13 with an holy kiss. All the saints salute you. The grace 14 of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. V. 13. The grace-Or favour of our Lord Jesus Christ-By which alone we can come to the Father, and the love of God-Manifested to you, and abiding in you, and the communion—Or fellowship of the Holy Ghost-In all his gifts and graces. It is with great reason that this comprehensive and instructive blessing is pronounced at the close of our solemn assemblies. And it is a very indecent thing to see so many quitting them, or getting into postures of remove, before this short sentence can be ended. How often have we heard this awful benediction pronounced! Let us study it more and more, that we may value it proportionably, that we either deliver or receive it with a becoming reverence; with eyes and and hearts lifted up to God, who giveth the blessing out of Sion, and life for evermore. NOTES ON ST. PAUL'S EPISTLE TO THE GALATIANS THIS Epistle is not written, as most of St. Paul's are, to the Christians, of a particular city, but to those of a whole country in Asia Minor, the metropolis of which was Ancyra. These readily embraced the gospel; but after St. Paul had left them, certain men came among them, who (like those mentioned Acts xv.) taught, that it was necessary to be circumcised, and to keep the Mosaic law. They affirmed, that all the other apostles taught thus; that St. Paul was inferior to them: and that even be sometimes practised and recommended the law, though at other times he opposed it. The first part therefore of this epistle is spent 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 this practice was consistent with his doctrine. The second contains proofs drawn from the Old Testament, that the law and all its ceremonies were abolished by Christ. The third contains practical inferences, closed with his usual benediction. To be a little more distinct: THIS EPISTLE CONTAINS, 1. The Inscription, C. i. 1-5 II. The Calling the Galatians back to the true Gospel; wherein he 2. Asserts the Authority of the Gospel he had preached, who 2. Was no way inferior to Peter himself, 6-10 11-17 18-C. ii. 21 3. Defends Justification by Faith, and again reproves the Gala- C. iii. 1-iv. 11 4. Explains the same Thing, by an Allegory taken out of the 5. Exhorts them to maintain their Liberty, 19-31 C. v. 1-12 Warns them, not to abuse it, and admonishes them to walk III. The Conclusion, 13-C. vi. 10/ 11-19 Galatians. CHAP. I. 1. PAUL, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, 2 who raised him from the dead,) And all the brethren who 3 are with me, to the churches of Galatia; Grace be to you, and peace from God the Father, and the Lord Jesus 4 Christ, Who gave himself for our sins, that he might deliver us from the present evil world, according to the 5 will of our God and Father, To him be glory for ever and ever. Amen. 6 I marvel that ye are so soon removed from him who called you by the grace of Christ to another gospel, 7 Which is not another; but there are some that trouble 8 you, and would subvert the gospel of Christ. But if we, or an angel from heaven preach to you another gospel 9 than we have preached to you, let him be accursed: As we have said before, so I say now again, if any one CHAP. I. Ver. 1. Paul an apostle-Here it was necessary for St. Paul to assert his authority. Otherwise he is very modest in the use of this title. He seldom mentions it, when he mentions others in the salutations with himself, as in the epistles to the Philippians and Thessalonians: or when he writes about secular affairs, as in that to Philemon; nor yet in writing to the Hebrews; because he was not properly their apostle; not of men-Not commissioned from them; but from God the Father, neither by man-Neither by any man as an instrument, but by Jesus Christ; who raised him from the dead -Of which it was the peculiar business of an apostle to bear witness. V. 2. And all the brethren-Who agree with me in what I now write. V. 4. That he might deliver us from this present evil world-From the guilt, wickedness, and misery wherein it is involved, and from its vain and foolish customs and pleasures; according to the will of God-Without any merit of ours. St. Paul begins most of his epistles with thanksgiving; but writing to the Galatians, he alters his style, and first sets down his main proposition, That by the merits of Christ alone, giving himself for our sins, we are justified: neither does he term them (as he does others) either saints, elect, or churches of God. V. 5. To whom be glory-For this his gracious will. V. 6. I marvel that ye are removed so soon-After my leaving you, from him who called you by the grace of Christ-His gracious gospel, and his gracious power. V. 7. Which indeed-is not-properly-another gospel. For what ye have now received is no gospel at all. It is not glad, but heavy tidings, as setting your acceptance with God upon terms impossible to be performed: But there are some that trouble you-The same word occurs Acts xv. 24, and would-If they were able, subvert or overthrow the gospel of Christ-The better to effect which, they suggest, that the other apostles, yea, and I myself insist upon the observance of the law. V. 8. But if we-I and all the apostles; or an angel from heaven-If it were possible; preach another gospel, let him be accursed-Cut off from Christ and God. V. 9. As He speaks upon mature deliberation; after pausing, it seems, 3 preach to you another gospel than that ye have received, 10 let him be accursed. For do I now satisfy men, or God? Or do I seek to please men? For if I still pleased men, I should not be the servant of Christ. 