10 I have confidence irr you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear
whose doctrines, though they were few in number, had pervaded the mass of Christians; or it may mean, as many have supposed, that any conformity to the Jewish law was like leaven. If they practised circumcision, it would not stop there. The tendency to conform to Jewish rites would spread from that until it would infect all the doctrines of religion, and they would fall into the observance of all the rites of the Jewish law. It seems to me that the second interpretation referred to above is the correct one; and that the apostle means to say, that the influence which had brought this change about was at first small and unimportant; that there might have been but a few teachers of that kind, and it might have not been deemed worthy of particular attention or alarm; but that the doctrines thus infused into the churches, had spread like leaven, until the whole mass had become affected.
10. / have confidence in you, &c. Though they had been led astray, and had embraced many false opinions, yet, on the whole, Paul had confidence in their piety, and believed they would yet return and embrace the truth. t That ye will be none otherwise minded. That is, than you have been taught by me; or than I think and teach on the subject. Paul doubtless means to say, that he had full confidence that they would embrace the views which he was inculcating on the subject of justification, and he makes this remark in order to modify the severity of his tone of reprehension, and to show that, notwithstanding all he had said, he had confidence still in their piety. He believed that they would coincide with him in his opinion, alike on the general subject of justification, and in regard to the cause of their alienation from the truth. He, therefore, gently insinuates that it was not to be traced to them-
11 And I, brethren, if I yet preach circumcision, why do I
selves that they had departed from the truth, but to the " little leaven" that had leavened the mass; and he adds that whoever had done this, should be held to be responsible for it. ^f But he that troubleth you. By leading you into error. 1 Shall bear his judgment Shall be responsible for it, and will receive proper treatment from you. He gently states this general principle, which is so obvious; states that he doea not believe that the defection is to be traced to themselves; and designs to prepare their minds for a proposition which he intends to submit (ver 12). that the offending person or persona should be disowned and cut off. Tf Whosoever he be. ' I do not know who he is. I mention no names; accuse no one by name; and advise no severe measures against any particular individual. I state only the obviouo principle that every man should bear his own burden, and be held responsible for what he has done — no matter who he is.'
1 1. And J, brethren. Paul here proceeds to vindicate himself from giving countenance to the doctrines which they had advanced there. It is evident that the false teachers in Galatia ap. pealed to Paul himself, and alleged that he insisted on the necessity of circum* cision, and that they were teaching no more than he taught. On what they founded this is unknown. It may have been mere slander; or it may hava arisen from the fact that he had circumcised Timothy (Acts xvi. 3), and, possibly, that he may have encouraged circumcision in some other similar cases. Or it may have been inferred from the fact (which was undoubtedly true) that Paul in general complied with the customs of the Jews when he was with them. But his conduct and example had been greatly perverted. He had never enjoined circumasion
13 For, brethren, ye have been called unto liberty; only
as necessary to salvation; and had never complied with Jewish customs | where there war. danger that it would be \ understood that he regarded them as at j all indispensable, or as furnishing a j ground of acceptance with God. ^ If \ I yet preach circumcision. If I preach | it as necessary to salvation; or if I j enjoin it on those who are converted to; Christianity. % Why do I yet suffer j persecution? That is, from the Jews, j ■ Why do they oppose me 1 Circuni-; cision is the peculiar badge of the Jewish religion; it implies all the rest (see ver. 2); and if I preach the necessity of that, it would satisfy the Jews, and save me from persecution. They would never persecute one who did that as they do me; and the fact that I am thus persecuted by them is full demonstration that I am not regarded as preaching the necessity of circumcision.' It is remarkable that Paul does not expressly deny the charge. The reason may be, that his own word would be called in question, or that it might require much explanation to show why he had recommended circumcision in any case, as in the case of Timothy. Acts xvi. 3. But the fact that he was persecuted by the Jews settled the question, and showed that he did not preach the necessity of circumcision in any such sense as to satisfy them, or in any such sense as was claimed by the false teachers in Galatia. In regard to the fact that Paul was persecuted by the Jew», see Acts xiv. 1,2. 19; xvii. 4, 5. 13. Comp. Paley, Horse Paulinx, Galat. No. V. Tf Then is the offence of the cross ceased. 'For if I should preach the necessity of circumcision, as is alleged, the offence of the cross of Christ would be removed. The necessity of depending on the merits of the sacrifice made on the cross would be taken away, since then men could be saved by conformity to the laws of Moses. The very thing that I have so much insisted on, and that has been such a stumbling-'alock to the Jews (Note, 1 Cor. i. 23), that conformity to their rites was of no avail, and that they must be saved only by the merits of a crucified Saviour, would be done away with.' Paul means that if this had been done, he would have saved himself from giving offence, and from the evils of persecution. He would have preached that men could be saved by conformity to Jewish rites, and that would have saved him from all the persecutions which he had endured in consequence of preaching the necessity of salvation by the cross.
12. / would they were even cut off. That is, as I understand it, from the communion of the church. So far am I, s«jys Paul, from agreeing with them, and preaching the necessity of circumcision as they do, that I sincerely wish they were excluded from the church as Unworthy a place among the children of God. For a very singular and monstrous interpretation of this passage, though adopted by Chrysostom, Theodoret, Theophylact, Jerome, Grotius, Rosenmiiller, Koppe, and others, the learned reader may consult Koppe on this verse. To my amazement, I find that this interpretation has also been adopted by Robinson in his Lexicon, on the word fctomfamm. I will state the opinion in the words of Koppe. Non modo circumcidant se, sed, si velint, etiam mutilant se — ipsa genitalia resecent. The simple meaning is, I think, that Paul wkhed that the authors of these errors and disturbances were excluded from the church. 1 Which trouble you. Who pervert the true doctrines of r-alvation, and w.io thus introduce error into the church. Error always sooner or later causes trouble. Comp. Note, 1 Cor. v. 7.
use not ° liberty for an occasion to the flesh, but by love serve *one another.
called unto liberty. Freedom from Jewish rites and ceremonies. See the Notes on ch. iii. 28; iv. 9. 21—31. The meaning here is, that Paul wished the false teachers removed because true Christians had been called unto liberty, and they were abridging and destroying that liberty. They were not in subjection to the law of Moses, or to any thing else that savoured of bondage. They were free; free from the servitude of sin, and free from subjection to expensive and burdensome rites and customs. They were to remember this as a great and settled principle; and so vital a truth was this, and so important that it should be maintained, and so great the evil of forgetting it, that Paul says he earnestly wishes (ver. 12) that all who would reduce them to that state of servitude were cut off from the Christian church. Tf Only use not liberty, &c. The word use here introduced by our translators, obscures the sense. The idea is, ' You are called to liberty, but it is not liberty for an occasion to the flesh. It is not freedom from virtuous restraints, and from the laws of God. It is liberty from the servitude of sin, and religious rites and ceremonies, not freedom from the necessary restraints of virtue.' It was necessary to give this caution, because, (I.) There was a strong tendency in all conv rts from heathenism to relapse again ii to their former habits. Licentiousness abounded, and where they had been* addicted to it before their conversion, and where they were surrounded by it on every hand, they were in constant danger of falling into it again. A bare and naked declaration, theref »re, that they had been called to litirty, to freedom from restraint, might have been misunderstood, and some might have supposed that they were free from all restraints. (2.) It is needful to guard the doctrine from abuse at all times. There has been a
14 For all the law >s fulfilled in one word, even in this,
strong tendency, as the history of the church has shown, to abuse the doctrines of grace. The doctrine that Christians are " free;" that there is liberty to them from restraint, has been perverted always by Antinomians, and been made the occasion of their indulging freely in sin. And the result has shown that nothing was more important than to guard the doctrine of Christian liberty, and to show exactly what Christians are freed from, and what iaws are still binding on them. Paul is, therefore, at great pains to show that the doctrines which he had maintained did not lead to licentiousness, and did not allow the indulgence of sinful and corrupt passions. ^ An occasion. As allowing indulgence to the flesh, or as a furtherance or help to corrupt passions. See the word explained in the Notes on Rom. vii. 8. Tf To the flesh. The word flesh is often used in the writings of Paul to denote corrupt and gross passions and affections. See Notes on Rom. vii. 18; viii. 1. \ But by love serve one another. By the proper manifestation of love one to another strive to promote each other's welfare. To do this will not be inconsistent with the freedom of the gospel. When there is love there is no servitude. Duty is pleasant, and offices of kindness agreeable. Paul does not consider them as freed from all law and all restraint; but they are to be governed by the law of love. They were not to feel that they were so free that they might lawfully give indulgence to the desires of the flesh, but they were to regard themselves as under the law to love one another; and thus they would fulfil the law of Christian freedom.
