Galatians · Chapter 5

V. 1. Stand fast therefore in the liberty-From the ceremonial law. Wherewith Christ hath made us-And all believers, free; and be not entangled again with the yoke of legal bondage.

Verse 1. Stand fast therefore in the liberty] This is intimately connected with the preceding chapter: the apostle having said, just before, So then, brethren, we are not children of the bond woman, but of the free, immediately adds, Stand fast therefore in the liberty wherewith Christ hath made us free. Hold fast your Christian profession; it brings spiritual liberty: on the contrary, Judaism brings spiritual bondage. Among the Jews, the Messiah’s reign was to be a reign of liberty, and hence the Targum, on Lamentations 2:22, says: “Liberty shall be publicly proclaimed to thy people of the house of Israel, ajyvm dy l[ al yad Mashicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron at the time of the passover.”

The liberty mentioned by the apostle is freedom from Jewish rites and ceremonies, called properly here the yoke of bondage; and also liberty from the power and guilt of sin, which nothing but the grace of Christ can take away.

Verse 1. Stand fast therefore in the liberty, &c. — The apostle (chap. 3.) having, from Abraham’s justification by faith, proved, 1st, That all who believe in Christ, and in the promises of God through him, are the seed of Abraham, whom God in the covenant promised to justify by faith: 2d, That the law of Moses, which was given long after the Abrahamic covenant, could neither annul nor alter that covenant, by introducing a method of justification different from that which was so solemnly established thereby: 3d, That men are heirs of the heavenly country, of which Canaan was the type, not meritoriously, by obedience to the law, but by the free gift of God: 4th, That the law was given to the Israelites, not to justify them, but to restrain them from transgressions, and by making them sensible of their sins, and of the demerit thereof, to lead them to Christ for justification: further, having (chap. 4.) observed that the method of justification by faith, established at the fall, was not universally published in the first ages, by immediately introducing the gospel, because the state of the world did not admit thereof; and because it was proper that mankind should remain a while under the tuition of the light of nature, and of the law of Moses: also, having declared that the supernatural procreation of Isaac, and his birth in a state of freedom, was intended to typify the supernatural generation of Abraham’s seed by faith, and their freedom from the bondage of the law of Moses, as a term of salvation: the apostle, in this 5th chapter, as the application of his whole doctrine, exhorts the Galatian believers to stand fast in that freedom from the Mosaic law which had been obtained for them by Christ, and was announced to them by the gospel; and not to be entangled again with, or held fast in, (as enecesqe may be rendered,) the yoke of Jewish bondage, as if it were necessary to salvation. “The apostle, though writing to the Gentiles, might say, Be not again held fast in the yoke of bondage, because the law of Moses, which he was cautioning them to avoid, was a yoke of the same kind with that under which they had groaned while heathen. By this precept, the apostle likewise condemns the superstitious bodily services enjoined by the Church of Rome, which are really of the same nature with those prescribed by Moses, with this difference, that none of them are of divine appointment.” — Macknight.

Verse 1. Stand fast therefore in the liberty wherewith Christ hath made us free, by the redemption he has procured through the shedding of his own most precious blood. The liberty of your celestial birth, comprising pardon, and all the blessings of the new covenant. The power to leave the galling rituals of the law behind, and put on the garments of righteousness, as the sons of Abraham and of Sarah. The yoke of bondage is now superseded by divine adoption, which makes us sons of God, and heirs of all.

1. Therefore—The separation of this verse from the last chapter is unfortunate, as this therefore closely connects it therewith. Ye are free sons of the free, stand fast therefore in freedom. Liberty—From the old ritualism. It is not the high freedom from sin, guilt, and depravity, wrought by Christ, which is here specified; but the emancipation from old Judaism. This verse is perplexed with various readings, yielding slightly different meanings. With liberty Christ has made us free, stand fast therefore. Or, unto or for freedom Christ has made us free. Neither of these is to be preferred to the received translation. Stand fast.—Opposed both to being moved and to bowing down. Keep both a firm position and an erect attitude; firm, as not being displaced by the onset of your assailants; erect, as not bowing to their yoke. Yoke—Like bondwoman in Galatians 4:30, is without the definite article. The Galatians had been mostly Gentiles; yet St. Paul’s again implies that their fall into a Judaism is simply a relapse into a ritualism now null, and essentially to be identified with the heathen ritualism they had left. Note, Galatians 4:31. Dead Judaism and ethnicism are equally Christless. And that—the conclusion and seal of the whole argument—is the basis of the following closing exhortation. PART THIRD.

EXHORTATION TO STEADFASTNESS IN CHRISTIAN DUTY, Galatians 5:2-6:18.

1. Admonitory warnings to maintain their freedom from circumcision and legalism, 2-12.

Ver. 1. General statement linking the allegory to the general teaching of this Epistle. The transition is indicated by the word Christ, not found in § 18 till now.

For freedom: in order that we may enjoy the Gospel freedom. Us: emphatic, revealing our great privilege as compared with others. That we may be free is the aim of (Galatians 4:4) the mission, and (Galatians 3:13) the death, of Christ.

Stand then: practical application of Galatians 4:1a, and of the foregoing allegory.

Stand: maintain your position of erectness; cp. Romans 11:20; 1 Corinthians 15:1; 2 Corinthians 1:24. It courteously assumes that the readers, although on the eve of falling, have not yet fallen. So Galatians 1:6; 4:9.

Not again: recalls Galatians 4:9, ye wish to be again in bondage. Yoke of bondage: 1 Timothy 6:1; cp. Acts 15:10. It is, like maid in Galatians 4:31, quite general.

That Christ has made us free, is a motive for not being again held in anything which destroys Christian freedom.

THE ARGUMENT of § 18, we will now endeavour to understand as a whole, and to estimate.

Paul recognised (Romans 4:11f) in believers a spiritual offspring of Abraham, in whom, and in them only, will be fulfilled the promises to Abraham and to his seed. Consequently, Abraham has a double offspring, the Jewish nation and the Christian Church, each looking up to him as father, and claiming inheritance through him. The Jewish nation based its claim on ordinary bodily descent: the Christian Church owes its existence to supernatural power working out in those who believe it, a fulfilment of the Gospel promise. And Paul has proved (e.g. Galatians 3:10) that they whose claim rests on bodily descent are outside the blessings promised to Abraham; which are therefore reserved for those who are sons by supernatural birth. All this recalls, and corresponds with, the historical facts of Abraham’s family. For he had two sons, one born according to the ordinary laws of human generation, the other by the extraordinary power of God in one who had believed a promise: and the older was expelled from the home in order that the inheritance might belong only to the younger. Consequently, the Jewish nation and the Christian Church correspond, in these particulars, to Ishmael and Isaac.

Nay more. The Jewish nation owes its spiritual life to the Covenant received from Sinai, a covenant which from its nature can produce only bondmen. For, as Paul has proved, a spiritual life derived from law is helpless bondage. Consequently, Mount Sinai may be called the mother of Judaism, a mother whose children are slaves: and Paul remembers that she raises her rugged head amid the scattered and disinherited sons of Hagar. Again, for many long centuries the Jewish nation had been looking up to Jerusalem as its mother-city. And this ancient city gives form, not merely to the visions of the old prophets, but to the hopes of the Christian Church. Even to this day we sing of “Jerusalem the golden:” and its foreseen glory and rest have been to Christians in all ages a refuge from fiercest storms. But the city we look for is above. And though actually a place of the future, it is nevertheless the birthplace of our present spiritual life, our home, and our mother. That City and her children, wherever they be, are essentially and for ever free. The wonderful and unexpected increase of her children in Paul’s day was the beginning of the fulfilment, of the only worthy fulfilment, of the glorious visions of Isaiah. The Jerusalem above is, therefore, the city he beheld.

This close parallel, like the similar argument in Romans 9:7-9, overthrows completely the claims of the Jewish disturbers in Galatia. For their relation to Abraham is simply that of Hagar’s descendants. And this reply is made the more crushing by the geographical position of the mountain whence they received the Law in which they trust. The worthlessness of such claims is revealed by the expulsion from Abraham’s home, at the bidding of the mother of the true seed, of Hagar and her son. So far then this historical comparison serves well a legitimate purpose. But this is not all. Under this apparently accidental coincidence lie important and eternal truths.

Paul has taught (Galatians 3:22-24) that the Law is a necessary preparation for the Gospel. Consequently, the Jewish nation and the Christian Church represent two stages in the development of the kingdom of God, and indeed two stages in the spiritual history of every Christian. And we cannot doubt that the sequence of events was controlled by God to embody in historic form great spiritual realities. Already in Romans 4:10ff, we have seen the significance of God’s Covenant with Abraham, immediately after his faith and many years before the command to circumcise. Similarly, the long delay in the birth of Isaac is analogous to the delay in the mission of the divine Son into the world. And, without assuming any sanction of God for Abraham’s relation to Hagar, we may yet believe that the two sons of Abraham were designed by God to prefigure, even in the order of their birth the spiritual offspring of the two Covenants of God with man. In other words, abiding truths find expression in historical facts. And this involves the deeper truth that throughout the universe of God great and broad principles find various embodiments, sometimes in trifling details, which details frequently become valuable indications and memorials of the principles they embody.

Probably the above argument was due to Paul’s Rabbinical training. And it is an example of the one good element of this training, viz. careful sifting of the spiritual significance of the details of Holy Scripture. Paul’s use of Scripture assumes its historic truthfulness; and rests on broad principles already and independently proved to be true. Moreover, both here and else. where, he points to a correspondence which bears on its face the mark, not of accident, but of divine purpose.

V. 2. If ye be circumcised-And seek to be justified thereby. Christ-The Christian institution.

Will profit you nothing-For you hereby disclaim Christ, and all the blessings which are through faith in him.

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

Verses 2-4. Behold, I Paul — A divinely-commissioned apostle of Christ; say, that if ye be circumcised — And seek to be justified by that rite, or if you depend on any part of the ceremonial law, as your righteousness, and necessary to salvation; Christ — The Christian institution; will profit you nothing — For you thereby disclaim Christ, and all the blessings which are received by faith in him. I testify again — As I have done heretofore; to every man — Every Gentile; that suffers himself to be circumcised now, being a heathen before, that he is a debtor — That he obliges himself; to do the whole law — Perfectly; and if he fail, he subjects himself to the curse of it. It is necessary that the apostle’s general expression, If you be circumcised, Christ will profit you nothing, should be thus limited, because we cannot suppose that the circumcision of the Jewish believers incapacitated them for being profited by Christ. Besides, “as the preservation of Abraham’s posterity, as a distinct people from the rest of mankind, answered many important purposes in the divine government, their observance of the rite of circumcision, declared by God himself to be the seal of his covenant with Abraham, was necessary to mark them as his descendants, as long as it was determined that they should be continued a distinct people. This shows that the apostle’s declaration is not to be considered as a prohibition of circumcision to the Jews as a national rite, but as a rite necessary to salvation. And therefore, while the Jews practised this rite, according to its original intention, for the purpose of distinguishing themselves as Abraham’s descendants, and not for obtaining salvation, they did what was right. But the Gentiles, not being of Abraham’s race, were under no political obligation to circumcise themselves; consequently, if they received that rite, it must have been because they thought it necessary to their salvation; for which reason the apostle absolutely prohibited it to all the Gentiles.” — Macknight. Christ is become of no effect unto you — See on Galatians 2:21. Or, as the original expression, kathrghqhte apo tou Cristou, may be properly rendered, Ye are loosed, or separated from Christ, and deprived of the benefit you might have received from him. The Vulgate hath, Vacui estis a Christo, Ye are devoid of Christ; whosoever of you are justified — That is, who seek to be justified; by the law, ye are fallen from grace — Ye renounce the covenant of grace in this last and most perfect manifestation of it: you disclaim the benefit of Christ’s gracious dispensation. the apostle’s meaning is, that whosoever sought to be justified meritoriously by the law of Moses, and for that purpose received circumcision, dissolved his connection with Christ, and renounced all relation to, and dependance on him as a Saviour.

2. Behold, I Paul—The apostle throws all his emphasis and all his authority into this warning. If this fail, his Galatians are lost. They would relapse into Ebionism, and in all probability become an apostate people. If ye be circumcised—Become circumcised; that is, as was now required as necessary to justification. Shall—Will. Profit you nothing—Seeing ye seek justification not from Him, but from the Law. Ye are Jews rejecting the Messiah. As Chrysostom (quoted in Greek, by Alford) says: “He that becomes circumcised, does it for fear that he cannot be justified without the law, and so disbelieves the power of grace; but the disbeliever in grace receives no salvation from grace.” So in Acts 15:1: “Certain men said, Except ye be circumcised after the manner of Moses, ye cannot be saved.” This was a very different sort of circumcision from that of Timothy by Paul, Acts 16:3; a mere physical act performed in order to remove obstacles to his success in the ministry.

V. 3. I testify to every man-Every Gentile. That is circumcised-He thereby makes himself a debtor-Obliges.

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

Verses 2-4. Behold, I Paul — A divinely-commissioned apostle of Christ; say, that if ye be circumcised — And seek to be justified by that rite, or if you depend on any part of the ceremonial law, as your righteousness, and necessary to salvation; Christ — The Christian institution; will profit you nothing — For you thereby disclaim Christ, and all the blessings which are received by faith in him. I testify again — As I have done heretofore; to every man — Every Gentile; that suffers himself to be circumcised now, being a heathen before, that he is a debtor — That he obliges himself; to do the whole law — Perfectly; and if he fail, he subjects himself to the curse of it. It is necessary that the apostle’s general expression, If you be circumcised, Christ will profit you nothing, should be thus limited, because we cannot suppose that the circumcision of the Jewish believers incapacitated them for being profited by Christ. Besides, “as the preservation of Abraham’s posterity, as a distinct people from the rest of mankind, answered many important purposes in the divine government, their observance of the rite of circumcision, declared by God himself to be the seal of his covenant with Abraham, was necessary to mark them as his descendants, as long as it was determined that they should be continued a distinct people. This shows that the apostle’s declaration is not to be considered as a prohibition of circumcision to the Jews as a national rite, but as a rite necessary to salvation. And therefore, while the Jews practised this rite, according to its original intention, for the purpose of distinguishing themselves as Abraham’s descendants, and not for obtaining salvation, they did what was right. But the Gentiles, not being of Abraham’s race, were under no political obligation to circumcise themselves; consequently, if they received that rite, it must have been because they thought it necessary to their salvation; for which reason the apostle absolutely prohibited it to all the Gentiles.” — Macknight. Christ is become of no effect unto you — See on Galatians 2:21. Or, as the original expression, kathrghqhte apo tou Cristou, may be properly rendered, Ye are loosed, or separated from Christ, and deprived of the benefit you might have received from him. The Vulgate hath, Vacui estis a Christo, Ye are devoid of Christ; whosoever of you are justified — That is, who seek to be justified; by the law, ye are fallen from grace — Ye renounce the covenant of grace in this last and most perfect manifestation of it: you disclaim the benefit of Christ’s gracious dispensation. the apostle’s meaning is, that whosoever sought to be justified meritoriously by the law of Moses, and for that purpose received circumcision, dissolved his connection with Christ, and renounced all relation to, and dependance on him as a Saviour.

Ver. 3. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Open your eyes, oh Galatians, to the glory you leave, and to the obligations you incur. The moment you do this, all that Christ has done for your redemption is of no avail. You are fallen from grace, from the glorious gospel of the blessed God.

3. Debtor to do the whole law—Debtor, or obligated thus, because the act of circumcision made the man not a “proselyte of the gate,” but a “proselyte of righteousness,” thereby taking upon him all the obligations of the Jew, rejecting Christ, (Acts 6:1,) and so making him debtor, not only to the ritual law, but the moral. So Galatians 3:10, “As many as are of 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.”

GALATIANS

SECTION 19. — TO RECEIVE CIRCUMCISION, IS

TO REJECT CHRIST. CH. 5:2-13A.

Behold I Paul say to you that if ye receive circumcision Christ will profit you nothing. And I protest again to every man receiving circumcision that he is a debtor to do the whole Law. Ye have been severed from Christ, whoever of you are being justified in law: from His grace ye have fallen away. For we, by the Spirit, through faith are eagerly waiting for a hope of righteousness. For in Christ Jesus neither circumcision avails anything nor uncircumcision but faith working through love.

Ye were running nobly. Who hindered you that ye should not obey the truth? The persuasion is not from Him that calls you. A little leaven leavens the whole lump. I am confident about you in the Lord that ye will be no otherwise minded. And he that disturbs you will bear the judgment, whoever he be. But I brethren, if I still preach circumcision, why am I still persecuted? Then, of no effect has the snare of the cross become. Would that they who unsettle you would even mutilate themselves. For ye were called for freedom, Brethren. Galatians 5:2-6 bring the argument of DIV. II., which has been in part summed up in the allegory of § 18, to bear on the matter of circumcision. This practical application betrays a chief point in the teaching Paul combats in this Epistle, viz. that all Christians ought to be circumcised. So Galatians 6:12: cp. Acts 15:1,5. Then follow in Galatians 5:7-12 sundry appeals.

I Paul: the personal influence of the Apostle brought to bear on the matter in hand. So 2 Corinthians 10:1.

CIRCUMCISION: now first mentioned. But its casual appearance here without explanation, and again in Galatians 6:12, suggests that it has been in view throughout the Epistle. It was the outward and visible gate into the bondage of the Jewish Law. Circumcision was prescribed by God to Abraham (Genesis 17:10) some fourteen or more years after by faith he obtained (Genesis 15:18) the Covenant, as a token (Genesis 17:11; Romans 4:11) and condition of it. As a rite, it was in some sense a forerunner of the Mosaic ritual: but, as a simple command easily and fully obeyed, it differed altogether from the many-sided Law, to which none could render due obedience. The rite seems (so Joshua 5:5) to have been carefully observed by Israel in Egypt: for we have no hint of a great circumcising at the Exodus. Cp. Exodus 4:25. Once (Exodus 12:48) it is assumed, and once (Leviticus 12:3) expressly though casually enjoined in the Law. Yet, strangely, it was not performed in the wilderness; but was restored (Joshua 5:3, 8) at the entrance into Canaan. In the O.T. the word circumcise is found again only in Jeremiah 4:4; 9:25, in a spiritual significance. But the common use (Judges 14:3; 15:18; 1 Samuel 14:6; 17:26, 36; 18:25, 27; 31:4, 2 Samuel 1:20; 3:14) of the word uncircumcised to distinguish the Philistines from Israel proves that in Israel the practice was universal. Practically, circumcision was a part of the Law of Moses, and was the initial rite of the Old Covenant.

