Hence there seems nothing in this adverb to fix the date of the Epistle; nor is there any other external evidence of a decisive nature supplied by the Epistle. But, 3dly. The internal evidence that the Epistle was written nearly at the same time with that to the Romans is exceedingly strong. Examples of this are Rom. 8:15 compared with Gal. 4:6, Rom. 7:14-25 compared with Gal. 5:17, Rom. 1:17 compared with Gal. 3:11, and the argument about Abraham’s faith in Romans 4:compared with Galatians 3. But the comparison of single passages does not so forcibly impress on the mind the parallelism of the two Epistles, as the study of each Epistle as a whole. The more we examine them, the more we are struck by the resemblance; and it is exactly that resemblance which would exist between two Epistles written nearly at the same time, while the same line of argument was occupying the writer’s mind, and the same phrases and illustrations were on his tongue. This resemblance, too, becomes more striking when we remember the very different circumstances which called forth the two Epistles; that to the Romans being a deliberate exposition of St. Paul’s theology, addressed to a Church with which he was personally unacquainted; that to the Galatians being an indignant rebuke, written on the urgency of the occasion, to check the perversion of his children in the faith.

This internal evidence, therefore, leads us to suppose that the Epistle to the Galatians was written within a few months of that to the Romans; and most probably, therefore, from Corinth during the present visit (although there is nothing to show which of the two was written the first). The news of the arrival of the Judaizers in Galatia would reach St. Paul from Ephesus; and (considering the commercial relations between the two cities) there is no place where he would be so likely to hear tidings from Ephesus as at Corinth. And since, on his arrival at the latter city, he would probably find some intelligence from Ephesus waiting for him, we have supposed, in the text, that the tidings of the perversion of Galatia met him thus on his arrival at Corinth.

2. Some of these "brethren in St. Paul’s company" are enumerated in Act. 20:4: Sopater of Bercea; Aristarchus and Secundus of Thessalonica; Gaius of Derbe; Timothy; and Tychicus and Trophimus from Proconsular Asia. The junction of their names with that of Paul in the salutation of this Epistle, throws light on the junction of the names of Timothy, Sosthenes, Silvanus, &c., with Paul’s in the salutation at the head of some other Epistles; showing us more clearly that these names were not joined with that of St. Paul as if they were joint authors of the several Epistles referred to. This clause also confirms the date we have assigned to the Epistle, since it suits a period when he had am unusual number of traveling companions, in consequence of the collection which they and he were jointly to bear to Jerusalem. See the last chapter.

Gal. 1:6- 10

1:6 I marvel that ye are so soon removed³ from him⁴ that called you⁵ into the grace of Christ unto another gospel:

1:7 Which is not another;⁶ but there be some that trouble you, and would pervert the gospel of Christ.

1:8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

1:9 As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.

1:10 For do I now persuade men, or God? or do I seek to please men?⁷ for if I yet pleased men, I should not be the servant of Christ.

3. For the translation of this, see the not-on the date of this Epistle, above.

4. "Him who called you." St. Paul probably means God. Compare Rom. 9:24.

5. "In the grace of Christ." The preposition here cannot mean into; Christiana are called to salvation in the grace of Christ.

6. The Authorized Version, "which is not another," does not correctly represent the original; the word translated "another" being not the same in the two verses.

7. This alludes to the accusations brought against him. See above, pp. 521, 522; also 2Co. 5:11; and for the words, compare Col. 3:22. His answer is, that, had popularity and power been his object, he would have remained a member of the Sanhedrin. The adverbs of time mark the reference to this contrast between his position before and since his conversion. Compare chap. v. 11.

Gal. 1:11- 24

1:11 But I certify you, brethren, that the gospel which was preached of me is not after man.

1:12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

1:13 For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted⁸ it:

1:14 And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous⁹ of the traditions of my fathers.

1:15 But when it pleased God, who separated me¹⁰ from my mother’s womb, and called me by his grace,

1:16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

1:17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia,¹¹ and returned again unto Damascus.