14. For all the law is fulfilled, &c. That is, this expresses the substance of the whole law; it embraces and comprises all. The apostle of course here alludes to the law in regard to our duty
15 But if ye bite and devour one another, take heed that ye be not consumed one of another.
to our fellow-men, since that was the point which he particularly enforces. lie is saying that this law would counteract all the evil workings of the flesh, and if this were fulfilled, all our duty to others would be discharged. A similar sentiment he has expressed in Rom. xiii. 8 — 10. See Notes on that passage. The turn here in the discussion is worthy of particular notice. With great skill he changes the subject from a doctrinal argument to a strain of practical remark, and furnishes most important lessons for the right mode of overcoming our corrupt and sensual passions, and discharging our duty to others. If Thou shalt love thy neighbour, &c. See this explained in the Note on Matt. xix. 19.
15. But if ye bite. The word here used (Jaxva>), means, properly, to bite, to sting; and here seems to be used in the sense of contending and striving — a metaphor not improbably taken from dogs and wild beasts. ^ And devour one another. As wild beasts do. The sense is, • if you contend with each other;' and the reference is, probably, to the strifes which would arise between the two parties in the churches — the Jewish and the Gentile converts, ^f Take heed that ye be not consumed, •Sec. As wild beasts contend sometimes until both are slain. Thus, the idea is, in their contentions they would destroy the spirituality and happiness of each other; their characters would be ruined; and the church be overthrown. The readiest way to destroy the spirituality of a church, and to annihilate the influence of religion, is to excite a spirit of contention.
16. This / say then. This is the true rule about overcoming the propensities of your carnal natures, and of avoiding the evils of strife and contention ( Walk. The Christian life is
16 This I say then, Walk b in the Spirit, and * ye shall not fulfil the lust of the flesh.
17 For c the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are
often represented as a journey, and the word walk, in the Scripture, is often equivalent to live. Mark vii. 5. Notes, Rom. iv. 12; vi. 4; viii. 1. % In *.he Spirit. Live under the influences of the Holy Spirit; admit those influences fully into your hearts. Do not resist him, but yield to all his suggestions. See Note, Rom. viii. 1. What the Holy Spirit would produce, Paul states in ver. 22, 23. If a man would yield hia heart to those influences, he would be able to overcome all his carnal propensities; and it is because he resists that Spirit, that he is ever overcome by the corrupt passions of his nature. Never was a better, a safer, or a more easy rule given to overcome our corrupt and sensual desires than that here furnished. Comp. Notes, Rom. viii. 1 — 13. J And ye shall not fulfil, &c. Marg. Fulfil not — as if it were a command. So Tindal renders it. But the more common interpretation, as it is the more signifi cant, is that adopted by our translators. Thus it is not merely a command, it is the statement of an important and deeply interesting truth — that the only way to overcome the corrupt desires and propensities of our nature, is by submitting to the influences of the Holy Spirit. It is not by philosophy; it is not by mere resolutions to resist them; it is not by the force of education and laws; it is only by admitting into our souls the influence of religion, and yielding ourselves to the guidance of the Holy Spirit of God. If we live under the influences of that Spirit, we need not fear the power of the sensual and corrupt propensities of our nature.
1 7. For the fiesh lusteth against the Spirit. The inclinations and desires of the flesh are contrary to those of the Spirit. They draw us away in an op- posite direction, and while the Spirit of God would lead us one way, our carnal nature would lead us another, and thus produce the painful controversy which exists in our minds. The word " Spirit" here refers to the Spirit of God, and to his influences on the heart. ^ And these are contrary, &c. They are opposite in their nature. They never can harmonize. See Rom. viii. 6, 7. Comp. below ver. 19 — 23. The contrariety Paul has illustrated by showing what each produces; and they are as opposite as adultery, wrath, strife, murders, drunkenness, &c, are to love, joy, goodness, gentleness, and temperance. U So that ye cannot do the things that ye would. See this sentiment illustrated in the Notes on Rom. vii. 15 — 19. The expression "cannot do" is stronger by far than the original, and it is doubted whether the original will bear this interpretation. The literal translation would be, • Lest what ye will, those things ye should do' (<V* /u» u uv <Haj>t« tZxjtx?rui\ri). It is rendered by Doddridge, " So that ye do not the things that ye would." By Locke, " You do not the things that you propose to yourselves;" and Locke remarks on the passage, " Ours is the only translation that I know which renders it cannot." The Vulgate and the Syriac give a literal translation of the Greek, " So that you do not what you would." This is undoubtedly the true rendering; and, in the original, there is no declaration about the possibility or the impossibility, the ability or the inability to do these things. It h simply a statement of a fact, as it is in Rom. vii. 15. 19. That statement is, that in the mind of a renewed man there is a contrariety in the two influences which bear on his soul — the Spirit of God inclining him in one direction, and the lusts of the flesh in another; that one of these influences is so great as in fact to restrain and control the mind, and prevent its doing what it would other-
so that * ye cannot do the things that ye would.
wise do; that when there is an inclination in one direction, there is a controlling and overpowering influence in another, producing a conflict, which prevents it, and which finally checks and restrains the mind. There is no reason for interpreting this, moreover, as seems always to be the case, of the overpowering tendency in the mind to evil, as if it taught that the Christian, was desirous of doing good, but could not, on account of his indwelling corruption. So far as the language of Paul or the fact is concerned, it may be understood of just the opposite, and may mean, that such are the restraints and influences of the Holy Spirit on the heart, that the Christian does not the evil which he otherwise would, and to which his corrupt nature inclines him. He (Paul) is exhorting them (ver. 16) to walk in the Spirit, and assures them that thus they would not fulfil the lusta of the flesh. To encourage them to this, he reminds them that there were contrary principles in their minds, the influences of the Spirit of God, and a carnal and downward tendency of the flesh. These are contrary one to the other; and such are, in fact, the influences of the Spirit on the mind, that the Christian does not do the things which he otherwise would. So understood, or understood in any fair interpretation of the original, it makes no assertion about the ability or inability of man to do right or wrong. It affirms as a fact, that where these opposite principles exist, a man does not do the things which otherwise he would do. If a man could not do otherwise than he actually does, he would not be to blame. Whether a Christian could not resist the influences of the Holy Spirit, and yield to the corrupt desires of the flesh; or whether he could not overcome these evil propensities and do right always, are points on which the apostle here makes no affirmation. His is the statement of a mere fact, that where these counteracting
18 But if a ye be led of the Spirit, ye are not under the law.
19 Now the works of the flesh b are manifest; which are
propensities exist in the mind, there is a conflict, and that the man does not do what he otherwise would do.
1 8. But if ye be led by the Spirit. It' you submit to the teachings and guidance of the Holy Spirit. K Ye are not under the law. You are under a different dispensation — the dispensation of the Spirit. You are free from the restraints and control of the Mosaic law,and are under the control of the Spirit of God.