11 But I certify you, brethren, that the gospel which was 12 preached by me is not according to man. For neither did I receive it from man, neither was I taught it, but by 13 the revelation of Jesus Christ. For ye have heard of my behaviour in time past in the Jewish religion, that above measure 1 persecuted the church of God, and 14 wasted it. And I profited in the Jewish religion above many of my years among my countrymen, being more 15 abundantly zealous for the traditions of my fathers. But when it pleased God, who separated me from my mother's 16 womb, and called me by his grace, To reveal his Son in me, that I might preach him among the Gentiles, I did 17 not confer with flesh and blood: Neither did I go up to between the two verses, we—I and the brethren who are with me; have said before-Many times, in effect, if not in terms, so I say-All those brethren knew the truth of the gospel. St. Paul knew the Galatians had received the true gospel. V. 10 For-He adds the reason why he speaks so confidently; do I now satisfy men-Is this what I aim at in preaching or writing? If I still-Since I was an apostle, pleased men-Studied to please them, if this were my motive of action: nay, if I did in fact please the men who know not God, I should not be the servant of Christ-Hear this, all ye who vainly hope to keep in favour both with God and with the world! V. 11. But I certify you, brethren-He does not till now give them even this appellation: that the gospel which was preached by me—Ãmong you—is not according to man-Not from man, not by man, not suited to the taste of man. V. 12. For neither did I receive it-At once-nor was I taught it—Slowly and gradually, by any man; but by the revelation of Jesus Christ-Our Lord revealed to him at first, his resurrection, ascension, and the calling of the Gentiles, and his own apostleship: and told him then, there were other things for which he would appear to him. V. 13. I persecuted the church of God-That is, the believers in Christ. V. 14. Being zealous of the unwritten traditions-Over and above those written in the law. V. 15. But when it pleased God-He ascribes nothing to his own merits, endeavours, or sincerity, who separated me from my mother's womb-Set me apart for an apostle, as he did Jeremiah for a prophet, (Jer. i. 5.) Such an unconditional predestination as this, may consist both with God's justice and mercy, and called me by his grace-By his free and almighty love, to be both a Christian and an apostle. V. 16. To reveal his Son in me-By the powerful operation of his Spirit, (2 Cor. iv. 6,) as well as to me, by the heavenly vision; that I might preach him to others-Which I should have been ill qualified to do, had I not first known him myself: I did not confer with flesh and blood-Being fully satisfied of the Divine will, and determined to obey, I took no counsel with any man, neither with my own reason or inclination, which might have raised numberless objections. V. 17. Neither did I go up to Jerusalem-The residence of the apostles; but I immediately went into Arabia, and returned`ogain to Damascus He presup Jerusalem, to them, that were apostles before me, but I immediately went into Arabia, and returned again 18 to Damascus. Then after three years I went up to Jeru salem to visit Peter, and abode with him fifteen days. 19 But other of the apostles I saw none, save James, the 20 brother of the Lord. Now the things which I write to 21 you, behold before God, I lie not. Afterwards I came 22 into the regions of Syria and Cilicia. And I was un known by face to the churches of Judea which were in 23 Christ. But only they had heard, He that persecuted us in time past, now preacheth the faith which once he destroyed. And they glorified God in me. CHAP. II. 1. Then fourteen years after, I went up again to Jerusalem with Barnabas, taking Titus also with 2 me. But I went up by revelation, and laid before them the gospel, which I preach among the Gentiles; but severally to those of eminence, lest by any means I should 3 run, or should have run in vain. (But neither was Titus, who was with me, being a Greek, compelled to be circum4 cised, Because of false brethren introduced unawares, poses the journey to Damascus, in which he was converted, as being known to them all. V. 18. Then after three years-Wherein I had given full proof of my apostleship, I went to visit Peter-To converse with him. V. 19. But other apostles I saw none, save James the brother (that is, the kinsman) of the Lord-Therefore when Barnabas is said to have brought him in to the apostles, Acts ix. 27, only St. Peter and St. James are meant. V. 22. I was unknown by face to the churches of Judea-Except to that of Jerusalem. V. 24. In me-That is, on my account. CHAP. II. Ver. i. Then fourteen years after-My first journey thither, I went up again to Jerusalem―This seems to be the journey mentioned Acts XV. Several passages here referring to that great council, wherein all the apostles shewed, that they were of the same judgment with him. V. 2. I went up-Not by any command from them, but by an express revelation from God, and laid before them-The chief of the church in Jerusalem, the gospel which I preach among the Gentiles-(Acts xv. 4.) Touching justifi'cation by faith alone: not that they might confirm me therein; but that I might remove prejudice from them. Yet not publickly at first, but severally to those of eminence-Speaking to them one by one; lest I should run, or should have run in vain-Lest I should lose the fruit either of my present or past labours. For they might have greatly hindered this, had they not been fully satisfied both of his mission and doctrine. The word run beautifully expresses the swift progress of the gospel. V. 3. But neither was Titus who was with me-When I conversed with them, compelled to be circumcised—A clear proof that none of the apostles insisted on the circumcising Gentile believers. The sense is, and it is true, some of those false brethren would fain have compelled Titus to be circumcised—But I etterly refused it, V. 4. Because of false brethren-Who seemed to have urged it, introduced VOL. II. K |