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Preface

GALATIANS.

PREFACE TO THE

EPISTLE OF PAUL THE APOSTLE TO THE GALATIANS

Galatia was anciently a part of Phrygia and the neigh bouring countries. It had its name from the Gauls, who having, in several bodies, invaded Asia Minor, as Pausanias, (Attic. cap. iv.) relates, conquered this country, and settled in it. As these were mixed with various Grecian families, the country was also called Gallogræcia, see Justin, lib. xxiv. 4. xxv. 2. xxvii. 3. xxviii. 3. and Strabo, xiv. Under the reign of Augustus Cesar, about the year of Rome 727, and 26 years before our Lord, it was reditced into the form of a Roman colony, and was governed by a proprætor, appointed by the emperor.

This country is bounded on the east by Cappadocin; on the west by Bithynia; on the south by Pamphilia and on the north by the Euxine Sea. These are its inits according to Strabo, which some think too extensive; but the different provinces of Asia Minor being the subjects of contimal contentions and inroad, very frequently changed their boundaries as well as their masters; and were seldom at one stay.

Preface

52 or 53. Beausobre and L'Enfant speak very judiciously on this subject: "We do not find in the Epistle to the Galatians, any mark the can enable us to determine with certainty, at what time, or in what place, it was written. It is dated at Rome in some printed copies and MSS, but there is nothing in the epistle itself to confirm this date. Paul does not here make any mention of his bonds as he does in all his epistles written from Rome. He says, indeed, chap. vi. 17. 1 bear about my body the marks of the Lord Jesus; but he had often suffered before he came to Roue. Some learned chronolo gers think that it was written between the third and fourth journey of St. Paul to Jerusalein; and between his first and second into Galatia; which opinion appears very probable; for since the apostle says, he wonders that they were so soon turned to another Gospel, this epistle must have been written a short time after he had preaclied in Galatia.

"Nor can we discern in the epistle any notice of the second journey, which St. Paul made into this country. For this reason, it is thought that the Epistle to the Galatians was written at Corinth, where the apostle made a long stay; or else in some city of Asia, particularly Ephesus, where he staid some days, on his way to Jerusalem, Acts xviii. 19-21; therefore, in all probabilay, the epistle was written from Corinth, or from Ephesus, in the year 52 or 53," Dr. Lardner contireis this opinion by the following considerations:

1. St. Paul says to the Corinthians, 1 Cor. xvi. 1. Now, concerning the collection for the saints, as I have given orders to the churches of Galatia, so do ye; which shows that at the writing of that epistle to the Corinthians, in 56, he had a good opinion of his conve. ts in Galatia; and that he had no doubt of their respect to his directions; which probably had been sent to them from Ephesus during his long abode there.

The Galata were divided into three tribes, the Terrorazi, the Trocmi, and the Tolistobois. According to Pliny, their country was divided into 195 tetrarchies, and according to Strabo, each of the three divisions above-mentioned was sub. divided into four cantons, each of which had a tetrarch; and besides these 12 tetrarchs, there was a general council of the nation, consisting of 300 senators. These tetrarchs were at last reduced in number to three, then to two, and lastly to one; the last tetrarch and king of Galatia was Amyntas, who, ¦ from being secretary to Dejotarus, the first person that possessed the whole tetrarchy, was made king of Pisidia in the year of Rome 714. And in the year 718, Mark Antony made him tetrarch of Galatia. After the death of Amyntas, Galatia was ranked by Augustus among the Roman provinces, and governed as aforesaid. The administration of the proprætors, continued till the reign of Theodosius the Great, or Valens; and under the Christian emperors, it was divided into two provinces, Galatia prima, being subject to a consul; Galatia secunda, or salutaris, which was governed by a president. The religion of the ancient Galate was extremely corrupt and superstitious; and they are said to have worshipped the mother of the gods, under the name of Agdistis; and to have offered human sacrifices of the prisoners they took in war. They are mentioned by historians as a tall and valiant peo-to think that Paul should hasten back to Ephesus, and return ple, who went nearly naked; and used for arms only a sword and buckler. The impetuosity of their attack is stated to have been irresistible; and this generally made them victorious. It appears from the Acts of the Apostles, that St. Paul visited, this country more than once. Two visits to this region are particularly marked in the Acts, viz. first about A. D. 53. Acts xvi. 6. Now when they had gone through Phrygia and the region of Galatia, &c. the second about A. D. 56. Acts xviii, 23, he went over all the country of Galatia and Phry gia in order, strengthening all the disciples.