19. Now the works of the flesh. What the flesh, or what corrupt and unrenewed human nature produces. 1 Are manifest. Plain, well-known. The world is full of illustrations of what corrupt human nature produces, and as to the existence and nature of those works, no one can be ignorant. It is evident here that the word <rug, flesh, is used to denote corrupt human nature, and not merely the body; since many of the vices here enumerated are the passions of the mind or the soul, rather than of the body. Such are "wrath," "strife," "heresies," " envyings," &c, which cannot be said to have their seat in the body. If the word, therefore, is used to denote human nature, the passage furnishes a sad commentary on its tendency, and on the character of man. It is closely parallel to the declaration of the Saviour in Matt. xv. 19. Of the nature of most of these sins,or works of the flesh, it is unnecessary to offer any comment. They are not so rare as not to be well known, and the meaning of the words require little exposition. In regard to the existence of these vices as the result of human nature, the Notes on Rom. i. may be examined; or a single glance at the history of the past, or at the present condition of the heathen and a large part of the Christian world, would furnish an ample and a painful demonstration.
craft. The apostle does not vouch for the actual existence of witchcraft; but he says that what was known as sueh was a proof of the corrupt nature of man, and was one of the fruits of it. No one can doubt it. It was a system of imposture and falsehood throughout; and nothing is a better demonstration of the depravity of the human heart than an extended and systematized attempt to impose on mankind. The word which is here used (jmmi xmit, whence our word pharmacy, from <pu.g/uMtov, a medicine, poison, magic potion) means, properly, the preparing and giving of medicine. Then it means also poisoning, and also magic art, or enchantment; because in savage nations pharmacy oi medicine consisted much in magical in cantations. Thence it means sorcery or enchantment, and it is so used uniformly in the New Testament. It is used only in Gal. v. 20. Rev. ix. 21; xviii. 23; xxi. 8. Some have supposed that it means here poisoning, a crime often practised; but the more correct interpretation is, to refer it to the black art, or to pretensions to witchcraft, and the numerous delusions which have grown out of it, as a striking illustration of the corrupt and depraved nature of man. t Hatred. Gr. Hatreds, in the plural. Antipathies, and want of love, producing contentions and strifes, f Variance. Contentions. See Note, Rom. i. 29 t Emulations (£aK.«Y. In a bad sense, meaning heart-burning, or jealousy, or perhaps inordinate ambition. The sense is ardour or zeal in a bad cause, leading to strife, &c. % Wrath. This also is plural in the Greek (•S-y/uc/), meaning passions, bursts of ai^er. Note, 2 Cor. xii. 20. If Strife. Also plural in the Greek. See Note, 2 Cor. xii. 20. If Seditions. See Note, Rom. | xvi. 17. 1 Heresies. See Note, Acts 1 v. 17. 1 Cor. xi. 19.
21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time
21. Envyings. Note, 2 Cor. xii. 20. % Revellings. Notes, 2 Cor. xii. 20. Rom. xiii. 13. ^ And such like. This class of evils, without attempting to specify all. ^ Of which I ttll you before. In regard to which I forewarn you. If As I have also told you in time past. When he was with them, f Shall not inherit the kingdom of God. Cannot possibly be saved. See Notes on 1 Cor. vi. 9 — 11. In regard to this passage, we may remark: (1.) That it furnishes the most striking and unanswerable proof of human depravity. Paul represents these things as " the works of the flesh," th«> works of the unrenewed nature of man. They are such as human nature, when left to itself, every whenproduces. The world shows that such is the fact; and we cannot but ask, is a nature producing this to be regarded as pure 1 Is man an unfallen being 1 Can he save himself! Does he need no Saviour 1 (2.) This passage is full of fearful admonition to those who indulge in any or all of these vices. Paul, inspired of God, has solemnly declared, that such cannot be saved. They cannot enter into the kingdom of heaven as they are. Nor is it desirable that they should. What would heaven be if filled up with adulterers, and fornicators, and idolaters, with the proud and envious, and with murderers and drunkards'! To call such a place heaven, would be an abuse of the word. No one could wish to dwell there; and such men cannot enter into heaven. (3.) The human heart must be changed, or man cannot be saved. This follows of course. If such is its tendency, then there is a necessity for such a change as that in regeneration in order that man n\ay be happy and be saved. (4.) We should rejoice that such men cannot, with their present characters, be admitted to heaven. We should rejoice that there is
past, that they which do such things shall not inherit the kingdom of God.
22 But the fruit a of the Spirit
one world where these vices are unknown, a world of perfect and eternal purity. When we look at the earth; when we see how these vices prevail; when we reflect that every land is polluted, and that we cannot traverse a continent or an island, visit a nook or corner of the earth, dwell in any city or town, where these vices do not exist, O how refreshing and invigorating is it to look forward to a pure heaven! How cheering the thought that there is one world where these vices are unknown; one world, all whose ample plains may be traversed, and the note of blasphemy shall never fall on the ear; one world, where virtue shall be safe from the arts of the seducer; one world where we may forever dwell, and not one reeling and staggering drunkard shall ever be seen; where there shall be not one family in want and tears from the vice of its unfaithful head! With what joy should we look forward to that world! With what ardour should we pant that it may be our own!
22. But the fruit of the Spirit. That which the Holy Spirit produces. It is not without design, evidently, that the apostle uses the word " Spirit" here, as denoting that these things do not flow from our own nature. The vices above enumerated are the proper " works" or result of the operations of the human heart; the virtues which he enumerates are produced by a foreign influence; — the agency of the Holy Spirit. Hence Paul does not trace them to our own hearts, even when renewed. He says that they are to be regarded as the proper result of the Spirit's operations on the soul. % Is love. To God and to men. Probably the latter here is particularly intended, as the fruits of the Spirit are placed in contradistinction from those vices which lead to strifes among men. On the meaning of the word love, see Notes on 1 Gor. xiii. 1; and for an illustration of its operations and effects, see the Notes on that whole chapter, f Joy. In the love of God; in the evidences of pardon; in communion with the Redeemer, and in his service; in the duties of religion, in trial, and in the hope of heaven. See Notes, Rom. v. 2. Comp. 1 Pet. i. 8. If Peace. As the result of reconciliation with God. See Notes, Rom. v. 1. t Long-suffering. In affliction and trial, and when injured by others. See Note, 1 Cor. xiii. 4. ^ Gentleness. The same word which is translated kindness in 2 Cor. vi. 6. See Note on that place. The word means goodness, kindness, benignity; and is opposed to a harsh, crabbed, crooked temper. It is a disposition to be pleased; it is mildness of temper, calmness of spirit, an unruffled disposition, and a disposition to treat ali with urbanity and politeness. This is one of the regular effects of the Spirit's operations on the heart. Religion makes no one crabbed, and morose, and sour. It sweetens the temper; corrects an irritable disposition; makes the heart kind; disposes us to make all around us as happy as possible. This is true politeness; a kind of politeness which can far better be learned in the school of Christ than in that of Chesterfield; by the study of the New Testament than under the direction of the dancing-master, t Goodness. Sec Note on Rom. xv. 14. Here the word seems to be used in the sense of beneficence, or a disposition to do good to others. The sense is, that a Christian must be a good man. f Faith. On the meaning of the word faith, see Note on Mark xvi. 16. The word here may be used in the sense of fidelity, and may denote that the Christian will be a faithful man, a man faithful to his word and promises; j a man who can be trusted or confided in. It is probable that the word is used in this sense because the object of the apostle is not to speak of the feelings which we have towards God so much as to illustrate the influences of the Spirit in directing and controlling our feelings towards men. True religion makes a man faithful. The Christian is faithful as a man; faithful as a neighbour, friend, father, husband, son. He is faithful to his contracts; faithful to his promises. No man can be a Christian who is not thus faithful, and all pretensions to being under the influences of the Spirit when such fidelity does not exist, are deceitful and vain.
