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travail in birth again until Christ be formed in you,

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

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

22 For it is written, that Abraham had two sons, the one by a bond-maid, the other by a free-woman.

23 But he who was of the bondwoman was born after the flesh; but he of the free-woman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

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

[to the Gospel.

26 But Jerusalem which is above is free, which is the mother of us all.

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

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

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

30 Nevertheless what saith the Scripture? Cast out the bond-woman and her son: for the son of the bondwoman shall not be heir with the son of the free-woman.

31 So then, brethren, we are not children of the bond-woman, but of the free. (D)

CHAP. IV.

EXPOSITION.

(D) Ver. 1-31. Christ frees us from the sentence of the law-this illustrated by an allegory.-St. Paul here resumes his allusion to the mode of juvenile education, particularly among the Romans. The heir of an estate, while yet a child, differed nothing in authority from a servant or slave, and was even, in some cases, subjected to their control. So the church and children of God were in bondage, till Jiberated by Christ. But when "the fulness of the time," ordained and predicted, came," then the Father sent forth his Son from his own bosom, and liberated them from their subject condition-intro

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duced them into "the glorious liberty of the sons of God"-and bestowed on them the spirit of adoption, whereby they were allowed to claim the privilege of sons, and call the Most High their Father.

In verse 8 and sequel, the apostle proceeds to remonstrate with these Galatians, and blames them for that, after they had been admitted to the liberty of children, they suffered themselves to be drawn back, if not into the slavery of idolatry, at least into the thraldom of a carnal Judaism. The late Mr. Fuller justly remarks, that the apostle speaks in much more tolerant and gentle language to the Romans (Rom. xiv. 5), because he is there addressing him

NOTES.

Ver. 20. I desire-Doddr. "I could wish "-to be present with you, and to change my voice-i. e. " to change the tone of my language toward you." See Mackn. For I stand in doubt of you.-Marg. "I am perplexed;" i. e. what to think of you.

Ver. 21. Do ye not hear the law?-i. e. hear it read in your public assemblies?

Dod

Ver. 21. Which things are an allegory.-Doddr. "may be allegorized;" but Mackn prefers the common version. There is some difficulty, however, in the translation of this and the next verse. dridge, to avoid the absurdity of saying (as our version does), "This Sinai is Agar-for this Agar is Sinai," would render the illative particle (gar) as an expletive-" I say." Mr. Parkhurst (Lex. in Agar, 2d edit.) reads and points the passage thus:"The one .... which gendereth to bondage, which

is Agar (for this Agar means mount Sinai in Arabia), and answereth," &c. He adds, from Busching, that Hagar is, in Arabic, a rock. Dr. Mackn. translates somewhat more clearly, and we have adopted his version in our Exposition.-N. B. Hagar and Agar, are the same word, as pronounced with or without an aspirate.

Ver. 27. Than she which hath an husband.Doddr. "than her who had," &c. This must be applied to Hagar, if the other is to Sarah; but it can be only as an accommodation. For the literal meaning, see our Exposition of Isa. liv.

Ver. 29. He that was born, &c.-i. e. the carnal world persecute the spiritual

Ver 30. Cast out the bondwoman—i. e. in the allegorical sense, the law, as a covenant, &c. See Gen. xxi, 10.

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self to Jewish converts, who had been educated in the observance of those festivals, and who might innocently observe them, though not now bound to do so: but here he is addressing Gentile converts, who had never been in subjection to the law of Moses, nor were by any law, Christian or Mosaical, required so to be: but they had been beset by certain Judaizing teachers, who drew them into the observance of the Jewish festivals, which were now becoming obsolete, even to the Jews themselves; and he was jealous, lest by this compliance they should be drawn under the yoke of circumcision, and the whole Jewish law. He remonstrates with them, therefore, on returning to mere ritual services, which, though originally instituted by God, were now no more acceptable to him, when placed in opposition to the gospel, than the rites of pagan superstition. Indeed, ritual services, abstracted from heart de votion, were never acceptable to the true God; and now those services were placed in opposition to his own gospel, they were no less an abomination than idolatry itself. (See Fuller's Harm., p. 44.)

