corrupt imaginations of their worshippers (see on 1Co 8:4; 1Co 10:19, 20; 2Ch 13:9). Your "service" was a different bondage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service?


<hi type="bold">12. be as I am--</hi>"As I have in my life among you cast off Jewish habits, so do ye; for I am become as ye are," namely, in the non-observance of legal ordinances. "The fact of my laying them aside among Gentiles, shows that I regard them as not at all contributing to justification or sanctification. Do you regard them in the same light, and act accordingly." His observing the law among the Jews was not inconsistent with this, for he did so only in order to win them, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This Paul combats.

<hi type="bold">ye have not injured me at all--</hi>namely, at the period when I first preached the Gospel among you, and when I made myself as you are, namely, 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" (<reference osisRef="Gal.4.14">Ga 4:14</reference>): nay, you "received me as an angel of God." Then in <reference osisRef="Gal.4.16">Ga 4:16</reference>, he asks, "Have I then, since that time, become your enemy by telling you the truth?"

12. be as I am-- "As I have in my life among you cast off Jewish habits, so do ye; for I am become as ye are," namely, in the non-observance of legal ordinances. "The fact of my laying them aside among Gentiles, shows that I regard them as not at all contributing to justification or sanctification. Do you regard them in the same light, and act accordingly." His observing the law among the Jews was not inconsistent with this, for he did so only in order to win them, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This Paul combats. ye have not injured me at all-- namely, at the period when I first preached the Gospel among you, and when I made myself as you are, namely, 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" (Ga 4:14): nay, you "received me as an angel of God." Then in Ga 4:16, he asks, "Have I then, since that time, become your enemy by telling you the truth?"


<hi type="bold">13. how through infirmity--</hi>rather, 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 original intentions, was the occasion of his preaching the Gospel to them.

<hi type="bold">at the first--</hi>literally, "at the former time"; implying that at the time of writing he had been twice in Galatia. See my Introduction; also see on <reference osisRef="Gal.4.16">Ga 4:16</reference>, and <reference osisRef="Gal.5.21">Ga 5:21</reference>. His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh" (<reference osisRef="2Cor.12.7">2Co 12:7</reference>), which also was overruled to good (<reference osisRef="2Cor.12.9">2Co 12:9</reference>, <reference osisRef="2Cor.12.10">10</reference>), as the "infirmity of the flesh" here.

13. how through infirmity-- rather, 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 original intentions, was the occasion of his preaching the Gospel to them. at the first-- literally, "at the former time"; implying that at the time of writing he had been twice in Galatia. See my Introduction; also see on Ga 4:16, and Ga 5:21. His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh" (2Co 12:7), which also was overruled to good (2Co 12:9, 10), as the "infirmity of the flesh" here.


<hi type="bold">14. my temptation--</hi>The oldest manuscripts read, "your temptation." My infirmity, which was, or might have been, a "temptation," or trial, to you, ye despised not, that is, ye were not tempted by it to despise me and my message. Perhaps, however, it is better to punctuate and explain as Lachmann, connecting it with <reference osisRef="Gal.4.13">Ga 4:13</reference>, "And (ye know) your temptation (that is, the temptation to which ye were exposed through the infirmity) which was in my flesh. Ye despised not (through natural pride), nor rejected (through spiritual pride), but received me," &c. "Temptation does not mean here, as we now use the word, tendency to an evil habit, but BODILY TRIAL."

<hi type="bold">as an angel of God--</hi>as a heaven-inspired and sent messenger from God: angel means "messenger" (Mal 2:7). Compare the phrase, <reference osisRef="2Sam.19.27">2Sa 19:27</reference>, a Hebrew and Oriental one for a person to be received with the highest respect (<reference osisRef="Zech.12.8">Zec 12:8</reference>). An angel is free from the flesh, infirmity, and temptation.

<hi type="bold">as Christ--</hi>being Christ's representative (<reference osisRef="Matt.10.40">Mt 10:40</reference>). Christ is Lord of angels.

14. my temptation-- The oldest manuscripts read, "your temptation." My infirmity, which was, or might have been, a "temptation," or trial, to you, ye despised not, that is, ye were not tempted by it to despise me and my message. Perhaps, however, it is better to punctuate and explain as Lachmann, connecting it with Ga 4:13, "And (ye know) your temptation (that is, the temptation to which ye were exposed through the infirmity) which was in my flesh. Ye despised not (through natural pride), nor rejected (through spiritual pride), but received me," &c. "Temptation does not mean here, as we now use the word, tendency to an evil habit, but BODILY TRIAL." as an angel of God-- as a heaven-inspired and sent messenger from God: angel means "messenger" (Mal 2:7). Compare the phrase, 2Sa 19:27, a Hebrew and Oriental one for a person to be received with the highest respect (Zec 12:8). An angel is free from the flesh, infirmity, and temptation. as Christ-- being Christ's representative (Mt 10:40). Christ is Lord of angels.


<hi type="bold">15. Where, &c.--</hi>Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favored with my ministry.

<hi type="bold">ye would have plucked out your own eyes--</hi>one of the dearest members of the body--so highly did you value me: a proverbial phrase for the greatest self-sacrifice (<reference osisRef="Matt.5.29">Mt 5:29</reference>). Conybeare and Howson think that this particular form of proverb was used with reference to a weakness in Paul's eyes, connected with a nervous frame, perhaps affected by the brightness of the vision described, <reference osisRef="Acts.22.11">Ac 22:11</reference>; <reference osisRef="2Cor.12.1-2Cor.12.7">2Co 12:1-7</reference>. "You would have torn out your own eyes to supply the lack of mine." The divine power of Paul's words and works, contrasting with the feebleness of his person (<reference osisRef="2Cor.10.10">2Co 10:10</reference>), powerfully at first impressed the Galatians, who had all the impulsiveness of the Celtic race from which they sprang. Subsequently they soon changed with the fickleness which is equally characteristic of Celts.

15. Where, &c.-- Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favored with my ministry. ye would have plucked out your own eyes-- one of the dearest members of the body--so highly did you value me: a proverbial phrase for the greatest self-sacrifice (Mt 5:29). Conybeare and Howson think that this particular form of proverb was used with reference to a weakness in Paul's eyes, connected with a nervous frame, perhaps affected by the brightness of the vision described, Ac 22:11; 2Co 12:1-7. "You would have torn out your own eyes to supply the lack of mine." The divine power of Paul's words and works, contrasting with the feebleness of his person (2Co 10:10), powerfully at first impressed the Galatians, who had all the impulsiveness of the Celtic race from which they sprang. Subsequently they soon changed with the fickleness which is equally characteristic of Celts.


16. Translate, "Am I then become your enemy (an enemy in your eyes) by telling you the truth" (<reference osisRef="Gal.2.5">Ga 2:5</reference>, <reference osisRef="2Cor.2.14">14</reference>)? He plainly did not incur their enmity at his first visit, and the words here imply that he had since then, and before his now writing, incurred it: so that the occasion of his telling them the unwelcome truth, must have been at his second visit (<reference osisRef="Acts.18.23">Ac 18:23</reference>, see my Introduction). The fool and sinner hate a reprover. The righteous love faithful reproof (<reference osisRef="Ps.141.5">Psa 141:5</reference>; <reference osisRef="Prov.9.8">Pr 9:8</reference>).

16. Translate, "Am I then become your enemy (an enemy in your eyes) by telling you the truth" (Ga 2:5, 14)? He plainly did not incur their enmity at his first visit, and the words here imply that he had since then, and before his now writing, incurred it: so that the occasion of his telling them the unwelcome truth, must have been at his second visit (Ac 18:23, see my Introduction). The fool and sinner hate a reprover. The righteous love faithful reproof (Psa 141:5; Pr 9:8).


<hi type="bold">17. They--</hi>your flatterers: in contrast to Paul himself, who tells them the truth.

<hi type="bold">zealously--</hi>zeal in proselytism was characteristic especially of the Jews, and so of Judaizers (<reference osisRef="Gal.1.14">Ga 1:14</reference>; <reference osisRef="Matt.23.15">Mt 23:15</reference>; <reference osisRef="Rom.10.2">Ro 10:2</reference>).