23. Meekness. See Note, Matt. v. 5. ^ Temperance. The word here used, (lyx.sa.'ritaL), means properly self-control, continence. It is derived from h and k^wtoc, strength, and has reference to the power or ascendancy which we have over exciting and evil passions of all kinds. It denotes the self-rule which a man has over the evil propensities of his nature. Our word temperance we use now in a much more limited sense, as referring mainly to abstinence from intoxicating drinks. But the word here used is employed in a much more extended signification. It includes the dominion over all evil propensities, and may denote continence, chastity, selfgovernment, moderation in regard to all indulgences as well as abstinence from intoxicating drinks. See the word explained in the Notes on Acts xxiv. 25. The sense here is, that the influences of the Holy Spirit on the heart make a man moderate in all indulgences; teach him to restrain his passions, and to govern himself; to control his evil propensities, and to subdue all inordinate affection. The Christian will not only abstain from intoxicating drinks, but from all exciting passions; he will be temperate in his manner of living, and in the government of his temper. This may be applied to temperance properly so called with us; but
24 And they that are Christ's have crucined the rlesh with the 1 affections and lusts.
it should not be limited to that. A Christian must be a temperate man; and it the effect of his religion is not to produce this, it is false and vain. Abstinence from intoxicating drinks, as well as from all improper excitement, is demanded by the very genius of his religion, and on this subject there is no danger of drawing the cords too close. No man was ever injured hy the strictest temperance, by total abstinence from ardent spirits, and from wine as a beverage; no man is certainly safe who does not abstain; no man, it is believed, can be in a proper frame of mind for religious duties who indulges in the habitual use of intoxicating drinks. Nothing does more scandal to religion than such indulgences; and, other things being equal, he is the most under the influence of the Spirit of God who is the most thoroughly a man of temperance. 1[ Against such there is no law. That is, there is no law to condemn such persons. These are not the things which the law denounces. These, therefore, are the true freemen; free from the condemning sentence of the law, and free in the service of God. Law condemns sin; and they who evince the spirit here referred to are free from its denunciations.
24. And they that are ChrisVs. All who are true Christians. T Have crucified the flesh. The corrupt passions of the soul have been put to death; i. e. destroyed. They are as though they were dead, and have no power over us. See Note, ch. ii. 20. 1 With the affections. Marg. Passions. All corrupt desires. ^ And lusts. See Note, Rom. i. 24.
25. If we live in the Spirit. Note, ver. 16. The sense of this verse probably is, ' We who are Christians profess to be under the influences of the Holy Spirit. By his influences and agency
25 If a we live in the Spirit let us also walk in the Spirit.
26 Let h us not be desirous of vain glory, provoking one another, envvinp- one another.
is our spiritual life. We profess not fcj be under the dominion of the flesh; not to be controlled by its appetites and desires. Let us then act in this manner, and as if we believed this. Let us yield ourselves to his influences, and show that we are controlled by that Spirit.' It is an earnest exhortation to Christians to yield wholly to the agency of the Holy Spirit on their hearts, and to submit to his guidance. See Notes, Rom. viii. 5. 9.
26. Let us not be desirous of vainglory. The word here used (x*o#q£m) means, proud or vain of empty advantages, as of birth, property, eloquence, or learning. The reference here is probably to the paltry competitions which arose on account of these supposed advantages. It is possible that this might have been one cause of the difficulties existing in the churches of Galatia, and the apostle is anxious wholly to check and remove it. The Jews prided themselves on their birth, and men are everywhere prone to overvalue the supposed advantages of birth and blood. The doctrines of Paul are, that in great and most vital respects men are on a level; that these things contribute nothing to salvation (Notes, ch. iii. 28); and that Christians should esteem them of little importance, and that they should not be suffered to interfere with th#ir fellowship, or to mar their harmony and peace. 1 Provoking one another. The sense is, that they who are desirous of vainglory, do provoke one another. They provoke th->se whom they regard as inferiors by a haughty carriage and a contemptuous manner towards them. They look upon them often with contempt; pass them by with disdain; treat them as beneath their notice; and this provokes on the other hand hard feeling, and hatred, and a disposition to take revenge
When men regard themselves as equal in their great and vital interests; when they feel that they are fellow-heirs of the grace of life; when they feel that they belong to one great family, and are in their great interests on a level; deriving no advantage from birth and blood; oil a level as descendants of the same apostate father; as being themselves sinners; on a level at the foot of the cross, at the communion table, on beds of sickness, in the grave, and at the bar of God; when they feel this, then the consequences here referred to will be avoided. There will be no haughty carriage such as to provoke opposition; and on the other hand there will be no envy on account of the superior rank of others. *f Envying one another. On account of their superior wealth, rank, talent, learning. The true way to cure envy is to make men feel that in their great and important interests they are on a level. Their great interests are beyond the "grave. The distinctions of this life are temporary, and are comparative trifles. Soon all will be on a level in the grave, and at the bar of God, and in heaven. Wealth, and honour, and rank do not avail there. The poorest man will wear as bright a crown as the rich; the man of most humble birth will be admitted as near the throne as he who can boast the longest line of illustrious ancestors. Why should a man who is soon to wear a " crown incorruptible and undefined and that fadeth not away," envy him who has a ducal coronet here, or a royal diadem — baubles that are soon to be laid aside forever 1 Why should he, though poor here, who is soon to inherit the treasures of heaven where " moth and rust do not corrupt," envy him who can walk over a few acres as his own, or who has accumulated a glittering pile of dust, soon to be left forever"! Why should he who is soon to wear the robes of salvation, made
" white in the blood of the Lamb,' envy him who is " clothed in purple and fine linen," or who can adorn himself and his family in the most gorgeoua attire which art and skill can make, soon to give place to the windmg-shtet _ soon to be succeeded by the simple garb which the most humble wears in the grave ] If men feel that their great interests are beyond the tomb; that in the important matter of salvation they are on a level; that soon they are to be undistinguished beneath the clods of the valley, how unimportant comparatively would it seem to adorn their bodies, to advance their name and rank, and to improve their estates! The rich and the great would cease to look down with contempt oh those of more humble rank, and the poor would cease to envy those above them, for they are soon to be their equals in the grave; their equals, perhaps their superiors in heaven!
This chapter is composed entirely of affectionate exhortation, and the ex pression of the apostle's earnest solicitude in the behalf of the Christians in Galatia. He exhorts them (ver. 1) to bring back to the ways of virtue any one who through the strength of strong temptation had been led astray. He entreats them (ver. 2) to bear one another's burdens, and thus to show that they were true friends of Christ, and governed by his laws. He entreats them not to be lifted up with pride, and not to affix an inordinate estimate to any thing that they possessed, assuring them that their true estimate was to be formed from the character of their own works, ver. 3 — 5. He exhorts them to minister to the wants of their public teachers, the preachers of the gospel, ver. 6. In ver. 7 — 10 he reminds them of the solemn day of judgment, when all will be tried; as* sures them that men will be judged and rewarded according to their works; and entreats them not to be weary in well-doing, but to labour on patiently in doing good, with the assurance that they should reap in due season. In Ver. 11 he shows them the interest Which he felt in them by his having done what was unusual for him, and what perhaps he had done in no other instance — writing an entire letter in his own hand. He then states the true reason why others wished them to be circumcised. It was the dread of persecution, and not any real love to the cause of religion. They did not themselves keep the law, and they only desired to glory in the number of converts to their views, ver. 12, 13. But Paul says that he would glory in nothing but in the cross of Christ. By that he had been crucified to the world, and the world had been crucified to him (ver. 14); and he repeats the solemn assurance that in the Christian religion neither circumcision nor uncircumcision was of any importance whatever, ver. 15. This was the true rule of life, and on as many as walked according to this principle, he invokes the blessing of God. ver. 16. He closes the epistle by entreating them to give him no more trouble. He bore in his body already the marks or sufferings which he had received in the cause of the Lord Jesus. His trials already were sufficient; and he entreats them to spare him from future molestation (ver. 17), and closes with the benediction, ver. 18.
