PREFACE то THE EPISTLE TO THE GALATIANS. THIS epistle was written, not as most of St. Paul's epistles are, to the Christians of a particular city, but to those of a whole country, called Galatians, as being the descendants of those Gauls who, finding their own country too strait for them, left it, after the death of Alexander the Great, in quest of new settlements. A body of these, proceeding eastward along the Danube, entered Thrace, and passed over the Bosphorus into the Lesser Asia; in the middle of which they settled, namely, in a country given them by Nicomedes, king of Bithynia, in reward of their assisting him to subdue his brother Zipetes, with whom he was at war. This country, afterward called from them, "GalloGræcia," or Galatia," was bounded on the west by Phrygia, on the north by Paphlagonia, on the east by the river Halys, and on the south by Lycaonia. It anciently contained twenty-two noted cities, the principal of which was Ancyra. About A. M. 3824 the Romans ravaged Galatia, and about A.D. 25 it was reduced, with some places adjacent, into a Roman province. The inland situation of this country preventing its inhabitants from having much intercourse with more civilized nations, the Gauls, who settled in it, continued long a rude and illiterate people, speaking the language of the country from whence they came. So Jerome, who lived six hundred years after that people settled themselves in Asia, informs us; observing, that in his time the language of the Galatians was the same with that which he had heard spoken when he was at Treves, or Triers. It is probable the gospel was first introduced into Galatia by Paul, and that about A. D. 53; (see Acts xvi. 6;) when passing through that country, he was received with great affection by the inhabitants thereof, and made the instrument of converting many of them from heathenism to Christianity, and of planting several churches among them, called, in the inscription of this letter, the "churches of Galatia." These churches, when he visited those parts again in his next progress, about A.D. 56, he had an opportunity of confirming in the doctrine he had before taught them, Acts xviii. 23; Gal. iv. 13-15. But, from the contents of this epistle, it appears that not long after he had preached the gospel with such success to them, and had left them, certain Judaizing zealots came among them, and, like those mentioned Acts xv., taught that it was necessary they should be circumcised, and should observe the whole ritual law of Moses, in order to their salvation. What these false teachers seem to have chiefly aimed at was to draw the Galatian believers from the truth as it is in Jesus, with respect to the great doctrine of justification, which they grossly perverted. And the better to accomplish their design, they did all they could to lessen the character and reputation of St. Paul as an apostle, and to raise theirs on the ruins of his; representing him as one who, if he was to be acknowledged as an apostle, yet was much inferior to the others, and particularly to Peter, James, and John, whose followers, it is likely, they pretended to be; and who, they affirmed, inculcated the necessity of circumcision, and the observance of the Mosaic ceremonies as they did; nay, and that St. Paul himself sometimes both practised and recommended these rites, though at other times he opposed them. The first part, therefore, of this epistle is employed by the apostle in vindicating himself and his doctrine; proving, 1. That he had it immediately from Christ himself, and that he was not inferior to the other apostles; 2. That it was the very same which the other apostles preached; and, 3. That his practice was consistent with his doctrine. In the second part he produces proofs from the Old Testament, that the law and all its ceremonies were abolished by Christ. The third part contains practical inferences, closed with his usual benediction. To be a little more particular: the PREFACE TO THE EPISTLE TO THE GALATIANS. epistle contains, I. The inscription, chap. i. 1-5. II. The calling of the Galatians back to the true gospel; wherein he, 1. Reproves them for leaving it, verses 6-10. 2. Asserts the authority of the gospel he had preached, who of a persecutor was made an apostle by an immediate call from Heaven; (verses 11-17;) and was no way inferior to Peter himself, verse 18-chap. ii. 21. 3. He defends justification by faith, and again reproves the Galatians, chap. iii. 1-iv. 11. 4. Explains the same things by an allegory, taken out of the law itself, verses 12-31. 