1:18 Then after three years I went up to Jerusalem to see Peter,¹² and abode with him fifteen days.¹³

1:19 But other of the apostles saw I none, save James¹⁴ the Lord’s brother.

1:20 Now the things which I write unto you, behold, before God, I lie not.

1:21 Afterwards I came into the regions of Syria and Cilicia;¹⁵

1:22 And was unknown by face unto the churches of Judaea which were in Christ:

1:23 But they had heard only, That he which persecuted us in times past now¹⁶ preacheth the faith which once he destroyed.

1:24 And they glorified God in me.

8. The verb is in the imperfect.

9. This term ("Zealot") was, perhaps, already adopted (as it was not long after, Joseph. War, 4:6) by the Ultra-Pharisaical party. Cf. Act. 21:20.

10. Compare Rom. 1:1

11. The immediately belongs to departed, as if it were printed immediately (I conferred not… but) departed. On the events mentioned in this verse, see pp. 90, 91.

12. Cephas, not Peter, is the reading of the best MSS. throughout this Epistle, as well as in the Epistles to Corinth; except in one passage, Gal. 2:7, 8. St. Peter was ordinarily known up to this period by the Syro-Chaldaic form of his name (the name actually given by our Lord), and not by its Greek equivalent. It is remarkable that he himself, in his Epistles, uses the Greek form, perhaps as a mark of his antagonism to the Judaizers, who naturally would cling to the Hebraic form.

13. See pp. 94-96.

14. See note on 1Co. 9:5.

15. See p. 97.

16. Lit. "They continued to hear."

Gal. 2:1- 5

2:1 Then fourteen¹ years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

2:2 And I went up by revelation, and communicated unto them² that gospel which I preach among the Gentiles, but privately³ to them which were of reputation, lest by any means I should run, or had run, in vain.⁴

2:3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised:⁵

2:4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty⁶ which we have in Christ Jesus, that they might bring us into bondage:

2:5 To whom we gave place by subjection,⁷ no, not for an hour; that the truth of the gospel might continue with you.

1. See the discussion of this passage, Appendix I.

2. "To them." Compare the preceding verse.

3. On these private conferences preceding the public assembly of the Church, see p. 190.

4. Literally, lest perchance I should be running, or had run, in vain.

5. Something must be supplied here to complete the sense; we understand "communicated" from v. 2; others supply "was not circumcised," "but I refused to circumcise him (which otherwise I would have done) on account of the false brethren, that I might not seem to yield to them." Others again supply "was circumcised," which gives an opposite sense. The interpretation here adopted agrees best with the narrative in Acts xv.

6. Viz. from the ordinances of the Mosaic law.

7. The article implies this meaning.

Gal. 2:6- 10

2:6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me:God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me:

2:7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me,⁸ as the gospel of the circumcision was unto Peter;

2:8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

2:9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

2:10 Only they would that we should remember the poor;⁹ the same which I also was forward to do.¹⁰

8. The perfect is used because the charge still continued.

9. Namely, the poor Christians in Judoea. We have seen in the preceding chapters how fully St. Paul had carried out this part of his agreement.

10. The A.V. here is probably incorrect. The aorist here seems to be used for the perfect, as it often is in N. T. [Mr. Ellicott, in his very valuable commentary on Galatians, disputes this, and even calls the above assertion "an oversight." He expresses his opinion that the aorist is never used for the perfect in N. T. Yet Mr. Ellicott himself repeatedly translates the aorist as perfect, for example in Gal. 1:13, 3:3, 3:27, and many other passages. For the proofs of this use of the aorist, see notes on 2Co. 7:2, and Rom. 5:5.] For the phrase translated accordingly (to which it is nearly equivalent), compare 2Co. 2:3, and Php. 1:6.