1. Brethren, if a man be overtaken. Marg. Although. It is a case which the apostle supposes might happen. Christians were not perfect; and it was possible that they who were true Christians might be surprised by temptation, and fall into sin. The word rendered be overtaken (;r<>o?j)pS-jj, from 7r^o\Aju0dm), means properly to take before another, to anticipate (1 Cor. xi. 21); then to be before taken or caught; and may here mean either that one had been formerly guilty of sin, or had been recently hurried on by his passions or by temptations to commit a fault. It is probable that the latter here is the true sense, and that it means, if a man is found to be overtaken by any sin; if his passions, or if temptation get the better of him. Tindal renders it, " If any man be fallen by chance into any fault." It refers to cases of surprise, or of sudden temptation. Christians do not commit sin deliberately, and as a part of the plan of life; but they may be surprised by sudden temptation, or urged on by impetuous and headstrong passion, as David and Peter were. Paul does not speak of the possibility of restoring one who deliberately forms the plan of sinning; he does not suppose that such a man could be a Christian, and that it would be proper to speak of restoring such a man. If Ye which are spiritual. Who are under the influences of the Holy Spirit. See Note on ch. v. 22, 23. The apostle, in this verse, refers evidently to those who have fallen into some sensual indulgence (ch. v. 19 — 21), and says that they who have escaped these temptations, and who are under the influences of the Spirit, should recover such persons. It is a very important qualification for those who would recover others from sin, that they should not be guilty of the same sin themselves. Reformers should be holy men; men who exercise discipline in the church should be "spiritual" men — men in whom implicit confidence may be properly reposed. % Restore such an one. On the meaning of the word here used, see Note on 2 Cor. xiii. 11. Here it means, not to restore him to the church after he has been excluded, but set him right, bring him back, recover him from his errors and his faults. The apostle does not say in what manner this is to be done; but it is usually to be done doubtless by affectionate admonition, by faithful in struction, and by prayer. Discipline or punishment should not be resorted to
2 Bear a ye one another's burdens, and so fulfil the law of
until the other methods are tried in vain. Matt, xviii. 15 — 17. % In the spirit of meekness. With a kind, forbearing, and forgiving spirit. Note, Matt. v. 5. Not with anger; not with a lordly and overbearing mind; not with a love of finding others in fault, and with a desire for inflicting the discipline of the church; not with a harsh and unforgiving temper, but with love, and gentleness, and humility, and patience, and with a readiness to forgive when wrong has been done. This is an essential qualification for restoring and recovering an offending brother. No man should attempt to rebuke or admonish another who cannot do it in the spirit of meekness; no man should engage in any way in the work of reform who has not such a temper of mind. % Considering thyself, &c. Remembering how liable you are yourself to err; and how much kindness and indulgence should therefore be shown to others You are to act as if you felt it possible that you might also be overtaken with a fault; and you should act as you would wish that others should do towards you. Pliny (Epis. viii. 22) has expressed a similar sentiment in the following beautiful
language. Atque ego optimum et emendatissimum existimo, qui caeteris ita ignoscit, tanquam ipse quotidie peccet; ita peccatis abstinet, tanquam nemini ignoscat. Proinde hoc domi, hoc foris, hoc in omni vitae genere teneamus, ut nobis implacabiles simus, exorabiles istis etiam, qui dare veniam nisi sibi
nesciunt. The doctrine taught by Paul is, that such is human infirmity, and such the strength of human depravity that no one knows into what sins he may himself fall. He may be tempted to commit the same sins which he endeavours to amend in others; he may be left to commit even worse sins. If this is the case, we should be tender while we are firm; forgiving while we 33*
3 For if a man think himself to be something, when
set our faces against evil; prayerful while we rebuke; and compassionate when we are compelled to inflict ov others the discipline of the church Every man who has any proper feelings, when he attempts to recover an erring brother should pray for him and for himself also; and will regard his duty as only half done, and that very imperfectly, if he does not " consider also that he himself may be tempted."
2. Bear ye one another's burdens. See Note, Rom. xv. 1. Bear with each other; help each other in the divine life. The sense is, that every man has peculiar temptations and easily besetting sins, which constitute a heavy burden. We should aid each other in regard to these, and help one another to overcome them. t And so fulfil the law of Christ The peculiar law of Christ, requiring us to love one another. See Note on John xiii. 34. This was the distinguishing law of the Redeemer; and they could in no way better fulfil it than by aiding each other in the divine life. The law of Christ would not allow us to reproach the offender, or to taunt him, or to rejoice in his fall. We should help him to take up his load of infirmities, and sustain him by our counsels, our exhortations, and our prayers. Christians, conscious of their infirmities, have a right to the sympathy and the prayers of their brethren. They should not be cast off to a cold and heartless world; a world rejoicing over their fall, and ready to brand them as hypocrites. They should be pressed to the warm bosom of brotherly kindness; and prayer should be made to ascend without ceasing around an erring and a fallen brother. Is this the case in regard to all who bear the Christian name?
3. For if a man think himself to be something, &c. See ch. v. 26. This is designed, evidently, to be another reason why we should be kind and tender to those who have erred. It is, that he is nothing, he deceiveth himself.
4 But let every man prove
even those who are most confident may fall. They who feel secure, and think it impossible that they should sin, are not safe. They may be wholly deceived, and may be nothing, when they have the highest estimate of themselves. They may themselves fall into sin, and have need of all the sympathy and kindness of their brethren, f When he is nothing. When he has no strength, and no moral worth. When he is not such as he apprehends, but is lifted up with vain self-conceit, ^f He deceiveth himself. He understands not his own character. " The worst part of the fraud falls on his own head." — Doddridge. He does not accomplish what he expected to; and instead of acquiring reputation from others, as he expected, he renders himself contemptible in their sight.
4. But let every man prove. That is, try or examine in a proper manner. Let him form a proper estimate of what is due to himself, according to his real character. Let him compare himself with the word of God, and the infallible rule which he has given, and by which we are to be judged in the last great day. Comp. Note, Rom. xii. 3. 1 Cor. xi. 28. 2 Cor. xiii. 5. ^ His own work. What he does. Let him form a fair and impartial estimate of his own character. T And then shall he have rejoicing. That is, he will be appropriately rewarded, and will meet with no disappointment. The man who forms an improper estimate of his own character will be sure to be disappointed. The man who examines himself, and who forms no extravagant expectation in regard to what is due to himself, will be appropriately rewarded, and will be made happy. If, by the careful examination of himself, he finds his life to be virtuous, and his course of conduct pure; if he has done no wrong to otheis, and if he finds evidence that he is a child of God, then he will have
a his own work, and then shall he have rejoicing in himself b alone, and not in another:
cause of rejoicing. ^ In himself alone. Comp. Prov. xiv. 14: "A good man shall be satisfied from himself." The sentiment is, that he will find in himself a source of pure joy. He will not be dependent on the applause of others for happiness. In an approving conscience; in the evidence of the favour of God; in an honest effort to lead a pure and holy life, he will have happiness. The source of his joys will be within; and he will not be dependent, as the man of ambition, and the man who thinks of himself more highly than he ought, will, on the favours of a capricious multitude, and on the breath of popular applause. 1 And not in another. He will not be dependent on others for happiness. Here is the true secret of happiness. It consists, (1.) In not forming an improper estimate of ourselves; in knowing just what we are, and what is due to us; in not thinking ourselves to be something, when we are nothing. (2.) In leading such a life that it may be examined to the core, that we may know exactly what we are without being distressed or pained. That is, in having a good conscience, and in the honest and faithful discharge of our duty to God and man. (3.) In not being dependent on the fickle applause of the world tor our comfort. The man who has no internal resources, and who has no approving conscience; who is happy only when others smile, and miserable when they frown, is a man who can have no security for enjoyment. The man who has a good conscience, and who enjoys the. favour of God, and the hope of heaven, carries with him the source of perpe.ual joy. He cannot be deprived of it. His purse may be taken, and his house robbed, but the highwayman cannot rob him of his coniforts. He carries with him an unfailing source of happiness when abroad, and the same source, of happiness abides with him at home; he bears it into society, and it remains with
5 For every man shall his own burden.
6 Let a htm that is taught in
him in solitude; it is his companion wben in health, -and when surrounded by his friends, and it is no less his companion when his friends leave him, and when he lies upon a hed of death.