<hi type="bold">affect you--</hi>that is, court you (<reference osisRef="2Cor.11.2">2Co 11:2</reference>).

<hi type="bold">not well--</hi>not in a good way, or for a good end. Neither the cause of their zealous courting of you, nor the manner, is what it ought to be.

<hi type="bold">they would exclude you--</hi>"They wish to shut you out" from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), "that ye may zealously court them," that is, become circumcised, as zealous followers of themselves. Alford explains it, that their wish was to shut out the Galatians from the general community, and attract them as a separate clique to their own party. So the English word "exclusive," is used.

17. They-- your flatterers: in contrast to Paul himself, who tells them the truth. zealously-- zeal in proselytism was characteristic especially of the Jews, and so of Judaizers (Ga 1:14; Mt 23:15; Ro 10:2). affect you-- that is, court you (2Co 11:2). not well-- not in a good way, or for a good end. Neither the cause of their zealous courting of you, nor the manner, is what it ought to be. they would exclude you-- "They wish to shut you out" from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), "that ye may zealously court them," that is, become circumcised, as zealous followers of themselves. Alford explains it, that their wish was to shut out the Galatians from the general community, and attract them as a separate clique to their own party. So the English word "exclusive," is used.


<hi type="bold">18. good to be zealously affected--</hi>rather, to correspond to "zealously court" in <reference osisRef="Gal.4.18">Ga 4:18</reference>, "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" (<reference osisRef="1Cor.9.20-1Cor.9.23">1Co 9:20-23</reference>). My reason for saying the "not well" (<reference osisRef="Gal.4.17">Ga 4:17</reference>; the Greek is the same as that for "good," and "in a good cause," in <reference osisRef="Gal.4.28">Ga 4:28</reference>), is that their zealous courting of you is not in a good cause. The older interpreters, however, support English Version (compare <reference osisRef="Gal.1.14">Ga 1:14</reference>).

<hi type="bold">always--</hi>Translate and arrange the words thus, "At all times, and not only when I am present with you." I do not desire that 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 Christ be faithfully preached (<reference osisRef="Phil.1.15-Phil.1.18">Php 1:15-18</reference>).

18. good to be zealously affected-- rather, to correspond to "zealously court" in Ga 4:18, "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" (1Co 9:20-23). My reason for saying the "not well" (Ga 4:17; the Greek is the same as that for "good," and "in a good cause," in Ga 4:28), is that their zealous courting of you is not in a good cause. The older interpreters, however, support English Version (compare Ga 1:14). always-- Translate and arrange the words thus, "At all times, and not only when I am present with you." I do not desire that 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 Christ be faithfully preached (Php 1:15-18).


<hi type="bold">19. My little children--</hi>(<reference osisRef="1Tim.1.18">1Ti 1:18</reference>; <reference osisRef="2Tim.2.1">2Ti 2:1</reference>; <reference osisRef="1John.2.1">1Jo 2:1</reference>). My relation to you is not merely that of one zealously courting you (<reference osisRef="Gal.4.17">Ga 4:17</reference>, <reference osisRef="Gal.4.18">18</reference>), but that of a father to his children (<reference osisRef="1Cor.4.15">1Co 4:15</reference>).

<hi type="bold">I travail in birth--</hi>that is, like a mother in pain till the birth of her child.

<hi type="bold">again--</hi>a second time. The former time was when I was "present with you" (<reference osisRef="Gal.4.18">Ga 4:18</reference>; compare Note, see on <reference osisRef="Gal.4.13">Ga 4:13</reference>).

<hi type="bold">Christ be formed in you--</hi>that you may live nothing but Christ, and think nothing but Christ (<reference osisRef="Gal.2.20">Ga 2:20</reference>), and glory in nothing but Him, and His death, resurrection, and righteousness (<reference osisRef="Phil.3.8-Phil.3.10">Php 3:8-10</reference>; <reference osisRef="Col.1.27">Col 1:27</reference>).

19. My little children-- (1Ti 1:18; 2Ti 2:1; 1Jo 2:1). My relation to you is not merely that of one zealously courting you (Ga 4:17, 18), but that of a father to his children (1Co 4:15). I travail in birth-- that is, 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" (Ga 4:18; compare Note, see on Ga 4:13). Christ be formed in you-- that you may live nothing but Christ, and think nothing but Christ (Ga 2:20), and glory in nothing but Him, and His death, resurrection, and righteousness (Php 3:8-10; Col 1:27).


20. Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. Stuart].

<hi type="bold">now--</hi>as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (2Jo 12; 3Jo 13, 14).

<hi type="bold">change my voice--</hi>as a mother (<reference osisRef="Gal.4.19">Ga 4:19</reference>): adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in writing [Grotius and Estius].

<hi type="bold">I stand in doubt of you--</hi>rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.

20. Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. Stuart]. now-- as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (2Jo 12; 3Jo 13, 14). change my voice-- as a mother (Ga 4:19): adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in writing [Grotius and Estius]. I stand in doubt of you-- rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.


<hi type="bold">21. desire--</hi>of your own accord madly courting that which must condemn and ruin you.

<hi type="bold">do ye not hear--</hi>do ye not consider the mystic sense of Moses' words? [Grotius]. The law itself sends you away from itself to Christ [Estius]. After having sufficiently 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 Judaizers with their own weapons: subtle, mystical, allegorical interpretations, unauthorized by the Spirit, were their favorite arguments, as of the Rabbins in the synagogues. Compare the Jerusalem Talmud [Tractatu Succa, cap. Hechalil]. 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 (compare <reference osisRef="1Cor.10.1-1Cor.4.15">1Co 10:1-4; 15</reference>:45, 47; <reference osisRef="Rev.11.8">Re 11:8</reference>). Just as the extra-ordinarily-born Isaac, the gift of grace according to promise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spiritual 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.

21. desire-- of your own accord madly courting that which must condemn and ruin you. do ye not hear-- do ye not consider the mystic sense of Moses' words? [Grotius]. The law itself sends you away from itself to Christ [Estius]. After having sufficiently 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 Judaizers with their own weapons: subtle, mystical, allegorical interpretations, unauthorized by the Spirit, were their favorite arguments, as of the Rabbins in the synagogues. Compare the Jerusalem Talmud [Tractatu Succa, cap. Hechalil]. 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 (compare 1Co 10:1-4; 15:45, 47; Re 11:8). Just as the extra-ordinarily-born Isaac, the gift of grace according to promise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spiritual 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.


22. (Ge 16:3-16; 21:2).

<hi type="bold">Abraham--</hi>whose sons ye wish to be (compare <reference osisRef="Rom.9.7-Rom.9.9">Ro 9:7-9</reference>).

<hi type="bold">a bond maid ... a free woman--</hi>rather, as Greek, "the bond maid ... the free woman."

22. (Ge 16:3-16; 21:2). Abraham-- whose sons ye wish to be (compare Ro 9:7-9). a bond maid... a free woman-- rather, as Greek, "the bond maid... the free woman."


<hi type="bold">23. after the flesh--</hi>born according to the usual course of nature: in contrast to Isaac, who was born "by virtue of the promise" (so the Greek), as the efficient cause of Sarah's becoming pregnant out of the course of nature (<reference osisRef="Rom.4.19">Ro 4:19</reference>). Abraham was to lay aside all confidence in the flesh (after which Ishmael was born), and to live by faith alone in the promise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood).

23. after the flesh-- born according to the usual course of nature: in contrast to Isaac, who was born "by virtue of the promise" (so the Greek), as the efficient cause of Sarah's becoming pregnant out of the course of nature (Ro 4:19). Abraham was to lay aside all confidence in the flesh (after which Ishmael was born), and to live by faith alone in the promise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood).


<hi type="bold">24. are an allegory--</hi>rather, "are allegorical," that is, have another besides the literal meaning.

<hi type="bold">these are the two covenants--</hi>"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) 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.