St. Paul was probably the first who had preached the Gospel in this region, as appears pretty evident from Galat. i. ver. 6. I marcel that ye are so soon removed from him that CALLED YOU INTO THE GRACE OF CHRIST; and from chap. iv. 13. Ye know how through infirmity of the flesh, I preached the Gospel unto you at the first. Others suppose that it is not nolikely that St. Peter had preached the Gospel there to the Jeros or Hellenists only, as his first epistle is directed to the strangers who were scattered aboul, throughout Pontus, GALATIA, Cappadocia, Asia, and Bithynia: and it is supposed also, that the persons converted by St. Peter probably occa. sioned those differences among the Galatian converts, which induced St. Paul to write this epistle, in which he takes pains to establish his own character as an apostle, which had been disputed by some, with a view of placing him below Peter; who preached generally to the Jews only, and observed the law. See Calmet, and the New Encyclopædia, article GALA That St. Peter thought at first, that the Gospel should be confined to the Jews, is sufficiently evident from the Acts of the Apostles: but after his divine vision, which happened about A. D. 41, related Acts x. he saw that God had also called the Gentiles into the church; and his first epistle which was written in A. D. 64, was probably twelve years posterior to that written by St. Paul to the Galatians.

TIA.

As to the precise time in which this epistle was written, there have been various opinions among learned men. Some of the ancients believed it to be the very first written of all St. Paul's epistles. See Epiphanius, tom. i. Hæres, 42. Others have supposed that it was written after his second journey to Galatia, Acts xviii, 23. which in the chronology I have placed in A. D. 54; and others with more probability, after his first journey, see Acts xvi. 6. which in the chronology I have placed in A. D. 53. That it was written soon after one of the apostle's visits to that region seems evident from the following complaint, I marvel that ye are so SOON removed from him that hath culled you, chap. i. 6. it has been therefore conjectured that only one or two years had elapsed from that tirne; and that the epistle must have been written about A. D.

2. And now we shall be better able to account for what appears very remarkable: when Paul left Corinth, after his long stay lay there, he went to Jerusalem, having a vow; in his way, he came to Ephesus, Acts xviii. 19-21. And when they desired him to tarry longer with them, he consented not, bui bade them farewell; saying, I must, by all means, keep this feast that cometh, at Jerusalem; but I will return unio you again, if God will. When we read this, we might be apt

thither presently, after he had been at Jerusalem; but instead of doing so after he had been at Jerusalem, he went down to Antiochi; And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening the disciples, ver. 22, 23. We now seein to see the reason of this course. At Corinth he heard of the defection of many in Galatia; whereupon he sent a sharp letter to them: but, considering the nature of the case, he judged it best to take the first opportunity to go to Galatia, and support the instructions of his letter; and, both together, had a good effect. Galat. iv. 19, 20. My little children, of whom I travail in birth again—I desire to be present with you, and to change my voice; for I stand in doubt of you, or I'am perplexed for you. Now, then, we see the reason of the apostle's not coming directly froin Jerusalem to Ephesus. However, he was not unmindful of his promise, and came thither after he had been in Galatia.

3. Upon the whole, the Epistle to the Galatians is an early epistle; and as seeins to the most probable, was written a Corinth near the end of A. D. 52, or the very beginning c 53, before St. Panl set out to go to Jerusalem, by the way t Ephesus.

But, if any should rather think that it was written at Ephe. sus, during the apostle's short stay there, on his way from Corinth to Jerusalem, that will make but very little difference; for still, according to our computation, the epistle was written at the beginning of the year 53. See Lardner's Works, vol. vi. pag. 309.

Every thing considered, I feel no hesitation to place this epistle in the 52d or 53d year of our Lord; either the end of the former, or the beginning of the latter.