If ye-receive-circumcision: not, if ye have already been circumcised, as though past circumcision were a final bar to future salvation; but, if ye are now undergoing circumcision, ye thereby deliberately reject the blessings brought by Christ. [The present subjunctive limits the assertion to the time during which the process of circumcision is going on; this being extended by implication so long as the persons concerned continue in the same mind. Subsequent repentance would remove them from under this tremendous condemnation. But this, Paul leaves now out of sight.] This word implies (so Galatians 6:12) that the Galatian Christians, though already observing sacred days, were as yet only contemplating circumcision. Hence the earnestness of Paul’s appeal.

Profit you nothing: cp. Romans 2:25; 3:1; 1 Corinthians 13:3; 14:6; 15:32; Hebrews 4:2; 13:9; James 2:14, 16. They will have no part in the infinite gain bought for men by the precious blood of Christ. This statement will be proved in Galatians 5:3, 4. And if we receive no gain from Christ, through whom are all things, ( 1 Corinthians 8:6,) we are poor indeed.

Ver. 3. Protest: literally call upon some one, especially God, as witness in our favour. It introduces a solemn assertion, as if made in the presence of God. Same word in N.T. only in Ephesians 4:17; 1 Thessalonians 2:12; Acts 20:26; 26:22. That all these are from the pen or lips of Paul, is a remarkable coincidence. If on his second visit to Galatia he had made a similar protest, to this the word again would naturally refer. But this supposition is by no means necessary. For Galatians 5:3 is a repetition in stronger language of Galatians 5:2. Debtor to do the whole Law, implies, as Galatians 5:4 will show, that Christ will profit you nothing: and every one receiving circumcision includes if ye receive circumcision. This solemn repetition reveals how terrible is the consequence here deprecated. And we can understand it. For, the only reason for circumcision was its prescription in the Law: cp. John 7:23. Therefore, to undergo it, was to admit that the Law was still binding; and, if so, it was binding as a condition of the favour of God. Hence to undergo circumcision was (Galatians 5:4) to seek to be justified in law. But, His favour, none can obtain by law. For none can render to the Law the obedience it requires. Consequently, the continued validity of the Law involves a universal curse Now, from this curse Christ died to save us. Therefore, to maintain, by undergoing circumcision, a Christian’s obligation to keep the whole Law, is to reject the benefits of the death of Christ.

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

Ye are fallen from grace-Ye renounce the new covenant. Ye disclaim the benefit of this gracious dispensation.

Verse 4. Christ is become of no effect unto you] It is vain for you to attempt to unite the two systems. You must have the law and no Christ, or Christ and no law, for your justification.

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

Verses 2-4. Behold, I Paul — A divinely-commissioned apostle of Christ; say, that if ye be circumcised — And seek to be justified by that rite, or if you depend on any part of the ceremonial law, as your righteousness, and necessary to salvation; Christ — The Christian institution; will profit you nothing — For you thereby disclaim Christ, and all the blessings which are received by faith in him. I testify again — As I have done heretofore; to every man — Every Gentile; that suffers himself to be circumcised now, being a heathen before, that he is a debtor — That he obliges himself; to do the whole law — Perfectly; and if he fail, he subjects himself to the curse of it. It is necessary that the apostle’s general expression, If you be circumcised, Christ will profit you nothing, should be thus limited, because we cannot suppose that the circumcision of the Jewish believers incapacitated them for being profited by Christ. Besides, “as the preservation of Abraham’s posterity, as a distinct people from the rest of mankind, answered many important purposes in the divine government, their observance of the rite of circumcision, declared by God himself to be the seal of his covenant with Abraham, was necessary to mark them as his descendants, as long as it was determined that they should be continued a distinct people. This shows that the apostle’s declaration is not to be considered as a prohibition of circumcision to the Jews as a national rite, but as a rite necessary to salvation. And therefore, while the Jews practised this rite, according to its original intention, for the purpose of distinguishing themselves as Abraham’s descendants, and not for obtaining salvation, they did what was right. But the Gentiles, not being of Abraham’s race, were under no political obligation to circumcise themselves; consequently, if they received that rite, it must have been because they thought it necessary to their salvation; for which reason the apostle absolutely prohibited it to all the Gentiles.” — Macknight. Christ is become of no effect unto you — See on Galatians 2:21. Or, as the original expression, kathrghqhte apo tou Cristou, may be properly rendered, Ye are loosed, or separated from Christ, and deprived of the benefit you might have received from him. The Vulgate hath, Vacui estis a Christo, Ye are devoid of Christ; whosoever of you are justified — That is, who seek to be justified; by the law, ye are fallen from grace — Ye renounce the covenant of grace in this last and most perfect manifestation of it: you disclaim the benefit of Christ’s gracious dispensation. the apostle’s meaning is, that whosoever sought to be justified meritoriously by the law of Moses, and for that purpose received circumcision, dissolved his connection with Christ, and renounced all relation to, and dependance on him as a Saviour.

4. Christ… of no effect—Literal Greek, Ye are abolished from Christ; a very energetic phrase. It states in very strong language the fact, that, however true their previous Christian faith and character, the act of circumcision, as required by the Judaists, involved a complete apostasy, and loss of both justification and regeneration. Fallen from grace—There is no grace from Christ for you, and you are under the law and complete condemnation.

Ver. 4. Severed: so removed from Christ that in them He will produce no results. Same phrase in same sense in Romans 7:2, 6: same word in Romans 3:3, 31; Galatians 3:17; 5:11. It states a fact which justifies the assertion Christ will profit you nothing, in a form suggesting that the cause is in themselves and not in Christ.

Justified in law: the Mosaic Law, but looked at in the abstract as a rule of conduct, and as a surrounding element in which they receive justification. See under Galatians 3:11.

Are-being-justified: the process now, from their point of view, actually going on. But it can never be completed: Galatians 3:11; Romans 3:20. See note under Romans 2:4. It is practically the same as seeking justification in law; but is more forcefully represented. Although actual justification in law is impossible, the mere beginning of the fruitless process, as Paul’s readers by their observance (Galatians 4:10) of days and seasons had already begun it, had actually separated them from the influences proceeding from the cross of Christ.

From His grace: literally, from the grace; of God (Galatians 2:21) and (Galatians 1:6) of Christ. This undeserved favour is the source of all spiritual good, and especially of the profit which comes through Christ. Justification in law is (Romans 4:4) essentially by merit; and thus excludes the free undeserved favour which comes through Christ. Fallen-away, or fallen-out, from: James 1:11, 2 Peter 3:17. It is the exact opposite of stand in this grace, Romans 5:1; and suggests complete removal and lower position. [The Revisers’ rendering, are severed, are fallen, confuses needlessly the Greek perfect and aorist. The aorist merely records a past event, without thought of its results, and may be accurately rendered have been separated, have fallen.] By preparing to be circumcised, the Galatian Christians were entering a process of justification in law, i.e. of justification by obeying the prescriptions of the Law of Moses. They thus acknowledged that in order to enjoy the favour of God they were bound to keep the whole Law: for the whole was given by the same authority. But Christ died in order that upon men who have broken the Law may come the undeserved favour of God. Consequently, to receive circumcision was to place oneself beyond the benefits which proceed from Christ, to abandon the lofty position in the favour of God enjoyed by those who believe the Gospel.

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

Through the Spirit-Without any of those carnal ordinances. Wait for-in sure confidence of attaining.

The hope of righteousness-The righteousness we hope for, and full reward of it. This righteousness we receive of God through faith; and by faith we shall obtain the reward.

Verse 5. For we, Christians, through the Spirit] Through the operation of the Holy Ghost, under this spiritual dispensation of the Gospel, wait for the hope of righteousness-expect that which is the object of our hope, on our being justified by faith in Christ. Righteousness, dikaiosunh, may here, as in many other places of St. Paul’s epistles, mean justification, and the hope of justification, or the hope excited and inspired by it, is the possession of eternal glory; for, says the apostle, Romans 5:1, 2, Being justified by faith, we have peace with God-and rejoice in HOPE of the GLORY of GOD. But, as this glory is necessarily future, it is to be waited for; but this waiting, in a thorough Christian, is not only a blessed expectation, but also a continual anticipation of it; and therefore the apostle says, apekdecomeqa, we receive out if it, from apo, from ek, out of, and decomai, I receive. This is no fanciful derivation; it exists in the experience of every genuine Christian; he is continually anticipating or receiving foretastes of that glory, the fulness of which he expects after death. Thus they are receiving the end of their faith, the salvation of their souls. 1 Peter 1:9.

That they could not have the Holy Spirit without faith, was a doctrine also of the Jews; hence it is said, Mechilta, fol. 52: “That faith was of great consequence with which the Israelites believed in Him who, with one word, created the universe; and because the Israelites believed in God, the Holy Spirit dwelt in them; so that, being filled with God, they sang praises to him.” Cicero, Deuteronomy Nat. Deor., lib. ii., has said: Nemo vir magnus sine aliquo afflatu divino unquam fuit: “There never was a great man who had not some measure of the Divine influence.” However true this may be with respect to the great men of the Roman orator, we may safely assert there never was a true Christian who had not the inspiration of God’s Holy Spirit.

Verses 5, 6. For we — Who believe in Christ, and are his true disciples, having been savingly enlightened in the knowledge of the truth; do, through the influences of the Spirit — Without any of these carnal ordinances; wait for — In sure confidence of obtaining; the hope of righteousness — That is, the righteousness we hope for, and the full reward of it; by faith — The only way in which these blessings can be attained; for it is through faith that we receive this righteousness of God, Philippians 3:9; and by faith we shall obtain the reward. For in Christ Jesus — According to the institution which he hath established, according to the tenor of the Christian covenant, or with respect to our having an interest in and union with him; neither circumcision — With the most punctual observance of the law; nor uncircumcision — With the most exact heathen morality; availeth any thing — To our present justification or eternal salvation; but faith alone, even that faith which worketh by love — That persuasion of, and confidence in, the love of God to us, manifested in his giving Christ to die for us, and in pardoning and accepting us through Christ, which produces in us love to God in return; and obedience, the fruit of this love, and which worketh in us all inward holiness, and worketh by us all outward holiness. “The account which the apostle here gives us of faith,” says Macknight, “deserves attention. He does not say that it consists in the mere speculative belief of the truths of the gospel, nor in a confident persuasion, taken up any how, that we are actually justified, or that Christ hath died for us in particular. These things are nowhere in Scripture represented as constituting justifying faith; and they who trust to them delude themselves. The faith which is counted for righteousness, according to St. Paul, is such a belief [in Christ and] the truth, as worketh in the mind of the believer by love, and maketh him a new creature, Galatians 6:15. The apostle called the attention of the Galatians to this operation of faith, because they were deficient in love to each other, Galatians 5:15.”

Ver. 5. For we through the Spirit, the spiritual, and not the carnal worship of God, wait for the hope of righteousness by faith. All the evangelical righteousness which God has promised to rain down on the church in the Messiah’s days. Isaiah 45:8. 51:6. Daniel 9:24. Romans 3:21. This righteousness then is obtained by faith, and not by the works of the law. It opens heaven, and all the fruits of righteousness in the soul. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which works by love.

5. Wait for the hope—Hope, here, means the object hoped for; the hope-object. See notes, Romans 8:24; Colossians 1:5; Titus 2:13; Hebrews 6:18. Note also on promise, 3:14. Righteousness—As this righteousness is waited for, many commentators understand it of the final justification at the judgment.

Ver. 5. We: very emphatic, contrasting the spiritual position of Paul and those like him with that of his readers. This contrast proves how far they have fallen.

The Spirit: of God: for this can be no other than the Spirit received through faith in Galatians 3:2, 14; cp. Galatians 4:6. He is looked at here not as a definite person but in the abstract as an animating principle. By Him was prompted this eager-waiting: same word in Romans 8:19, 23, 25; 1 Corinthians 1:7; Philippians 3:20; Hebrews 9:28.

Through faith: subjective source of the eager waiting, and (Galatians 3:2, 14) of the Holy Spirit who prompts it. For (Romans 5:1f) by faith… we rejoice in hope. Since hope is a stretching forward to good things to come, it is here used objectively as itself to come. So Titus 2:13, looking for the blessed hope and the appearance, etc.; Acts 24:15; Colossians 1:5, the hope laid up for us in heaven.

Hope of righteousness: a hope which belongs to, and goes along with, righteousness; cp. Ephesians 4:4; Colossians 1:23. Grammatically, righteousness might be the object hoped for. But this is unlikely. For, with Paul, the righteousness of faith is always (cp. Romans 9:30; 1 Corinthians 1:30) a present blessing; even though righteousness, in another sense, viz. the eternal principle of right doing, be still (1 Timothy 6:11; 2 Timothy 2:22) a matter of pursuit. And, if righteousness were the object hoped for, it would be clumsy to represent this hope as itself eagerly waited for.

No: Paul waits ( 2 Timothy 4:8) for the crown of righteousness, the eternal reward which belongs to the righteous: and for the realisation of this hope he eagerly longs.

Righteousness: as in Romans 4:11, 13; 9:30; 10:4: the position or condition of one whom the judge approves. Of God’s approval, obtained by faith, right doing is a result. This close connection causes occasional ambiguity in the use of the word. Righteousness is the link between our faith and the Spirit who prompts our Hope. By faith we obtain the approbation of the Judge: and in token thereof God gives us the Holy Spirit, who moves us to wait eagerly for the fulfilment of the visions of future blessing opened to our view by His approbation.

V. 6. For in Christ Jesus-According to the institution which he hath established, according to the tenor of the Christian covenant. Neither circumcision-With the most punctual observance of the law. Nor uncircumcision-With the most exact heathen morality. Availeth anything-Toward present justification or eternal salvation. But faith-Alone; even that faith which worketh by love-All inward and outward holiness.

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

Verses 5, 6. For we — Who believe in Christ, and are his true disciples, having been savingly enlightened in the knowledge of the truth; do, through the influences of the Spirit — Without any of these carnal ordinances; wait for — In sure confidence of obtaining; the hope of righteousness — That is, the righteousness we hope for, and the full reward of it; by faith — The only way in which these blessings can be attained; for it is through faith that we receive this righteousness of God, Philippians 3:9; and by faith we shall obtain the reward. For in Christ Jesus — According to the institution which he hath established, according to the tenor of the Christian covenant, or with respect to our having an interest in and union with him; neither circumcision — With the most punctual observance of the law; nor uncircumcision — With the most exact heathen morality; availeth any thing — To our present justification or eternal salvation; but faith alone, even that faith which worketh by love — That persuasion of, and confidence in, the love of God to us, manifested in his giving Christ to die for us, and in pardoning and accepting us through Christ, which produces in us love to God in return; and obedience, the fruit of this love, and which worketh in us all inward holiness, and worketh by us all outward holiness. “The account which the apostle here gives us of faith,” says Macknight, “deserves attention. He does not say that it consists in the mere speculative belief of the truths of the gospel, nor in a confident persuasion, taken up any how, that we are actually justified, or that Christ hath died for us in particular. These things are nowhere in Scripture represented as constituting justifying faith; and they who trust to them delude themselves. The faith which is counted for righteousness, according to St. Paul, is such a belief [in Christ and] the truth, as worketh in the mind of the believer by love, and maketh him a new creature, Galatians 6:15. The apostle called the attention of the Galatians to this operation of faith, because they were deficient in love to each other, Galatians 5:15.”

6. For—We as Christians wait this faith-justification for the following reason. Nor uncircumcision—The freedom from, or avoidance of, circumcision will not justify us, nor the performance of circumcision as a mere bodily act condemn us. Worketh by love—In Paul’s view the true faith always truly worketh. Good works are the direct and immediate effect of true faith. The work is the test of the trueness of the faith. The faith justifies the man before God, as by it the man comes into that position by which justifying grace can flow from God upon him, (see notes, Romans 4:6; 4:24; 6:1-23; 10:10,) and works, by their evidence, justify him as being a man of true faith. By love—A faith might work evil through hate; but holy faith works good by love. For when we have true faith, God’s approving Spirit pours love into the heart, predisposing to works of all good.

Ver. 6. A general and contrasted statement, supporting the word faith in Galatians 5:5, and concluding the application to circumcision in Galatians 5:2-4 of the argument of DIV. II.

In Christ: the all surrounding, and yet personal, element of the new life: as in Galatians 2:4; 3:14, 26, 28; 2 Corinthians 5:17. Avails anything: literally has any strength, i.e. is able to produce results. Neither circumcision… nor uncircumcision: cp. Galatians 6:15; 1 Corinthians 7:19. Therefore, circumcision neither helps nor hinders life in Christ. This is an express abrogation of the covenant with Abraham, of which (cp. Genesis 17:10-14) circumcision was an absolute condition. Similarly, Christ abrogated the Mosaic Law: Mark 7:15-19; cp. Leviticus 11:42-45.

But faith: avails everything, as proved in the argument of Galatians 3:1-14, and implied in Galatians 5:5.

Working: producing results, an illustration and proof of the validity of faith.

Love; to our fellows, as in Galatians 5:13; its usual sense when not further qualified. So 1 Corinthians 8:1; 13:1ff. It is a principle prompting us to draw others to ourselves, that their interests may become ours. This is the direction of the working of faith; which produces love and through love other results. For saving faith is an active principle moulding conduct and character. Cp. 1 Thessalonians 1:3. It does this (Galatians 5:22) through the Holy Spirit given (Galatians 3:2, 14) to those who believe. That faith produces results which all must approve, reveals its superiority to circumcision; and thus strengthens the contrast here asserted. This reference to love as an effect of faith prepares the way to Galatians 5:13-15; as does the word Spirit in Galatians 5:5 to Galatians 5:16-26. Paul thus approaches the moral teaching of DIV.

III.

Notice in Galatians 5:5, 6 faith, hope, and love; and in the same order as 1 Corinthians 13:13.

This description of spiritual life proves how great is the profit through Christ lost by those who undergo circumcision in order to obtain justification in the Mosaic Law.

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

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

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

Who doth hinder] Who prevented you from continuing to obey the truth? Ye could only be turned aside by your own consent. St. Paul here, as in 1 Corinthians 9:24, compares Christianity to a race. See the notes on the above text.