<hi type="bold">one from--</hi>that is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (<reference osisRef="Gal.3.19">Ga 3:19</reference>) chiefly (<reference osisRef="Heb.12.18">He 12:18</reference>). Paul was familiar with the district of Sinai in Arabia (<reference osisRef="Gal.1.17">Ga 1:17</reference>), 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.

<hi type="bold">which gendereth--</hi>that is, bringing forth children unto bondage. Compare the phrase (<reference osisRef="Acts.3.25">Ac 3:25</reference>), "children of the covenant which God made ... saying unto Abraham."

<hi type="bold">Agar--</hi>that is, Hagar.

24. are an allegory-- rather, "are allegorical," that is, have another besides the literal meaning. these are the two covenants-- "these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) 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-- that is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (Ga 3:19) chiefly (He 12:18). Paul was familiar with the district of Sinai in Arabia (Ga 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-- that is, bringing forth children unto bondage. Compare the phrase (Ac 3:25), "children of the covenant which God made... saying unto Abraham." Agar-- that is, Hagar.


<hi type="bold">25. Translate, "For this word, Hagar, is (imports) Mount Sinai in Arabia (that is, among the Arabians--</hi>in the Arabian tongue)." So Chrysostom explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Ge 16:1-16; 21:9-21): from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage.

<hi type="bold">answereth--</hi>literally, "stands in the same rank with"; "she corresponds to."

<hi type="bold">Jerusalem which now is--</hi>that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come.

<hi type="bold">and--</hi>The oldest manuscripts 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 thus being in accordance with her spiritual state [Bengel].

25. Translate, "For this word, Hagar, is (imports) Mount Sinai in Arabia (that is, among the Arabians-- in the Arabian tongue)." So Chrysostom explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Ge 16:1-16; 21:9-21): from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage. answereth-- literally, "stands in the same rank with"; "she corresponds to." Jerusalem which now is-- that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come. and-- The oldest manuscripts 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 thus being in accordance with her spiritual state [Bengel].


26. This verse stands instead of the sentence which we should expect, to correspond to <reference osisRef="Gal.4.24">Ga 4:24</reference>, "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah.

<hi type="bold">Jerusalem ... above--</hi>(<reference osisRef="Heb.12.22">He 12:22</reference>), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (<reference osisRef="Rev.3.12">Re 3:12</reference>; <reference osisRef="Rev.21.2">21:2</reference>). Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [Meyer].

<hi type="bold">free--</hi>as Sarah was; opposed to "she is in bondage" (<reference osisRef="Gal.4.25">Ga 4:25</reference>).

<hi type="bold">all--</hi>omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested (<reference osisRef="Heb.12.22">He 12:22</reference>).

26. This verse stands instead of the sentence which we should expect, to correspond to Ga 4:24, "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah. Jerusalem... above-- (He 12:22), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (Re 3:12; 21:2). Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [Meyer]. free-- as Sarah was; opposed to "she is in bondage" (Ga 4:25). all-- omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested (He 12:22).


27. (<reference osisRef="Isa.54.1">Is 54:1</reference>).

<hi type="bold">thou barren--</hi>Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles.

<hi type="bold">break forth--</hi>into crying.

<hi type="bold">cry--</hi>shout for joy.

<hi type="bold">many more--</hi>Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not the promise, and so was destitute of God as her husband), more than of her which hath an (Greek, 'THE') husband (the Jewish Church having God for her husband, <reference osisRef="Isa.54.5">Is 54:5</reference>; <reference osisRef="Jer.2.2">Jr 2:2</reference>)." Numerous as were the children of the legal covenant, those of the Gospel covenant are more so. The force of the Greek article is, "Her who has THE husband of which the other is destitute."

27. (Is 54:1). thou barren-- Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles. break forth-- into crying. cry-- shout for joy. many more-- Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not the promise, and so was destitute of God as her husband), more than of her which hath an (Greek, 'THE') husband (the Jewish Church having God for her husband, Is 54:5; Jr 2:2)." Numerous as were the children of the legal covenant, those of the Gospel covenant are more so. The force of the Greek article is, "Her who has THE husband of which the other is destitute."


<hi type="bold">28. we--</hi>The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with <reference osisRef="Gal.4.26">Ga 4:26</reference>, "mother of us."

<hi type="bold">children of promise--</hi>not children after the flesh, but through the promise (<reference osisRef="Gal.4.23">Ga 4:23</reference>, 29, 31). "We are" so, and ought to wish to continue so.

28. we-- The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with Ga 4:26, "mother of us." children of promise-- not children after the flesh, but through the promise (Ga 4:23, 29, 31). "We are" so, and ought to wish to continue so.


<hi type="bold">29. persecuted--</hi>Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution (<reference osisRef="Gen.21.9">Ge 21:9</reference>). His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety.

<hi type="bold">him ... born after the Spirit--</hi>The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists.

<hi type="bold">even so it is now--</hi>(<reference osisRef="Gal.5.11">Ga 5:11</reference>; <reference osisRef="Gal.6.12">6:12</reference>, <reference osisRef="Gal.6.17">17</reference>; <reference osisRef="Acts.9.29">Ac 9:29</reference>; <reference osisRef="Acts.13.45">13:45</reference>, 49, 50; <reference osisRef="Acts.14.1">14:1</reference>, 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 Ephesus (where the 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, Horæ Paulinæ).

29. persecuted-- Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution (Ge 21:9). His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety. him... born after the Spirit-- The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists. even so it is now-- (Ga 5:11; 6:12, 17; Ac 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 Ephesus (where the 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, Horæ Paulinæ).


30. <reference osisRef="Gen.21.10">Ge 21:10</reference>, <reference osisRef="Gen.21.12">12</reference>, where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who is antitypically "the son of the free woman." In <reference osisRef="John.8.35">Joh 8:35</reference>, <reference osisRef="John.8.36">36</reference>, Jesus refers to this.

<hi type="bold">Cast out--</hi>from the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists.

<hi type="bold">shall not be heir--</hi>The Greek is stronger, "must not be heir," or "inherit."

30. Ge 21:10, 12, where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who is antitypically "the son of the free woman." In Joh 8:35, 36, Jesus refers to this. Cast out-- from the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists. shall not be heir-- The Greek is stronger, "must not be heir," or "inherit."


<hi type="bold">31. So then--</hi>The oldest manuscripts read, "Wherefore." This is the conclusion inferred from what precedes. In <reference osisRef="Gal.3.29">Ga 3:29</reference> and <reference osisRef="Gal.4.7">Ga 4:7</reference>, it was established that we, New Testament believers, are "heirs." If, then, we are heirs, "we are not children of the bond woman (whose son, according to Scripture, was 'not to be heir,' <reference osisRef="Gal.4.30">Ga 4:30</reference>), but of the free woman (whose son was, according to Scripture, to be heir). For we are not "cast out" as Ishmael, but accepted as sons and heirs. <chapter eID="Gal.4"/>

31. So then-- The oldest manuscripts read, "Wherefore." This is the conclusion inferred from what precedes. In Ga 3:29 and Ga 4:7, it was established that we, New Testament believers, are "heirs." If, then, we are heirs, "we are not children of the bond woman (whose son, according to Scripture, was 'not to be heir,' Ga 4:30), but of the free woman (whose son was, according to Scripture, to be heir). For we are not "cast out" as Ishmael, but accepted as sons and heirs.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Gal.5.1-Gal.5.26">Ga 5:1-26</reference>. Peroration. Exhortation to Stand Fast in the Gospel Liberty, Just Set Forth, and Not to Be Led by Judaizers into Circumcision, or Law Justification: Yet though Free, to Serve One Another by Love: To Walk in the Spirit, Bearing the Fruit Thereof, Not in the Works of the Flesh.</title>

1. The oldest manuscripts read, "in liberty (so Alford, Moberley, Humphry, and Ellicott. But as there is no Greek for 'in,' as there is in translating in <reference osisRef="1Cor.16.13">1Co 16:13</reference>; <reference osisRef="Phil.1.27">Php 1:27</reference>; <reference osisRef="1Cor.4.1">4:1</reference>, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, <reference osisRef="Gal.4.24">Ga 4:24</reference>; <reference osisRef="Acts.15.10">Ac 15:10</reference>). On "again," see on <reference osisRef="Gal.4.9">Ga 4:9</reference>.