From the complexion of this epistle, it appears to have been written to the Jews who were dispersed in Galatia; sec Acts ii. 9. And although in chap. iv. 8. it is said, that the persons to whom the apostle writes did not know God, and did service to them which by nature were not gods; this must be understood of those who had been proselytes to the Jewish religion, as the 9th verse sufficiently shows; for, after they had been converted to Christianity, they turned AGAIN to the weak and beggarly elements.

These Galatians were doubtless converted by St. Paul, see Acts xvi. 6. xviii. 23. but after his departure from them, some teachers had got in among them, who endeavoured to persuade them, and successfully too, that they should be circum cised, and keep the Mosaic law. See chap. i. 6. iv. 9, 10, 21. v. 1, 2. vi. 12. And the apostle labours to bring them back from the errors of these false teachers.

The arguments which the apostle uses to prove the truth

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of the Christian religion, as well as the nullity of the Mosaic institution, are the following:

..That himself, immediately after his conversion, without having any conference with any of the apostles, preached the pure doctrines of Christianity, doctrines strictly conformable to those preached by the genuine disciples of the Lord; and this was a proof that he had received them by immediate inspiration; as he could have known them no other way,

2. That he was led to oppose Peter, because he had with drawn himself from communion with the converted Gentiles; and thereby gave occasion to some to suppose that he consi dered the law as still binding on those who believed; and that the Gentiles were not to be admitted to an equality of religious privileges with the Jews.

3. That no rites or ceremonies of the Jewish law could avail any thing in the justification of a sinner; and that faith in Christ was the only means of justification.

4. That their own works could avail nothing towards their justification: (1.) For the Spirit of God was given then in consequence of receiving the Christian doctrine, chap. iii. ver. 2-5. (2.) That the works of the law cannot justify, be

of God to be an apostle.

cause Abraham was justified by faith, long before the law of Moses was given, chap. iii. 6, 7. (3.) That the curse of the law, under which every sinner lives, is not removed but by the sacrifice of Christ, chap. iii. 8, 9.

5. That it is absurd for the sons of God to become slaves to Mosaic rites and ceremonies.

The rest of the epistle is of a practical nature-Althouga subjects of this kind may be gathered out of the epistle, yet it is very evident that the apostle himself has observed no technical division or arrangement of his matter; his chief design being-1. To vindicate his own apostleship, and to show that he was not inferior to Peter himself, whom their frise teachers appear to have set up in opposition to St. Paul. 2T assert and inaintain justification by faith in opposition to all Judaizing teachers. 3. To call them back to the liberty of the Gospel, from which, and its privileges, they had shame. lessly apostatized; and, 4. To admonish and exhort them to walk worthy of their vocation, by devoting themselves to the glory of God, and the benefit of their brethren. Lastly, be asserts his own determination to be faithful, and concludes with his apostolical benediction.

THE EPISTLE OF

PAUL THE APOSTLE TO THE GALATIANS.

For Chronological Eras, see at the end of the Acts

CHAPTER I.

St. Paul shows that he was especially called of God to be an apostle, 1. Directs his epistle to the churches, through the regions of Galatia, 2. Commends them to the grace of Christ, who gave himself for their sins, 3-5. Marrels that they had so soon turned away from the grace of the Gospel of Christ, to that falsely pretended to be another Gospel, 6, 7. Prénounces him accursed who shall preach any other doctrine than that which he had delivered to them, 8, 9. Shows hir own uprightness, and that he received his doctrine from God, 10-12. Gives an account of his conversion and calls the apostleship, 13-17. How three years after his conversion, he went up to Jerusalem, and afterward went through the regions of Syria and Cilicia, preaching the faith of Christ, to the great joy of the Christian churches in Judea, 15–2 [A. M. cir. 4056. A. D. cir. 52. A. U. C. 805. An. Imp. Claudii Cæsaris 12.]

PJesus Christ, and God the Father, who rained him from

our Father!