5. For every man shall bear his own burden. This seems to be a kind of proverbial saying; and it means here, every man shall have his proper reward. If he is a virtuous man, he will be happy; if a vicious man, he will be miserable. If a virtuous man, he will have the source of happiness in himself; if a sinner, he must bear the proper penalty of his sin. In the great day every man shall be properly rewarded. Knowing this, we should be little anxious about the sentiments of others, and should seek to maintain a good conscience towards God and man. The design of this passage is, to prevent men from forming an improper estimate of themselves, and of the opinions of others. Let a man feel that he is soon to stand at the judgment seat, and it will do much to keep him from an improper estimate of his own importance; let him feel that he must give an account to God, and that his great interests are to be determined by the estimate which God will affix to his character, and it will teach him that the opinion of the world is of little value. This will restrain his vanity and ambition. This will show him that th ■ great business of life is to secure the favour of God, and to be prepared to give up his account; and there is noway so effectual of checking ambition, and subduing vanity and the love of applause, as to feel that we arc soon to stand at the awful bar of God.
6. Let him that is taught in the word. In the word of God; i. e. the gospel. ^ Communicate unto him. Let him share with him who teaches; let there be a common participation of all good things. U In all good things. In every thing that is needful for their
the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man
comfortable subsistence. On the duty here enjoined, see Notes on 1 Cor. ix
7. Be not deceived. That is, in re gard to your character, and your hopes for eternity. This is a formula of introduction to some admonition that is peculiarly weighty and important. It implies that there was danger that they would be deceived in reference to theii character. The sources of the danger were the corruption of their own hearts, the difficulty of knowing their true character, the instructions of false teachers, &c. See Note on 1 Cor. vi. 9. ^ God is not mocked. He cannot be imposed on, or mocked. He knows what our real character is, and he will judge us accordingly. The word rendered mocked (/uiucth^w), means, properly, to turn up the nose in scorn; hence to mock, or deride, or insult. The sense is, that God could not be imposed on, or could not be insulted with impunity, or successfully. To mock is, properly, (1.) To imitate, to mimic; to imitate in contempt or derision. (2.) To deride, to laugh at, to ridicule. (3.) To defeat, or to illude, or to disappoint. (4.) To fool, to tantalize.— Webster. Here it cannot mean to imitate, or to mimic, but it refers to the principles of the divine administration, and must mean that they could not be treated with contempt, or successfully evaded. They could not hope to illude or impose on God. His principles of government were settled, and they could not jmpose on him. To what the reference is here, is not perfectly plain. In the connexion in which it stands, it seems to refer to the support of the ministers of the gospel; and Paul introduces the general principle, that as a man sows he will re-ip, to show them what will be the effect of a liberal and proper use of their property. If they made a proper use of it; if they
8 For he that soweth to his • flesh shall of the flesh reap
employed it for benevolent purposes; if they appropriated what they should to the support of religion, they would reap accordingly. God could not be imposed on in regard to this. They could not make him think that they had true religion when they were sowing to the flesh, and when they were spending their money in purchasing pleasure, and in luxury and vanity. No zeal, however ardent; no prayers, however fervent or long; no professions, however loud, would impose on God. And to make such prayers, and to manifest such zeal and such strong professions, while the heart was with the world, and they were spending their money for every thing else but religion, was mocking God. Alas, how much mockery of God like this still prevails! How much, when men seem disposed to make God believe that they are exceedingly zealous and devoted, while their heart is truly with the world! How many long prayers are offered; how much zeal is shown; how many warm professions are made, as if to make God and man believe that the heart was truly engaged in the cause of religion, while little or nothing is given in the cause of benevolence; while the ministers of religion are suffered to starve; and while the " loud professor" rolls in wealth, and is distinguished for luxury of living, for gayety of apparel, for splendour of equipage, and for extravagance in parties of pleasure! Such professors attempt to mock God. They are really sowing to the flesh; and of the flesh they must reap corruption. % For whatsoever a man soweth, &c. See Note, 2 Cor. ix. 6. This figure is taken from agriculture. A man who sows wheat, shall reap wheat; he who sows barley, shall reap barley; he who sows cockle, shall reap cockle. Every kind of grain will produce grain like itself. So it is in regard to our works. He who is liberal, shall be dealt with liberally; he who is right-
to the Spirit, b shall of the Spirit reap life everlasting.
8. For he that soweth to his Jiesh. That makes provision for the indulgence of fleshly appetites and passions. See Notes on ch. v. 19 — 21. "He who makes use of his property to give indulgence to licentiousness, intemperance, and vanity. ^ Shall of the flesh. From the flesh, or as that which indulgence in fleshly appetites properly produces. Punishment, under the divine government, is commonly in the line of offences. The punishment of licentiousness and intemperance in this life is commonly loathsome and offensive disease; and, when long indulged, the sensualist becomes haggard, and bloated, and corrupted, and sinks into the grave. Such, also, is often the punishment of luxurious living, of a pampered appetite, of gluttony, as well as of intemperate drinking. But if the punishment does not follow in this life, it will be sure to overtake the sensualist in the world to come. There he shall reap ruin final and everlasting. % Corruption. (1.) By disease. (2.) In the grave — the home to which the sensualist rapidly travels. (3.) In the world of wo. There all shall be corrupt. His virtueeven the semblance of virtue, shall all be gone. His understanding, will, fancy — his whole soul shall be debased and corrupt. No virtue will linger and live on the plains of ruin, but all shall be depravity and wo. Every thing in hell is debased and corrupt; and the whole harvest of sensuality in this world and the world to come, is degradation and defilement. If But he that soweth to the Spirit. He who follows the leadings and cultivates the affections which the Holy Spirit would produce. See Notes on ch. v. 22, 23. J Shall of the Spirit. As the result of following the leadings of the Spirit. 1 Reap life everlasting. See Note on Rom. ii. 7.
9 And let* us not be weary in well-doing; for in due season we shall reap, if * we faint not.
9. And let us not be weary in welldoing. See Note on 1 Cor. xv. 58. The reference here is particularly to the support of the ministers of religion (ver. 6), but the apostle makes the exhortation general. Christians sometimes become weary. There is so much opposition to the best plans for doing good; there is so much to be done; there are so many calls on their time and their charities; and there is often so much ingratitude among those whom they endeavour to benelit, that they become disheartened. Such Paul addresses, and exhorts them not to give over, but to persevere. *J For in due season. At the day of judgment Then we shall receive the full reward of all our self-denials and charities, f We shall reap, if we faint not. If we do not give over, exhausted and disheartened. It is implied here, that unless a man perseveres in doing good to the end of life, he can hope for no reward. He who becomes disheartened, and who gives over his efforts; he that is appalled by obstacles, and that faints on account of the embarrassments thrown in his way; he that pines for ease, and withdraws from the field of benevolence, shows that he has no true attachment to the cause, and that his heart has never been truly in the work of religion. He who becomes a true Christian, becomes such for eternity. He has enlisted, never to withdraw. He becomes pledged to do good and to serve God always. No obstacles are to deter, no embarrassments are to drive him from the field. With the vigour of his youth, and the wisdom and influence of his riper years; with his remaining powers when enfeebled by age; with the last pulsation of life here, and with his immortal energies in a higher world, he is to do good. For that he is to live. In that he is to die; and when he awakes in the resurrection witn renovated powers, he is to awake to an everlasting service of doing good, as far
10 As we have therefore opportunity, a tet us do good unto all b men, especially to them
10. As we have therefore opportunity, let us do good unto all men. This is the true rule about doing good. " The opportunity to do good," says Cotton Mather, " imposes the obligation to do it." The simple rule is, that we are favoured with the opportunity, and that we have the power. It is not that we are to do it when it is convenient; or when it will advance the interest of a party; or when it may contribute to our fame; the rule is, that we are to do it when we have the opportunity. No matter how often that occurs; no matter how many objects of benevolencu are presented — the more the better; no matter how much self-denial it may cost us; no matter how little fame we may get by it; still, if we have the opportu nity to do good, we are to do it, and should be thankful for the privilege. And it is to be done to all men. Not to our family only; not to our party; not to our neighbours; not to those of our own colour; not to those who live in the same land with us, but to all mankind. If we can reach and benefit a man who lives on the other side of the globe, whom we have never seen, and shall never see in this world or in the world to come, still we are to do him good. Such is Christianity. And in this, as in all other respects, it differs from the narrow and selfish spirit of clanship which prevails all over the world. H Especially. On the same principle that a man is bound particularly to benefit his own family and friends. In his large and expansive zeal for the world at large, he is not to forget or neglect them. He is to feel that they have peculiar claims on him. They are near him. They are bound to hirn by tender ties. They may be particularly dependent on him. Christianity does not relax the ties which bind us to our country, our family, and our friend*
household of j have written unto you with mine own hand.