CHAPTER 5 Ga 5:1-26. Peroration. Exhortation to Stand Fast in the Gospel Liberty, Just Set Forth, and Not to Be Led by Judaizers into Circumcision, or Law Justification: Yet though Free, to Serve One Another by Love: To Walk in the Spirit, Bearing the Fruit Thereof, Not in the Works of the Flesh. 1. The oldest manuscripts read, "in liberty (so Alford, Moberley, Humphry, and Ellicott. But as there is no Greek for 'in,' as there is in translating in 1Co 16:13; Php 1:27; 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Ga 4:24; Ac 15:10). On "again," see on Ga 4:9.


<hi type="bold">2. Behold--</hi>that is, Mark what I say.

<hi type="bold">I Paul--</hi>Though you now think less of my authority, I nevertheless give my name and personal authority as enough by itself to refute all opposition of adversaries.

<hi type="bold">if ye be circumcised--</hi>not as Alford, "If you will go on being circumcised." Rather, "If ye suffer yourselves to be circumcised," namely, under the notion of its being necessary to justification (<reference osisRef="Gal.5.4">Ga 5:4</reference>; <reference osisRef="Acts.15.1">Ac 15:1</reference>). Circumcision here is not regarded simply by itself (for, viewed as a mere national rite, it was practiced for conciliation's sake by Paul himself, <reference osisRef="Acts.16.3">Ac 16:3</reference>), but as the symbol of Judaism and legalism in general. If this be necessary, then the Gospel of grace is at an end. If the latter be the way of justification, then Judaism is in no way so.

<hi type="bold">Christ ... profit ... nothing--</hi>(<reference osisRef="Gal.2.21">Ga 2:21</reference>). For righteousness of works and justification by faith cannot co-exist. "He who is circumcised [for justification] is so as fearing the law, and he who fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which he disbelieves [Chrysostom].

2. Behold-- that is, Mark what I say. I Paul-- Though you now think less of my authority, I nevertheless give my name and personal authority as enough by itself to refute all opposition of adversaries. if ye be circumcised-- not as Alford, "If you will go on being circumcised." Rather, "If ye suffer yourselves to be circumcised," namely, under the notion of its being necessary to justification (Ga 5:4; Ac 15:1). Circumcision here is not regarded simply by itself (for, viewed as a mere national rite, it was practiced for conciliation's sake by Paul himself, Ac 16:3), but as the symbol of Judaism and legalism in general. If this be necessary, then the Gospel of grace is at an end. If the latter be the way of justification, then Judaism is in no way so. Christ... profit... nothing-- (Ga 2:21). For righteousness of works and justification by faith cannot co-exist. "He who is circumcised [for justification] is so as fearing the law, and he who fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which he disbelieves [Chrysostom].


<hi type="bold">3. For--</hi>Greek, "Yea, more"; "Moreover."

<hi type="bold">I testify ... to every man--</hi>as well as "unto you" (<reference osisRef="Gal.5.2">Ga 5:2</reference>).

<hi type="bold">that is circumcised--</hi>that submits to be circumcised. Such a one became a "proselyte of righteousness."

<hi type="bold">the whole law--</hi>impossible for man to keep even in part, much less wholly (<reference osisRef="Jas.2.10">Jas 2:10</reference>); yet none can be justified by the law, unless he keep it wholly (<reference osisRef="Gal.3.10">Ga 3:10</reference>).

3. For-- Greek, "Yea, more"; "Moreover." I testify... to every man-- as well as "unto you" (Ga 5:2). that is circumcised-- that submits to be circumcised. Such a one became a "proselyte of righteousness." the whole law-- impossible for man to keep even in part, much less wholly (Jas 2:10); yet none can be justified by the law, unless he keep it wholly (Ga 3:10).


4. Literally, "Ye have become void from Christ," that is, your connection with Christ has become void (<reference osisRef="Gal.5.2">Ga 5:2</reference>). <reference osisRef="Rom.7.2">Ro 7:2</reference>, "Loosed from the law," where the same Greek occurs as here.

<hi type="bold">whosoever of you are justified--</hi>"are being justified," that is, are endeavoring to be justified.

<hi type="bold">by the law--</hi>Greek, "IN the law," as the element in which justification is to take place.

<hi type="bold">fallen from grace--</hi>Ye no longer "stand" in grace (<reference osisRef="Rom.5.2">Ro 5:2</reference>). Grace and legal righteousness cannot co-exist (<reference osisRef="Rom.4.4">Ro 4:4</reference>, <reference osisRef="Rom.4.5">5</reference>; <reference osisRef="Rom.11.6">11:6</reference>). Christ, by circumcision (<reference osisRef="Luke.2.21">Lu 2:21</reference>), undertook to obey all the 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 the grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law" (<reference osisRef="Gal.5.3">Ga 5:3</reference>). The decree of the Jerusalem council had said nothing so strong as this; it had merely decided that Gentile Christians were not bound to legal observances. But the Galatians, while not pretending to be so bound, imagined there was an efficacy in them to merit a higher degree of perfection (<reference osisRef="Gal.3.3">Ga 3:3</reference>). This accounts for Paul not referring to the decree at all. He took much higher ground. See Paley's Horæ Paulinæ. The natural mind loves outward fetters, and is apt to forge them for itself, to stand in lieu of holiness of heart.

4. Literally, "Ye have become void from Christ," that is, your connection with Christ has become void (Ga 5:2). Ro 7:2, "Loosed from the law," where the same Greek occurs as here. whosoever of you are justified-- "are being justified," that is, are endeavoring to be justified. by the law-- Greek, "IN the law," as the element in which justification is to take place. fallen from grace-- Ye no longer "stand" in grace (Ro 5:2). Grace and legal righteousness cannot co-exist (Ro 4:4, 5; 11:6). Christ, by circumcision (Lu 2:21), undertook to obey all the 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 the grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law" (Ga 5:3). The decree of the Jerusalem council had said nothing so strong as this; it had merely decided that Gentile Christians were not bound to legal observances. But the Galatians, while not pretending to be so bound, imagined there was an efficacy in them to merit a higher degree of perfection (Ga 3:3). This accounts for Paul not referring to the decree at all. He took much higher ground. See Paley's Horæ Paulinæ. The natural mind loves outward fetters, and is apt to forge them for itself, to stand in lieu of holiness of heart.


<hi type="bold">5. For--</hi>proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians.

<hi type="bold">through the Spirit--</hi>Greek, rather, "by the Spirit": in opposition to by the flesh (<reference osisRef="Gal.4.29">Ga 4:29</reference>), or fleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with "whosoever of you would be justified by the law" (<reference osisRef="Gal.5.4">Ga 5:4</reference>).

<hi type="bold">the hope of righteousness--</hi>"We wait for the (realization of the) hope (which is the fruit) of the righteousness (that is, justification which comes) by (literally, 'from--out of') faith," <reference osisRef="Rom.5.1">Ro 5:1</reference>, <reference osisRef="Rom.4.5">4, 5</reference>; <reference osisRef="Rom.8.24">8:24</reference>, <reference osisRef="Rom.8.25">25</reference>, "Hope ... we with patience wait for it." This is a farther step than being "justified"; not only are we this, but "wait for 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 object of hope to be waited for: "the crown of righteousness laid up" (<reference osisRef="2Tim.4.8">2Ti 4:8</reference>): "the hope laid up for you in heaven" (<reference osisRef="Col.1.5">Col 1:5</reference>; <reference osisRef="1Pet.1.3">1Pe 1:3</reference>).