AUL, an apostle, (not of men, neither by man, but bby from this present evil world, according to the will of God and the dead ;)

2 And all the brethren which are with me, unto the churches of Galatia:

31 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,

4 Who gave himself for our sins, that he might deliver us Ver. 11, 12-h Arts 9.6. & 22. 10, 15, 21. & 2.16. Tit 1.3.- Acts 2.04 -d Phil 9. 29.& 4.91-e 1 Cor 16.1.--(Rom 1.7. Cor.1.3. 2 Cor. 12. Eph. 1.2. Phil. 1.2. Col. 1.2. 1 Thess.1.1. 2 Thes.1.2 2 John 3.

NOTES.-1. Paul, an apostle, not of men] Not commissioned by any assembly or council of the apostles.

Neither by man] Nor by any one of the apostles; neither by James, who seems to have been president of the apostolic council at Jerusalem; nor by Peter, to whom, in a particular manner, the keys of the kingdom were entrusted.

But by Jesus Christ] Having his mission immediately from Christ himself, and God the Father, who raised him from the dead, see Acts xxii. 14, 15. and commanded him to go both to the Jews and to the Gentiles, to open their eyes; to turn them from darkness to light, and from the power of Satan unto God, that they might obtain remission of sins, and an inheritance among them that are sanctified. See Acts ix. 1, &c. and the notes there.

2. And all the brethren which are with me] It is very likely that this refers to those who were his assistants in preaching the Gospel; and not to any private members of the church.

Churches of Galatia] Galatia was a region or province of Asia Minor; there was neither city nor tourn of this name.-See the Preface. But as, in this province, St. Paul had plant ed several churches, he directs the epistle to the whole of them; for it seems they were all pretty nearly in the same state, and needed the same instructions.

3. Grace be to you, &c.] See on Rom. i. 7.

4. Who gave himself for our sins] Who became a sin-offering to God, in behalf of mankind, that they might be saved from their sins.

Deliver us from this present evil world] These words can not mean created nature, or the earth and its productions; nor even wicked men. The former we shall need while we live, the latter we cannot aroid; indeed, they are those, who, when converted, form the church of God: and, by the succes sive conversion of sinners, is the church of Christ maintain-i ed: and the followers of God must live and labour among them, in order to their conversion. The apostle, therefore, must mean the Jews, and their system of carnal ordinances; statutes which were not good, and judgments by which they could not live, Ezek. xx. 25. And the whole of their ecclesiastical economy, which was a burthen neither they nor their fathers were able to bear, Acts xv. 10. Schoettgen contends that the word ounpos, which we translate eril, should be translated laborious, or oppressive, as it comes from reves, labour, trouble, &c. The apostle takes occasion, in the very comencement of the epistle, to inform the Galatians, that it

5 To whom he glory for ever and ever. Amen.

6 I marvel that ye are so soon removed i from him that called you into the grace of Christ unto another Gospel: 7k Which is not another; but there be some that trouble you, and would pervert the Gospel of Christ.

8 But though we, or an angel from heaven, preach any

g Matt 0.95, Rom 4.25, Ch 2.30 Ti2,14-h See Ira 317 Jia 3 DET 14 Heb 2.5 & 6 5. 1 John 5,19-i Ch.5.8.-k 2 Cor.11 4-1 tax 3 1,4 York 17. & 11.13 Ch.5 10, 12.-m 1 Cor. 16.22.

was according to the trill and counsel of God that circumsizion should cease: and all the other ritual parts of the Mosaic economy; and that it was for this express purpose, that Jesus Christ gave himself a sacrifice for our sins, because the lam could not make the comers thereunto perfect. It had pointed out the sinfulness of sin, in its various ordinances, wan ings, &c. And it had showed forth the guilt of sin, in its numerous sacrifices; but the common sense, even of its own, votaries, told them that it was impossible that the blood of balls and goats should take away sin. A higher atonement was necessary; and when God provided that, all its shadows and representations necessarily ceased. Fee the note on chap it ver. 3.

5. To whom be glory for ever] Let him have the glory to whom alone it is due, for having delivered us from the present evil world, and from all bondage to Mosaic rites and cere

monies.

6. I marvel that ye are so soon removed] It was a matter of wonder to the apostles, that a people so soundly converted to God, should have so soon made shipwreck of their faith. But mutability itself has not a more apt subject to work span. than the human heart; the alternate workings of different passions, are continually either changing the character, ot giving it a different colouring. Reason, not passion; the word of God, not the sayings of men, should alone be consulted in the concerns of our salvation.