Verses 7-10. Ye did run well — In the race of faith, love, and obedience; in true, genuine Christianity; believing its truths, experiencing its graces, enjoying its privileges, performing its duties. The exercises of faith and holiness, enjoined in the gospel, are often in Scripture compared to the ancient athletic exercises of the Greeks, especially to the race; because in that exercise the greatest exertions of activity and strength were necessary to obtain the prize, Hebrews 12:1. Who did hinder you — Who hath interrupted you in that good course; that ye should not continue to obey the truth? — In this question the apostle does not ask who the person was that had put a stop to them; but he expresses his surprise and grief at their being stopped. This persuasion — Concerning the Mosaic law, and the necessity of observing it in order to your justification and salvation; cometh not of God, who calleth you — To his kingdom and glory. A little leaven — If it be suffered to continue; leaveneth the whole lump — Operates unseen, till it diffuses itself on every side: that is, a little false doctrine may soon corrupt the judgment in other points, and a small number of seduced persons may soon infect the whole church. It is a proverbial expression, in which the pernicious and infectious nature of erroneous doctrine and vicious example is set forth. Hence our Lord gave the name of leaven to the doctrine of the Pharisees and Sadducees, Matthew 16:11, 12. The same name the apostle gives to the doctrine of the Judaizing teachers in this passage, and to the incestuous person, 1 Corinthians 5:7. Yet I have confidence in you — That, on reading this, and being thus warned of your danger; you will be no otherwise minded — Than I am, and ye were, concerning the doctrine of justification by faith; but he that troubleth you — And would pervert your minds from the purity of the faith; shall bear his judgment — A heavy burden, already hanging over his head. The apostle seems to refer to one person chiefly, as endeavouring to seduce them.

7. Did run well—Their faith was true, their love was sincere, their works were good. The term run is the apostle’s favourite metaphor of a Christian race. He whose spirit is full of faith, and heart is full of love, will run that race with divine vigour. Hinder—The Greek is a military term designating the impeding the march of an army by breaking up bridges and roads. The Galatian Christian army was marching at rapid rate when old Judaism blocked their course.

Ver. 7.-13a. Sundry direct appeals against the teaching of the disturbers, concluding DIV. II.

Ye-were-running: in the Christian racecourse, recalling the metaphor of 1 Corinthians 9:24: cp. Galatians 2:2.

Nobly: same word in Galatians 4:17.

Hindered: as if by breaking up the path.

You: emphatic. So good was their beginning that Paul asks who (cp. Galatians 3:1) has stopped them by breaking up the path along which they were running so well.

Obey: literally be-persuaded-by; the obedience of persuasion. Same word in Romans 2:8; Hebrews 13:17; James 3:3; Acts 5:36f, 40; Acts 21:14; 23:21; 28:24.

Obey truth: yield to the persuasive influence of the Gospel, this looked upon in its general character as corresponding with eternal reality. The article before truth is omitted in Vat., Sinai, Alex. MSS.; and by all editors later than Lachmann: but is found in almost all other MSS. Its insertion is so easy, its omission so difficult, to explain, that we may accept with some confidence the testimony of the oldest copies.

That ye should not obey truth: actual result, and therefore represented as the purpose, of the hindrance.

Persuasion: a word similar in form to that rendered obey; and suggested by it. Grammatically, it might denote either a persuasive influence, or surrender to such. Probably, the former here. For this is an answer to the question in Galatians 5:7 about the source of the disobedience. They refused to be persuaded by Truth because they had yielded to another persuasion. Close parallel in Romans 2:8. But the difference is very slight. For, passive surrender implies active persuasion. The influence to which they yielded is

not from Him that calls you: i.e. God, as in Galatians 1:6. The present tense implies that the Gospel voice is still sounding. Galatians 1:6 refers to a voice heard in days gone by.

V. 8. This your present persuasion cometh not from God, who called you-to his kingdom and glory.

Verse 8. This persuasion] Of the necessity of your being circumcised and obeying the law of Moses, is not of him that calleth you. I never preached such a doctrine to you; I called you out of bondage to liberty, from a galling yoke to a cheerful service. Some translate peismonh, obedience or subjection. This subjection of yours to the Mosaic law is opposed to the will of God, and never was preached by me.

Verses 7-10. Ye did run well — In the race of faith, love, and obedience; in true, genuine Christianity; believing its truths, experiencing its graces, enjoying its privileges, performing its duties. The exercises of faith and holiness, enjoined in the gospel, are often in Scripture compared to the ancient athletic exercises of the Greeks, especially to the race; because in that exercise the greatest exertions of activity and strength were necessary to obtain the prize, Hebrews 12:1. Who did hinder you — Who hath interrupted you in that good course; that ye should not continue to obey the truth? — In this question the apostle does not ask who the person was that had put a stop to them; but he expresses his surprise and grief at their being stopped. This persuasion — Concerning the Mosaic law, and the necessity of observing it in order to your justification and salvation; cometh not of God, who calleth you — To his kingdom and glory. A little leaven — If it be suffered to continue; leaveneth the whole lump — Operates unseen, till it diffuses itself on every side: that is, a little false doctrine may soon corrupt the judgment in other points, and a small number of seduced persons may soon infect the whole church. It is a proverbial expression, in which the pernicious and infectious nature of erroneous doctrine and vicious example is set forth. Hence our Lord gave the name of leaven to the doctrine of the Pharisees and Sadducees, Matthew 16:11, 12. The same name the apostle gives to the doctrine of the Judaizing teachers in this passage, and to the incestuous person, 1 Corinthians 5:7. Yet I have confidence in you — That, on reading this, and being thus warned of your danger; you will be no otherwise minded — Than I am, and ye were, concerning the doctrine of justification by faith; but he that troubleth you — And would pervert your minds from the purity of the faith; shall bear his judgment — A heavy burden, already hanging over his head. The apostle seems to refer to one person chiefly, as endeavouring to seduce them.

8. This persuasion—The Greek for persuasion is another form of the word faith, and is here used as an antithesis to the true faith named above. It may, like the English persuasion, be taken in an active or passive meaning; that is, it may mean this proselyting you by Judaists, or this credulity in believing Judaism. Very clearly it here means the former of the two, as referring to the who, and the did hinder of the last verse. The who is the same as the he that troubleth in verse 10. The did hinder is the present persuasion to become circumcised, coming from the who. And this who is the little leaven of the next verse. Him… calleth you—God, or Christ. Note, verse 1:6. The present term implies that God is in permanent act of calling the Christian. The whole passage implies, that such calling neither secures the necessary first obedience of the called nor his perseverance. In that sense, no calling of God is an “effectual calling.”

Ver. 7.-13a. Sundry direct appeals against the teaching of the disturbers, concluding DIV. II.

Ye-were-running: in the Christian racecourse, recalling the metaphor of 1 Corinthians 9:24: cp. Galatians 2:2.

Nobly: same word in Galatians 4:17.

Hindered: as if by breaking up the path.

You: emphatic. So good was their beginning that Paul asks who (cp. Galatians 3:1) has stopped them by breaking up the path along which they were running so well.

Obey: literally be-persuaded-by; the obedience of persuasion. Same word in Romans 2:8; Hebrews 13:17; James 3:3; Acts 5:36f, 40; Acts 21:14; 23:21; 28:24.

Obey truth: yield to the persuasive influence of the Gospel, this looked upon in its general character as corresponding with eternal reality. The article before truth is omitted in Vat., Sinai, Alex. MSS.; and by all editors later than Lachmann: but is found in almost all other MSS. Its insertion is so easy, its omission so difficult, to explain, that we may accept with some confidence the testimony of the oldest copies.

That ye should not obey truth: actual result, and therefore represented as the purpose, of the hindrance.

Persuasion: a word similar in form to that rendered obey; and suggested by it. Grammatically, it might denote either a persuasive influence, or surrender to such. Probably, the former here. For this is an answer to the question in Galatians 5:7 about the source of the disobedience. They refused to be persuaded by Truth because they had yielded to another persuasion. Close parallel in Romans 2:8. But the difference is very slight. For, passive surrender implies active persuasion. The influence to which they yielded is

not from Him that calls you: i.e. God, as in Galatians 1:6. The present tense implies that the Gospel voice is still sounding. Galatians 1:6 refers to a voice heard in days gone by.

V. 9. A little leaven leaveneth the whole lump-One troubler, Galatians 5:10, troubles all.

Verse 9. A little leaven leaveneth the whole lump.] A proverbial expression, see 1 Corinthians 5:6, very aptly applied to those who receive the smallest tincture of false doctrine, relative to the things essential to salvation, which soon influences the whole conduct, so that the man becomes totally perverted. They might have argued, “It is a small thing, and should not be made a subject of serious controversy, whether we be circumcised or not.” Granted, that in itself it is a small matter; but, as every man who is circumcised is a debtor to do the whole law, Galatians 5:3, then your circumcision leads necessarily to your total perversion; as the little portion of leaven, mixed with the batch, soon leavens the whole lump.

Verses 7-10. Ye did run well — In the race of faith, love, and obedience; in true, genuine Christianity; believing its truths, experiencing its graces, enjoying its privileges, performing its duties. The exercises of faith and holiness, enjoined in the gospel, are often in Scripture compared to the ancient athletic exercises of the Greeks, especially to the race; because in that exercise the greatest exertions of activity and strength were necessary to obtain the prize, Hebrews 12:1. Who did hinder you — Who hath interrupted you in that good course; that ye should not continue to obey the truth? — In this question the apostle does not ask who the person was that had put a stop to them; but he expresses his surprise and grief at their being stopped. This persuasion — Concerning the Mosaic law, and the necessity of observing it in order to your justification and salvation; cometh not of God, who calleth you — To his kingdom and glory. A little leaven — If it be suffered to continue; leaveneth the whole lump — Operates unseen, till it diffuses itself on every side: that is, a little false doctrine may soon corrupt the judgment in other points, and a small number of seduced persons may soon infect the whole church. It is a proverbial expression, in which the pernicious and infectious nature of erroneous doctrine and vicious example is set forth. Hence our Lord gave the name of leaven to the doctrine of the Pharisees and Sadducees, Matthew 16:11, 12. The same name the apostle gives to the doctrine of the Judaizing teachers in this passage, and to the incestuous person, 1 Corinthians 5:7. Yet I have confidence in you — That, on reading this, and being thus warned of your danger; you will be no otherwise minded — Than I am, and ye were, concerning the doctrine of justification by faith; but he that troubleth you — And would pervert your minds from the purity of the faith; shall bear his judgment — A heavy burden, already hanging over his head. The apostle seems to refer to one person chiefly, as endeavouring to seduce them.

9. A little leaven—St. Paul now hints from what quarter this Judaistic persuasion comes. It seems to have been derived from a single person, (who, verse 7; he, verse 10,) aided by a small party at first, (they, verse 12,) who produced the trouble. This is so obvious that we wonder that the great body of commentators refer the leaven to circumcision, on the ground that circumcision, though a little matter, would infect their whole religious state. Leaven—See note on 1 Corinthians 5:6. The whole lump—Small in numbers as was the party originating the Judaistic schism in the Galatian Church, it was in danger of converting the whole body, as leaven impregnates the whole loaf.

Ver. 9. Word for word as in 1 Corinthians 5:6: see note. This suggests that it was a common proverb. Its application was so evident that Paul did not expound it. This proverb is in some sense a positive answer to Galatians 5:7. For it suggests that the source of the persuasion was small either in the number of the false teachers or in the apparent unimportance of their error. The latter is perhaps the more likely reference: for the importance of doctrine is more often overlooked than that of a few false teachers. In all ages, differences of doctrine have been held to be unimportant: whereas the influence of even one man has been felt to be great. The proverb also suggests that the result would be, as of many little things, silent, unobserved, yet pervasive and great. For the unseen leaven changes completely the nature of the whole lump. Paul thus calls attention, as does his protest in Galatians 5:3, to the importance of what seemed to the Galatians a small matter.

V. 10. Yet I have confidence that-After ye have read this. Ye will be no otherwise minded-Than I am, and ye were. But he that troubleth you-It seems to have been one person chiefly who endeavoured to seduce them.

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

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

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

Verses 7-10. Ye did run well — In the race of faith, love, and obedience; in true, genuine Christianity; believing its truths, experiencing its graces, enjoying its privileges, performing its duties. The exercises of faith and holiness, enjoined in the gospel, are often in Scripture compared to the ancient athletic exercises of the Greeks, especially to the race; because in that exercise the greatest exertions of activity and strength were necessary to obtain the prize, Hebrews 12:1. Who did hinder you — Who hath interrupted you in that good course; that ye should not continue to obey the truth? — In this question the apostle does not ask who the person was that had put a stop to them; but he expresses his surprise and grief at their being stopped. This persuasion — Concerning the Mosaic law, and the necessity of observing it in order to your justification and salvation; cometh not of God, who calleth you — To his kingdom and glory. A little leaven — If it be suffered to continue; leaveneth the whole lump — Operates unseen, till it diffuses itself on every side: that is, a little false doctrine may soon corrupt the judgment in other points, and a small number of seduced persons may soon infect the whole church. It is a proverbial expression, in which the pernicious and infectious nature of erroneous doctrine and vicious example is set forth. Hence our Lord gave the name of leaven to the doctrine of the Pharisees and Sadducees, Matthew 16:11, 12. The same name the apostle gives to the doctrine of the Judaizing teachers in this passage, and to the incestuous person, 1 Corinthians 5:7. Yet I have confidence in you — That, on reading this, and being thus warned of your danger; you will be no otherwise minded — Than I am, and ye were, concerning the doctrine of justification by faith; but he that troubleth you — And would pervert your minds from the purity of the faith; shall bear his judgment — A heavy burden, already hanging over his head. The apostle seems to refer to one person chiefly, as endeavouring to seduce them.

Ver. 10. I have confidence in you through [in] the Lord, that you will turn a deaf ear to all your troublers, the pests of the church; that the reading of this epistle will be like the out-breaking of the sun in a dark and cloudy day; and that the truth as it is in Jesus will again irradiate your minds, and warm your hearts.

10. I… but—Mark the antithesis of this verse. I have confidence in you, the lump; but woe to the little leaven, the disturbers. Paul says this partly to soften his tone to the Church, and partly to induce a division between the Church and its seducers. Have confidence—His purely personal feeling, expressed as strongly as he was able. It expressed no inspired assurance that they would prove true, nor any theological dogma that all Christians do persevere. In you—Wavering as you show yourselves. Through the Lord—Literally, in the Lord. Same sense as in Ephesians 6:1. Confidence in… the Lord, is simply not inspired but Christian confidence. Had there been a failure it would have proved St. Paul’s human fallibility, but would not have disparaged his inspiration or apostleship. Far less does it imply that the Lord inevitably secures the perseverance of all who put their faith in him. Otherwise—Than your acceptance of my gospel. He that troubleth you—Not necessarily, but probably, the one leader and head of the schism. Bear his judgment— Divine condemnation, which, for so grievous a sin, would be grievous to bear. Whosoever he be—Even though he came from Jerusalem and pretended to be commissioned by James the apostle. All this is too pointed and severe not to indicate an individual.

Ver. 10. I: emphatic contrast. After speaking of the obedient persuasion his readers refuse to the Truth and of the persuasion which does not come from Him that calls them, Paul gives his own persuasion about the Galatian Christians.

In the Lord: Romans 14:14; Philippians 1:14; 2:24; 2 Thessalonians 3:4. His confidence comes from union with the Master, and has Him for its surrounding element.

Minded: same word in Romans 8:5, (see note,) and Philippians 1:7; 2:2, 5; 3:15.

No otherwise minded: than Paul has just stated. He has a confidence about them which he feels to be an outflow of Christian life that, when they receive this letter, they will share his alarm about the influence of a little leaven and will recognise in the teaching of the disturbers an influence to be feared. This reveals Paul’s confidence that this letter will have its designed salutary effect. It is almost the only gleam of light in the Epistle. He that disturbs you: hardly sufficient (in the absence of any other indication: contrast Galatians 5:12; 1:7; 6:12) to suggest one specially prominent man. Rather, Paul singles out any individual disturber who comes across his path and speaks of him personally.

Bear the judgment: the sentence which will be pronounced upon disturbers, this looked upon as a heavy burden,

Notice that, as in 2 Corinthians 10:2, 6, etc., Paul distinguishes his readers, to whom he speaks and for whom he has hopes, from the disturbers, about whom he writes but to whom he says nothing, thus indicating that for them he has no hope.

V. 11. But if I still preach circumcision-As that troubler seems to have affirmed, probably taking occasion from his having circumcised Timothy. Why do I still suffer persecution? then is the offence of the cross ceased-The grand reason why the Jews were so offended at his preaching Christ crucified, and so bitterly persecuted him for it, was, that it implied the abolition of the law. Yet St. Paul did not condemn the conforming, out of condescension to the weakness of any one, even to the ceremonial law; but he did absolutely condemn those who taught it as necessary to justification.

Verse 11. If I yet preach circumcision] it is very likely that some of the false apostles, hearing of Paul’s having circumcised Timothy, Acts 16:3, which must have been done about this time, reported him as being an advocate for circumcision, and by this means endeavoured to sanction their own doctrine. To this the apostle replies: Were it so, that I am a friend to this measure, is it likely that I should suffer persecution from the Jews? But I am every where persecuted by them, and I am persecuted because I am known to be an enemy to circumcision; were I a friend to this doctrine, the offence of the cross-preaching salvation only through the sacrifice of Christ, would soon cease; because, to be consistent with myself, if I preached the necessity of circumcision I must soon cease to preach Christ crucified, and then the Jews would be no longer my enemies.

Verses 11, 12. And I, brethren — If, as my enemies insinuate; I yet preach circumcision — As necessary to salvation, and urge it upon the believing Gentiles; why do I yet suffer persecution — From the Jews, as one apostatized from their religion? Probably the person that troubled them took occasion, from Paul’s having circumcised Timothy, to affirm that he preached the necessity of submitting to that rite. Then is the offence of the cross ceased — The grand reason why the Jews were so offended at his preaching Christ crucified, and so bitterly persecuted him for it, was, that it implied the abolition of the ceremonial law. Yet St. Paul did not condemn the conforming, out of condescension to the weakness of any one, to that law; but he did even absolutely condemn those who taught that this was necessary to justification. I would they were even cut off — From your communion; cast out of your church; that thus trouble you — “It by no means agrees with the gentle genius of Christianity, to suppose that the apostle should mean by this, that he wished them dead, or wished that any bodily evil were inflicted upon them by human violence. All arguments, therefore, which are drawn from this text, in favour of persecuting principles, must be very inconclusive.” — Doddridge.

11. And I, brethren—In antithesis to the above whoever. If I yet I preach circumcision—As charged by this whosoever. The original charge was probably at first based on the case of Timothy. See notes on Acts 16:3 and Galatians 2:3. Paul’s policy of becoming, in nonessentials, all things to all men—even a Jew to Jews—treating the mere act of circumcision, where it involved no vital concession, as admissible—enabled the Judaist to pretend that in the other Pauline Churches Paul preached circumcision. Yet—Since my conversion, as I did before my conversion. Why… suffer persecution—His endurances and scars were ample proof that he was a most consistent and uncompromising opponent of the foundation rite of Judaism. Yet—Continually, while I am continually preaching circumcision. Then—In case I preach justification by circumcision I make the cross a mere appendage. Offence… ceased— There is no ground for all these hostilities of Judaism toward me. The attacks of these Judaizers are my defence. They persecute me, and, therefore, they are untrue when they say that I preach circumcision elsewhere than in Galatia.