Gal. 2:11- 16

2:11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.¹¹

2:12 For before that certain came from James, he did eat with the Gentiles:but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

2:13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

2:14 But when I saw that they walked not uprightly¹² according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

2:15 We who are Jews by nature, and not sinners of the Gentiles,

2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that¹³ we might be justified by the faith of Christ, and not by the works of the law:for by the works of the law shall no flesh be justified.¹⁴

11. The remarkable expression here is not equivalent to the Authorized translation, "he was to be blamed." For the history, see Ch. VII.

12. The Greek verb, found only here, means to walk in a straight path.

13. We follow Tischendorf and the beat MSS.

14. Psa. 143:2 (LXX.); quoted also more folly, Rom. 3:20.

Gal. 2:17- 21

2:17 But if,¹⁵ while we seek to be justified by Christ, we¹⁶ ourselves also are found sinners,¹⁷ is therefore Christ the minister of sin? God forbid.¹⁸

2:18 For if I build again the things which I destroyed, I make myself a transgressor.

2:19 For¹⁹ I through the²⁰ law am dead to the law, that I might live unto God.

2:20 I am crucified with Christ:neverthless I live; yet not I, but Christ liveth in me:²¹ and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

2:21 I do not frustrate the grace of God:for if righteousness come by the law, then Christ is dead in vain.

15. The construction is like that in Rom. 9:22.

16. Literally, been found sinners ourselves, as well as other men.

17. "Unhallowed." Compare "unhallowed Gentiles" above.

18. Neander thinks that the 17th verse also ought to be included in the speech of St. Paul, and much might be said in favor of his view. Still, on the whole, we think the speech more naturally terminates with v. 16. See p. 201, n. 2. The hypothesis in v. 17 is that of the Judaizers, refuted (after St. Paul’s manner) by an abrupt reductio ad absurdum. The Judaizer objects, "You say you seek righteousness in Christ, but in fact you reduce yourself to the state of a Gentile; you are farther from God, and therefore farther from righteousness, than you were before." To which St. Paul only replies, "On your hypothesis, then, we must conclude Christ to be the minister of sin! God forbid." This passage is illustrated by the similar mode in which he answers the objections of the same party, Rom. 3:3-8. See note on the phrase rendered "God forbid" below, Gal. 3:21.

19. In this "for" (A.V.) is virtually contained the suppressed clause "but the abolition of the law does not make me a transgressor, for."

20. This thought is fully expanded in the 7th of Romans.

21. It is with great regret that we depart from the A.V. here, not only because of its extreme beauty, but because it must be so dear to the devotional feelings of all good men. Yet the words cannot be translated nevertheless I live, yet not I. (Webmaster's Note: The KJV Bible translation, and not the translation used in the Life and Epistles of Paul, it used here and throughout.)

Gal. 3:1- 5

3:1 O foolish Galatians, who hath bewitched you,¹ that ye should not obey the truth,² before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

3:2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing³ of faith?

3:3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

3:4 Have ye suffered so many things⁴ in vain? if it be yet in vain.

3:5 He therefore that ministereth to you the Spirit, and worketh miracles⁵ among you, doeth he it by the works of the law, or by the hearing of faith?

1. The words "that ye should net obey the truth" are not found in the best MSS., and "among you" is also omitted.

2. Compare Rom. 10:17, and 1Th. 2:13;

3. This is the literal sense.

4. Literally, have you experienced so many things [or such great things]? The context is against the translation of the verb by suffered.

5. The phrase is exactly similar in 1Co. 12:10.

Gal. 3:6- 9

3:6 Even as Abraham believed God, and it was accounted to him for righteousness.⁶

3:7 Know ye therefore that they which are of faith, the same are the children of Abraham.

3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.⁷

3:9 So then they which be of faith are blessed with faithful Abraham.

6. Gen. 15:6, (LXX); quoted also Rom. 4:3

7. Gen. 12:3, from the LXX., but not verbatim. Compare the similar quotation, Rom. 4:17.

Gal. 3:10- 14

3:10 For as many as are of⁸ the works of the law are under the curse:for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.⁹

3:11 But that no man is justified by the law in the sight of God, it is evident:for, The just shall live by faith.¹⁰

3:12 And the law is not of faith:but, The man that doeth them shall live in them.¹¹

3:13 Christ hath redeemed us from the curse of the law, being made a curse for us:¹² for it is written, Cursed is every one that hangeth on a tree:¹³

3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

8. Literally, who have their root in the works of the Law, or, according to the Hebrew image, the children of the works of the Law.