From him that called you] The apostle seems here to mean himself. I called them into the grace of Christ; and they not only abandoned that grace, but their hearts became gresi ly estranged from him; so that, though at first they would have plucked out their eyes for him, they at last counted him their enemy, chap. iv. 14-16.

Another Gospel] It is certain that, in the very earliest ages of the Christian church, there were several spurious Gospe's in circulation; and it was the multitude of these false or inaccurate relations, that induced St. Luke to write his own — See Luke i. 1. We have the names of more than sereaty of these spurious narratires, still on record; and in ancient writers many fragments of them remain: these have been cel lected and published by Fabricius, in his account of the apocryphal hooks of the New Testament, 3 vols. Bro. In sotte of these Gospels, the necessity of circumcision, and subjection to the Mosaic law, in unity with the Gospel, were strearly inculcated. And to one of these the apostle seems to refer

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other Gospel unto you than that whicl. we have preached unto you, let him be accursed.

מ

9 As we said before, so say I now again, If any man preach any other Gospel unto you than that ye have received, let bin be accursed.

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

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 was I taught it, but by the revelation of Jesus Christ.

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

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14 And profited in the Jews' religion above many my wequals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

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

a Deu 4.2 & 19. 2. Prog 30.6. Rev. 22 18-01 Thess. 2.4-p1 Sam. 21.7. Matt. 14. John 39-91 Thes.2.4. James 1.4r 1 Cor. 15.1.81 Cor. 13.1, 3. Ver. 1- Eph. 3-u Arts &224 & 26.11. 1 Tim 1.13,-v Acts 83-Or, equal 1 year -x. Acts 22.3.& 69. Phil.3.6-y Jer.9. 14. Matt. 15.2. Mark 7.5.

7. Which is not another] It is called a Gospel, but it differs most essentially from the authentic narratives published by the evangelists. It is not Gospel, i. e. good tidings; for it loads you again with the burdens from which the genuine Gospel has disencumbered you. Instead of giving you peace, ut troubles you; instead of being a useful supplement to the Gospel of Christ, it perverts that Gospel. You have gained Dothing but loss and damage by the change.

8. But though re, or an ungel] That Gospel which I have already preached to you, is the only true Gospel; were I to preach any other, I should incur the curse of God. If your false teachers pretend, as many in early times did, that they received their accounts by the ministry of an angel, let them be accursed; separate them from your company, and have no religious communion with them. Leave them to that God who will show his displeasure against all who corrupt, all who add to, and all who take from the word of his revelation. Let all those, who, from the fickleness of their own minds, are ready to favour the reveries of every pretended prophet and prophetess who starts up, consider the awful words of the apostle. As in the law, the receiver of stolen goods is as bad as the thief; so the encouragers of such pretended reve. lations, are as bad, in the sight of God, as those impostors themselves. What says the word of God to them? Let them be accursed. Reader, lay these things to heart.

9. Let him be accursed.] Perhaps this is not designed as an imprecation, but a simple direction; for the word here may be understood as implying that such a person should have no Countenance in his bad work, but let him, as Theodoret expresses it, αλλότριος έξω του κοινου σώματος της εκκλησίας, be separated from the communion of the church. This, however, would also imply that, unless the person repented, the Divine judgments would soon follow.

10. Do I now persuade men, or God?] The words 19 Toy Otov, may be rendered to court or solicit the favour of God; as the after clause sufficiently proves. This accepta tion of meer, is very common in Greek authors. While the apostle was a persecutor of the Christians, he was the servant of men: and pleased men. When he embraced the Christian doctrine, he became the servant of Gon, and pleased M He therefore intimates, that he was a widely different person now, from what he had been while a Jew.

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different journeys.

16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17 Neither went I up to Jerusalem to them which were apostles before the; but I went into Arabia, and returned again unto Damascus.

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

19 But other of the apostles saw I none, save James the Lord's brother.

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

21 Afterwards I came into the regions of Syria and Ci. licia;

22 And was unknown by face k unto the churches of Judea which were in Christ:

23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. 24 And they glorified God in me.