11 Ye see how large a letter I
It makes them more close and tender, and excites us more faithfully to discharge the duties which grow out of these relations. But, in addition to that, it excites us to do good to all men, and to bless the stranger as well as the friend; the man who has a different colour from our own, as well as he who has the same; the man who lives in another clime, as well as he who was born in the same country in which we live. % Of the household of faith. Christians are distinguished from other men primarily by their believing the gospel, and by its influence on their lives.
11. Ye see. This might be rendered see, in the imperative. So Tindal renders it, " Behold." But it is more commonly supposed that it should be rendered in the indicative. The sense is not materially different whichever translation is adopted. The object of the apostle is, to direct their attention to the special proof of his love, which he had mani tested in writing such a letter. 1 How large a ktter. Considerable variety has existed in regard to the interpretation of this phrase. The word here used and translated how large (mixinoc), means, properly, how great. Some have supposed that it refers to the size of the letters which Paul made in writing the epistle — the length and crudeness of the characters which he used. Such interpreters suppose that he was not well versed in writing Creek, and that he used large letters, and those somewhat rudely made, like tne Hebrew. So Doddridge and Whitby interpret it; and so Theodoret, Jerome, Theophylact, and some others. He might not, says Doddridge, have been well versed in the Greek characters; or " this inaccuracy of his writings might have been owing to the infirmity or weakness of his nerves, which he had hinted at before." Jerome savs, that Paul was a Hebrew, and that he was
12 As many as desire to make a fair show in the flesh, th v
unacquainted with the mode of writing Greek letters; and that because necessity demanded that he should write a letter in his own hand, contrary to his usual custom, he was obliged to form his characters in this crude manner. According to this interpretation, it was, (1.) A pledge to the Galatians that the epistle was genuine, since it bore the marks of his own handwriting; and, (2.) It was proof of special affection for them that he was willing to undergo this labour on their account. Others suppose that he means to refer to the size of the epistle which he had written. Such is the interpretation of Grotius, Koppe, Bloomfield, Clarke, Locke, Chandler, and is, indeed, the common interpretation, as it is the obvious one. According to this, it was proof of special interest in them, and regard for them, that he had written to them a whole letter with his own hand. Usually he employed an amanuensis, and added his name, with a brief benediction or remark at the close. See Notes, Rom. xvi. 22. 1 Cor. xvi. 21. What induced him to depart from his usual custom here is unknown. Jerome supposes that he refers here to what f "flows from this verse to the end of the epistle, as that which he had written with his own hand, but the word i^ga^*, says Rosenmiiller, refers rather to what he had written, than to that which he intended to write. On this verse, the reader may consult with advantage, Tholuck on the Life and Writings of Paul. German Selections, by Edwards and Park, Andover, 1839, pp. 35. 04. 65.
eonstrain you to be circumcised; only lest they should suffer persecution for the cross of
doubtless to the Jewish teachers, and he says that their main object was to evince their zeal in the observance of rites and ceremonies. *[ They constrain you. You who arc Gentiles. They insist on circumcision as indispensable to salvation. 1 Only lest they should suffer persecution. It is not from any true love for the cause of religion. It is, that they may avoid persecution from ihe Jews. If they should renounce the doctrine which taught that circumcision was indispensable, they would be exposed to the rage of the Jews, and would suffer persecution. Rather than do this, they make a show of great zeal in inducing others to be circumcised. \ For the cross of Christ. From attachment to the cause of a crucified Saviour. If they insisted on entire dependence on the merits of his blood, and renounced all dependance on rites and ceremonies, they would suffer persecution. This verse shows the true cause of the zeal which the Judaizing teachers evinced. It was the fear of persecution. It was the want of independence and boldness in maintaining the doctrine that men were to be saved only by the merits of the Lord Jesus. By attempting to blend together the doctrines of Judaism and Christianity; by maintaining that the observance of the Jewish rites was necessary, and yet that Jesus was the Messiah, they endeavoured to keep in with both parties; and thus to escape the opposition of the Jews. It was an unhallowed compromise. It was an attempt to blend things together which could not be united. One must really displace the other. If men depended on the rites of Moses, they had no need of dependence on the Messiah; if they professed to depend on him, then to rely on any thing else was in fact to disown and reject him. Embracing
13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
the one system was in fact renouncing the other. Such is the argument of Paul; and such his solemn remonstrance against embracing any doctrine which would obscure the glory of simple dependence on the cross of
13. For neither they themselves who are circumcised. The Jewish teachers, or perhaps all Jews. It was true in general that the Jews did not wholly and entirely obey the law of Moses, but it is probable that the apostle refers particularly here to the Judaizing teachers in Galatia. If Keep the law. The law of Moses, or the law of God. Paul's idea is, that if they were circumcised they brought themselves under obligation to keep the whole law of God. See Note, ch. v. 3. But they did not do it. (1.) No man perfectly observes the whole law of God. (2^ The Jewish nation as such were very far from doing it. (3.) It is probable that these persons did not pretend even to keep the whole law of Moses. Paul insists on it that if they were circumcised, and depended on that for salvation, they were under obligation to keep the whole law. But they did not. Probably they did not offer sacrifice, or join in any of the numerous observances of the Jewish nation, except some of the more prominent, such as circumcision. This, says Paul, is inconsistent in the highest degree; and they thus show their insincerity and hypocrisy. % That thpy may glory in your flesh. In having you as converts, and in persuading you to be circumcised, that they may show their zeal for the law and thus escape persecution. The phrase '* in your flesh" here, is equivalent to ' in your circumcision;' making use of your circumcision to promote their own importance, and to save themselves from persecution,
14 But a God forbid that I j whom the world is crucified should glory, save in the cross b unto me, and I unto the world.