9. Deu. 27:26. Nearly verbatim from LXX.

10. Hab. 2:4 (LXX); quoted also Rom. 1:17, and Heb. 10:38

11. Lev. 18:5 (LXX); quoted also Rom. 10:5.

12. "A curse for us." The sentiment and expression strongly resembles "sin for us," 2Co. 5:21; which epistle was very nearly contemporaneous with this, if the date of the Galatians above adopted is correct.

13. Deu. 21:23. Nearly verbatim from LXX.

Gal. 3:15- 18

3:15 Brethren, I speak after the manner of men;¹⁴ Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed,¹⁵ which is Christ.

3:17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty¹⁶ years after, cannot disannul, that it should make the promise of none effect.

3:18 For if the inheritance be of the law, it is no more of promise:but God gave it to Abraham by promise.

14. This parenthetical phrase here, in St. Paul’s style, seems always to mean, I use a comparison or illustration drawn from human affairs or human language. Compare Rom. 3:5, and 1Co. 15:32.

15. Gen. 13:15 (LXX.). The meaning of the argument is, that the recipients of God’s promises are not to be looked on as an aggregate of different individuals, or of different races, but are all one body, whereof Christ is the head. Compare "you are the seed," v. 29.

16. With regard to the chronology, see p. 157, n. 2.

Gal. 3:19- 20

3:19 Wherefore then serveth the law? It was¹⁷ added because of transgressions,¹⁸ till the seed should come to whom the promise was made; and it was ordained by angels¹⁹ in the hand of a mediator.²⁰

3:20 Now²¹ a mediator is not a mediator of one, but God is one.

17. This is according to the reading of the best MSS.

18. Compare Rom. 5:20:"The Law was added that sin might abound," which must be taken with Rom. 5:13, and Rom. 7:13.

19. Compare Act. 7:53

20. Moses is called "the Mediator" by the Rabbinical writers. See several passages quoted by Schoettgen on this passage.

21. St. Paul’s argument here is left by him exceedingly elliptical, and therefore very obscure; as is evident from the fact that more than two hundred and fifty different explanations of the passage have been advocated by different commentators. The most natural meaning appears to be as follows:"It is better to depend upon an unconditional promise of God than upon a covenant made between God and man; for in the latter case the conditions of the covenant might be broken by man (as they had been), and so the blessings forfeited; whereas in the former case, God being immutable, the blessings derived from His promise remain steadfast forever." The passage is parallel with Rom. 4:13-16.

Gal. 3:21- 22

3:21 Is the law then against the promises of God? God forbid:²² for if there had been a law given which could have given life, verily righteousness should have been by the law.

3:22 But²³ the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

22. The expression occurs fourteen times in St. Paul; viz. three times in Galatians, ten times in Romans (another example of the similarity between these Epistles), and once in 1 Corinthians. In one of these cases (Gal. 6:14) it is not interjectional; in another (1Co. 6:15), it repels a direct hypothesis, " Shall I do (so and so)? God forbid." But in all the other instances it is interjectional, and rebuts an inference deduced from St. Paul’s doctrine by an opponent. So that the question which precedes the phrase is equivalent to "Do I, then, infer that?"

23. The connection of the argument is, that if the Law could give men spiritual life, and so enable them to fulfil its precepts, it would give them righteousness:but it does not pretend to do this; on the contrary, it shows the impotence of their nature by the contrast of its requirements with their performance. This verse is parallel with Rom. 11:32.

Gal. 3:23- 29

3:23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

3:24 Wherefore the law was our schoolmaster²⁴ to bring us unto Christ, that we might be justified by faith.

3:25 But after that faith is come, we are no longer under a schoolmaster.