5. For-- proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians. through the Spirit-- Greek, rather, "by the Spirit": in opposition to by the flesh (Ga 4:29), or fleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with "whosoever of you would be justified by the law" (Ga 5:4). the hope of righteousness-- "We wait for the (realization of the) hope (which is the fruit) of the righteousness (that is, justification which comes) by (literally, 'from--out of') faith," Ro 5:1, 4, 5; 8:24, 25, "Hope... we with patience wait for it." This is a farther step than being "justified"; not only are we this, but "wait for 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 object of hope to be waited for: "the crown of righteousness laid up" (2Ti 4:8): "the hope laid up for you in heaven" (Col 1:5; 1Pe 1:3).


<hi type="bold">6. For--</hi>confirming the truth that it is "by faith" (<reference osisRef="Gal.5.5">Ga 5:5</reference>).

<hi type="bold">in Jesus Christ--</hi>Greek, "in Christ Jesus." In union with Christ (the Anointed Saviour), that is, Jesus of Nazareth.

<hi type="bold">nor uncircumcision--</hi>This is levelled against those who, being not legalists, or Judaizers, think themselves Christians on this ground alone.

<hi type="bold">faith which worketh by love--</hi>Greek, "working by love." This corresponds to "a new creature" (<reference osisRef="Gal.6.15">Ga 6:15</reference>), as its definition. Thus in <reference osisRef="Gal.5.5">Ga 5:5</reference>, <reference osisRef="Gal.5.6">6</reference>, we have the three, "faith," "hope," and "love." The Greek expresses, "Which effectually worketh"; which exhibits its energy by love (so <reference osisRef="1Thess.2.13">1Th 2:13</reference>). Love is not joined with faith in justifying, but is the principle of the works which follow after justification 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 the law is fulfilled in one word--love," which is the principle on which "faith worketh" (<reference osisRef="Gal.5.14">Ga 5:14</reference>). Let them, therefore, seek this "faith," which will enable them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision think that, because the law does not justify, they are free to walk after "the flesh" (<reference osisRef="Gal.5.13">Ga 5:13</reference>). Let them, then, seek that "love" which is inseparable from true faith (<reference osisRef="Jas.2.8">Jas 2:8</reference>, 12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (<reference osisRef="Gal.5.15">Ga 5:15</reference>, <reference osisRef="Gal.5.20">20</reference>). The Spirit (<reference osisRef="Gal.5.5">Ga 5:5</reference>) is a Spirit of "faith" and "love" (compare <reference osisRef="Rom.14.17">Ro 14:17</reference>; <reference osisRef="1Cor.7.19">1Co 7:19</reference>).

6. For-- confirming the truth that it is "by faith" (Ga 5:5). in Jesus Christ-- Greek, "in Christ Jesus." In union with Christ (the Anointed Saviour), that is, Jesus of Nazareth. nor uncircumcision-- This is levelled against those who, being not legalists, or Judaizers, think themselves Christians on this ground alone. faith which worketh by love-- Greek, "working by love." This corresponds to "a new creature" (Ga 6:15), as its definition. Thus in Ga 5:5, 6, we have the three, "faith," "hope," and "love." The Greek expresses, "Which effectually worketh"; which exhibits its energy by love (so 1Th 2:13). Love is not joined with faith in justifying, but is the principle of the works which follow after justification 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 the law is fulfilled in one word--love," which is the principle on which "faith worketh" (Ga 5:14). Let them, therefore, seek this "faith," which will enable them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision think that, because the law does not justify, they are free to walk after "the flesh" (Ga 5:13). Let them, then, seek that "love" which is inseparable from true faith (Jas 2:8, 12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (Ga 5:15, 20). The Spirit (Ga 5:5) is a Spirit of "faith" and "love" (compare Ro 14:17; 1Co 7:19).


7. Translate, "Ye were running well" in the Gospel race (<reference osisRef="1Cor.9.24-1Cor.9.26">1Co 9:24-26</reference>; <reference osisRef="Phil.3.13">Php 3:13</reference>, <reference osisRef="Phil.3.14">14</reference>).

<hi type="bold">who, &c.--</hi>none whom you ought to have listened to [Bengel]: alluding to the Judaizers (compare <reference osisRef="Gal.3.1">Ga 3:1</reference>).

<hi type="bold">hinder--</hi>The Greek means, literally, "hinder by breaking up a road."

<hi type="bold">not obey the truth--</hi>not submit yourselves to the true Gospel way of justification.

7. Translate, "Ye were running well" in the Gospel race (1Co 9:24-26; Php 3:13, 14). who, &c.-- none whom you ought to have listened to [Bengel]: alluding to the Judaizers (compare Ga 3:1). hinder-- The Greek means, literally, "hinder by breaking up a road." not obey the truth-- not submit yourselves to the true Gospel way of justification.


<hi type="bold">8. This persuasion--</hi>Greek, "The persuasion," namely, to which you are yielding. There is a play on words in the original, the Greek for persuasion being akin to "obey" (<reference osisRef="Gal.5.7">Ga 5:7</reference>). This persuasion which ye have obeyed.

<hi type="bold">cometh not of--</hi>that is "from." Does not emanate from Him, but from an enemy.

<hi type="bold">that calleth you--</hi>(<reference osisRef="Gal.5.13">Ga 5:13</reference>; <reference osisRef="Gal.1.6">Ga 1:6</reference>; <reference osisRef="Phil.3.14">Php 3:14</reference>; <reference osisRef="1Thess.5.24">1Th 5:24</reference>). The calling is the rule of the whole race [Bengel].

8. This persuasion-- Greek, "The persuasion," namely, to which you are yielding. There is a play on words in the original, the Greek for persuasion being akin to "obey" (Ga 5:7). This persuasion which ye have obeyed. cometh not of-- that is "from." Does not emanate from Him, but from an enemy. that calleth you-- (Ga 5:13; Ga 1:6; Php 3:14; 1Th 5:24). The calling is the rule of the whole race [Bengel].


<hi type="bold">9. A little leaven--</hi>the false teaching of the Judaizers. A small portion of legalism, if it be mixed with the Gospel, corrupts its purity. To add legal ordinances and works in the least degree to justification by faith, is to undermine "the whole." So "leaven" is used of false doctrine (<reference osisRef="Matt.16.12">Mt 16:12</reference>: compare <reference osisRef="Matt.13.33">Mt 13:33</reference>). In <reference osisRef="1Cor.5.6">1Co 5:6</reference> it means the corrupting influence of one bad person; so Bengel understands it here to refer to the person (<reference osisRef="Gal.5.7">Ga 5:7</reference>, 8, 10) who misled them. <reference osisRef="Eccl.9.18">Ec 9:18</reference>, "One sinner destroyeth much good" (<reference osisRef="1Cor.15.33">1Co 15:33</reference>). I prefer to refer it to false doctrine, answering to "persuasion" (<reference osisRef="Gal.5.8">Ga 5:8</reference>).

9. A little leaven-- the false teaching of the Judaizers. A small portion of legalism, if it be mixed with the Gospel, corrupts its purity. To add legal ordinances and works in the least degree to justification by faith, is to undermine "the whole." So "leaven" is used of false doctrine (Mt 16:12: compare Mt 13:33). In 1Co 5:6 it means the corrupting influence of one bad person; so Bengel understands it here to refer to the person (Ga 5:7, 8, 10) who misled them. Ec 9:18, "One sinner destroyeth much good" (1Co 15:33). I prefer to refer it to false doctrine, answering to "persuasion" (Ga 5:8).


10. Greek, "I (emphatical: 'I on my part') have confidence in the Lord with regard to you (<reference osisRef="2Thess.3.4">2Th 3:4</reference>), that ye will be none otherwise minded" (than what by this Epistle I desire you to be, <reference osisRef="Phil.3.15">Php 3:15</reference>).

<hi type="bold">but he that troubleth you--</hi>(<reference osisRef="Gal.1.7">Ga 1:7</reference>; <reference osisRef="Acts.15.24">Ac 15:24</reference>; <reference osisRef="Josh.7.25">Jos 7:25</reference>; <reference osisRef="1Kgs.18.17">1Ki 18:17</reference>, <reference osisRef="1Kgs.18.18">18</reference>). Some one, probably, was prominent among the seducers, though the denunciation applies to them all (<reference osisRef="Gal.1.7">Ga 1:7</reference>; <reference osisRef="1Cor.4.17">4:17</reference>).