14. But God forbid. Note, Rom. iii. 4. * For me it is not to glory except in the cross of Christ.' The object of Paul here is evidently to place himself in contrast with the Judaizing teachers, and to show his determined purpose to glory in nothing else but the cross of Christ. Well they knew that he had as much occasion for glorying in the things pertaining to the flesh, or in the observance of external rites and customs, as any of them. He had been circumcised. He had had all the advantages of accurate training in the knowledge of the Jewish law. He had entered on life with uncommon advantages. He had evinced a zeal that was not surpassed by any of them; and his life, so far as conformity to the religion in which he had been trained was concerned, was blameless. Phil. iii. 4 — 8. This must have been to a great extent known to the Galatians; and by placing his own conduct in strong contrast with that of the Judaizing teachers, and showing that he had no ground of confidence in himself, he designed to bring back the minds of the Galatians to simple dependence on the cross. ^ That I should glory. That I should boast; or that I should rely on any thing else. Others glory in their conformity to the laws of Moses; others in their zeal, or their talents, or their learning, or their orthodoxy; others in their wealth, or their accomplishments; others in their family alliances, and their birth; but the supreme boast and glorying of a Christian is in the cross of Christ. % In the cross of our Lord Jesus Christ. In Jesus the crucified Messiah. It is a subject of rejoicing and glorying that we have such a Saviour. The world looked upon him with contempt; and the cross was a stumbling block to the Jew, and folly to the Greek. Notes, 1 Cor. i. 23. But to the Christian, that cross is the subject of glorying. It is so because, (1.) Of the love of him who suffered there; (2.) Of the purity and holiness of his character, for the innocent died there for the guilty; (3.) Of the honour there put on the law of God by his dying to maintain it unsullied; (4.) Of the reconciliation there made for sin, accomplishing what could, be done by no other oblation, and by no power of man; (5.) Of the pardon there procured for the guilty; (6) Of the fact that through it we become dead to the world, and are made alive to God; (7.) Of the support and consolation which goes from that cross to sustain us in trial; and, (8.) Of the fact that it procured for us admission into heaven, a title to the world of glory. All is glory around the cross. It was a glorious Saviour who died; it was glorious love that led Lim to die; it was a glorious object to redeem a world; and ii is unspeakable glory to which he will raise lost and ruined sinners by his death. O who would not glory in such a Saviour! compared with this, what trifles are all the objects in which men usually boast! And what a lesson is here furnished to the true Christian! Let us not boast of our wealth. It will soon leave us, or we shall be taken from it, and it can aid us little in the great matters that are before us. It will not ward off disease; it will not enable us to bear pain; it will not smooth the couch of death; it will not save the soul. Let us not glory in our strength, for it will soon fail; in our beauty, for we shall soon be undistinguished in the corruptions of the tomb; in our accomplishments, for they will not save us; in our learning, for it is not that by which we can be brought to heaven. But let us glory that we have for a Saviour the eternal Son of God — that glorious Being who was adored by the inhabitants of heaven; who made the worlds; who is pure, and lovely, and most holv and who has undertaken
1 5 For ° in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a * new creature.
our cause and died to save us. I desire no higher honour than to be saved by the Son of God. It is the exaltation of my nature, and shows me more than any thing else its true dignity, that one so great and glorious sought my redemption. That cannot be an object of temporary value which he sought by coming from heaven, and if there is any object of real magnitude in this world, it is the soul which the eternal Sou of God died to redeem.
1 By whom the world is crucified unto me, &c. See Notes on ch. ii. 20.
15. For in Christ Jesus. In his religion. See Note on ch. v. 6. 1 But a new creature. The fact that a man is created anew, or born again, constitutes the real difference between him and other men. This is what Christ requires; this is the distinction which he designs to make. It is not by conformity to certain rites and customs that a man is to be accepted; it is not by elevated rank, or by wealth, or beauty, or blood; it is not by the colour of the complexion; but. the grand inquiry is, whether a man is born again, and is in fact a new creature in Christ Jesus. See Note on 2 Cor. v. 17, for an explanation of the phrase " a new creature."
16. And as many as walk. As many as live, for so the word walk is used in the Scriptures. % According to this rule. Gr. This canon. See the word explained in the Notes on
17. From henceforth. For the remaining time; that is, during the remainder of my life. % Let no man trouble me. This implies that he had
16 And as many as walk according to this rule, peace e be on them, and mercy, and upon the Israel of God.
had trouble of some kind, and he earnestly desires that he may have no more. What particular trouble he here refers to, is not certainly known, and commentators have not been agreed. It seems to me that the connexion requires us to understand it of the molestation which he had had in regard to his call to the apostolic office, and his authority to explain and defend the religion of the Redeemer. This had been one principal subject of this epistle. His authority had been called in question. He had felt it necessary to go into a vindication of it. His instructions had been departed from on the ground that he was not one of the original apostles, and that he differed from others. See ch. i. 11. Hence all the anxiety and trouble which he had had in regard to their departure from the doctrines which he had taught them. He closes the whole subject of the epistle by this tender and affecting language, the sense of which has been well expressed by Crellius. 'I have shown my apostolic authority, and proved that I am commissioned by the Lord Jesus. I have stated and vindicated the great doctrine of justification by faith, and shown that the Mosaic law is not necessarily binding. On these points may I have no more trouble. I have enough for my nature to bear of other kinds. I bear in my body the impressive proofs that I am an apostle, and the sufferings that require all my fortitude to sustain them. These marks, received in the service of the Lord Jesus, and so strongly resembling those which he himself received, prove that I am truly engaged in his cause, and am commissioned by him. These wounds and sorrows are so many, that I have need of the kindness and prayers of Christians rather than to be compelled to vindicate my-
man trouble me; for ° I bear in my body the marks of the Lord Jesus.
self, and to rebuke them for their own wanderings.' t For I bear in my body the marks of the Lord Jesus. The word here rendered "marks" (rriyfAwmy, means properly the marks or brand* which are pricked or burnt in upon the body. So slaves were sometimes branded by their masters to prevent their escape; and so devotees to an idol god sometimes caused to be impressed on themselves the name or imago of the divinity which they adored. Herodotus (ii. 113) mentions a temple of Hercules in Egypt in which if any slave took refuge, and bad the sacred brands or marks impressed on him (o-ti^itu) he thereby devoted bimsclf to the god, and it was not lawful for any one to injure him. Many have supposed that Paul here says, in allusion to such a custom, that he had the name of the Redeemer impressed on his body, and that he regarded himself as devoted to him and his cause. It seems to me that by these marks or brands he refers to the weals which he had received in his body; the marks of stripes and sufferings which he endured in the service of the Redeemer. Comp. 2 Cor. xi. 24, 25. He had repeatedly been scourged. He bore the marks of that on his person now. They were the evidences that he was devoted to the Saviour. He had received them in his cause; and they were the proofs that he belonged to the Lord Jesus. He had suffered for him, and had suffered much. Having thus suffered, and having thus the evidence that he belonged to the Saviour, and having by his sufferings given ample proof of that to others, he asks to be freed from further molestation. Some had in their body the marks of circumcision, the evidence that they were disciples of the law of Moses; others had perhaps in their persons the image and name of an idol to which
18 Brethren, the » pracs of our Lord Jesus Christ be with your spirit. Amen.
they were devoted; but the marks which he bore were the weals which he had received by being again and again whipped publicly in the cause of the Redeemer. To that Redeemer, therefore, he felt himself united, and from that attachment he would not allow himself to be diverted. How often has an old soldier shown his scars with pride and exultation as a proof of his attachment to his country! Numerous scars; the loss of an arm, an eye-, or a leg, are thus the muchvalued and vaunted pledges of attachment to liberty, and a passport to the confidence of every man who loves his country. ' I prize this wound/ said Lafayette, when struck in the foot by a musket ball at Germantown, ' as among the most valued of mv honours.' So Paul felt in regard to the scourges which he had received in the cause of the Lord Jesus. They were his boast and his glory; the pledge that he had been engaged in the cause o.f the Saviour, and a passport to all who loved the Son of God. Christians now are not subjected to such stripes and scourgings. But let us have some marks of our attachment to the Lord Jesus. By a holy life; by self-denial; by subdued animal affections; by zeal in the cause of truth; by an imitation of the Lord Jesus; and by the marks of suffering in our body, if we should be called to it, let us have some evidence that we are his, and be able to say when we look on death and eternity, ' we bear with us the evidence that we belong to the Son of God.' To us that will be of more value than any ribbon or star indicating elevated rank; more valuable than a ducal coronet: more valuable than the brightest jewel that ever sparkled on the brow of royalty.