A. D. 33 Isa. 49.1, 5. Jer. 1.5 Acts 9.15 & 13 2. & 22 14, 15. Rom. 1.1-a2 Cor. 46-b Acts 9. 15. & 22.21, & 26, 17, 18. Rom.11.13. Eph. 3.8.-e Mart. 16. 17. 1 Cor. 13.50. Eph.6.12.†A. D. 8.-d Acts 9.6-e Or, returned.-fi Cor. 9.5.-g Matt. 13.55. Mark 6.3.- Ron. 9.1.- Acts 9.30.-k 1 Thess. 2.14.-1 Rom. 16.7.

That I might preach him among the heathen] For it was to the Gentiles and the dispersed Jews among the Gentiles, that St. Paul was especially sent. Peter was sent more par ticularly to the Jews, in the land of Judea; Paul to those in the different Greek provinces.

I conferred not with flesh and blood] I did not take coun. sel with men; oap kai apa, which is a literal translation of the Hebrew basar vedam, flesh and blood; is a periphrasis for man, any man; a human being, or beings of any kind. Many suppose that the apostle means he did not dally, or take counsel with the erroneous suggestions, and unrenewed propensities of his own heart, or those of others; but no such thing is intended by the text. St. Paul was satis. fied that his call was of God; he had therefore no occasion to consult man.

17. Neither went I up to Jerusalem] The aim of the apos tle, is to show, that he had his call so immediately and pointedly from God himself, that he had no need of the concurrence even of the apostles: being appointed by the same authority, and fitted to the work by the same grace and Spirit as they

were.

As

But I went into Arabia] That part of Arabia which was contiguous to Damascus; over which Aretas was then king. of this journey into Arabia, we have no other account. St. Luke was not then with him, it is not inserted in the Acts of the Apostles. See the Introduction, page iii. 6. Jerusa· lem was the stated residence of the apostles; and when all the other believers were scattered throughout the regions of Judea and Samaria, we find the apostles still remaining unmolested at Jerusalem! Acts viii. 1.

18. After three years I went up to Jerusalem to see Peter] These three years may be reckoned either from the departure of Paul from Jerusalem; or, from his return from Arabia to Damascus.

To see Peier-15opnoaι Пerpoy, to become personally ac quainted with Peter: for this is the proper import of the verb sopstv, from which we have the word is opta, history, which signifies a relation of things from personal knowledge, and actual acquaintance. How far this is now, from the sense in which we must take the word, ninety-nige of every hun dred of our histories sufficiently show. They are any thing but true relations of facts and persons.

11. But I certify you, brethren, &c.] I wish you fully to And abode with him fifteen days.] It was not therefore to comprehend, that the Gospel which I preached to you is not get religious knowledge from him, that he paid him this visit. after man; there is not a spark of human invention in it: norÏle knew as much, if not more, of the Jewish religion, as the slightest touch of human cunning. Peter did; and as to the Gospel, he had received that from the same source: and had preached it three years before this.

12. I neither received it of man] By means of any apostle; as was remarked on ver. 1. No man taught me what I have preached to you.

But by the revelation of Jesus Christ.] Being commission ed by himself alone; receiving the knowledge of it from Christ crucified.

13. Ye have heard of my conversation] Tny eμny avas peony, my manner of life; the mode in which I conducted myself. Beyond measure I persecuted the church) For proofs of this, the reader is referred to Acts ix. 1, 2. xxii. 4. and the notes there. The apostle tells them that they had heard this; because, being Jews, they were acquainted with what had taken place in Judea, relative to these important transactions. 14. And profited in the Jews' religion] The apostle does not mean that he became more exemplary in the lore and practice of the pure law of God, than any of his countrymen; but that he was more profoundly skilled in the traditions of the Fathers, than most of his fellow students were; or as the word ourλixiwras, may mean, his contemporaries.

15. Who separated me from my mother's womb] Him whom I acknowledge as the GoD of Nature, and the God of grace; who preserved me by his providence, when I was a helpless infant; and saved by his grace when I was an adult persecutor. For some useful reimarks on these passages, see the Introduction, sect. ii.