Ver. 11. An abrupt question, which can be explained only as being a reply to a charge or insinuation, against Paul, of inconsistency. It is to us obscure because we do not know the charge which provoked it.

But I: emphatic, in contrast to he that disturbs.

Still preach: as before his conversion. For circumcision was an essential element of that Judaism which Paul then so eagerly advocated. Why still? logical consequence; why do they go on persecuting me? This question implies that the chief ground of the hostility of Paul’s enemies was his denial that circumcision was binding on Gentiles. And naturally so. For they saw that this denial broke down the spiritual prerogative and monopoly which the Old Covenant gave to the Jewish nation.

Made-of-no-effect: shorn of results, as in Galatians 3:17. Then (or if so) is made, etc.: correct inference from a false premiss, if I still preach circumcision; revealing its falsity: cp. 1 Corinthians 5:10; 7:14; 15:14, 18.

The snare of the cross: close coincidence with 1 Corinthians 1:23. The crucifixion of Christ led many to reject Him. It was therefore a trap in which they were caught. But Paul declares that if, while preaching the word of the cross, he still preaches the necessity of circumcision, then has the cross lost its power to hinder the faith of the Jews; in other words, that, if the shameful death of Christ is not inconsistent with the continued obligation of circumcision, i.e. with the continued prerogatives of Israel, it is no longer a difficulty to them. This implies that fear of the loss of spiritual pre-eminence lay at the root of that Jewish hatred to Jesus which took the form of bitter ridicule cast upon the mode of His death, a ridicule still recorded abundantly on the pages of ancient Jewish writers. Paul thus silently uncovers the wounded national pride which hid itself under the veil of refusal to believe in a crucified Messiah. His readers would understand the reference. See further under Galatians 6:12.

V. 12. I would they were even cut off-From your communion; cast out of your church, that thus trouble you.

Verse 12. I would they were even cut off which trouble you.] This saying has puzzled many, and different interpretations of the place have been proposed by learned men.

At first sight it seems as if the apostle was praying for the destruction of the false teachers who had perverted the Churches of Galatia. Mr. Wakefield thought ofelon apokoyontai might be translated, I wish that they were made to weep; and in his translation of the New Testament the passage stands thus: “I wish that they who are unsettling you may lament it.” I believe the apostle never meant any such thing. As the persons who were breeding all this confusion in the Churches of Galatia were members of that Church, the apostle appears to me to be simply expressing his desire that they might be cut off or excommunicated from the Church. Kypke has given an abundance of examples where the word is used to signify amputating; cutting off from society, office, &c.; excluding. In opposition to the notion of excommunication, it might be asked: “Why should the apostle wish these to be excommunicated when it was his own office to do it?” To this it may be answered: The apostle’s authority was greatly weakened among that people by the influence of the false teachers, so that in all probability he could exercise no ecclesiastical function; he could therefore only express his wish. And the whole passage is so parallel to that, 1 Corinthians 5:6, 7, that I think there can be no reasonable doubt of the apostle’s meaning: Let those who are unsettling the Church of Christ in your district be excommunicated; this is my wish, that they should no longer have any place among you.”

Verses 11, 12. And I, brethren — If, as my enemies insinuate; I yet preach circumcision — As necessary to salvation, and urge it upon the believing Gentiles; why do I yet suffer persecution — From the Jews, as one apostatized from their religion? Probably the person that troubled them took occasion, from Paul’s having circumcised Timothy, to affirm that he preached the necessity of submitting to that rite. Then is the offence of the cross ceased — The grand reason why the Jews were so offended at his preaching Christ crucified, and so bitterly persecuted him for it, was, that it implied the abolition of the ceremonial law. Yet St. Paul did not condemn the conforming, out of condescension to the weakness of any one, to that law; but he did even absolutely condemn those who taught that this was necessary to justification. I would they were even cut off — From your communion; cast out of your church; that thus trouble you — “It by no means agrees with the gentle genius of Christianity, to suppose that the apostle should mean by this, that he wished them dead, or wished that any bodily evil were inflicted upon them by human violence. All arguments, therefore, which are drawn from this text, in favour of persecuting principles, must be very inconclusive.” — Doddridge.

Ver. 12. I would they were even cut off which trouble you. God may grant them space for repentance; but if otherwise, I know that the man who shall vex and afflict the little one who believes in Jesus, be his rank what it may, shall bear his iniquity; and more than he who is sentenced, like a dog, to be drowned in the sea, with a millstone about his neck. Matthew 18:6. He speaks of those troublers with equal contempt, in Philippians 3:2. Let the authors of schisms seriously weigh the consequences, before they are infatuated to rend and devour the flock.

12. I am so far from preaching circumcision, that I would they might inflict upon themselves excision. There is clearly an antithesis between the circumcision and the excision; but the question is, what excision is meant? A large number of modern expositors understand, with our English translators, excision from the Church. And Bengel sustains the antithesis under this interpretation in words which we shall leave in their original Latin: “Quemadmodum preputium per circumcisionem abscinditur, ut quiddam, quo carere decet Israelitam; ita isti tanquam preputium rejiculum de communione sanctorum rejicientur et anathema erunt.”

But those who best knew the true meaning of the Greek term for this excision—the old Greek commentators—give another sense of the word; a sense which the decency which Christianity has created in modern times induces many to believe that the apostle could hardly have intended. The same Greek word is in the Septuagint version of Deuteronomy xxiii, 1, for one made a eunuch. The rite of circumcision undoubtedly symbolized the cutting off the sensual from our nature; and it is wonderful that among some heathen the same rite was so increased in severity, perhaps with a similar meaning, at first, as to produce a complete, relentless emasculation. Now in Galatia it was probably no more repulsive to name this excision than to speak of circumcision. The city of Pessinus, capital of Galatia, was the seat of the worship of Cybele, whose priests mutilated themselves as a religious rite. In literature, in public discourse, and in conversation, the thought and the name were familiar. St. Paul, therefore, in language at that time entirely inoffensive, indignantly preferred that these circumcisionists should go the whole extent, and turn excisionists, priests of Cybele, and the salvation of his Church would no longer be endangered. Circumcision was now as useless as this excision; both had better be abandoned to pagans, and Christians abstain from and contemn both alike. And this indignant expression of contempt for both Paul now follows with a lesson of Christian spiritual purity.

2. But this freedom from circumcision, legalism, and ritualism must not pass into license, 13-26.

Now follows a beautiful section on Christian morals. Absolved from old stereotype forms, let your Christian holiness be based on pure and simple right. Yet not natural and economic rectitude merely, but love, under aid of the divine Spirit, will lift you into the region of a divine purity. And then St. Paul draws us, under the contrast of spirit and flesh, two opposing pictures. The one is the summation of Christian virtues, the other of fleshly vices. Look first on this picture and then on that, and see how a true Christian morality in the midst of heathenism is shaped, and how a true Christian life may be lived. Ages may progress, civilization may advance, the same virtues may be variously modified, but the virtues themselves are eternal, and the character formed by them is truly immortal.

Ver. 12. A mere passing wish. The almost unknown Greek construction rather suggests that the wish will not be gratified.

Even; introduces a very extreme wish.

Mutilate themselves, or cut themselves off: used in the former sense, without any further explanation, in Deuteronomy 23:1 and Strabo, bk. xiii. p. 630, and Justin, 1st Apology ch. 27, “Some men mutilate themselves; and ascribe the mysteries to the mother of the gods,” i.e. to the goddess Cybele. This meaning is adopted here without question by Chrysostom and most Fathers. And it alone suits the extreme and unpractical form of this wish. Merely to desire the disturbers to leave the Church, would be an ordinary and moderate wish; and could not have been expressed in so remarkable a form. Of course, separation from the Church is included in Paul’s desire. But this would follow at once from heathen mutilation. Self-mutilation in honour of Cybele was practised at Pessinus in Galatia, which was indeed a chief seat of her worship. Paul wishes for a moment that the disturbers would go so far as to join the ranks of the heathen devotees around them. He thus compares circumcision with idolatrous mutilation. And rightly. For, although once commanded by God as a sign of His Covenant, yet to do it when no longer required, was but to imitate the needless self-inflictions of heathenism.

Unsettle: same word in Acts 17:6; 21:38.

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

Only use not liberty for an occasion to the flesh-Take not occasion from hence to gratify corrupt nature.

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

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

By love serve one another.] Having that faith which worketh by love, serve each other to the uttermost of your power: douleuete, serve each other, when necessary, as slaves serve their masters. Several excellent MSS. and versions, instead of dia thv agaphv, by love, have th agaph tou pneumatov, in the love of the Spirit serve one another.

Verses 13-15. Ye have been called — By the gospel; into liberty — From the bondage of the Mosaic ceremonies, as well as of sin and misery: only use not liberty for an occasion of the flesh — So as to nourish or gratify any corrupt principle in yourselves or others. But by love serve one another — Use your liberty as may best manifest your love to your neighbour, seeking his edification, or at least doing nothing contrary thereto, Romans 14:13, 15. And hereby show that Christ has made you free indeed. For all the law — With which we believers in Christ have any concern; is fulfilled in one word — Or precept; even in this, Thou shalt love thy neighbour as thyself — Inasmuch as none can do this without loving God, (1 John 4:12,) and the love of God and man includes all perfection. But if — On the contrary, from your zeal for, or your zeal against, the Mosaic ceremonies, and in consequence of the divisions which those troublers have occasioned among you; ye bite and devour one another — By evil speaking, railing, and clamour; take heed that ye be not consumed one of another — That your divisions do not end in the total destruction of religion among you, and the entire ruin of your church: for it is certain, by these mutual contentions, you take the readiest way to produce these effects. By bitterness, strife, and contention, men’s health and strength, both of body and soul, are consumed, as well as their substance and reputation.

13. Called unto liberty—From the burdensome artificialities of the old system ye are emancipated into a pure and simple heart-deep religion. Use not liberty… to the flesh—St. Paul’s liberty offers no man an exemption from the law of right. Let no man say, that under Paul’s gospel I am lawless, and nothing I do is sin. Such make their liberty an occasion, that is, means, or chance, or pretext, for indulging the flesh. By flesh here is meant, all opposed to the spirit; all that is unholy in man, whether of mind or body. It does not imply that all evil lies in matter or in the body. But as flesh is the transitory element of man, so the word is used for all that is low, earthly, or unholy. By love serve—As faith works by love, so actions produced by love have a true freedom in them. If we serve another from love we feel that in that service we are free.

GALATIANS

DIVISION III

CHRISTIAN MORALS.

CHAPTERS 5:13b-6.

SECTION 20. — LOVE TO OUR NEIGHBOUR IS

THE SUM OF THE LAW. CH. 5:13B-15.

Ye were called for freedom, Brethren. Only use not your freedom. for an occasion for the flesh: but through love be servants one to another. For the whole Law has been fulfilled in one word, in this, “Thou shalt love thy neighbour as thyself” (Leviticus 19:18.) But if ye bite and devour one another, take heed lest one by another ye be consumed. After doctrinal exposition follows, as its needful complement, moral teaching. Cp. Romans 12:1ff. Indeed, Paul’s exposition of the Law would be perilously incomplete if he did not show that it produces the highest morality. Oversight of this has again and again led, on the one hand to immorality, and on the other to rejection or mutilation of the teaching of Paul by those whose moral instinct assures them that morality is imperative. Hence Paul is compelled to add to the doctrinal teaching of DIV. II. the moral development of it in §§ 20, 21. To this he adds in § 22 sundry applications of the same. In § 23 he closes the Epistle by a few words from his own hand about its chief matter.

Ver. 13b. Paul’s passing wish in Galatians 5:12 that the disturbers would join the ranks of heathenism, he justified in Galatians 5:13a by recalling his teaching in § 18 that God designs His servants to be free. He did this that in § 20 he may defend Christian freedom from its most serious abuse. The word freedom thus becomes a stepping stone to his exposition of Christian morality.

Only; as in Galatians 1:23; 3:2; 6:12, gives special prominence to one thing. Cp. Philippians 1:27.

The freedom: this definite liberty, to which God has called you. An occasion: as in Romans 7:8, 11; 2 Corinthians 5:12; 11:12; a point of departure for a course of activity.

The flesh: the material constitution of our bodies, which determines in great measure our present bodily life, and seeks to rule us entirely; this looked upon collectively and in the abstract as one definite and active power. See note under Romans 8:11. The flesh ever seeks to gratify its own desires and to avoid what it dislikes. Paul warns us not, on the ground that obedience to law is no longer to us a means of obtaining God’s favour, to surrender ourselves to the guidance of the flesh, as we shall do if we follow our own inclinations. He thus exposes a subtle foe ever present with us, and a very frequent and terrible abuse of justification by faith. This reference to the flesh prepares a way, as Paul’s wont is, to the teaching of § 21. Moreover, gratification of bodily desires is essentially and utterly opposed to love, and indeed lies at the root of all selfishness. Therefore, before introducing the Law of Love, Paul warns against the greatest obstacle to it.

By love be-servants: exact opposite of an occasion for the flesh. Love: as in Galatians 5:6, where it is an outflow of faith. Be servants: same word in Galatians 4:25; Romans 6:6; 7:6, 25; 14:18; 16:18. It denotes both the position, and the action, of a servant or slave. See under Romans 1:1. As ordinarily used, the word combines the ideas of bondage and of work done for another, both ideas being exemplified in the numerous slaves of Paul’s day. Of these two ideas one or other frequently absorbs sole attention, leaving the other almost or quite out of sight. Hence the apparent variety in the use of the word and the apparent contradiction here. God has called us to Himself that we may be absolutely free, i.e. not hemmed in by outward restraint. Yet we love our brethren: and, prompted by this, we cannot but use all our powers for their good, as much as if we were their slaves. Such bondage is perfect freedom: for it is an unrestrained outflow of our own inmost and highest will. The apparent contradiction results from the poverty of human language. Only by using contradictory terms can we mark out the limits of our thoughts, and thus guard them from overstatement. Compare carefully similar language, evidently familiar to Paul, in Romans 6:18, 22; 1 Corinthians 9:19; 1 Peter 2:16.

V. 14. For all the law is fulfilled in this, Thou shalt love thy neighbour as thyself-inasmuch as none can do this without loving God, 1 John 4:12; and the love of God and man includes all perfection. Leviticus 19:18.

Verse 14. For all the law] Which respects our duty to our fellows, is fulfilled-is comprehended, in one word: Thou shalt love thy neighbour as thyself. See Clarke’s notes on “Matthew 19:19”, and “Romans 13:9”.

Verses 13-15. Ye have been called — By the gospel; into liberty — From the bondage of the Mosaic ceremonies, as well as of sin and misery: only use not liberty for an occasion of the flesh — So as to nourish or gratify any corrupt principle in yourselves or others. But by love serve one another — Use your liberty as may best manifest your love to your neighbour, seeking his edification, or at least doing nothing contrary thereto, Romans 14:13, 15. And hereby show that Christ has made you free indeed. For all the law — With which we believers in Christ have any concern; is fulfilled in one word — Or precept; even in this, Thou shalt love thy neighbour as thyself — Inasmuch as none can do this without loving God, (1 John 4:12,) and the love of God and man includes all perfection. But if — On the contrary, from your zeal for, or your zeal against, the Mosaic ceremonies, and in consequence of the divisions which those troublers have occasioned among you; ye bite and devour one another — By evil speaking, railing, and clamour; take heed that ye be not consumed one of another — That your divisions do not end in the total destruction of religion among you, and the entire ruin of your church: for it is certain, by these mutual contentions, you take the readiest way to produce these effects. By bitterness, strife, and contention, men’s health and strength, both of body and soul, are consumed, as well as their substance and reputation.

14. Law… love—From the law of Moses we are emancipated into the law of love. While that love inspires us to run in the way of the law, there is a perfect unity of love, law, and liberty. We act not from compulsion of law; we are in that sense not under law; because our heart freely and spontaneously runs with the law. Yet if, when our love grows cold, or when temptation appeals to our lower nature, we sin and grow discordant, the law revives and we die. It is when our hearts and will vary from the law, because not springing from love, that we feel first the slavery, and then the condemnation, of law. Fulfilled—Not summed up, but obeyed and carried out. When Paul says that all the law is fulfilled in love to our neighbour, we think, contrary to most commentators, that he means all the duties of man to man. This is not “arbitrary” limitation, for it is in the sphere of mutual human duties (one another, vv. 13 and 15) that Paul is speaking. So, also, in Romans 13:8-11. Paul there enumerates several commandments, and then adds, that if there is any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Of course in that passage, as in this, we must understand Paul as speaking within the scope of the second table of the Decalogue. It is no doubt true, that the holy love which in a man fulfils one table, will also fulfil the other. But that is what Paul is here neither saying nor assuming. Love thy neighbour as thyself—From this clause we may assume, 1. That it is right to love thyself. Self-love, not exaggerated into selfishness, is right. Such a renunciation of self as does not desire one’s own safety, happiness, wellbeing, present and eternal, forms no part of religion. 2. We owe duties to ourselves which others do not owe to us. We cannot demand that others should perform for us those duties which we owe to ourselves. Such a demand would, on our part, be selfish and tyrannical. 3. We owe relative duties to wife, husband, parents, children, which we cannot demand others to perform for us and in our stead. We must love our neighbour so well as not to demand that he perform for us those duties that belong to us. We must leave him time and liberty to perform those duties for himself and his which belong to him. 4. Reciprocally, what we do not rightfully, and by this constitution of things demand, of our neighbour, our neighbour cannot demand from us. We do not claim to love him better than ourselves; and if we so love him as to release him from performing these strictly personal duties for us, we may relieve ourselves from performing his for him. If we claim to reduce the scale of duties to be performed by ourselves for others, we must reduce the scale of duties we demand from others. We adopt thereby the rule that is right and fair for all.

This love is a moral principle. It has different degrees of the emotional in different temperaments. And when expressed in intellectual and practical terms it becomes the Golden Rule.

This principle of love needs the blessed Spirit of God to quicken it into a true life. Nevertheless the law of the second table is often, apparently, more completely fulfilled by natural men than the law of the first. There are men who, in practical life, are just, fair, and benevolent to their fellow-man, but who are little reverent, grateful, or devout to God, their true benefactor. Judged by man, they are all that is right; judged by God, what are they?

Ver. 14. The whole Law: of Moses, which contains Leviticus 19:18. Has been fulfilled: or made-full: same word in Romans 13:8; 8:4; Matthew 1:22, etc. Obedience to the whole Law has been embodied in one word, so that he who has obeyed this one precept has rendered all the obedience the Law requires. For all the commands of the Law are prohibitions of something contrary to love. (Cp. 1 Timothy 1:5.) This implies that even the ritual of the Mosaic Law is subordinate to this great command. And, to work in us love, which is the essence of God and involves all blessedness, is the ultimate aim (cp. Romans 8:4) of both the Law and the Gospel.