<hi type="bold">shall bear--</hi>as a heavy burden.

<hi type="bold">his--</hi>his due and inevitable judgment from God. 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, in God's goodness, will return to the right way, from that of the seducer who is doomed to judgment.

<hi type="bold">whosoever he be--</hi>whether great (<reference osisRef="Gal.1.8">Ga 1:8</reference>) or small.

10. Greek, "I (emphatical: 'I on my part') have confidence in the Lord with regard to you (2Th 3:4), that ye will be none otherwise minded" (than what by this Epistle I desire you to be, Php 3:15). but he that troubleth you-- (Ga 1:7; Ac 15:24; Jos 7:25; 1Ki 18:17, 18). Some one, probably, was prominent among the seducers, though the denunciation applies to them all (Ga 1:7; 4:17). shall bear-- as a heavy burden. his-- his due and inevitable judgment from God. 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, in God's goodness, will return to the right way, from that of the seducer who is doomed to judgment. whosoever he be-- whether great (Ga 1:8) or small.


11. Translate, "If I am still preaching (as I did before conversion) circumcision, why am I still persecuted?" The Judaizing troubler of the Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy (<reference osisRef="Acts.16.3">Ac 16:3</reference>; compare also <reference osisRef="Acts.20.6">Ac 20:6</reference>; <reference osisRef="Acts.21.24">21:24</reference>). 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 not preach circumcision; for it is just because I preach Christ crucified, and not the 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 (<reference osisRef="1Cor.7.18">1Co 7:18</reference>, <reference osisRef="1Cor.7.20">20</reference>; <reference osisRef="1Cor.9.20">9:20</reference>). Circumcision, or uncircumcision, are things indifferent in themselves: their lawfulness or unlawfulness depends on the animus of him who uses them. The Gentile Galatians' animus in circumcision could only be their supposition that it influenced favorably their standing before God. Paul'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 indifferent, wherein he might lawfully conform as a Jew by birth to those with whom he was, in order to put no needless stumbling-block to the Gospel in the way of his countrymen.

<hi type="bold">then--</hi>Presuming that I did so, "then," in that case, "the offense of (stumbling-block, <reference osisRef="1Cor.1.23">1Co 1:23</reference> 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 "he spake blasphemous words against this holy place and the law." They would, in some measure, have borne the former, if he had mixed with it justification in part by circumcision and the law, and if he had, through the medium of Christianity, brought converts to Judaism. But if justification in any degree depended on legal ordinances, Christ's crucifixion in that degree was unnecessary, and could profit nothing (<reference osisRef="Gal.5.2">Ga 5:2</reference>, <reference osisRef="Gal.5.4">4</reference>). Worldly Wiseman, of the town of Carnal Policy, turns Christian out of the narrow way of the Cross, to the house of Legality. But the way to it was up a mountain, which, as Christian advanced, threatened to fall on him and crush him, amidst flashes of lightning from the mountain [Bunyan, Pilgrim's Progress] (<reference osisRef="Heb.12.18-Heb.12.21">He 12:18-21</reference>).

11. Translate, "If I am still preaching (as I did before conversion) circumcision, why am I still persecuted?" The Judaizing troubler of the Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy (Ac 16:3; compare also Ac 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 not preach circumcision; for it is just because I preach Christ crucified, and not the 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 (1Co 7:18, 20; 9:20). Circumcision, or uncircumcision, are things indifferent in themselves: their lawfulness or unlawfulness depends on the animus of him who uses them. The Gentile Galatians' animus in circumcision could only be their supposition that it influenced favorably their standing before God. Paul'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 indifferent, wherein he might lawfully conform as a Jew by birth to those with whom he was, in order to put no needless stumbling-block to the Gospel in the way of his countrymen. then-- Presuming that I did so, "then," in that case, "the offense of (stumbling-block, 1Co 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 "he spake blasphemous words against this holy place and the law." They would, in some measure, have borne the former, if he had mixed with it justification in part by circumcision and the law, and if he had, through the medium of Christianity, brought converts to Judaism. But if justification in any degree depended on legal ordinances, Christ's crucifixion in that degree was unnecessary, and could profit nothing (Ga 5:2, 4). Worldly Wiseman, of the town of Carnal Policy, turns Christian out of the narrow way of the Cross, to the house of Legality. But the way to it was up a mountain, which, as Christian advanced, threatened to fall on him and crush him, amidst flashes of lightning from the mountain [Bunyan, Pilgrim's Progress] (He 12:18-21).


<hi type="bold">12. they ... which trouble you--</hi>Translate, as the Greek is different from <reference osisRef="Gal.5.10">Ga 5:10</reference>, "they who are unsettling you."

<hi type="bold">were even cut off--</hi>even as they desire your foreskin to be cut off and cast away by circumcision, so would that they were even cut off from your communion, being worthless as a castaway foreskin (<reference osisRef="Gal.1.7">Ga 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference>; compare <reference osisRef="Phil.3.2">Php 3:2</reference>). The fathers, Jerome, Ambrose, Augustine, and Chrysostom, explain it, "Would that they would even cut themselves off," that is, cut off not merely the foreskin, but the whole member: if circumcision be not enough for them, then let them have excision also; an outburst hardly suitable to the gravity of an apostle. But <reference osisRef="Gal.5.9">Ga 5:9</reference>, <reference osisRef="Gal.5.10">10</reference> plainly point to excommunication as the judgment threatened against the troublers: and danger of the bad "leaven" spreading, as the reason for it.

12. they... which trouble you-- Translate, as the Greek is different from Ga 5:10, "they who are unsettling you." were even cut off-- even as they desire your foreskin to be cut off and cast away by circumcision, so would that they were even cut off from your communion, being worthless as a castaway foreskin (Ga 1:7, 8; compare Php 3:2). The fathers, Jerome, Ambrose, Augustine, and Chrysostom, explain it, "Would that they would even cut themselves off," that is, cut off not merely the foreskin, but the whole member: if circumcision be not enough for them, then let them have excision also; an outburst hardly suitable to the gravity of an apostle. But Ga 5:9, 10 plainly point to excommunication as the judgment threatened against the troublers: and danger of the bad "leaven" spreading, as the reason for it.


13. The "ye" is emphatical, from its position in the Greek, "Ye brethren"; as opposed to those legalists "who trouble you."

<hi type="bold">unto liberty--</hi>The Greek expresses, "on a footing of liberty." The state or condition in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from the Mosaic yoke, from sin, and from slavish fear.

<hi type="bold">only, &c.--</hi>Translate, "Only turn not your liberty into an occasion for the flesh." Do not give the flesh the handle or pretext (<reference osisRef="Rom.7.8">Ro 7:8</reference>, "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty" its pretext for indulgence (<reference osisRef="Gal.5.16">Ga 5:16</reference>, <reference osisRef="Gal.5.17">17</reference>; <reference osisRef="1Pet.2.16">1Pe 2:16</reference>; <reference osisRef="2Pet.2.19">2Pe 2:19</reference>; Jude 4).

<hi type="bold">but by love serve one another--</hi>Greek, "Be servants (be in bondage) to one another." If ye must be servants, then be servants to one another in love. While free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another (<reference osisRef="1Cor.9.19">1Co 9:19</reference>). Here he hints at their unloving strifes springing out of lust of power. "For the lust of power is the mother of heresies" [Chrysostom].

13. The "ye" is emphatical, from its position in the Greek, "Ye brethren"; as opposed to those legalists "who trouble you." unto liberty-- The Greek expresses, "on a footing of liberty." The state or condition in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from the Mosaic yoke, from sin, and from slavish fear. only, &c.-- Translate, "Only turn not your liberty into an occasion for the flesh." Do not give the flesh the handle or pretext (Ro 7:8, "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty" its pretext for indulgence (Ga 5:16, 17; 1Pe 2:16; 2Pe 2:19; Jude 4). but by love serve one another-- Greek, "Be servants (be in bondage) to one another." If ye must be servants, then be servants to one another in love. While free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another (1Co 9:19). Here he hints at their unloving strifes springing out of lust of power. "For the lust of power is the mother of heresies" [Chrysostom].