3:26 For ye are all the children of God by faith in Christ Jesus.

3:27 For as many of you as have been baptized into Christ have put on Christ.²⁵

3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female:for ye are all one in Christ Jesus.

3:29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

24. The inadequate translation here in the Authorized Version has led to a misconception of the metaphor. See note on 1Co. 4:15. Compare also Hor. Sat. 1:6 (81).

25. The only other place where this expression occurs is Rom. 13:14; another instance of resemblance between the two Epistles.

Gal. 4:1- 7

4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be Lord of all;

4:2 But is under tutors and governors until the time appointed of the father.

4:3 Even so we, when we were children, were in bondage under the elements of the world:¹

4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

4:5 To redeem them that were under the law, that we² might receive the adoption of sons.

4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.³

4:7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

1. The phrase literally means the elementary lessons of outward things. Compare Col. 2:8 and 20.

2. We, namely, all Christians, whether Jews or Gentiles. In other words, the Son of God was born of a woman, that all the sons of women might by union with Him become the sons of God.

3. "Abba" is the Syro-Chaldaic word for Father, and it is the actual word with which the Lord’s prayer began, as it was uttered by our Lord himself. The "Father" which follows is only a translation of "Abba," inserted as translations of Aramaic words often are by the writers of the New Testament, but not used along with "Abba." This is rendered evident by Mar. 14:36, when we remember that our Lord spoke in Syro-Chaldaic. Moreover, had it been used vocatively (as in A.V.) along with Abba, the Greek would have been different. Rom. 8:15 is exactly parallel with the present passage.

Gal. 4:8- 20

4:8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.⁴

4:9 But now, after that ye have known God, or rather are known of God,⁵ how turn ye again to the weak and beggarly elements,⁶ whereunto ye desire again to be in bondage?

4:10 Ye observe days,⁷ and months,⁸ and times,⁹ and years.¹⁰

4:11 I am afraid of you, lest I have bestowed upon you labor in vain.

4:12 Brethren, I beseech you, be as I am; for I am as ye are:¹¹ ye have not injured me at all.¹²

4:13 Ye know how through infirmity of the flesh I¹³ preached the gospel unto you at the first.

4:14 And my temptation¹⁴ which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

4:15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes,¹⁵ and have given them to me.

4:16 Am I therefore become your enemy,¹⁶ because I tell you the truth?

4:17 They zealously¹⁷ affect you, but not well; yea, they would exclude you, that ye might affect them.

4:18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.

4:19 My little children, of whom I travail in birth again until Christ be formed in you,

4:20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.

4. This is of course addressed to Heathen converts.

5. Compare 1Co. 8:3

6. Literally, the weak and beggarly rudimentary lessons.

7. The Sabbath days. Compare Col. 2:16. [Also Rom. 14:6. See notes on those passages. — H.]

8. The seventh months.

9. The seasons of the great Jewish feasts.

10. The Sabbatical and Jubilee years. From this it has been supposed that this Epistle must have been written in a Sabbatical year. But this does not necessarily follow, because the word may be merely inserted to complete the sentence; and of course those who observed the Sabbaths, festivals, &c, would intend to observe also the Sabbatical years when they came. The plural "years" favors this view.

11. This is addressed (as above) to the Gentile converts.

12. The aorist used as perf. (cf. notes on 2Co. 7:2, and Rom. 5:5). It might, however, perhaps be here rendered, Ye did me no wrong [when I first came to you].

13. i.e. by keeping him in their country against his previous intention. See p. 235. The literal English of this is, You have injured me in nothing; but you know that because of bodily sickness I preached the Glad-tidings to you on the first occasion, and you neither, &c. We are glad to find that Dean Ellicott, in his recent valuable and accurate commentary, expresses his opinion that "the only grammatically correct translation is propter corporis infirmitatem." The contrary view of Professor Jowett, who translates "amid infirmity," is defended only by a mistaken parallel from Php. 1:15. See Quarterly Review for December, 1855, p. 153, note 2.