Verse 14 is a summary of Romans 13:8-10: see my note. That Paul twice quotes Leviticus 19:18, reveals its importance to him. It is the complement of the twice quoted words in Habakkuk 2:4, The righteous man will live by faith. This precept is also quoted in James 2:8, thus forming a link between James and Paul; and in Matthew 22:39; Mark 12:31; Luke 10:27, thus connecting the teaching of Paul and James with the recorded words of Jesus.

That the fulfilment of THE LAW is here given as a motive for conduct, proves that in some real sense the Law has abiding validity. This agrees with Romans 8:4, which says that fulfilment of the Law was a purpose of the mission of the Son of God. For, if so, the Law is an embodiment of God’s will about us; and therefore a rule of life to His servants. This is true specially of the deep underlying principles of the Law of Moses, such as that now before us. The mass of moral precepts belongs rather to the alphabet of morality. The ritual has abiding value as an expression of Gospel truth. Therefore, as in this verse, the Law may be quoted as a motive for Christian conduct.

All this does not contradict Paul’s teaching in Romans 7:4, 6; 6:14; Galatians 3:25 that we are dead to the Law and no longer under its power. For, obedience to law is no longer to us the condition, and means of obtaining, the favour of God. Else we should never obtain it. For until God smiles upon us we cannot obey Him aright. In the midst of our sins and our moral helplessness we obtain pardon simply by belief of the good news of Him who died for sinners. Pardon is followed by the gift of the Holy Spirit to be in us the motive-power of a new life in harmony with the will of God, and therefore with the Law. Yet, as a condition of the favour of God and consequently an iron gate excluding us from it, the Law has utterly lost its power. In this sense it has completely passed away. The barrier has been broken down by Him who bore our curse and burst for Himself and us the bars of death.

On the other hand, the authority of the Law, which is strengthened immensely by the transcript of it in our hearts, prevents us from believing intelligently that God smiles upon us while we do what He forbids. Consequently, without obedience there can be no abiding faith; and therefore no abiding smile of God. But obedience is a result of His favour; and therefore cannot be a means of obtaining it. Between these views of obedience there is an infinite practical difference.

We see therefore that the Law is no longer a dread taskmaster under whose rule we tremble, but our Father’s voice guiding our steps. And every precept is a promise of some good which our Father will work in us by His Spirit. Upon the ancient writing which condemned us has fallen light from the Cross of Christ: and the brightness of that light has changed its condemnation into promises of infinite blessing. It is now a lamp to our feet and a light to our path: and its statutes are our songs in the house of our pilgrimage.

To the advocates in Galatia of the abiding validity of the Law of Moses, this verse would come with special force.

V. 15. But if-On the contrary, in consequence of the divisions which those troublers have occasioned among you, ye bite one another by evil speaking.

And devour one another-By railing and clamour.

Take heed ye be not consumed one of another-By bitterness, strife, and contention, our health and strength, both of body and soul, are consumed, as well as our substance and reputation.

Verse 15. If ye bite and devour one another] These Churches seem to have been in a state of great distraction; there were continual altercations among them. They had fallen from the grace of the Gospel; and, as Christ no longer dwelt in their hearts by faith, pride, anger, ill-will, and all unkind and uncharitable tempers, took possession of their souls, and they were in consequence alternately destroying each other. Nothing is so destructive to the peace of man, and to the peace of the soul, as religious disputes; where they prevail, religion in general has little place.

Verses 13-15. Ye have been called — By the gospel; into liberty — From the bondage of the Mosaic ceremonies, as well as of sin and misery: only use not liberty for an occasion of the flesh — So as to nourish or gratify any corrupt principle in yourselves or others. But by love serve one another — Use your liberty as may best manifest your love to your neighbour, seeking his edification, or at least doing nothing contrary thereto, Romans 14:13, 15. And hereby show that Christ has made you free indeed. For all the law — With which we believers in Christ have any concern; is fulfilled in one word — Or precept; even in this, Thou shalt love thy neighbour as thyself — Inasmuch as none can do this without loving God, (1 John 4:12,) and the love of God and man includes all perfection. But if — On the contrary, from your zeal for, or your zeal against, the Mosaic ceremonies, and in consequence of the divisions which those troublers have occasioned among you; ye bite and devour one another — By evil speaking, railing, and clamour; take heed that ye be not consumed one of another — That your divisions do not end in the total destruction of religion among you, and the entire ruin of your church: for it is certain, by these mutual contentions, you take the readiest way to produce these effects. By bitterness, strife, and contention, men’s health and strength, both of body and soul, are consumed, as well as their substance and reputation.

15. But—The contrast to the love of vv. 13, 14. Bite… devour… consumed—Terms drawn from the habits of wild beasts in the order of climax. Bite designates the momentary outbursts; devour, the steady purpose of injury; consume, the final result probable to both parties. For all these the true remedy is a revival of love, powerful enough to purge away angers, hates, and strifes. These strifes are the results, not of religion, but of the want of it.

Ver. 15. Conduct exactly opposed to love. That the readers were in danger of it, this warning proves.

Bite: like dogs or wild beasts.

And devour, or eat-up: a further stage. Same word in 2 Corinthians 11:20; Mark 12:40; Revelation 11:5.

Consumed: ultimate destruction. Same word in Luke 9:54. [The Greek present tenses describe the process; and the aorist, the result.] This verse suggests that the Judaizers had caused (cp. Acts 15:2) bitter contention between church-members; and reveals the need of the moral teaching of Galatians 5:13, 14. Paul warns his readers that, if they so far forget the Law of love as to act like wild beasts, they will thereby destroy their spiritual life and themselves.

V. 16. I say then-He now explains what he proposed, Galatians 5:13. Walk by the Spirit-Follow his guidance in all things. And fulfil not-In anything.

The desire of the flesh-Of corrupt nature.

Verse 16. Walk in the Spirit] Get back that Spirit of God which you have grieved and lost; take up that spiritual religion which you have abandoned. Ye shall not fulfil the lust of the flesh.] If the Spirit of God dwell in and rule your heart, the whole carnal mind will be destroyed; and then, not only carnal ordinances will be abandoned, but also the works and propensities of the flesh.

Verses 16-18. I say then — He now explains what he proposed verse 13; Walk in, or by, the Spirit — Namely, the Spirit of God: follow his guidance, exercise his graces, and bring forth his fruits: at all times endeavour to conduct yourselves as under his influence, and in a way agreeable to the new nature he hath given you. We walk by the Spirit, when we are led, that is, directed and governed by him as a Spirit of truth and grace, of wisdom and holiness. And we walk in the Spirit when, being united to him, or, rather, inhabited by him, we walk in faith, hope, and love, and in the other graces, mentioned verse 22. And ye shall not fulfil the lust of the flesh — Ye will not gratify any sinful appetite or passion, any corrupt principle of your nature or disposition, which may yet have place in you; such as envy, malice, anger, or revenge. For the flesh lusteth — Epiqumei, desireth; against the Spirit — Your corrupt nature, as far as it remains corrupt, and is unrenewed, has inclinations and affections which are contrary to, and oppose the operations and graces of the Spirit of God: and the Spirit against the flesh — The Holy Spirit, on his part, opposes your evil nature, and all your corrupt inclinations and passions. These — The flesh and the Spirit; are contrary to each other — There can be no agreement between them: so that ye cannot do, &c. — Greek, ina mh, a an qhlhte, tauta poihte, that what things you would, or may desire, or incline to, these you may not do, that is, connecting it with the clause immediately preceding, “though the flesh lusteth against the Spirit, yet the Spirit desireth against and opposes the flesh; that, being thus strengthened by the Spirit, ye may not do the things ye would do if the Spirit did not thus assist you.” This seems to be the genuine sense of the passage. But if ye be led by the Spirit — Of liberty and love, into all holiness; ye are not under the curse or bondage of the law — Not under the guilt or power of sin.

16. This I say—On this rule I lay special emphasis. Walk in the Spirit— As the true preventive of the internal strife of verse 17. Walk—Live and act. In the Spirit—In obedience to conscience and Scripture enlightened by divine influence.

GALATIANS

SECTION 21. — THE SPIRIT AND THE FLESH.

CH. 5:16-26.

And I say, Walk by the Spirit, and the desire of the flesh ye will not fulfil. For the flesh desires against the Spirit; and the Spirit against the flesh. For these are contrary, one to the other; in order that whatever things ye may wish these ye may not do. But if ye are led by the Spirit, ye are not under law. And manifest are the works of the flesh, which are fornication, uncleanness, wantonness, idolatry, sorcery, enmities, strife, jealousy, outbursts of fury, factions, divisions, parties, envyings, drunkenness, revelling, and the things like these: of which I forewarn you, as I forewarned, that they who practise such things will not inherit the Kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faith, meekness, self control. Against such things there is no law. And they that belong to Christ Jesus have crucified the flesh with the emotions and the desires of it. If we live by the Spirit, by the Spirit let us also walk. Let us not become vainglorious, provoking one another, envying one another.

After pointing to Love as the disposition of heart from which flows human morality, in contrast to self-surrender to the flesh, which is ever a source of enmity, Paul now still further traces Christian morality to its divine source, viz. the Spirit of God, whom he contrasts with the flesh. For the love described in § 20 is the love of the Spirit, Romans 15:30. Already Paul has taught that God gives to His adopted sons the Spirit of the only begotten Son to evoke in them filial confidence in God. He now teaches that the same Spirit will be the guide and strength of their life, neutralising in them the influence of the flesh and producing every form of moral good. In Galatians 5:16, 17, he states the contrast of flesh and Spirit; and makes it more conspicuous by turning in Galatians 5:18-21, 22f, 24, 25 again and again (cp. Romans 1:24-32) from one to the other. Of this comparison the words Spirit and flesh in Galatians 5:5, 13 are forerunners. He then concludes § 21 with a warning similar to, but milder than, the close of § 20.

Ver. 16. And I say: as in Galatians 4:1: cp. Galatians 3:17. That Paul refers to the Spirit of the Son, is made quite certain by his constant teaching that He is the animating principle of the Christian life: cp. Galatians 4:6; Romans 8:9; 1 Corinthians 3:16; 6:19. This constant usage renders the article needless: cp. Galatians 3:3; Romans 8:13. And the absence of the article directs us to the Holy Spirit in His abstract quality as an inward animating principle: so Galatians 5:5, 18, 25; and flesh and desire here.

By the Spirit: under His active influence, both guiding and strengthening; ideas involved in the word Spirit. So Galatians 5:5, 18, 25; 3:3; Romans 8:13, 14; Ephesians 1:13; in all which passages the Spirit is much more than (Ellicott and Lightfoot here) “the metaphorical path, manner, or rule of action.” He is the divine Agent of all Christian action. [Cp. Romans 3:24, by His grace; 1 Corinthians 15:10; Ephesians 2:1, 5.] The Spirit guides us along a path corresponding to His own nature: hence the companion phrase, according to Spirit, in Romans 8:4.

Walk: cp. 2 Corinthians 12:18; Romans 8:4. Allow the Spirit to choose your steps.

Desire is the chief feature of the flesh: Galatians 5:24; Ephesians 2:3; cp. Romans 6:12. In virtue of their common constitution, our bodies yearn for various objects needful or pleasant. See note under Romans 8:11. And these longings of the flesh do not distinguish right from wrong. Consequently, to yield to them, leads inevitably to sin. As in Galatians 5:13, the word flesh reveals the source of the contention condemned in Galatians 5:15. See notes under 1 Corinthians 3:3; Romans 8:11.

Fulfil or accomplish: same word in Romans 2:27. It denotes the attainment of a goal or aim. Cognate word in 2 Corinthians 11:15, see note; Romans 6:21f; 1 Corinthians 10:11; 1 Timothy 1:5. If the Holy Spirit guides our steps, then will the tendencies inherent to the constitution of our bodies be prevented from working out their otherwise inevitable results. (See note under Romans 8:17.) For the Spirit of God, if we yield to His inward guidance, will by His own infinite power defend us against the power of sin which seeks (Romans 6:12) to erect and maintain its throne in our bodies. Compare carefully Romans 8:13.

V. 17. For the flesh desireth against the Spirit-Nature desires what is quite contrary to the Spirit of God.

But the Spirit against the flesh-But the Holy Spirit on his part opposes your evil nature.

These are contrary to each other-The flesh and the Spirit; there can be no agreement between them.

That ye may not do the things which ye would-That, being thus strengthened by the Spirit, ye may not fulfil the desire of the flesh, as otherwise ye would do.

Verse 17. For the flesh lusteth against the Spirit] God still continues to strive with you, notwithstanding your apostasy, showing you whence you have fallen, and exciting you to return to him; but your own obstinacy renders all ineffectual; and through the influence of these different principles, you are kept in a state of self-opposition and self-distraction, so that you cannot do the things that ye would. You are convinced of what is right, and ye wish to do it; but, having abandoned the Gospel and the grace of Christ, the law and its ordinances which ye have chosen in their place afford you no power to conquer your evil propensities. It was on this ground that the apostle exhorted them, Galatians 5:16, to walk in the Spirit, that they might not fulfil the lust of the flesh; as without the grace of God they could do nothing. Who can suppose that he speaks this of adult Christians?

Verses 16-18. I say then — He now explains what he proposed verse 13; Walk in, or by, the Spirit — Namely, the Spirit of God: follow his guidance, exercise his graces, and bring forth his fruits: at all times endeavour to conduct yourselves as under his influence, and in a way agreeable to the new nature he hath given you. We walk by the Spirit, when we are led, that is, directed and governed by him as a Spirit of truth and grace, of wisdom and holiness. And we walk in the Spirit when, being united to him, or, rather, inhabited by him, we walk in faith, hope, and love, and in the other graces, mentioned verse 22. And ye shall not fulfil the lust of the flesh — Ye will not gratify any sinful appetite or passion, any corrupt principle of your nature or disposition, which may yet have place in you; such as envy, malice, anger, or revenge. For the flesh lusteth — Epiqumei, desireth; against the Spirit — Your corrupt nature, as far as it remains corrupt, and is unrenewed, has inclinations and affections which are contrary to, and oppose the operations and graces of the Spirit of God: and the Spirit against the flesh — The Holy Spirit, on his part, opposes your evil nature, and all your corrupt inclinations and passions. These — The flesh and the Spirit; are contrary to each other — There can be no agreement between them: so that ye cannot do, &c. — Greek, ina mh, a an qhlhte, tauta poihte, that what things you would, or may desire, or incline to, these you may not do, that is, connecting it with the clause immediately preceding, “though the flesh lusteth against the Spirit, yet the Spirit desireth against and opposes the flesh; that, being thus strengthened by the Spirit, ye may not do the things ye would do if the Spirit did not thus assist you.” This seems to be the genuine sense of the passage. But if ye be led by the Spirit — Of liberty and love, into all holiness; ye are not under the curse or bondage of the law — Not under the guilt or power of sin.

Ver. 17. The flesh lusteth against the Spirit — so that ye cannot do the things that ye would. Where did the translator get the word cannot? The Greek is, to de pneuma kata thv sarkov qelhte tauta poihte. “But the Spirit lusteth against the flesh, and these are contrary one to the other, that you do not, or may not do the things that ye would.” Beza reads, ut non id quod volueritis faciatis, that ye do not what ye would. The Mons Testament, by doctors of the Sorbon, reads the same. De sorte que vous ne faite pas les chose que voudriez. The phrase is thus understood in the subjunctive mood, the flesh lusts that ye may not do what ye would. This interpretation harmonizes the sense of the preseding words. “Walk in the Spirit, and ye shall not fulfil the lusts of the flesh.”

17. For—Reason for the need of so walking. We now have a passage similar to Romans 7:14-25, describing the struggle alike of a low religious life and a state of unregenerate conviction, from which a self-surrendry to the Spirit delivers us. The Spirit against the flesh—The verb lusteth does not bear to be repeated after Spirit; but some other verb, as stirreth, should be supplied. And—Greek, for. So that—More expressively, the Greek is, in order that. That is, the Spirit impels you one way in order that you may not do the evil you would, and the flesh impels you the other way in order that you may not do the good you would. Ye cannot—Greek, ye may not. Ye would—Your resolutions for good and your plans of sin are alike upset. You enjoy neither religion nor the world. The Lord does not allow you ease in sin, the world does not allow you enjoyment in God. You are a miserable whiffler both ways. What is the remedy? St. Paul has already given it. Walk in the Spirit—That Spirit is already doing all for you he can. By his aids you must do for yourself what he will not do for you. Your selfhood—your self as a free agent—must exert its energies and put forth the decisive act by which you commit yourself to the Spirit, and walk in the Spirit. It is this free selfhood that Calvinism ignores, and expects that the Spirit, by securing power, will fix the result, and thus it destroys the very foundations of free agency, probation, and responsibility. One man is saved because the Spirit secures his assent and salvation; another man is damned, because the Spirit does not secure his salvation. The present passage clearly shows that between the Spirit doing all he will, and the flesh doing all it can, it is the free agent, by aid of the Spirit, who decides his own destiny. The Spirit urges and enables, but does not secure.

Ver. 17. Supports Galatians 5:16 by restating, and further expounding, the above contrast.

Desires against: absolute and mutual and active opposition of the flesh and the Spirit. The word desires is in itself neither good nor bad, and may therefore be supplied here as predicate of the Holy Spirit; as in Luke 22:15 it is predicated of Christ, and in 1 Peter 1:12 of angels. Cp. 1 Timothy 3:1; Hebrews 6:11. The rendering lust (A.V. and R.V.) is therefore most unsuitable: for it cannot be predicated of the Spirit, and suggests an idea, viz. sin, not involved in the word. But since desire is a chief element in the practical influence of the flesh, and since in the flesh sin dwells and reigns, we read in the New Testament much more often of bad than of good desires. This implied desire of the Spirit makes the contrast of the two tendencies the more marked.

For these are opposed, etc.; supports the foregoing, by a restatement and further exposition.

In order that… ye may not do: purpose of each of these opposing influences. If we wish to do a good thing, the desire of the flesh tends to lead us the opposite way: and conversely. This inherent tendency of the constitution of our bodies to hinder in us the work of the Holy Spirit, and the Spirit’s contrary purpose, are motives for following in all things the guidance of the Spirit; and are an assurance that if we do so this evil tendency will not in us attain its goal. The essential hostility of the two principles compels us to choose sides: and there can be no doubt what our choice should be. Thus Galatians 5:17 supports Galatians 5:16. We have here no trace of blame; and therefore no hint that these words are true only of immature Christians such as Paul’s readers undoubtedly were. And the general terms, the flesh and the Spirit, suggest a universal truth. See under Galatians 5:24. The A.V. so that ye cannot do, etc., is a serious mistranslation. For it implies that the readers were not able to do what their better judgment approved; whereas Paul speaks only of opposite tendencies, leaving open the possibility of successfully resisting them.