Verse 12, The apostle reminds them that he was once no less attached to these "beggarly elements" than they now were, or indeed could be; but he had seen the folly of such an attachment, and entreated them to profit by his example, and adhere to Christ and his gospel. Be as I [am]; for I [was] as ye [are.]" He was a Hebrew of the Hebrews, and of the straitest sect of that religion; but the grace of God had weaned him from all undue attachment to outward forms, and he was anxious that grace might do the same for them. He reminds them of the attachment which they had formerly shown to him, notwithstanding his infirmities-when they received him as if it had been Christ in person; but such over-zealous professions are often marks of instability, and are soon followed by a reverse of feeling. He then begs them not to consider him as their enemy, because he had told them the truth, and endeavoured to guard against the pretended friendship of these Jewish teachers, who now endeavoured to ensnare them,

and for that purpose had been trying to alienate their affections from him and from his brethren.

In the latter part of this chapter (verse 24-31), the apostle introduces an allegorical exposition of the history of Hagar and Sarah, and their respective children, in application to the Jewish and Christian systems. It is well known that the Rabbies were always very fond of these allegories, and it is supposed that St. Paul may have employed this as a kind of argument ad hominem, against the Jewish teachers who opposed him.

“An allegory (says Dr. Macknight) is, when persons or events present, or near at hand, with their qualities and circumstances, are considered as types, or representations, of persons and events more remote, to which they have a resemblance. Of this kind were the histories of some persons and events recorded in the Old Testament..... For the qualities and circumstances of these persons were, it seems, so ordered by God, as to be apt representations of such future persons and events, as God intended should attract the attention of mankind." This allegory is thus explained:

(Ver. 24.) Which things are an allegory: for these [women] are the two covenants the one verily from mount Sinai, bringeth forth [children] into bondage, which is Hagar. (25. For [the name] Hagar (or Agar) denotes mount Sinai in Arabia) and aus wereth to the present Jerusalem, and is in bondage with her children. (26) But the Jerusalem above is the free [woman], who is the mother of us all." The apos tle then quotes a passage from Isaiah, supposed to allude to the same subject, in which case the barren woman is Sarah (who was long desolate and barren), but whose children, meaning the children of the promise, shall be more numerous than those of Hagar. It is added, as Ishmael persecuted Isaac, so the carnal world per secutes the church. In applying the alle gory, the advice is," Cast out the bondwoman and her son;" that is, reject the law, and embrace the gospel!

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

5 For we through the Spirit wait for the hope of righteousness by faith.

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

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

8 This persuasion cometh not of him that calleth you.

9 A little leaven leaveneth the whole lump.

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

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

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

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

14 For all the law is fulfilled in one

[of betraying it..

word, even in this; Thou shalt love thy neighbour as thyself.

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

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

17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other so that ye cannot do the things that ye would.

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

19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lascivious

ness,

20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

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

22 But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith,

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

24 And they that are Christ's have

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NOTES.

CHAP. V. Ver. 4. Christ is become of no effect.Dr. P. Smith, "Ye are nullified from Christ;" i. e. he is to you as if he had not existed; ye are totally separated from him." Messiah, vol. ii. p. 487, N. Ver. 7. Who did hinder you.-Marg. "Who did drive you back?" The original expression, according to Doddridge, is Olympic, in reference to the races, and alludes to some one 66 coming across the Course while a person is running," and so "stopping," or "driving him back," as the Margin is.

Ver. 8. Him that calleth you.-If this expression be referred to "effectual "calling," which is the work of God, it must be ascribed to the Author of all good, as Rom. viii. 30. But if it be understood 3 of the ministerial instrument, then it must refer to Pant only, as in chap. i. 6.

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Ver.9. A little leaven.-See Note on 1 Cor. v. 7. Ver. 10. Shall bear his judgment-i. e. receive his just punishment. See verse 12.