14. This was probably the same disease mentioned 2Co. 12:7. It is very unfortunate that the word temptation has so changed its meaning in the last two hundred and fifty years, as to make the Authorized Version of this verse a great source of misapprehension to ignorant readers. Some have even been led to imagine that St. Paul spoke of a sinful habit in which he indulged, and to the dominion of which he was encouraged (2Co. 12:9) contentedly to resign himself! We should add, that if, with some of the best MSS., we read "your," it makes no very material difference in the sense; St. Paul’s sickness would then be called the trial of the Galatians.

15. This certainly seems to confirm the view of those who suppose St. Paul’s malady to have been some disease in the eyes. The "your" appears emphatic, as if he would say, you would have torn out your own eyes to supply the lack of mine.

16. The Judaizers accused St. Paul of desiring to keep the Gentile converts in an inferior position, excluded (by want of circumcision) from full covenant with God; and called him, therefore, their enemy.

17. The expression would more naturally mean, "to be the object of zeal," as many interpreters take it:but, on the whole, the other interpretation (which is that of the older interpreters and of Olshausen) seems to suit the context better. Perhaps, also, there may be an allusion here to the peculiar use of the word "Zealot." Compare Gal. 1:14.

Gal. 4:21- 31

4:21 Tell me, ye that desire to be under the law, do ye not hear the law?

4:22 For it is written, that Abraham had two sons,¹⁸ the one by a bondmaid, the other by a freewoman.

4:23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

4:24 Which things are an allegory:for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

4:25 For this Agar¹⁹ is mount Sinai in Arabia, and answereth to Jerusalem which now is,²⁰ and is in bondage with her children.

4:26 But Jerusalem²¹ which is above is free, which is the mother of us all.²²

4:27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not:for the desolate hath many more children than she which hath an husband.²³

4:28 Now we, brethren, as Isaac was, are the children of promise.

4:29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

4:30 Nevertheless what saith the scripture? Cast out the bondwoman and her son:for the son of the bondwoman shall not be heir with the son of the freewoman.²⁴

4:31 So then, brethren, we are not children of the bondwoman, but of the free.

18. With this passage compare Rom. 9:1- 9.

19. The word Hagar in Arabic means "a rock," and some authorities tell as that Mount Sinai is so called by the Arabs. The lesson to be drawn from this whole passage, as regards the Christian use of the Old Testament, is of an importance which can scarcely be over-rated.

20. All the best MSS. read "for" Hagar being, both herself and her children, in bondage, corresponds to the earthly Jerusalem:by which latter expression is denoted the whole system of the Mosaic law, represented by its local center, the Holy City. To this latter is opposed the "city to come" (Heb. 12:22), where Christians have their "citizenship in heaven" (Php. 3:20).

21. This clause in brackets is implied, though not expressed, by St. Paul, being necessary for the completion of the parallel.

22. The weight of MS. authority is rather against the "all" of the received text; yet it bears an emphatic sense if retained, viz. "us all, whether Jews or Gentiles, who belong to the Israel of God." Compare Gal. 6:16.

23. Isa. 54:1 (LXX.). Quoted as a prophetic testimony to the fact that the spiritual seed of Abraham should be more numerous than his natural seed.

24. Gen. 21:10 from LXX., but not quite verbatim.

Gal. 5:1- 6

5:1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

5:2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

5:3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

5:4 Christ¹ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

5:5 For we through the Spirit² wait for the hope³ of righteousness by faith.

5:6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

1. This phrase (meaning literally to be cancelled from a thing, i.e. to have utterly lost all connection with it) is only found in this passage, and in Rom. 7:2 and 6. Another instance of resemblance between the two Epistles.

2. In the words "spirit" and "faith," a tacit reference is made to their antitheses (constantly present to St. Paul’s mind) "flesh" or "letter," and "law" or "works," respectively.

3. i.e. the hope of eternal happiness promised to righteousness. Compare Rom. 8:24, 25, where the same verb is used.

Gal. 5:7- 10

5:7 Ye did run well; who did hinder you that ye should not obey⁴ the truth?