V. 18. But if ye are led by the Spirit-Of liberty and love, into all holiness. Ye are not under the law-Not under the curse or bondage of it; not under the guilt or the power of sin.

Verse 18. But, if ye be led of the Spirit] If ye receive again the Gospel and the grace of Christ, and permit yourselves to be influenced by the Holy Spirit whom you are now grieving, ye are not under the law-ye will not feel those evil propensities which now disgrace and torment you; but they must prevail while you are not under the influence of the grace and Spirit of Christ.

Verses 16-18. I say then — He now explains what he proposed verse 13; Walk in, or by, the Spirit — Namely, the Spirit of God: follow his guidance, exercise his graces, and bring forth his fruits: at all times endeavour to conduct yourselves as under his influence, and in a way agreeable to the new nature he hath given you. We walk by the Spirit, when we are led, that is, directed and governed by him as a Spirit of truth and grace, of wisdom and holiness. And we walk in the Spirit when, being united to him, or, rather, inhabited by him, we walk in faith, hope, and love, and in the other graces, mentioned verse 22. And ye shall not fulfil the lust of the flesh — Ye will not gratify any sinful appetite or passion, any corrupt principle of your nature or disposition, which may yet have place in you; such as envy, malice, anger, or revenge. For the flesh lusteth — Epiqumei, desireth; against the Spirit — Your corrupt nature, as far as it remains corrupt, and is unrenewed, has inclinations and affections which are contrary to, and oppose the operations and graces of the Spirit of God: and the Spirit against the flesh — The Holy Spirit, on his part, opposes your evil nature, and all your corrupt inclinations and passions. These — The flesh and the Spirit; are contrary to each other — There can be no agreement between them: so that ye cannot do, &c. — Greek, ina mh, a an qhlhte, tauta poihte, that what things you would, or may desire, or incline to, these you may not do, that is, connecting it with the clause immediately preceding, “though the flesh lusteth against the Spirit, yet the Spirit desireth against and opposes the flesh; that, being thus strengthened by the Spirit, ye may not do the things ye would do if the Spirit did not thus assist you.” This seems to be the genuine sense of the passage. But if ye be led by the Spirit — Of liberty and love, into all holiness; ye are not under the curse or bondage of the law — Not under the guilt or power of sin.

Ver. 18. But if ye be led of the Spirit, as on Romans 8:14.

18. Led—By your submission and following of his drawings. Not under the law—Not that the obligations of the moral law cease to rest upon you, but that by the full accordance of your heart with the law you feel not the presence of the law.

Ver. 18. Another reason for Galatians 5:16.

Led by the Spirit: Romans 8:14: parallel and equal to walk by the Spirit, but making more prominent the intelligent activity of the Spirit. Under law: as in Galatians 4:4, 5, 21; Romans 6:14f; 1 Corinthians 9:20: no longer held in bondage and condemnation under rules of conduct which we have already broken and are still unable to obey. This statement is proved in Galatians 5:23.

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

Are manifest-Plain and undeniable.

Works are mentioned in the plural because they are distinct from, and often inconsistent with, each other. But "the fruit of the Spirit" is mentioned in the singular, Galatians 5:22, as being all consistent and connected together.

Which are these-He enumerates those "works of the flesh" to which the Galatians were most inclined; and those parts of "the fruit of the Spirit" of which they stood in the greatest need.

Lasciviousness-The Greek word means anything inward or outward that is contrary to chastity, and yet short of actual uncleanness.

Verse 19. Now the works of the flesh are manifest] By flesh we are to understand the evil and fallen state of the soul, no longer under the guidance of God’s Spirit and right reason, but under the animal passions; and they are even rendered more irregular and turbulent by the influence of sin; so that man is in a worse state than the brute: and so all-commanding is this evil nature that it leads men into all kinds of crimes; and among them the following, which are manifest-known to all, and most prevalent; and, though these are most solemnly forbidden by your law, the observance of its ordinances gives no power to overcome them, and provides no pardon for the guilt and condemnation produced by them.

Adultery] moiceia. Illicit connection with a married person. This word is wanting in this place in the best MSS., versions, and fathers; the next term often comprehending both.

Fornication] porneia. Illicit connection between single or unmarried persons; yet often signifying adultery also.

Uncleanness] akaqapsia. Whatever is opposite to purity; probably meaning here, as in Romans 1:24; 2 Corinthians 12:21, unnatural practices; sodomy, bestiality.

Lasciviousness] aselgeia. Whatever is contrary to chastity; all lewdness.

Verses 19-21. Now the works of the flesh — By which that inward corrupt principle is discovered; are manifest — Are plain and undeniable. He says works, in the plural, because those of the flesh are distinct from, and often inconsistent with each other. But the fruit of the Spirit is mentioned in the singular, (verse 22,) the graces thereof being all consistent, and connected together. Which are these — He enumerates those works of the flesh to which the Galatians were most inclined, and those parts of the fruit of the Spirit of which they stood in the greatest need; adultery — A crime to be considered in the first rank of enormities, as being the most prejudicial to society, destroying conjugal happiness, introducing confusion and ruin into families, alienating the affection of parents from their children, causing them to neglect their education; fornication — Which, how light soever heathen may make it, is in the sight of God a very grievous offence; uncleanness — Of every kind and degree; lasciviousness — All immodesty, as the indulging of wanton thoughts, and reading lascivious books. The Greek word means any thing, inward or outward, that is contrary to chastity; idolatry — The worshipping of idols; this sin is justly reckoned among the works of the flesh, because the worship paid to many of the gods consisted in the most impure fleshly gratifications; witchcraft — Or sorcery, as Macknight renders farmakeia, observing, that the expression “being placed immediately after idolatry, means those arts of incantation and charming, and all the pretended communications with invisible and malignant powers, whereby the heathen priests promoted the reverence and worship of their idol gods, and enriched themselves. In this sense the word is used concerning Babylon, (Revelation 18:23,) en th farmakeia sou, By thy sorcery were all nations deceived; that is, by a variety of wicked arts and cheats, the nations were deluded to support Babylon in her idolatries and corruptions. Hatred — Or enmities, as ecqrai signifies; variance — Ereiv, strifes; emulations — Transports of ill-placed and ill-proportioned zeal; wrath — Qumoi, resentments; eriqeiai, contentions, as the word appears here to signify; seditions — Or divisions, in domestic or civil matters; heresies — Parties formed in religious communities; who, instead of maintaining true candor and benevolence, renounce and condemn each other. Envyings — Frequently manifesting themselves against the prosperity and success of others; murders — Which are often the effect of such evil dispositions and practices as those above mentioned; and, to complete the catalogue, all kinds of irregular self-indulgence, and particularly drunkenness — Which renders a man worse than a beast; and those disorderly and gluttonous revellings — Or luxurious entertainments, by which the rational powers are, in a great measure, extinguished, or, at least, rendered incapable of performing their offices in a proper manner. Some of the works here mentioned are wrought principally, if not entirely, in the mind, and yet they are called works of the flesh. Hence it is clear that the apostle does not, by the flesh, mean the body, or sensual appetites and inclinations only, but the corruption of human nature, as it spreads through all the powers of the soul, as well as the members of the body; of which I tell you before — Before the event; I forewarn you; as I have told you also in time past — When I was present with you; that they who do such things — Who are guilty of such evil practices; shall not inherit the kingdom of God — Whatever zeal they may pretend for the externals of religion, in any of the forms of it. Awful declaration!

Ver. 19. The works of the flesh are manifest — adultery, a sin which according to the good Mr. Walker of Truro, “damns two souls at once.” Yet God even here grants the Jezebels a space for repentance. Revelation 2:20. A man must leave father and mother for his wife; the holy seed must not be stained.

Akaqarsia, uncleanness, comprising all evil thoughts, words, and gestures, the reverse of one whose body is the temple of the Holy Ghost. Aselgeia, lasciviousness, impure thoughts, and all the consequent looks and habits of life. The word chiefly refers to the sins of the heart, super-inducing effeminacy of habit.

Verses 19-21 present the summation of the works of the flesh, in contrast with verses 21-26, which present the fruits of the Spirit.

19. Works of the flesh are manifest—Are made by God obvious to the human conscience; yet St. Paul gives them both to show the shape of the new Christian morality and to impress it upon the newly-converted Galatians. He doubtless selects those transgressions to which the Galatians were most prone. This verse gives that list of vices that specially belong to the sensual nature. Adultery—The lawless intercourse of the married. Omitted by the best readings. Fornication—Of the unmarried. Uncleanness—General impurity, and violations of sexual nature. Lasciviousness—Wantonness, recklessness of consequences in sensualities.

Ver. 19.-21. Catalogue of the works of the flesh, interrupting the argument of Galatians 5:18 to reveal by contrast the excellence of the fruit of the Spirit, which last proves that those led by the Spirit are not under law. It is also a third reason for walking by the Spirit.

Manifest: conspicuous before the eyes of men: see under Romans 1:19. All can see for themselves that the following list is correct. The works of the flesh: various fulfillments of the desire of the flesh, results of surrender to the influence of our bodily life. Cp. works of law in Galatians 2:16, cp. Romans 2:15; of the Lord, 1 Corinthians 16:10; of God, John 9:3; 6:28f; of faith, 2 Thessalonians 1:11. Which are: more correctly to which class belong, implying that the following list is not complete. Similar lists in Romans 1:29; 13:13; 1 Corinthians 6:9; 2 Corinthians 12:20; Ephesians 5:5; Colossians 3:5; 1 Timothy 1:9; Mark 7:21; Revelation 21:8; 22:15; 1 Peter 4:3. We note four divisions.

(1) Sensuality, including fornication, intercourse with harlots; see under 1 Corinthians 5:1:

uncleanness; Romans 1:24; anything inconsistent with personal purity:

wantonness; Romans 13:13; insolent and open disregard of all restraint. Same three words together in 2 Corinthians 12:21. The last forms a sort of climax.

(2) Idolatry: and the closely related sorcery, the practice of magical arts; same word in Revelation 21:8; 22:15; 9:21; 18:23; Exodus 7:11, 22.

(3) Various forms of discord. Strife, jealousies, outbursts of fury, factions: same words in same order in 2 Corinthians 12:20; see notes there and 1 Corinthians 3:3.

Parties: same word in 1 Corinthians 11:18, the Greek original of our word heresy. They who adopted error formed themselves in later ages, for the more part, into parties outside the Catholic Church.

Envy: Romans 1:29; Philippians 1:15; 1 Timothy 6:4; Titus 3:3; Matthew 27:18, James 4:5: mere vexation at others’ good; a much worse word than jealousy which (see under 1 Corinthians 12:31) has good elements.

(4) Drunkenness and revelling or riotous feasting: same words in Romans 13:13: cp. 1 Peter 4:3. [The plurals in this passage denote various outbursts of drunkenness, etc.]

And the like: added in a consciousness that even the above long list falls short of the infinite variety of sin.

This list begins with sins immediately prompted by the constitution of our bodies; then passes on to idolatry which rules men by gratifying their bodily desires; and to the collision with others which results inevitably from the selfishness of such gratification, and against which Paul has in Galatians 5:15 just warned his readers; and concludes with another class of sins immediately prompted by the appetites of the flesh. I forewarn, or say-beforehand: before the penalty is inflicted. Same word in 2 Corinthians 13:2.

Forewarned: on a previous visit to Galatia. Whether the second fore-contrasts Paul’s former words with his words now or, like the first fore-, with their future fulfilment, is uncertain and unimportant. The previous word forewarn suggests slightly the latter reference. Paul reminds his readers that he is only repeating what he has said before. Such things; reminds us again (cp. and the like just above and which sort of things in Galatians 5:19) of the infinite variety of sin, reaching far beyond the long catalogue given.

Inherit the kingdom of God: become, in virtue of filial relation to God, citizens of the future and glorious realm over which, in a royalty which His children will share, God will reign for ever. Same words in 1 Corinthians 6:10; 15:50.

V. 20. Idolatry, witchcraft-That this means witchcraft, strictly speaking, (not poisoning,) appears from its being joined with the worship of devil-gods, and not with murder. This is frequently and solemnly forbidden in the Old Testament. To deny therefore that there is, or ever was, any such thing, is, by plain consequence, to deny the authority both of the Old and New Testament.

Divisions-In domestic or civil matters.

Heresies are divisions in religious communities.

Verse 20. Idolatry] Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, &c., which were common among the Gentiles.

Witchcraft] farmakeia, from farmakon, a drug or poison; because in all spells and enchantments, whether true or false, drugs were employed. As a drug, farmakon, might either be the means of removing an evil, or inflicting one, etymologists have derived it from feron akov, bringing ease, or feron acov, bringing pain. So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy. Sometimes, these farmaka were used to procure love; at other times, to produce hatred.

Hatred] ecqrai. Aversions and antipathies, when opposed to brotherly love and kindness.

Variance] ereiv. Contentions, where the principle of hatred proceeds to open acts; hence contests, altercations, lawsuits, and disputes in general. Emulations] zhloi. Envies or emulations; that is strife to excel at the expense of another; lowering others to set up one’s self; unholy zeal, fervently adopting a bad cause, or supporting a good one by cruel means. Inquisitions, pretending to support true religion by torturing and burning alive those who both profess and practise it.

Wrath] qumoi. Turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils and disquietudes. Strife] epiqeiai. Disputations, janglings, logomachics, or strife about words.

Seditions] dicostasiai. Divisions into separate factions; parties, whether in the Church or state.

Heresies] aireseiv. Factions; parties in the Church separating from communion with each other, and setting up altar against altar. The word, which is harmless in itself, is here used in a bad sense. In stead of aireseiv the Slavonic has skandala, scandals, offences or stumbling-blocks.

Verses 19-21. Now the works of the flesh — By which that inward corrupt principle is discovered; are manifest — Are plain and undeniable. He says works, in the plural, because those of the flesh are distinct from, and often inconsistent with each other. But the fruit of the Spirit is mentioned in the singular, (verse 22,) the graces thereof being all consistent, and connected together. Which are these — He enumerates those works of the flesh to which the Galatians were most inclined, and those parts of the fruit of the Spirit of which they stood in the greatest need; adultery — A crime to be considered in the first rank of enormities, as being the most prejudicial to society, destroying conjugal happiness, introducing confusion and ruin into families, alienating the affection of parents from their children, causing them to neglect their education; fornication — Which, how light soever heathen may make it, is in the sight of God a very grievous offence; uncleanness — Of every kind and degree; lasciviousness — All immodesty, as the indulging of wanton thoughts, and reading lascivious books. The Greek word means any thing, inward or outward, that is contrary to chastity; idolatry — The worshipping of idols; this sin is justly reckoned among the works of the flesh, because the worship paid to many of the gods consisted in the most impure fleshly gratifications; witchcraft — Or sorcery, as Macknight renders farmakeia, observing, that the expression “being placed immediately after idolatry, means those arts of incantation and charming, and all the pretended communications with invisible and malignant powers, whereby the heathen priests promoted the reverence and worship of their idol gods, and enriched themselves. In this sense the word is used concerning Babylon, (Revelation 18:23,) en th farmakeia sou, By thy sorcery were all nations deceived; that is, by a variety of wicked arts and cheats, the nations were deluded to support Babylon in her idolatries and corruptions. Hatred — Or enmities, as ecqrai signifies; variance — Ereiv, strifes; emulations — Transports of ill-placed and ill-proportioned zeal; wrath — Qumoi, resentments; eriqeiai, contentions, as the word appears here to signify; seditions — Or divisions, in domestic or civil matters; heresies — Parties formed in religious communities; who, instead of maintaining true candor and benevolence, renounce and condemn each other. Envyings — Frequently manifesting themselves against the prosperity and success of others; murders — Which are often the effect of such evil dispositions and practices as those above mentioned; and, to complete the catalogue, all kinds of irregular self-indulgence, and particularly drunkenness — Which renders a man worse than a beast; and those disorderly and gluttonous revellings — Or luxurious entertainments, by which the rational powers are, in a great measure, extinguished, or, at least, rendered incapable of performing their offices in a proper manner. Some of the works here mentioned are wrought principally, if not entirely, in the mind, and yet they are called works of the flesh. Hence it is clear that the apostle does not, by the flesh, mean the body, or sensual appetites and inclinations only, but the corruption of human nature, as it spreads through all the powers of the soul, as well as the members of the body; of which I tell you before — Before the event; I forewarn you; as I have told you also in time past — When I was present with you; that they who do such things — Who are guilty of such evil practices; shall not inherit the kingdom of God — Whatever zeal they may pretend for the externals of religion, in any of the forms of it. Awful declaration!

Ver. 20. Farmakeia, witchcraft, veneficium, incantation, sorcery, as practised by Simon Magus. Acts 8:9. See on Leviticus 19:3. 20:6- 27.

20. Wicked supernaturalisms are two. Idolatry—Worship of fictitious deities. Witchcraft—Or sorcery, the use of spells, charms, herbs, and manipulations, to produce preternatural effects. These were based partly in falsehood, partly in preternatural power over the nervous system, and partly in demoniac agency. Their whole was adverse to God and religion. Modern spiritualism is unquestionably a development of the same thing. Where experiments are made for scientific purposes, to bring out and publish to the world the truth in the case, a proper thing is done; but the truly devilish indulgence in these secret workings results in all the base consequences for which both the Old Testament and the New condemns them.

“It is a striking coincidence, if nothing more, that sorceries were condemned by a very stringent canon of the Council of Ancyra, the capital of Galatia, about A.D. 314.”—Lightfoot.

Now follow nine vices of the malign nature. Hatred—The general opposite of love, and so generally including all the rest of the nine. These follow in a degree of climax ending in murder. Variance—Predisposition to dissent, even without self-interest. Emulations—Strife for selfish ascendency. Wrath—Selfish strife carried to an angry pitch. Strife— Cliques and cabals angrily maintained. Seditions—Rather, strife developed into distinct and hostile parties, becoming permanent in heresies, which are not doctrinal errors, but separations into hostile organizations.

Ver. 19.-21. Catalogue of the works of the flesh, interrupting the argument of Galatians 5:18 to reveal by contrast the excellence of the fruit of the Spirit, which last proves that those led by the Spirit are not under law. It is also a third reason for walking by the Spirit.