5. Exhorts them to maintain their liberty; (chap. v. 1–12;) warns them not to abuse it, and admonishes them to walk not after the flesh, but after the Spirit, verses 13-chap. vi. 10. III. The conclusion, verses 11-18. As to the time when this epistle was written, we may infer from chap. i. 6, where the apostle expresses to the Galatians his concern and wonder that they were so soon perverted from the doctrine he had preached, that it must have been written not long after he had been among them; and as no hint is given, through the whole of it, that when he wrote it he had been with them more than once, it is most reasonable to conclude that it was written before his second journey to Galatia, mentioned Acts xviii. 23, and consequently not later than A. D. 56. 266 b THE EPISTLE OF PAUL THE APOSTLE ΤΟ THE GALATIANS. CHAPTER I. In this chapter, (1,) After a general and proper salutation, the apostle expresses his surprise and concern that the Galatian believers should so soon have suffered themselves to be led aside from the simplicity of that gospel which he had first planted among them, 1–10. (2,) He shows them that the doctrine which he had preached among them was not received from men, but by the revelation of the Lord Jesus; and, as a proof of the divine authority of his mission, gives some account of his behaviour before and after his conversion, and mentions some facts that had succeeded thereupon, 11-24. d f A. D. 58. 3 Grace be to you, and peace from A. M. 4062. God the Father, and from our Lord Jesus Christ, 4 Who gave himself for our sins, that he 2 And all the brethren which are with me, might deliver us h from this present evil world, e unto the churches of Galatia : * Verses 11, 12.———b Acts ix. 6; xxii. 10, 15, 21; xxvi. 16; Tit. i. 3. Acts ii. 24. Phil. ii. 22; iv. 21. e 1 Cor. xvi. 1. NOTES ON CHAPTER I. acc Jerusalem, nor by that at Antioch. The Holy Ghost Verses 1-3. Paul, an apostle-Here it was neces- || indeed ordered the prophets at Antioch (Acts xiii. sary for Paul to assert his authority, otherwise he is 2) to separate Paul and Barnabas; but it was to very modest in the use of this title. He seldom the work whereunto he had called them formerly. mentions it when he joins others with himself in This separation was simply a recommending them the salutations, as in the epistles to the Philippians to the grace of God by prayer; and in fact it is so and Thessalonians; or when he writes about secu- termed, Acts xiv. 26."-Macknight. And God the lar affairs, as in that to Philemon: nor yet in writ- || Father, who raised him from the dead—And after ing to the Hebrews. Not of men-Not commission-his resurrection sent him from heaven to make me ed from them. It seems the false teachers had in- an apostle. And all the brethren who are with me sinuated, if not openly asserted, that he was merely-And agree with me in what I now write, and by an apostle of men; made an apostle by the church joining with me in this letter, attest the truth of the at Antioch, or at best by the apostles in Jerusalem. || facts which I relate; unto the churches of Galatia— This false insinuation, which struck at the root of Or the several societies or congregations of professhis authority and usefulness, in the exercise of his ||ing Christians which have been collected in that office, St. Paul saw it necessary to contradict, || province. Grace be to you, &c.-See on Rom. i. 7. in the very beginning of his epistle. Perhaps Verses 4, 5. Who gave himself for our sins-See he also glances at Matthias, who was an apostle on 1 Cor. xv. 3; that he might deliver us from this sent from a general meeting at Jerusalem, as men- present evil world-From the ignorance and folly, tioned Acts i. 22. Neither by man-As an instru- | sinfulness and guilt, corruption and misery, wherein ment. He here seems to have had Peter and James || it is involved, and from its vain and foolish customs in his eye, whom alone he saw at his first coming to and pleasures, that friendship and society with Jerusalem, after his conversion, and denies that worldly men, and that inordinate desire after, and he was appointed an apostle by them. But by Je-attachment to worldly things, which is enmity sus Christ—“Paul was first made an apostle by against God, Rom. viii. 7; James iv. 4; according to Christ, when Christ appeared to him in the way to|| the will of God-Without any merit of ours. St. Damascus, Acts ix. 15. And three years after that Paul begins most of his epistles with thanksgiving, his apostolic commission was renewed, Acts xxii. 21. but writing to the Galatians, who had generally deSo that he was sent forth neither by the church at || parted from the truth, he alters his style, and first from the faith of Christ. A. D. 58. 9 As we said before, so say I now A. M. 4062. again, If any man preach any other gospel unto you " than that ye have received, let him be accursed. p 10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. r 11 But I certify you, brethren, that the gospel which was preached of me is not after man: 12 For I neither received it of man, neither °1 Thess. ii. 4.