16. To reveal his Son in me] To make me know Jesus Christ, and the power of his resurrection.

19. James the Lord's brother.] Dr. Paley observes, There were at Jerusalem tico apostles, or at least, to eminent members of the church, of the name of James. This is distinctly inferred from the Acts of the Apostles, chap. xii. ver. 2. where the historian relates the death of James the brother of John: and yet, in the xvth chapter and in chap. xxi. 18. he records a speech delivered by James in the assembly of the apostles und elders. In this place, JAMES, the Lord's brother, is mentioned thus, to distinguish him from JAMES, the brother of John. Some think there were three of this name:-1. JAMES, our Lord's brother; or cousin, as some will have it: 2. JAMES, the son of Alhpeus: and, 3. JAMES, the son of Zebedee. But the two former names belong to the same person.

20 Before God, I lie not.] This he speaks in reference to having seen only Peter and James at Jerusalein, and conse quently to prove, that he had not learned the Gospel from the assembly of the apostles at Jerusalem; nor consequently re. ceived his commission from them.

21. Afterward I came into the regions of Syria, &c.] Tho course of the apostle's travels, after his conversion, was this: He went from Dainascus to Jerusalem; and from Jerusalem into Syria and Cilicia. "At Damascus the disciples took him by night, and let biur down by the wall in a basket; and when Saul was come to Jerusalem, he essayed to join himself to the disciples." Acts ix. 25. Afterward, when the brethren knew

The apostle's account of his

GALATIANS.

the conspiracy formed against him at Jerusalem, they brought him down to Cæsarea, and sent him forth to Tarsus, a city of Cilicia, chap. ix. 30. This account in the Acts, agrees with that in this epistle.

22. And was unknown by face] I was not personally acquainted with any of the churches of Judea, I was converted. in another place, and had not preached the Gospel in any Christian congregation in that country. I knew only those at Jerusalem.

23. They had heard only] As a persecutor of the church of Christ, was well known; and as a convert to Christ, I was not less so. The fame of both was great; even where I was personally unknown.

24. They glorified God in me] Hearing now that I preached that faith which before I had persecuted, and endeavoured to destroy; they glorified God for the grace which had wrought my conversion. I owe nothing to them; I owe all to God; and they themselves acknowledge this. I received all from God, and God has all the glory.

journey to Jerusalem The church is a spiritital building, and stands on a spiritual foundation. Its members are compared to stones in a building; but they are living stones, each instinct with the spirit of a Divine life: Jesus is not only the foundation and the headstone; but the Spirit that quickens and animates all A church, where the members are not alive to God, and where the minister is not filled with the meekness and gentieness of Jesus, differs as much from a genuine church, as a corpse does from an active human being. False teachers at Galatia corrupted the church by introducing those Jewish ceremonier which God had abolished; and the doctrine of justification by the use of those ceremonies, which God had shown, by the death of his Son, to be of none effect. "If those," says Quesnel, "are justly said to pervert the Gospel of Christ, who were for Joining with it human ceremonies, which God himself insti tuted; what do those do, who would fondly reconcile and lead it with the pomps of the devil? The purity of the Gospel cannot admit of any mixture. Those who do not love it, are so far from building up, that they trouble and overturn all. There is no ground of trust and confidence for such workmen.” 3. If he be a dangerous man in the church, who introduces Jewish or human ceremonies, which God has not appointed. how much more is he to be dreaded, who introduces any false doctrine, or who labours to undermine or lessen the influence of that which is true? And even he who does not faith fully and earnestly preach and inculcate the true doctrine, is not a true pastor. It is not sufficient that a man preach sa error, he must preach the truth, the whole truth, and nothing but the truth.

4. How is it that we have so many churches like that at Galatia? Is it not because, on one hand, we disturb the sim plicity of the Christian worship by Jewish, heathenish, or improper rites and ceremonies; and on the other, corrupt the the apostle speak of such corrupters? Let them be accursed. How awful is this! Let every man who officiates as a Christian minister, look well to this. His own soul is at stake; and if any of the flock perish through his ignorance or neglect, their blood will God require at the watchman's hand.