Manifest: conspicuous before the eyes of men: see under Romans 1:19. All can see for themselves that the following list is correct. The works of the flesh: various fulfillments of the desire of the flesh, results of surrender to the influence of our bodily life. Cp. works of law in Galatians 2:16, cp. Romans 2:15; of the Lord, 1 Corinthians 16:10; of God, John 9:3; 6:28f; of faith, 2 Thessalonians 1:11. Which are: more correctly to which class belong, implying that the following list is not complete. Similar lists in Romans 1:29; 13:13; 1 Corinthians 6:9; 2 Corinthians 12:20; Ephesians 5:5; Colossians 3:5; 1 Timothy 1:9; Mark 7:21; Revelation 21:8; 22:15; 1 Peter 4:3. We note four divisions.

(1) Sensuality, including fornication, intercourse with harlots; see under 1 Corinthians 5:1:

uncleanness; Romans 1:24; anything inconsistent with personal purity:

wantonness; Romans 13:13; insolent and open disregard of all restraint. Same three words together in 2 Corinthians 12:21. The last forms a sort of climax.

(2) Idolatry: and the closely related sorcery, the practice of magical arts; same word in Revelation 21:8; 22:15; 9:21; 18:23; Exodus 7:11, 22.

(3) Various forms of discord. Strife, jealousies, outbursts of fury, factions: same words in same order in 2 Corinthians 12:20; see notes there and 1 Corinthians 3:3.

Parties: same word in 1 Corinthians 11:18, the Greek original of our word heresy. They who adopted error formed themselves in later ages, for the more part, into parties outside the Catholic Church.

Envy: Romans 1:29; Philippians 1:15; 1 Timothy 6:4; Titus 3:3; Matthew 27:18, James 4:5: mere vexation at others’ good; a much worse word than jealousy which (see under 1 Corinthians 12:31) has good elements.

(4) Drunkenness and revelling or riotous feasting: same words in Romans 13:13: cp. 1 Peter 4:3. [The plurals in this passage denote various outbursts of drunkenness, etc.]

And the like: added in a consciousness that even the above long list falls short of the infinite variety of sin.

This list begins with sins immediately prompted by the constitution of our bodies; then passes on to idolatry which rules men by gratifying their bodily desires; and to the collision with others which results inevitably from the selfishness of such gratification, and against which Paul has in Galatians 5:15 just warned his readers; and concludes with another class of sins immediately prompted by the appetites of the flesh. I forewarn, or say-beforehand: before the penalty is inflicted. Same word in 2 Corinthians 13:2.

Forewarned: on a previous visit to Galatia. Whether the second fore-contrasts Paul’s former words with his words now or, like the first fore-, with their future fulfilment, is uncertain and unimportant. The previous word forewarn suggests slightly the latter reference. Paul reminds his readers that he is only repeating what he has said before. Such things; reminds us again (cp. and the like just above and which sort of things in Galatians 5:19) of the infinite variety of sin, reaching far beyond the long catalogue given.

Inherit the kingdom of God: become, in virtue of filial relation to God, citizens of the future and glorious realm over which, in a royalty which His children will share, God will reign for ever. Same words in 1 Corinthians 6:10; 15:50.

V. 21. Revellings-Luxurious entertainments. Some of the works here mentioned are wrought principally, if not entirely, in the mind; and yet they are called "works of the flesh." Hence it is clear, the apostle does not by "the flesh" mean the body, or sensual appetites and inclinations only, but the corruption of human nature, as it spreads through all the powers of the soul, as well as all the members of the body.

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

Verse 21. Envyings] fqonoi. “Pain felt, and malignity conceived, at the sight of excellence or happiness.” A passion the most base and the least curable of all that disgrace or degrade the fallen soul. See Clarke on “Romans 13:13”.

Murders] fonoi. Similarity of sound to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer. After all the casuistry of man, it does not appear that the right of taking away a human life on any pretence, except for the crime of murder belongs to any but the Maker and Judge of all men.

Drunkenness] meqai. Taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic, or spiritual duties; even the cares of the world, when they intoxicate the mind. See Clarke on “Romans 13:13”.

Revellings] kwmoi. Lascivious feastings, with obscene songs, music, &c. See Clarke on “Romans 13:13”.

And such like] kai ta omoia toutoiv. All that proceeds from the evil passions of a fallen spirit, besides those above specified; and all that the law of God specifies and condemns.

Of the which I tell you before] When I first preached the Gospel to you. As I have also told you in time past] When I paid my second visit to you; for the apostle did visit them twice. See Acts 16:6; 18:23; and see preface, p. 385.

Shall not inherit] They are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.

Verses 19-21. Now the works of the flesh — By which that inward corrupt principle is discovered; are manifest — Are plain and undeniable. He says works, in the plural, because those of the flesh are distinct from, and often inconsistent with each other. But the fruit of the Spirit is mentioned in the singular, (verse 22,) the graces thereof being all consistent, and connected together. Which are these — He enumerates those works of the flesh to which the Galatians were most inclined, and those parts of the fruit of the Spirit of which they stood in the greatest need; adultery — A crime to be considered in the first rank of enormities, as being the most prejudicial to society, destroying conjugal happiness, introducing confusion and ruin into families, alienating the affection of parents from their children, causing them to neglect their education; fornication — Which, how light soever heathen may make it, is in the sight of God a very grievous offence; uncleanness — Of every kind and degree; lasciviousness — All immodesty, as the indulging of wanton thoughts, and reading lascivious books. The Greek word means any thing, inward or outward, that is contrary to chastity; idolatry — The worshipping of idols; this sin is justly reckoned among the works of the flesh, because the worship paid to many of the gods consisted in the most impure fleshly gratifications; witchcraft — Or sorcery, as Macknight renders farmakeia, observing, that the expression “being placed immediately after idolatry, means those arts of incantation and charming, and all the pretended communications with invisible and malignant powers, whereby the heathen priests promoted the reverence and worship of their idol gods, and enriched themselves. In this sense the word is used concerning Babylon, (Revelation 18:23,) en th farmakeia sou, By thy sorcery were all nations deceived; that is, by a variety of wicked arts and cheats, the nations were deluded to support Babylon in her idolatries and corruptions. Hatred — Or enmities, as ecqrai signifies; variance — Ereiv, strifes; emulations — Transports of ill-placed and ill-proportioned zeal; wrath — Qumoi, resentments; eriqeiai, contentions, as the word appears here to signify; seditions — Or divisions, in domestic or civil matters; heresies — Parties formed in religious communities; who, instead of maintaining true candor and benevolence, renounce and condemn each other. Envyings — Frequently manifesting themselves against the prosperity and success of others; murders — Which are often the effect of such evil dispositions and practices as those above mentioned; and, to complete the catalogue, all kinds of irregular self-indulgence, and particularly drunkenness — Which renders a man worse than a beast; and those disorderly and gluttonous revellings — Or luxurious entertainments, by which the rational powers are, in a great measure, extinguished, or, at least, rendered incapable of performing their offices in a proper manner. Some of the works here mentioned are wrought principally, if not entirely, in the mind, and yet they are called works of the flesh. Hence it is clear that the apostle does not, by the flesh, mean the body, or sensual appetites and inclinations only, but the corruption of human nature, as it spreads through all the powers of the soul, as well as the members of the body; of which I tell you before — Before the event; I forewarn you; as I have told you also in time past — When I was present with you; that they who do such things — Who are guilty of such evil practices; shall not inherit the kingdom of God — Whatever zeal they may pretend for the externals of religion, in any of the forms of it. Awful declaration!

21. Envyings—Distinguished from emulation. The latter is a desire to equal or excel another; the former to reduce another below ourselves. Murder—The completion of all the previous malignities. Next follow the indulgences of appetite. Revellings—Inclusive of drinking, feasting, dancing, etc. And here we record our testimony against all dancing, even in private circles. It is a branch of a whole system of connected revelry, just as card playing is a branch of a whole connected system of venture and gambling. Precisely to the degree that these prevail, especially with the connivance of the Christian Church, will frivolity, gliding into revelry, extravagance, and irreligion, prevail. It is never conducive to health, and in the best sanitary institutions is not practised. Told you in time past— Referring, doubtless, to his testimonies in his earlier preaching in Galatia. They had been warned already in vocal announcement; they are now warned in recorded testimony. It is a deep and solemn warning. Inherit— Note on 1 Corinthians 6:9.

Ver. 19.-21. Catalogue of the works of the flesh, interrupting the argument of Galatians 5:18 to reveal by contrast the excellence of the fruit of the Spirit, which last proves that those led by the Spirit are not under law. It is also a third reason for walking by the Spirit.

Manifest: conspicuous before the eyes of men: see under Romans 1:19. All can see for themselves that the following list is correct. The works of the flesh: various fulfillments of the desire of the flesh, results of surrender to the influence of our bodily life. Cp. works of law in Galatians 2:16, cp. Romans 2:15; of the Lord, 1 Corinthians 16:10; of God, John 9:3; 6:28f; of faith, 2 Thessalonians 1:11. Which are: more correctly to which class belong, implying that the following list is not complete. Similar lists in Romans 1:29; 13:13; 1 Corinthians 6:9; 2 Corinthians 12:20; Ephesians 5:5; Colossians 3:5; 1 Timothy 1:9; Mark 7:21; Revelation 21:8; 22:15; 1 Peter 4:3. We note four divisions.

(1) Sensuality, including fornication, intercourse with harlots; see under 1 Corinthians 5:1:

uncleanness; Romans 1:24; anything inconsistent with personal purity:

wantonness; Romans 13:13; insolent and open disregard of all restraint. Same three words together in 2 Corinthians 12:21. The last forms a sort of climax.

(2) Idolatry: and the closely related sorcery, the practice of magical arts; same word in Revelation 21:8; 22:15; 9:21; 18:23; Exodus 7:11, 22.

(3) Various forms of discord. Strife, jealousies, outbursts of fury, factions: same words in same order in 2 Corinthians 12:20; see notes there and 1 Corinthians 3:3.

Parties: same word in 1 Corinthians 11:18, the Greek original of our word heresy. They who adopted error formed themselves in later ages, for the more part, into parties outside the Catholic Church.

Envy: Romans 1:29; Philippians 1:15; 1 Timothy 6:4; Titus 3:3; Matthew 27:18, James 4:5: mere vexation at others’ good; a much worse word than jealousy which (see under 1 Corinthians 12:31) has good elements.

(4) Drunkenness and revelling or riotous feasting: same words in Romans 13:13: cp. 1 Peter 4:3. [The plurals in this passage denote various outbursts of drunkenness, etc.]

And the like: added in a consciousness that even the above long list falls short of the infinite variety of sin.

This list begins with sins immediately prompted by the constitution of our bodies; then passes on to idolatry which rules men by gratifying their bodily desires; and to the collision with others which results inevitably from the selfishness of such gratification, and against which Paul has in Galatians 5:15 just warned his readers; and concludes with another class of sins immediately prompted by the appetites of the flesh. I forewarn, or say-beforehand: before the penalty is inflicted. Same word in 2 Corinthians 13:2.

Forewarned: on a previous visit to Galatia. Whether the second fore-contrasts Paul’s former words with his words now or, like the first fore-, with their future fulfilment, is uncertain and unimportant. The previous word forewarn suggests slightly the latter reference. Paul reminds his readers that he is only repeating what he has said before. Such things; reminds us again (cp. and the like just above and which sort of things in Galatians 5:19) of the infinite variety of sin, reaching far beyond the long catalogue given.

Inherit the kingdom of God: become, in virtue of filial relation to God, citizens of the future and glorious realm over which, in a royalty which His children will share, God will reign for ever. Same words in 1 Corinthians 6:10; 15:50.

V. 22. Love-The root of all the rest.

Gentleness-Toward all men; ignorant and wicked men in particular. Goodness-The Greek word means all that is benign, soft, winning, tender, either in temper or behaviour.

Verse 22. But the fruit of the Spirit] Both flesh-the sinful dispositions of the human heart and spirit-the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh, with all its bad fruits, we have already seen; the tree of the Spirit, with its good fruits, we shall now see.

Love] agaph. An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See Galatians 5:6. Joy] cara. The exultation that arises from a sense of God’s mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See Romans 5:2.

Peace] eirhnh. The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See Romans 5:1, and the notes there.

Long-suffering] makroqumia. Long-mindedness, bearing with the frailties and provocations of others, from the consideration that God has borne long with ours; and that, if he had not, we should have been speedily consumed: bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God’s providence, and thus deriving benefit from every occurrence. Gentleness] crhstothv Benignity, affability; a very rare grace, often wanting in many who have a considerable share of Christian excellence. A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect. Goodness] agaqwsunh. The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men to the utmost of our ability. But all this must spring from a good heart-a heart purified by the Spirit of God; and then, the tree being made good, the fruit must be good also.

Faith] pistiv, here used for fidelity-punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.

Verses 22, 23. But the fruit of the Spirit — He says the fruit of the Spirit, to signify that the graces here mentioned are the natural, genuine product of the influences of the Spirit upon the mind of man. It is not possible to give a higher praise to any temper of mind, or course of life, than to say, it is the fruit of the Spirit of God; is love — To God, his people, and all mankind, the source of all the other fruits; joy — Arising from a sense of the remission of sins, of the favour of God, of adoption into his family, and being constituted his children and his heirs; from a lively hope of the heavenly inheritance, the testimony of a conscience void of offence toward God and man, (2 Corinthians 1:12,) communion with God, and an earnest of heaven in our hearts. Peace — Namely, with God, and in our own consciences, and a disposition, as far as possible, to live peaceably with all men; long-suffering — That is, patience in bearing with the infirmities, and faults, and even injuries of others; gentleness — Toward all men, ignorant and wicked men in particular, implying sweetness of speech and manners; goodness — A benevolent and beneficent disposition, with all that is kind, soft, winning, and tender, either in temper or behaviour, as the Greek word agaqwsunh implies; faith — Or rather fidelity, as the word here evidently signifies, namely, in engagements, promises, and trusts, or what we call good faith and uprightness in men’s dealings, neither, in any instance, imposing upon others, nor failing in any of those engagements which it is in our power to fulfil; meekness — Or calmness under provocations, holding all the affections and passions in an even balance; temperance — In the use of meats and drinks, and all animal gratifications: Against such holy and happy dispositions, there is no law — By this observation, the apostle intimates that the graces and virtues here mentioned are so manifestly excellent, that they not only never were forbidden by any human law, but that there never hath been any nation which did not acknowledge their excellence, and give proofs that they did so, by making them objects either of their public or their private institutions. And those who in the general course of their lives bring forth these amiable and benign fruits of the Spirit, are, by the grace of the gospel, freed from the condemning sentence of the divine law.

Ver. 22. But the fruit of the Spirit is love, joy, peace. Beautiful is the order of the graces; joy follows love, for we naturally rejoice in the happiness of those we love and esteem. Peace is the result of love. “Soft peace she brings wherever she arrives; She builds our quiet, as she forms our lives; Lays the rough paths of peevish nature even, And opens in each breast a little heaven.”

22. Three inward graces. Love—Placed at the head, (as hate is placed at the opposite head of malign emotions, verse 20,) as fountain of all the rest. Joy—Springing from sense of love from and to God and man. Peace—The calmer state of quiet and permanent joy. These are the three felicities and blessednesses of Christian life, giving existence and strength to all the Christian virtues.

Next come the three active graces of longsuffering, gentleness, and goodness. Longsuffering—Enduring from others, as being sustained by a central love and peace within. Gentleness—A kindly disposition and dealing with others. Goodness—In active benevolence.

Next, the manifest qualities of character. Faith—Good-faith, fidelity, trustiness, and trueness.

Ver. 22.-23. A fourth argument for Galatians 5:16; also completing the argument of Galatians 5:18.

Fruit: visible outgrowth of the unseen and mysterious vital force of the Holy Spirit. Cp. Romans 1:13; 6:21f; Ephesians 5:9; Philippians 1:11, 22; James 3:18. The change from works of the flesh to the fruit of the Spirit accords with Paul’s use of the word fruit only for good results. The various virtues following form, in organic unity, each promoting the others, the one fruit of the Spirit. Similar catalogues in Colossians 3:12; 2 Timothy 3:10.

Love: put first as the central principle of the Christian life. It is an outflow of the Spirit received through faith: Galatians 3:14; 5:6. And it links § 21 to § 20.

Joy: triumphant overflow of Christian gladness. Cp. joy in the Holy Spirit, Romans 14:17, 1 Thessalonians 1:6.

Peace: probably, as suggested by the words following, (cp. Romans 14:17-19,) concord with others, in contrast to the discord of Galatians 5:20.

Longsuffering: Ephesians 4:2; Colossians 3:12; 2 Timothy 3:10; 4:2: a long holding back of passion; slow to anger, James 1:19. A frequent attribute of God, Romans 2:4; 9:22; as is kindness, Ephesians 2:7, a gentle mode of dealing with others. Goodness: doing good to others, by methods not necessarily gentle; Romans 15:14; Ephesians 5:9; 2 Thessalonians 1:11. Faith: probably faithfulness, a disposition on which others can rely, as in Romans 3:3. For, in its usual meaning, viz., assurance that God will fulfil His word, faith holds a unique place as the means by which we receive the Holy Spirit and the entire fruit of the Spirit; and is therefore not likely to be classed as one among many elements of that fruit. Meekness: absence of self-assertion; see under 1 Corinthians 4:21. Self-control: Acts 24:25; 2 Peter 1:6; Sirach 18:29, “self-control of soul after thy desires go not, and from thy passions refrain.” A cognate verb in 1 Corinthians 7:9; 9:25.

Against such things: in contrast to (Galatians 5:21) those who practise such things, of whom the Law declares that they will not inherit the Kingdom of God. Now, since the Spirit produces as His fruit dispositions which the Law does not condemn, they who (Galatians 5:18) are led by the Spirit are not under law. The law is no longer a burden under which they groan. Just so, upright citizens think nothing of the criminal law; whereas to those who break or wish to break it, the same law is a terrible reality. Thus Paul completes the argument of Galatians 5:18 in support of Galatians 5:16. This deliverance from the Law by fulfilment of it (Galatians 5:14) was a purpose of the mission of the Son of God: Romans 8:4. The unexpected reference to the Law in Galatians 5:14, 18, 23 reveals its large place in the thought of Paul.

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

Verse 23. Meekness] praothv. Mildness, indulgence toward the weak and erring, patient suffering of injuries without feeling a spirit of revenge, an even balance of all tempers and passions, the entire opposite to anger. Temperance] egkrateia. Continence, self-government, or moderation, principally with regard to sensual or animal appetites. Moderation in eating, drinking, sleeping, &c.

Several very respectable MSS., as D*EFG, with the Vulgate, most copies of the Itala and several of the fathers, add agneia, chastity. This we are sure cannot be separated from the genuine Christian character, though it may be included in the word egkrateia, continence or moderation, immediately preceding.