<hi type="bold">14. all the law--</hi>Greek, "the whole law," namely, the Mosaic law. Love to God is presupposed as the root from which love to our neighbor springs; and it is in this tense the latter precept (so "word" means here) is said to be the fulfilling of "all the law" (<reference osisRef="Lev.19.18">Le 19:18</reference>). Love is "the law of Christ" (<reference osisRef="Gal.6.2">Ga 6:2</reference>; <reference osisRef="Matt.7.12">Mt 7:12</reference>; <reference osisRef="Matt.22.39">22:39</reference>, <reference osisRef="Matt.22.40">40</reference>; <reference osisRef="Rom.13.9">Ro 13:9</reference>, <reference osisRef="Rom.13.10">10</reference>).

<hi type="bold">is fulfilled--</hi>Not as received text "is being fulfilled," but as the oldest manuscripts 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].

14. all the law-- Greek, "the whole law," namely, the Mosaic law. Love to God is presupposed as the root from which love to our neighbor springs; and it is in this tense the latter precept (so "word" means here) is said to be the fulfilling of "all the law" (Le 19:18). Love is "the law of Christ" (Ga 6:2; Mt 7:12; 22:39, 40; Ro 13:9, 10). is fulfilled-- Not as received text "is being fulfilled," but as the oldest manuscripts 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].


<hi type="bold">15. bite--</hi>backbite the character.

<hi type="bold">devour--</hi>the substance by injuring, extortion, &c. (<reference osisRef="Hab.1.13">Ha 1:13</reference>; <reference osisRef="Matt.23.14">Mt 23:14</reference>; <reference osisRef="2Cor.11.20">2Co 11:20</reference>).

<hi type="bold">consumed, &c.--</hi>Strength of soul, health of body, character, and resources, are all consumed by broils [Bengel].

15. bite-- backbite the character. devour-- the substance by injuring, extortion, &c. (Ha 1:13; Mt 23:14; 2Co 11:20). consumed, &c.-- Strength of soul, health of body, character, and resources, are all consumed by broils [Bengel].


<hi type="bold">16. This I say then--</hi>Repeating in other words, and explaining the sentiment in <reference osisRef="Gal.5.13">Ga 5:13</reference>, What I mean is this."

<hi type="bold">Walk in the Spirit--</hi>Greek, "By (the rule of) the (Holy) Spirit." Compare Ga 5:16-18, 22, 25; <reference osisRef="Gal.6.1-Gal.6.8">Ga 6:1-8</reference>, with <reference osisRef="Rom.7.22">Ro 7:22</reference>; <reference osisRef="Rom.8.11">8:11</reference>. The best way to keep tares out of a bushel is to fill it with wheat.

<hi type="bold">the flesh--</hi>the natural man, out of which flow the evils specified (<reference osisRef="Gal.5.19-Gal.5.21">Ga 5:19-21</reference>). The spirit and the flesh mutually exclude one another. It is promised, not that we should have no evil lusts, but that we should "not fulfil" them. If the spirit that is in us can be at ease under sin, it is not a spirit that comes from the Holy Spirit. The gentle dove trembles at the sight even of a hawk's feather.

16. This I say then-- Repeating in other words, and explaining the sentiment in Ga 5:13, What I mean is this." Walk in the Spirit-- Greek, "By (the rule of) the (Holy) Spirit." Compare Ga 5:16-18, 22, 25; Ga 6:1-8, with Ro 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 (Ga 5:19-21). The spirit and the flesh mutually exclude one another. It is promised, not that we should have no evil lusts, but that we should "not fulfil" them. If the spirit that is in us can be at ease under sin, it is not a spirit that comes from the Holy Spirit. The gentle dove trembles at the sight even of a hawk's feather.


<hi type="bold">17. For--</hi>the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety.

<hi type="bold">the Spirit--</hi>not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh."

<hi type="bold">so that ye cannot do the things that ye would--</hi>The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. "But" (<reference osisRef="Gal.5.18">Ga 5:18</reference>) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (<reference osisRef="Rom.7.15-Rom.7.20">Ro 7:15-20</reference>) [Bengel]. The Greek is, "that ye may not do the things that ye would." "The flesh and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from the flesh; and you must not fulfil what you desire according to the carnal self, but what the Spirit within you desires [Neander]. But the antithesis of <reference osisRef="Gal.5.18">Ga 5:18</reference> ("But," &c.), where the conflict is decided, shows, I think, that here <reference osisRef="Gal.5.17">Ga 5:17</reference> contemplates the inability both for fully accomplishing the good we "would," owing to the opposition of the flesh, and for doing the evil our flesh would desire, owing to the opposition of the Spirit in the awakened man (such as the Galatians are assumed to be), until we yield ourselves wholly by the Spirit to "walk by the Spirit" (<reference osisRef="Gal.5.16">Ga 5:16</reference>, <reference osisRef="Gal.5.18">18</reference>).

17. For-- the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety. the Spirit-- not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh." so that ye cannot do the things that ye would-- The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. "But" (Ga 5:18) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (Ro 7:15-20) [Bengel]. The Greek is, "that ye may not do the things that ye would." "The flesh and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from the flesh; and you must not fulfil what you desire according to the carnal self, but what the Spirit within you desires [Neander]. But the antithesis of Ga 5:18 ("But," &c.), where the conflict is decided, shows, I think, that here Ga 5:17 contemplates the inability both for fully accomplishing the good we "would," owing to the opposition of the flesh, and for doing the evil our flesh would desire, owing to the opposition of the Spirit in the awakened man (such as the Galatians are assumed to be), until we yield ourselves wholly by the Spirit to "walk by the Spirit" (Ga 5:16, 18).


18. "If ye are led (give yourselves up to be led) by (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh (<reference osisRef="Gal.5.16">Ga 5:16</reference>, <reference osisRef="Gal.5.19-Gal.5.21">19-21</reference>) which bring one "under the law" (<reference osisRef="Rom.8.2">Ro 8:2</reference>, <reference osisRef="Rom.8.14">14</reference>). The "Spirit makes free from the law of sin and death" (<reference osisRef="Gal.5.23">Ga 5:23</reference>). The law is made for a fleshly man, and for the works of the flesh (<reference osisRef="1Tim.1.9">1Ti 1:9</reference>), "not for a righteous man" (<reference osisRef="Rom.6.14">Ro 6:14</reference>, <reference osisRef="Rom.6.15">15</reference>).

18. "If ye are led (give yourselves up to be led) by (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh (Ga 5:16, 19-21) which bring one "under the law" (Ro 8:2, 14). The "Spirit makes free from the law of sin and death" (Ga 5:23). The law is made for a fleshly man, and for the works of the flesh (1Ti 1:9), "not for a righteous man" (Ro 6:14, 15).


19-23. Confirming <reference osisRef="Gal.5.18">Ga 5:18</reference>, by showing the contrariety between the works of the flesh and the fruit of the Spirit.

<hi type="bold">manifest--</hi>The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit.

<hi type="bold">which are these--</hi>Greek, "such as," for instance.

<hi type="bold">Adultery--</hi>omitted in the oldest manuscripts.

<hi type="bold">lasciviousness--</hi>rather, "wantonness" petulance, capricious insolence; it may display itself in "lasciviousness," but not necessarily or constantly so (<reference osisRef="Mark.7.21">Mr 7:21</reference>, <reference osisRef="Mark.7.22">22</reference>, where it is not associated with fleshly lusts) [Trench]. "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even when taken each one by itself, betray their fleshly origin. But the "fruit of the Spirit" (<reference osisRef="Gal.5.23">Ga 5:23</reference>) is singular, because, however manifold the results, they form one harmonious whole. The results of the flesh are not dignified by the name "fruit"; they are but works (<reference osisRef="Eph.5.9">Ep 5:9</reference>, <reference osisRef="Eph.5.11">11</reference>). He enumerates those fleshly "works" (committed against our neighbor, against God, and against ourselves) to which the Galatians were most prone (the Celts have always been prone to disputations and internal strifes): and those manifestations of the fruit of the Spirit most needed by them (<reference osisRef="Gal.5.13">Ga 5:13</reference>, <reference osisRef="Gal.5.15">15</reference>). This passage shows that "the flesh" does not mean merely sensuality, as opposed to spirituality: for "divisions" in the catalogue here do not flow from sensuality. The identification of "the natural (Greek, 'animal-souled') man," with the "carnal" or fleshly man (<reference osisRef="1Cor.2.14">1Co 2:14</reference>), shows that "the flesh" expresses human nature as estranged from God. Trench observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in those for graces. Paul enumerates seventeen "works of the flesh," only nine manifestations of "the fruit of the Spirit" (compare <reference osisRef="Eph.4.31">Ep 4:31</reference>).