-P1 Samuel xxiv. 7; Matt. xxviii. 14; 1 John iii. 9.-91 Thess. ii. 4; James iv. 4.- 1 Cor. xv. 1. s 1 Cor. xv. 1, 3; Verse 1. nal) whatever, whether man or angel; preach any other gospel than that ye have received-Already from our lips, and which ye have been taught by us from Christ himself; let him be accursed-Set apart for destruction, which, if he repent not, and do not receive and maintain the truth as it is in Jesus, will undoubtedly be his portion. sets down his main proposition, that we are saved by gospel unto you-Any other method of obtaining the merits of Christ alone: neither does he term them, justification and salvation; than that which we have as he does others, either saints, elect, or churches of || formerly preached unto you--And confirmed by God. To whom be glory-For this his gracious will. || such evident and uncontrolled miracles; let him be Verses 6-9. I marvel that ye are so soon-After || accursed-Greek, anathema: let him be cut off my leaving you; removed from him that called you || from God, and Christ, and his people, and devoted into the grace—Or rather, by, or through the grace; || to a perpetual and most dreadful curse. The aposof Christ-His gracious gospel, and his gracious tle speaks thus, because he was absolutely certain power. God is generally said to call men into the || of his own inspiration, and that the gospel which he grace of Christ, but the phraseology seems here to || had preached was the only true and genuine gospel point out Paul, and not God, as the person spoken of Christ. Of the word anathema, see on Rom. ix. of. For as he wrote this chapter to prove himself || 3; 1 Cor. xvi. 22. As we-I and the brethren who an apostle, his success in calling the Galatians to are with me; said before-Many times in effect, if the Christian faith was fitly mentioned as one of not in the same terms; or he refers to the declarathe proofs of his apostleship, as it implied that he tion made in the preceding verse, and speaks upon was assisted in that work by God. Unto another mature deliberation, after pausing, it seems, between gospel-Or pretended revelation from God, concern- the two verses; so say I now again—I solemnly reing the way of attaining justification and salvation,|| peat it, as my deliberate judgment; if any man— a way entirely inconsistent with the very funda- || Or, any one (for the word man is not in the origimental principles of that doctrine which you were first taught. As these Galatians were descendants of the Gauls, as has been observed in the preface, it is the less to be wondered at that they were so unstable; the inhabitants of France, as M. Saurin observes, having been always reproached with taking || impressions easily, and as easily suffering them to be effaced. Which is not indeed properly another Verse 10. For-He here adds the reason why he gospel-For what ye have now received is no gospel || speaks so confidently; do I now persuade, or satisfy, at all. It is not glad, but heavy tidings, as setting || men-Is this what I aim at in preaching or writing? your acceptance with God upon terms impossible to or God?-Do I endeavour, in my ministry, to ingrabe performed. But there are some-Who, on pre- || tiate myself with men, or to approve myself to God? tence that their doctrine of justification by the law || Or do I seek to please men-By a compliance with of Moses is authorized by God; trouble you—With || their prejudices or designs? For if I yet—Or still, doubts concerning my doctrine, and disturb the as before my conversion; pleased men-Studied to peace of the church; and would-If they were able; || please them; if this were my motive of action, nay, pervert and overthrow the gospel of Christ-This || if I did in fact please the men who know not God, the Judaizing teachers effectually did by teaching that justification could not be obtained purely by faith in Christ, but that circumcision and the observation of the Jewish ceremonies were necessary | thereto; and the better to effect their purpose, they suggested that the other apostles, yea, and Paul himself, insisted on the observance of the law. But || though we-I and all the apostles; or an angel from || hearers, or to gain popularity. heaven--If it were possible; should preach any other I should not be the servant of Christ-I should not deserve the name of a Christian, and much less that of a minister and an apostle. Hear this, all ye who vainly hope to keep in favour both with God and with the world! And let all those ministers especially observe it, who either alter or conceal the doctrines of the gospel, for fear of displeasing their Verses 11, 