Ver. 11. If I yet preach circumcision.-This is supposed to be an objection of one of his opponents, who perhaps had heard him assert the divine origin of circumcision, which he certainly did not deny:

but if they thought him the advocate for circumcision, why persecute him? Ver. 12. I would they were even cut off-that is, from the church. See I Cor. v. 13. Ver. 13. For an occasion to the flesh-that is, as an excuse for sin. See ver. 16; also 1 Peter ií. 16. Ver. 14. All the law is fulfilled in one word. See Matt. vii. 12; James ii. 8.

Ver. 16. Walk in the Spirit.-Rom. viii. 1-4.Ye shall not fulfil.-See Rom. viii. 5. But the Marg reads imperatively-" Fulfil ye not," which is to the same effect.

Ver. 17. The flesh lusteth, &c.-Doddr. "Hath desires contrary to," &c. Compare Rom. vii. 14, &c. Ver. 18. If ye be led of the Spirit.-Compare Rom. viii. 14.

Ver. 20. Witchcraft-Mackn. "Sorcery." Heresies. See Titus iii. 10.

Ver. 21. Revellings.-Gr. Komoi) i. e. festive or convivial meetings, in honour of Comus.—I tell you before, &c.-Mackn. "forewarn you as," &c. Ver. 24. Affections.-Marg. Passions.

The duty of]

GALATIANS.

crucified the flesh with the affections and lusts.

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

[spiritual mindedness.

26 Let us not be desirous of rain glory, provoking one another, envying one another. (E)

CHAP. V.

EXPOSITION.

(E) Ver. 1-26. The Galatians exhorted to maintain their Christian liberty inviolate. "These Galatians, who were converted to the faith of Christ, had been closely beset," as Dr. Watts observes, "by some zealous Judaizing Christians, who would fain have had them circumcised, and engaged to keep the Jewish law." The aposile, who well understood the liberty of the gospel, would not suffer them to be thus imposed upon; and therefore he argues, he allures, he threatens, he denounceshe uses all the proper methods of an apostle, and a preacher of Christianity, to establish them in the liberty wherewith Christ had made them free; and to guard them against yielding a tittle of compliance with the Jewish ceremonies and bondage. He shows them in this [Epistle], that the promise was given to Abraham, the great believer, with all the blessings of salvation contained in it; and to all those who imitate his faith, by trusting in the Gospel of Christ, for they are the [true] seed of Abraham. And the law curses and condemns sinners, but it does not, it cannot, save them..... The question arises (ver. 19), To what end then serveth the law? The answer is, To show them their sins, and to keep alive a sense of sin among them [by continual sacrifices] till Christ should come, who was to remove sin.

Then

comes in the objection-Is not the law then against the promises? Is not the promise to Abraham contradicted by the law given to the Jews? No; by no means; for they were designed for different purposes. The law was given for special and peculiar reasons in this life, to the Jews: the promise was given to Abraham, and, through him, to all Gentile as well as Jewish believers, for eternal life. Whereas, "if there had been a law given, which could have given life (i. e. eternal life), verily, righteousness should have been by the law: but the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." (Watts's Evan. Disc. iii.)

Thus far we have a judicious abstract of the apostle's argument in the preceding chapters: he now tells them plainly aud pointedly, that by conforming to the Jewish law, which never was designed for them, they were guilty of apostacy, and renounced Christianity, no less than if they had returned to Paganism." Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing." How so, Paul? "Every inan that is [now] circumcised becomes a debtor to do the whole law :" because he goes back from Christ, who has fulfilled the law for believers-renounces his atouement, and takes all the responsibility on himself. Christ becomes of "no effect" to those who turn their backs upon him, and seek to be justified and saved by the law of Moses. But to those who believe in Christ, whether Jews who have been circumcised, as born under the law of Moses; or Gen. tiles, from whom circumcision is not required, "faith which worketh by love" is the only ground of their acceptance-the only foundation of their hope.