5:8 This persuasion cometh not of him that calleth⁵ you.

5:9 A little leaven leaveneth the whole lump.⁶

5:10 I have confidence in you through the Lord, that ye will be none otherwise minded:but he that troubleth you shall bear his judgment, whosoever he be.

4. There is a paronomasia here, expressed by "obedience" and "obeyed."

5. The participle used substantively. Compare Gal. 1:6, and note.

6. This proverb is quoted also 1Co. 5:6. Its application here may be, "Your seducers are few, but yet enough to corrupt you all;" or it may be "circumcision is a small part of the law, but yet its observance is sufficient to place you altogether under the legal yoke."

Gal. 5:11- 15

5:11 And I, brethren, if I yet preach circumcision,⁷ why do I yet suffer persecution? then is the offense⁸ of the cross ceased.

5:12 I would they were even cut off which trouble you.⁹

5:13 For, brethren, ye have been called unto liberty;¹⁰ only use not liberty for an occasion to the flesh, but by love serve one another.

5:14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself.¹¹

5:15 But if ye bite and devour one another, take heed that ye be not consumed one of another.

7. This accusation might naturally be made by St. Paul’s opponents, on the ground of his circumcising Timothy, and himself still continuing several Jewish observances. See Act. 20:6, and Act. 21:24. The first "still" in this verse is omitted by some MSS., but retained by the best.

8. Literally, the stumbling-stone of the cross; i.e. the cross which is their stumbling-stone. Compare 1Co. 1:23. The doctrine of a crucified Messiah was a stumbling-block to the national pride of the Jews; but if St. Paul would have consented to make Christianity a sect of Judaism (as he would by "preaching circumcision"), their pride would have been satisfied. But then, if salvation were made to depend on outward ordinances, the death of Christ would be rendered unmeaning.

9. Observe the force of the "also" and of the middle voice here; the A.V. is a mistranslation.

10. Literally, on terms of freedom.

11. Lev. 19:18 (LXX).

Gal. 5:16- 23

5:16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

5:17 For the flesh lusteth against the Spirit, and the Spirit against the flesh:and these are contrary the one to the other:so that ye cannot¹² do the things that ye would.

5:18 But if ye be led of the Spirit, ye are not under the law.¹³

5:19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

5:20 Idolatry, witchcraft,¹⁴ hatred, variance, emulations, wrath, strife, seditions,¹⁵ heresies,

5:21 Envyings, murders, drunkenness, revellings, and such like:of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

5:23 Meekness, temperance:¹⁶ against such there is no law.

12. Not "so that you cannot do" (A.V.), but "tending to prevent you from doing."

13. To be "under the yoke of the Law," and "under the yoke of the Flesh," is in St. Paul’s language the same; because, for those who are under the Spirit’s guidance, the Law is dead (V. 23); they do right, not from fear of the Law’s penalties, but through the influence of the Spirit who dwells within them. This, at least, is the ideal state of Christians. Compare Rom. 8:1-14. St. Paul here, and elsewhere in his Epistles, alludes thus briefly to important truths, because his readers were already familiar with them from his personal teaching. By the "flesh" St. Paul denotes not merely the sensual tendency, but generally that which is earthly in man as opposed to what is spiritual. It should be observed, that the 17th verse is a summary of the description of the struggle between flesh and spirit in Rom. 7:7- 25; and verse 18th is a summary of the description of the Christian’s deliverance from this struggle, Rom. 8:1-14.

14. The profession of magical arts. The history of the times in which St. Paul lived is full of the crimes committed by those who professed such arts. We have seen him brought into contact with such persons at Ephesus already. They dealt in poisons also, which accounts for the use of the term etymologically.

15. For this word, compare Rom. 2:8, and note. Also 2Co. 12:20.

16. The word seems to have this meaning here; for faith (in its larger sense) could not be classed as one among a number of the constituent parts of love. See 1 Corinthians 13.

Gal. 5:24- 26

5:24 And they that are Christ’s have crucified¹⁷ the flesh with the affections and lusts.