12. But I certify you, brethren-Ha does not, till now, give them even this appellation;|| above the doctrines and precepts written in the that the gospel which was preached by me—Among law. These were what the evangelists and our you; is not after man-Of mere human authority | Lord called the traditions of men, and their own and invention; is not from man, not by man, nor traditions, (Mark vii. 8, 9,) to show that they were suited to the taste of man; for I neither received it || mere human inventions. "It was the characteristic of man-From the authority or interposition of of a Pharisee to hold these traditions as of equal auany man; neither was I taught it-By any writing thority with the precepts of the law. Nay, in many or any human method of instruction; but by revela- || cases, they gave them the preference. Hence our tion of Jesus Christ-Who communicated to me by Lord told them, Mark vii. 9, Full well ye reject the inspiration his gospel in all its parts, and sent me || commandments of God, that ye may keep your own forth to publish it to the world. If Paul did not re- || traditions. The apostle mentions his knowledge ceive the gospel from man, as he here asserts, and of the traditions of the fathers, and his zeal for them, as we are therefore sure he did not, the perfect || as things absolutely necessary to salvation, to conconformity of his doctrine with the doctrine of the || vince the Galatians that his preaching justification other apostles, is a proof that he was taught it by without the works of the law, could be attributed to revelation from Jesus Christ, who revealed to him at || nothing but the force of truth communicated to him first his resurrection, ascension, and the calling of || by revelation.”—Macknight. the Gentiles, and his own apostleship; and told him then there were other things for which he would appear to him. See on Acts xxvi. 16-18. Verses 15-17. When it pleased God-He ascribes nothing to his own merits, endeavours, or sincerity; who separated me from my mother's womb-Set me Verses 13, 14. For ye have heard of my conversa- | apart for an apostle, as he did Jeremiah for a protion in time past-As if he said, To convince you phet, (Jer. i. 5,) and ordered my education with a that I received the knowledge of the gospel by im- view to that office. Such an unconditional predesmediate revelation from Christ, I appeal to my be- tination as this may consist both with God's justice haviour, both before and after I was made an apos- || and mercy. And called me by his grace-By his tle ; in the Jewish religion—Ev тw 18daloμw, in Juda- || free and almighty love, to be both a Christian and ism. The expression is well chosen; and, as L'En- an apostle; to reveal his Son in me-By the powfant justly observes, is not intended by the apostle erful operation of his Spirit, (2 Cor. iv. 6,) as well of the religion originally taught by Moses, and con- as to me by the heavenly vision; that I might preach tained in his writings and those of the prophets, || him among the heathen-Which I should have been but, as is evident from the latter part of the next ill qualified to do, or even to preach him to mine own verse, of that which was practised among the Jews countrymen, had I not first known him myself; at this time, and consisted in a great degree in ob- || immediately I conferred not with flesh and blood— serving the traditions of the fathers, and the com- || Being fully satisfied concerning the divine will, and mandments of men. How that beyond measure- determined to obey it, I took no counsel with any Kað væɛрboλny, exceedingly, and with the most insa- || man, neither with my own reason or inclination, tiable rage; I persecuted the church of God-Wheth- which might have raised numberless objections; but er considered as individual believers, or as persons laid aside the consideration of all carnal respects united in religious societies and congregations; and and interests whatsoever. Neither went I up to wasted it—Ravaged it with all the fury of a beast || Jerusalem-The residence of the apostles, to be of prey. So the word εñoрßev, here used, signifies. || instructed by, and receive commission from them. And profited-Made proficiency in the knowledge But I went into Arabia-Where there were few and practice of Judaism; above many of my equals Christians, and none of them of any note. This -Many of the same age with myself; in mine own course, we may believe, the apostle took by the dination-Or who were of the same standing in the rection of Christ, who sent him into that country, study of the law; being more exceedingly zealous to instruct him in the duties of his office, and in the of the unwritten traditions of my fathers—Over and doctrines of the gospel, by immediate revelation. || |