19-23. Confirming Ga 5:18, by showing the contrariety between the works of the flesh and the fruit of the Spirit. manifest-- The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit. which are these-- Greek, "such as," for instance. Adultery-- omitted in the oldest manuscripts. lasciviousness-- rather, "wantonness" petulance, capricious insolence; it may display itself in "lasciviousness," but not necessarily or constantly so (Mr 7:21, 22, where it is not associated with fleshly lusts) [Trench]. "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even when taken each one by itself, betray their fleshly origin. But the "fruit of the Spirit" (Ga 5:23) is singular, because, however manifold the results, they form one harmonious whole. The results of the flesh are not dignified by the name "fruit"; they are but works (Ep 5:9, 11). He enumerates those fleshly "works" (committed against our neighbor, against God, and against ourselves) to which the Galatians were most prone (the Celts have always been prone to disputations and internal strifes): and those manifestations of the fruit of the Spirit most needed by them (Ga 5:13, 15). This passage shows that "the flesh" does not mean merely sensuality, as opposed to spirituality: for "divisions" in the catalogue here do not flow from sensuality. The identification of "the natural (Greek, 'animal-souled') man," with the "carnal" or fleshly man (1Co 2:14), shows that "the flesh" expresses human nature as estranged from God. Trench observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in those for graces. Paul enumerates seventeen "works of the flesh," only nine manifestations of "the fruit of the Spirit" (compare Ep 4:31).


24. The oldest manuscripts read, "They that are of Christ Jesus"; they that belong to Christ Jesus; being "led by (His) Spirit" (<reference osisRef="Gal.5.18">Ga 5:18</reference>).

<hi type="bold">have crucified the flesh--</hi>They nailed it to the cross once for all when they became Christ's, on believing and being baptized (<reference osisRef="Rom.6.3">Ro 6:3</reference>, <reference osisRef="Rom.6.4">4</reference>): they keep it now in a state of crucifixion (<reference osisRef="Rom.6.6">Ro 6:6</reference>): so that the Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit" (<reference osisRef="Gal.5.22">Ga 5:22</reference>). "Man, by faith, is dead to the former standing point of a sinful life, and rises to a new life (<reference osisRef="Gal.5.25">Ga 5:25</reference>) of communion with Christ (<reference osisRef="Col.3.3">Col 3:3</reference>). The act by which they have crucified the flesh with its lust, is already accomplished ideally in principle. But the practice, or outward conformation of the life, must harmonize with the tendency given to the inward life" (<reference osisRef="Gal.5.25">Ga 5:25</reference>) [Neander]. We are to be executioners, dealing cruelly with the body of sin, which has caused the acting of all cruelties on Christ's body.

<hi type="bold">with the affections--</hi>Translate, "with its passions." Thus they are dead to the law's condemning power, which is only for the fleshly, and their lusts (<reference osisRef="Gal.5.23">Ga 5:23</reference>).

24. The oldest manuscripts read, "They that are of Christ Jesus"; they that belong to Christ Jesus; being "led by (His) Spirit" (Ga 5:18). have crucified the flesh-- They nailed it to the cross once for all when they became Christ's, on believing and being baptized (Ro 6:3, 4): they keep it now in a state of crucifixion (Ro 6:6): so that the Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit" (Ga 5:22). "Man, by faith, is dead to the former standing point of a sinful life, and rises to a new life (Ga 5:25) of communion with Christ (Col 3:3). The act by which they have crucified the flesh with its lust, is already accomplished ideally in principle. But the practice, or outward conformation of the life, must harmonize with the tendency given to the inward life" (Ga 5:25) [Neander]. We are to be executioners, dealing cruelly with the body of sin, which has caused the acting of all cruelties on Christ's body. with the affections-- Translate, "with its passions." Thus they are dead to the law's condemning power, which is only for the fleshly, and their lusts (Ga 5:23).


<hi type="bold">25. in ... in--</hi>rather, as Greek, "If we live (see on <reference osisRef="Gal.5.24">Ga 5:24</reference>) BY the Spirit, let us also walk (<reference osisRef="Gal.5.16">Ga 5:16</reference>; <reference osisRef="Gal.6.16">6:16</reference>) BY the Spirit." Let our life in practice correspond to the ideal inner principle of our spiritual life, namely, our standing by faith as dead to, and severed from, sin, and the condemnation of the law. "Life by (or 'in') the Spirit" is not an occasional influence of the Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive.

25. in... in-- rather, as Greek, "If we live (see on Ga 5:24) BY the Spirit, let us also walk (Ga 5:16; 6:16) BY the Spirit." Let our life in practice correspond to the ideal inner principle of our spiritual life, namely, our standing by faith as dead to, and severed from, sin, and the condemnation of the law. "Life by (or 'in') the Spirit" is not an occasional influence of the Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive.


26. Greek, "Let us not BECOME." While not asserting that the Galatians are "vainglorious" now, he says they are liable to become so.

<hi type="bold">provoking one another--</hi>an effect of "vaingloriousness" on the stronger: as "envying" is its effect on the weaker. A danger common both to the orthodox and Judaizing Galatians. <chapter eID="Gal.5"/>

26. Greek, "Let us not BECOME." While not asserting that the Galatians are "vainglorious" now, he says they are liable to become so. provoking one another-- an effect of "vaingloriousness" on the stronger: as "envying" is its effect on the weaker. A danger common both to the orthodox and Judaizing Galatians.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Gal.6.1-Gal.6.18">Ga 6:1-18</reference>. Exhortations Continued; to Forbearance and Humility; Liberality to Teachers and in General. Postscript and Benediction.</title>

<hi type="bold">1. Brethren--</hi>An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [Alford and Ellicott]: BEFORE he expects: unexpectedly). Bengel explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed.

<hi type="bold">a fault--</hi>Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" (<reference osisRef="Gal.5.26">Ga 5:26</reference>), but forbearing to such (<reference osisRef="Rom.15.1">Ro 15:1</reference>).

<hi type="bold">restore--</hi>The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state.

<hi type="bold">the spirit of meekness--</hi>the meekness which is the gift of the Holy Spirit working in our spirit (<reference osisRef="Gal.5.22">Ga 5:22</reference>, <reference osisRef="Gal.5.25">25</reference>). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [Trench].

<hi type="bold">considering thyself--</hi>Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.

<hi type="bold">thou also be tempted--</hi>as is likely to happen to those who reprove others without meekness (compare <reference osisRef="Matt.7.2-Matt.7.5">Mt 7:2-5</reference>; <reference osisRef="2Tim.2.25">2Ti 2:25</reference>; <reference osisRef="Jas.2.13">Jas 2:13</reference>).

CHAPTER 6 Ga 6:1-18. Exhortations Continued; to Forbearance and Humility; Liberality to Teachers and in General. Postscript and Benediction. 1. Brethren-- An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [Alford and Ellicott]: BEFORE he expects: unexpectedly). Bengel explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed. a fault-- Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" (Ga 5:26), but forbearing to such (Ro 15:1). restore-- The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state. the spirit of meekness-- the meekness which is the gift of the Holy Spirit working in our spirit (Ga 5:22, 25). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure 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 is likely to happen to those who reprove others without meekness (compare Mt 7:2-5; 2Ti 2:25; Jas 2:13).