On the 2d verse of this chapter ("Be hold, I Paul," &c.), Martin Luther, the celebrated Reformer, has this pointed remark :-"This place is, as it were, a touchstone, whereby we may most cer tainly and freely judge of all doctrines, works, religions, and ceremonies of all men. Whosoever teacheth that there is any thing necessary to salvation (whether they be Papists, Turks, Jews, or sectaries) besides faith in Christ; or shall devise any work or religion, or observe any rule, tradition, or ceremony whatsoever, with this opinion, that by such things they shall obtain forgiveness of sins, righteousness, and everlasting life; they shall hear in this place the sentence of the Holy Ghost pronounced against them by the apostle, that Christ profiteth them nothing. Seeing Paul durst give this sentence against the law and circumcision, which were ordained of God himself, what durst he not do against the chaff and the dross of men's traditions ?"

NOTES-Chap. V. Con.

Ver. 25. If we live in the Spirit—i, e, “If we are spiritually alive." See ver. 16.

Tenderness due]

CHAP. VI.

CHAP. VI.

BRETHREN, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

2 Bear ye one another's burdens, and so fulfil the law of Christ.

3 For if a man think himself to be something, when he is nothing, he de

ceiveth himself.

4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

....

[to backsliders.

5 For every man shall bear his own burden.

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

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

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

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

EXPOSITION.

But while Paul deprecates the merit of works, he highly extols the excellency of true-not barren, unproductive-faith, but "faith which worketh by love," on which the same great Reformer just quoted thus descants:"It is as much as to say, He that will be a true Christian.... must be a true believer. Now he believeth not truly, if works of charity follow not his faith. So.... as well on the right hand as the left, he shutteth hypocrites out of Christ's kingdom. On the left hand, he shutteth out the Jews saying, In Christ neither circumcision-that is to say, No works, no service, no worship, no kind of life in the world; but faith, without any trust in works, or merits, availeth before God. On the right hand, he shutteth out all slothful and idle persons, which say, If faith justify without works, then let us work nothing; but let us only believe, and do what we list. Not so, ye enemies of grace: Paul saith otherwise. And although it be true, that only faith justifieth, yet he here speaketh of faith in another respect; that is to say, that after it hath justified, it is not idle; but occupied and exercised in working through love. Paul therefore in this place setteth forth the whole life of a Christian man; namely, that inwardly it consisteth in faith towards God; and outwardly, in charity and good works towards our neighbour. So that a man is a perfect Christian inwardly through faith before God, who hath no need of our works; and outwardly be

fore men, whom our faith profiteth nothing; but our charity, or our works."

To this clear and judicious statement we add a beautiful illustration, from one of the most eloquent writers of the present day :-"The faith (saith Mr. Robert Hall) to which the Scriptures attach such momentous consequences, and ascribe such glorious exploits, is a practical habit, which, like every other, is strengthened and increased by continual exercise. It is nourished by meditation, by prayer, aud by the devout perusal of the Scriptures: and the light which it diffuses becomes stronger and clearer by an uninterrupted converse with its object, and a faithful compliance with its dictates; as, on the contrary, it is measured and obscured by whatever wounds the conscience, or impairs the purity and spirituality of the mind."

As the best proof that these Galatians (the more pious part of them, at least) possessed this practical and saving faith, the apostle now exhorts all who were quickened by the Holy Spirit, to endeavour to walk under his daily guidance, and so produce the fruits of the Spirit which are here enumerated-" Love, joy, peace," &c.; while, on the other hand, the works (or fruits) of the flesh, which also are enuinerated, are solemnly deprecated; and all who practice them are warned, most solemnly warned, that "they which do such things shall not inherit the kingdom of God."

NOTES.

CHAP. VI. Ver. 1. Brethren, if.-Marg. "Although." But Doddridge and Macknight adhere to the text.-Ye which are spiritual-Those who live and walk in the Spirit; as in verse 25 of the preceding chapter. Restore such an one.-The allusion, according to Doddridge, is to restoring to

its right place a dislocated limb.

Ver. 5. For every man shall hear his own burdenThat is, every one shall be answerable for his own conduct. Doddr. and Mackn.

Ver. 7. Whatsoever a man soweth, &c.—See 2 Cor. ix. 6.

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