5:25 If we live in the Spirit, let us also walk in the Spirit.

5:26 Let us not be desirous of vain glory, provoking one another, envying one another.

17. Some translate this aorist "crucified the flesh [at the time of their baptism or their conversion.]" But it is more natural to take it as used for the perfect. See notes on 2Co. 7:2, and Rom. 5:5.

Gal. 6:1- 5

Gal. 6:6- 11

6:6 Let him that is taught in the word³ communicate unto him that teacheth in all good things.

6:7 Be not deceived; God is not mocked:⁴ for whatsoever a man soweth, that shall he also reap.

6:8 For he that soweth to his flesh shall of the flesh reap corruption;⁵ but he that soweth to the Spirit shall of the Spirit reap life everlasting.

6:9 And let us not be weary⁶ in well doing:for in due season we shall reap, if we faint not.

6:10 As we have therefore opportunity,⁷ let us do good unto all men, especially unto them who are of the household of faith.

6:11 Ye see how large⁸ a letter I have written⁹ unto you with mine own hand.

3. By the Word is meant the doctrines of Christianity.

4. Literally, "God is not mocked," i.e. God is not really deceived by hypocrites, who think to reap where they have not sown.

5. See Rom. 8:21

6. Compare 2Th. 3:13, where the expression is almost exactly the same.

7. This opportunity (time) is suggested by the preceding season (time); but the verbal identity cannot with advantage be retained here in English.

8. Thus we must understand the phrase, unless we suppose (with Tholuck) that "how large" is used for "what kind of," as in the later Greek of the Byzantine writers. To take "characters" as equivalent to "letter" appears inadmissible. St. Paul does not here say that he wrote the whole Epistle with his own hand; but this is the beginning of his usual autograph postscript, and equivalent to the "so I write" in 2Th. 3:17. We may observe as a further confirmation of this view, that scarcely any Epistle bears more evident marks than this of having been written from dictation. The writer of this note received a letter from the venerable Neander a few months before his death, which illustrated this point in a manner the more interesting, because he (Neander) takes a different view of this passage. His letter is written in the fair and flowing hand of an amanuensis, but it ends with a few irregular lines in large and rugged characters, written by himself, and explaining the cause of his needing the services of an amanuensis, namely, the weakness of his eyes (probably the very malady of St. Paul). It was impossible to read this autograph without thinking of the present passage, and observing that he might have expressed himself in the very words of St. Paul:"Behold! in what large characters I have written to thee with my own hand." [The words are given in uncial characters on the next page. — H.]

9. The past tense, used, according to the classical epistolatory style, from the position of the readers.

6:12 As many as desire to make a fair shew in the flesh, they¹⁰ constrain you to be circumcised; only lest they should suffer persecution for¹¹ the cross of Christ.

6:13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.¹²

6:14 But God forbid that I should glory, save in the cross¹³ of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

6:15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.¹⁴

6:16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.¹⁵

6:17 From henceforth let no man trouble me:for I bear in my body the marks¹⁶ of the Lord Jesus.

6:18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

10. The "they" is emphatic.

11. Literally, that they may not be persecuted with the cross of Christ. Cf. 2Co. 1:5 (the sufferings of Christ).

12. Literally, that they may boast in your flesh.

13. To understand the full force of such expressions as "to boast in the cross," we must remember that the cross (the instrument of punishment of the vilest malefactors) was associated with all that was most odious, contemptible, and horrible in the minds of that generation, just as the word gibbet would be now.

14. Cf. 2Co. 5:17.

15. Compare Gal. 3:9.

16. Literally, the scars of the wounds made upon the body of a slave by the branding-iron, by which he was marked as belonging to his master. Observe the emphatic "I:" whatever others may do, I at least bear in my body the true marks which show that I belong to Christ; the scars, not of circumcision, but of wounds suffered for His sake. Therefore let no man vex me by denying that I am Christ’s servant, and bear His commission. Cf. 2Co. 11:23.

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