Against such there is no law.] Those, whose lives are adorned by the above virtues, cannot be condemned by any law, for the whole purpose and design of the moral law of God is fulfilled in those who have the Spirit of God, producing in their hearts and lives the preceding fruits.

Verses 22, 23. But the fruit of the Spirit — He says the fruit of the Spirit, to signify that the graces here mentioned are the natural, genuine product of the influences of the Spirit upon the mind of man. It is not possible to give a higher praise to any temper of mind, or course of life, than to say, it is the fruit of the Spirit of God; is love — To God, his people, and all mankind, the source of all the other fruits; joy — Arising from a sense of the remission of sins, of the favour of God, of adoption into his family, and being constituted his children and his heirs; from a lively hope of the heavenly inheritance, the testimony of a conscience void of offence toward God and man, (2 Corinthians 1:12,) communion with God, and an earnest of heaven in our hearts. Peace — Namely, with God, and in our own consciences, and a disposition, as far as possible, to live peaceably with all men; long-suffering — That is, patience in bearing with the infirmities, and faults, and even injuries of others; gentleness — Toward all men, ignorant and wicked men in particular, implying sweetness of speech and manners; goodness — A benevolent and beneficent disposition, with all that is kind, soft, winning, and tender, either in temper or behaviour, as the Greek word agaqwsunh implies; faith — Or rather fidelity, as the word here evidently signifies, namely, in engagements, promises, and trusts, or what we call good faith and uprightness in men’s dealings, neither, in any instance, imposing upon others, nor failing in any of those engagements which it is in our power to fulfil; meekness — Or calmness under provocations, holding all the affections and passions in an even balance; temperance — In the use of meats and drinks, and all animal gratifications: Against such holy and happy dispositions, there is no law — By this observation, the apostle intimates that the graces and virtues here mentioned are so manifestly excellent, that they not only never were forbidden by any human law, but that there never hath been any nation which did not acknowledge their excellence, and give proofs that they did so, by making them objects either of their public or their private institutions. And those who in the general course of their lives bring forth these amiable and benign fruits of the Spirit, are, by the grace of the gospel, freed from the condemning sentence of the divine law.

23. Meekness—The reverse of arrogance, gentle, unassuming firmness. Temperance—Self-control in the gratification of appetites. See note on Acts 24:25. No law—So that those who possess these graces by the power of the Spirit come in collision with no moral obligation. They are lawless by doing without law all that the law requires.

We suppose that these lists of vices and virtues were prescriptions carefully prepared and adjusted to meet the case of the Galatians, enumerating the faults to which they were liable, and the graces by which they might best be corrected.

Ver. 22.-23. A fourth argument for Galatians 5:16; also completing the argument of Galatians 5:18.

Fruit: visible outgrowth of the unseen and mysterious vital force of the Holy Spirit. Cp. Romans 1:13; 6:21f; Ephesians 5:9; Philippians 1:11, 22; James 3:18. The change from works of the flesh to the fruit of the Spirit accords with Paul’s use of the word fruit only for good results. The various virtues following form, in organic unity, each promoting the others, the one fruit of the Spirit. Similar catalogues in Colossians 3:12; 2 Timothy 3:10.

Love: put first as the central principle of the Christian life. It is an outflow of the Spirit received through faith: Galatians 3:14; 5:6. And it links § 21 to § 20.

Joy: triumphant overflow of Christian gladness. Cp. joy in the Holy Spirit, Romans 14:17, 1 Thessalonians 1:6.

Peace: probably, as suggested by the words following, (cp. Romans 14:17-19,) concord with others, in contrast to the discord of Galatians 5:20.

Longsuffering: Ephesians 4:2; Colossians 3:12; 2 Timothy 3:10; 4:2: a long holding back of passion; slow to anger, James 1:19. A frequent attribute of God, Romans 2:4; 9:22; as is kindness, Ephesians 2:7, a gentle mode of dealing with others. Goodness: doing good to others, by methods not necessarily gentle; Romans 15:14; Ephesians 5:9; 2 Thessalonians 1:11. Faith: probably faithfulness, a disposition on which others can rely, as in Romans 3:3. For, in its usual meaning, viz., assurance that God will fulfil His word, faith holds a unique place as the means by which we receive the Holy Spirit and the entire fruit of the Spirit; and is therefore not likely to be classed as one among many elements of that fruit. Meekness: absence of self-assertion; see under 1 Corinthians 4:21. Self-control: Acts 24:25; 2 Peter 1:6; Sirach 18:29, “self-control of soul after thy desires go not, and from thy passions refrain.” A cognate verb in 1 Corinthians 7:9; 9:25.

Against such things: in contrast to (Galatians 5:21) those who practise such things, of whom the Law declares that they will not inherit the Kingdom of God. Now, since the Spirit produces as His fruit dispositions which the Law does not condemn, they who (Galatians 5:18) are led by the Spirit are not under law. The law is no longer a burden under which they groan. Just so, upright citizens think nothing of the criminal law; whereas to those who break or wish to break it, the same law is a terrible reality. Thus Paul completes the argument of Galatians 5:18 in support of Galatians 5:16. This deliverance from the Law by fulfilment of it (Galatians 5:14) was a purpose of the mission of the Son of God: Romans 8:4. The unexpected reference to the Law in Galatians 5:14, 18, 23 reveals its large place in the thought of Paul.

V. 24. And they that are Christ's-True believers in him. Have thus crucified the flesh-Nailed it, as it were, to a cross whence it has no power to break loose, but is continually weaker and weaker. With its affections and desires-All its evil passions, appetites, and inclinations.

Verse 24. And they that are Christ’s] All genuine Christians have crucified the flesh-are so far from obeying its dictates and acting under its influence, that they have crucified their sensual appetites; they have nailed them to the cross of Christ, where they have expired with him; hence, says St. Paul, Romans 6:6, our old man-the flesh, with its affections and lusts, is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. By which we see that God has fully designed to save all who believe in Christ from all sin, whether outward or inward, with all the affections, paqhmasi, irregular passions, and lusts, epiqumiaiv, disorderly wishes and desires. All that a man may feel contrary to love and purity; and all that he may desire contrary to moderation and that self-denial peculiar to the Christian character.

Verse 24. And they that are Christ’s — Who are true believers in him, and therefore possessed of union with him, and shall be finally owned as belonging to him; have crucified the flesh — Have doomed it to a certain death, like the body of one that is nailed to a cross, and left to expire upon it; with the affections and lusts — All its evil passions, appetites, and inclinations. The word affections, or passions, as paqhmata should rather be rendered, as distinguished from the lusts of the flesh, are pride, self-will, discontent, anger, malice, envy, revenge. “This is a beautiful and affecting allusion to our Lord’s sufferings on the cross. The restraining of our fleshly lusts may be very painful to us, as the word crucify implies. But the same word, by putting us in mind of Christ’s suffering much greater pain for us, touches all the generous feelings of the heart, and excites us, from gratitude to him, to disregard the pain which so necessary a duty may occasion to us.”

24. They that are Christ’s—Who once gave themselves over to him, as you, Galatians, once did. Have crucified—The Greek aorist crucified, (without the have,) that is, when you became Christ’s. And having so done we are bound not to let the flesh, with its affections and lusts, revive again and produce works. And in the next verse he shows how.

Ver. 24. Another argument in support of Galatians 5:16, viz. that to fulfil the desire of the flesh is to renounce our own acceptance of the Christian life.

Belong to Christ Jesus, or literally (R.V.) are of Christ Jesus: 1 Corinthians 3:23; 2 Corinthians 10:7; cp. 1 Corinthians 3:4. They stand in special relation to Christ as His servants, disciples, members of His body, etc.

Crucified: as in Galatians 2:20; 6:14; Romans 6:6. Notice three crucifixions in this Epistle; of Paul, of the flesh and its desires, and of the world. Each of these implies the others. In each case crucified denotes death in virtue of Christ’s death on the cross and by union with the Crucified: cp. Galatians 2:20 with Galatians 5:19; Galatians 6:14 with Colossians 2:20.

The flesh is dead, i.e. its life, or in other words its activity and power, has come to an end: see note under Romans 7:8, and compare carefully Romans 6:6 and my note. They have crucified the flesh, by their own act: for the destruction of the power of the flesh resulted from their own self-surrender and faith. See note under 2 Corinthians 7:1. The emotions: same word in same sense in Romans 7:5: elsewhere it denotes suffering, as in 2 Corinthians 1:5ff. Compare our word passion, which combines both meanings. Objects around first produce in us emotions, in which the mind is chiefly passive, acted upon from without: these, taking practical and active direction towards the objects which produce them, become desires. Desires are a constant accompaniment of flesh so long as it has vitality: and emotions are the beginning of desires. Paul declares that, together with the flesh these emotions and desires have, by self-surrender to Christ and by union with His death, altogether lost their power.

The categorical statement of Galatians 5:24, like Paul’s statements about himself in Galatians 2:20; 6:14, can be no less than a description of the ideal and normal Christian life, i.e. of the life which God designs us to live and which He is ready to work in us from this moment by His own infinite power and in proportion to our faith. At first sight this statement seems inconsistent with Galatians 5:17. For if the flesh has desire and purpose, it must be alive, whereas here Paul implies that it is dead. But this inconsistency is but the poverty of human language, which often compels us to state opposite sides of the same truth in terms apparently contradictory. Each statement admits an interpretation in harmony with the other. The flesh is still alive in the sense that it exerts upon us an influence towards forbidden objects which can be effectually resisted only by the presence of the Spirit of God within us. And this is a reason for following ever the guidance of the Spirit. On the other hand, if in all things we accept His guidance, this hostile influence of the flesh will be neutralised so completely that it will no longer influence our conduct or defile our thoughts. And, in view of this complete victory which Christ has gained for us by His death, and which God is ready to work now, in all who venture to believe His promise, by joining them to the Crucified One, Paul says correctly that to those who belong to Christ the flesh and its desires have passed away, that their life has altogether ceased. By so saying he greatly helps our faith to grasp and appropriate the victory here described. The discrepancy is not greater than that between Galatians 2:20, I live in the flesh and Romans 8:9, ye are not in the flesh. Notice that just as the flesh is the link uniting us to the material world around and the medium through which, by its susceptibility to material influences and by its desire for material objects, the world acts upon us, so it is also the link uniting the unsaved to sin and the avenue through which operate the evil influence and the domination of the material world. Christ died in order that by His death this link may be practically broken and this avenue closed, that by union with the Crucified we may be set free from this influence and bondage. Virtually, we were set free when Christ died: formally, when we joined His Church: actually, when, and so far as, we venture to believe that this inward crucifixion is already ours.

V. 25. If we live by the Spirit-If we are indeed raised from the dead, and are alive to God, by the operation of his Spirit.

Let us walk by the Spirit-Let us follow his guidance, in all our tempers, thoughts, words, and actions.

Verse 25. If we live in the Spirit] If we profess to believe a spiritual religion, let us walk in the Spirit-let us show in our lives and conversation that the Spirit of God dwells in us.

Verses 25, 26. If we live in, or by, the Spirit — If we are indeed raised from the death of sin, and made alive to God by the operation of his Spirit, and if this spiritual life is continued to us by his indwelling presence in our souls; let us walk by and in the Spirit — Being under his influence, and following his guidance in all our thoughts, tempers, words, and actions. See on verse 16. Let us not be desirous of vain glory — Of the praise or esteem of men. They who do not carefully and closely follow the drawings, and attend to the leadings, of the Spirit of God, easily slide into this: the natural effects of which are provoking to envy them that are beneath us, and envying them that are above us. Reader, art thou indeed a true believer in Christ? and dost thou, therefore, live in the Spirit of God, so that his gracious influences are the very life of thy soul? then make it thy care also to walk in the Spirit, to regulate every action of thy life, and every sentiment of thy heart, by a becoming regard to him; guarding solicitously against any thing that would grieve him, and encouraging those friendly offices of his, by which thou mayest be trained up in a growing meetness for the society of the blessed spirits above, and for that world where the polluted flesh, the corruptible body, having been laid aside for a season, shall be raised as pure as it shall be glorious, in the image of that Saviour whose discipline teaches us to seek the victory over it, and whose grace enables us to obtain it.

25. In the Spirit—Rather, by the Spirit. If, at our conversion and since, our regenerate life has been by the power of the Holy Spirit. Walk in (rather by) the Spirit—Let our practice and progress be by, not the flesh but the Spirit.

Ver. 25. Concluding argument in support of Galatians 5:16, which verse it recalls. It is a practical application of the foregoing doctrinal teaching.

By the Spirit: as in Galatians 5:16; under the influence of the Holy Spirit acting upon us from within as an animating principle. If we live by the Spirit: an assumed fact: for He is in us the breath of immortal life. Therefore, Paul says, we should allow Him to direct our steps. For, in proportion as we yield to His influence, will the life He imparts be rich. Similar thought in Romans 8:2: for the law of the Spirit is the Holy Spirit guiding our action; and since He has made us free from the law of sin and of death, He is to us the Spirit of life. Walk: different from the word in Galatians 5:16, but found in Galatians 6:16; Romans 4:12; Philippians 3:16; Acts 21:24; all very instructive parallels. It calls attention to the path in which we walk.

V. 26. Be not desirous of vain glory-Of the praise or esteem of men. They who do not carefully and closely follow the Spirit, easily slide into this: the natural effects of which are, provoking to envy them that are beneath us, and envying them that are above us.

Verse 26. Let us not be desirous of vain glory] kenodoxoi. Let us not be vain glorious-boasting of our attainments; vaunting ourselves to be superior to others; or seeking honour from those things which do not possess moral good; in birth, riches, eloquence, &c., &c. Provoking one another] What this may refer to we cannot tell; whether to the Judaizing teachers, endeavouring to set themselves up beyond the apostle, and their attempts to lessen him in the people’s eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul’s influence in the Galatian Churches; or whether to some other matter in the internal economy of the Church, we know not. But the exhortation is necessary for every Christian, and for every Christian Church. He who professes to seek the honour that comes from God, should not be desirous of vain glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he never deserved any gift or blessing from God should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be content with the honour that comes from God, if they would take heed to give no provocations to their fellow Christians, if they would cease from envying those on whom either God or man bestows honours or advantages, we should soon have a happier and more perfect state of the Christian Church than we now see. Christianity requires us to esteem each other better than ourselves, or in honour to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the Church of Christ, it would not have been so strongly recommended. But who lays this to heart, or even thinks that this is indispensably necessary to his salvation? Where this disposition lives not, there are both the seed and fruit of the flesh. Evil tempers are the bane of religion and totally contrary to Christianity.

GALATIANS

Verses 25, 26. If we live in, or by, the Spirit — If we are indeed raised from the death of sin, and made alive to God by the operation of his Spirit, and if this spiritual life is continued to us by his indwelling presence in our souls; let us walk by and in the Spirit — Being under his influence, and following his guidance in all our thoughts, tempers, words, and actions. See on verse 16. Let us not be desirous of vain glory — Of the praise or esteem of men. They who do not carefully and closely follow the drawings, and attend to the leadings, of the Spirit of God, easily slide into this: the natural effects of which are provoking to envy them that are beneath us, and envying them that are above us. Reader, art thou indeed a true believer in Christ? and dost thou, therefore, live in the Spirit of God, so that his gracious influences are the very life of thy soul? then make it thy care also to walk in the Spirit, to regulate every action of thy life, and every sentiment of thy heart, by a becoming regard to him; guarding solicitously against any thing that would grieve him, and encouraging those friendly offices of his, by which thou mayest be trained up in a growing meetness for the society of the blessed spirits above, and for that world where the polluted flesh, the corruptible body, having been laid aside for a season, shall be raised as pure as it shall be glorious, in the image of that Saviour whose discipline teaches us to seek the victory over it, and whose grace enables us to obtain it.

26. Vainglory, provoking… envying—Pointed allusions again to these traits in the Galatians, which were ruining their Christianity.

Ver. 26. Steps in which the Spirit will never guide us, a negative specific application of the doctrinal teaching of § 21 and a transition to the positive specific application of the same in § 22. This application was prompted doubtless by the disposition in the readers which suggested the similar application (Galatians 5:15) of § 20.

Vainglorious: Philippians 2:3, cherishing empty opinions about ourselves: further expounded in Galatians 6:3. From this root spring as offshoots mutual provocation and envy. Paul warns against both root and offshoots. [The present subjunctive suggests that the vainglory was already creeping in.]

Provoking (or challenging) one another: a frequent outcome of envy, i.e. of vexation at the superiority of others.

SECTION 21 implies that the great contrast of flesh and Spirit so familiar to Paul, (cp. Romans 8:4-13,) a contrast underlying and pervading both the natural and the moral constitution of man, is also the basis of his moral probation. See notes under Romans 8:11, 17.

The flesh is the visible side of man, animated matter. Mysteriously pervading it, preserving it from corruption and giving to it growth and well-being, is the invisible spirit. Thus in man meet and at every point interpenetrate, the seen and unseen worlds; the one destined to crumble soon into its original dust, the other created for endless life. We have thus the unseen world within us, actually present to our inmost consciousness. Now each of these elements claims to rule our entire action and to mould our inner life. And they are in absolute opposition. The flesh, acting upon us through desires aroused by material objects around, tends to beget various kinds of actions, many of them indisputably bad. Such actions will exclude us from the glory of the coming kingdom. But in absolute opposition to the flesh is the one Spirit of God, whom God has given to dwell in the hearts of His people, that thus their spirit may have (Romans 8:10) immortal life, and to be in them an all-wise guide. The Spirit is the living and divine seed from which springs a harvest of moral excellence. This excellence is all that the Law requires. Consequently, for those under His influence the Law has no terrors. And in proportion as they follow His guidance is the life which He imparts rich and strong. The evil influences of the flesh are still a power against which the Christian must needs be ever on his guard. But his warfare is shared by the Spirit of God, against whom even the flesh is powerless. Consequently, the presence of the Spirit in our hearts has already in us put an end, as we abide in faith, to the rule of the flesh. We may therefore say that in us, through the death of Christ, the flesh itself is already dead, that our old selves and our old life have been buried in His grave. All this is abundant reason for complete self-surrender to the guidance of the Spirit. He will inspire that love which is fulfilment of the Law, and which alone will save Christian liberty from degenerating into hurtful licence.

Notice the massive simplicity and grandeur of Paul’s double foundation of Christian morality. He lays down first the one precept of love, in the very words of the ancient Law, a precept including all others. But even this, if it stood alone, would but reveal our inability to do what God requires, and thus condemn us. Paul therefore invokes the Spirit, the seed divine from which grows, by its unseen and mysterious vitality, the fruit of love and of all virtue. A specimen of the superstructure this foundation is capable of supporting, Paul will erect for us in § 22.