1. It appeared of great importance to St. Paul to defend and vindicate his Divine mission. As he had none from man, it was the more necessary that he should be able to show plainly, that he had one from God. Paul was not brought into the Christian ministry by any rite ever used in the Christian church. Neither bishop nor presbyter ever laid hands on him: and he is more anxious to prove this, because his chief honour arose from being sent immediately by God himself; his conversion and the purity of his doctrine showed whence he came. Many since his time, and in the present day, are far more anxious, to show that they are legitimately appointed by MAN than by Gov; and are fond of displaying their hu. man credentials. These are easily shown: those that come from God are out of their reach. How idle and vain is a boasted succession from the apostles, while ignorance, intole-purity of its doctrines, by the inventions of men. How does rance, pride, and vain-glory prove that those very persons have no commission from heaven! Endless cases may occur, where man sends, and yet God will not sanction. And that man has no right to preach nor administer the sacraments of the church of Christ, whom God has not sent; though the whole assembly of apostles had laid their hands on him. God never sent, and never will send, to convert others, a man who is not converted himself. He will never send him to teach meekness, gentleness, and long-suffering; who is proud, overbearing, intolerant, and impatient. He, in whom the Spirit of Christ does not dwell, never had a commission to preach the Gospel. He may boast of his human authority, but God will laugh him to scorn. On the other hand, let none run before he is sent: and when he has got the authority of God, . let him be careful to take that of the church with him also. 2. The apostle was particularly anxious that the Gospel should not be corrupted; that the church might not be perverted. Whatever corrupts the GOSPEL, subverts the CHURCH.

5. St. Paul well knew that if he endeavoured to please man, he could not be the servant of Christ. Can any minor minister hope to succeed, where even an apostle, had he followed that line, could not? The interests of Christ and those of the world are so opposite, that it is impossible to reconcile them: and he who attempts it shows thereby, that he knows neither Christ nor the world, though so deeply immersed in the spirit of the latter.

6. God generally confounds the expectations of men-pleasing ministers; they never ultimately succeed even with men. God abhors them; and those whom they have flattered, find them to be dishonest, and cease to trust them. He who is unfaithful to his God, should not be trusted by man.

CHAPTER II.

The apostle mentions his journey to Jerusalem with Barnabas and Titus, 1. Shows that he went thither by revelation. and what he did while there, and the persons with whom he had intercourse, 2-8. How the apostles gave him the right hand of fellowship, 9, 10. How he opposed Peter at Antioch, and the reason why, 11–14. Shows that the Jews as well as the Gentiles must be justified by faith, 15, 16. They who seck this justification should act with consistency, 17, B Gives his own religious experience, and shows, that through the law, he was dead to the law, and crucified with Christ, 19, 20. Justification is not of the law, but by the faith of Christ, 21. [A. M. cir. 4056. A. D. cir. 52. A. U. C. 805, An Imp. Claudii Cæsaris, 12.]

HEN fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

2 And I went up by revelation, band communicated unto them that Gospel which I preach among the Gentiles, but privately,

a Acts 15, 12.-b Acts 15.12

NOTES.-Verse 1. Then fourteen years after] There is a considerable difference among critics concerning the time specified in this verse: the apostle is however generally supposed to refer to the journey he took to Jerusalem, about the question of circumcision, mentioned in Acts xv. 4, &c. These years, says Dr. Whitby, must be reckoned from the time of his conversion mentioned here, chap. i. 18. which took place A. D. 35, (33,] his journey to Peter was A. D. 33, [36,] and then between that, and the council of Jerusalem, assembled, A. D. 49, [52,] will be fourteen intervening years. The dates in brackets are according to the chronology which I follow in the Acts of the Apostles. Dr. Whitby has some objections against this chronology, which inay be seen in his notes. Others contend that the journey, of which the apostle speaks, is that mentioned Acts xi. 27, &c. when Barnabas and Saul were sent by the church of Antioch with relief to the poor Christians in Judea; there being at that time a great dearth in that land. St. Luke's not mentioning Titus in that journey, is no valid objection against it; for he does not mention him in any part of his history; this being the first place in which his name occurs. And it does seem as if St. Paul did intend purposely, to supply that defect, by his saying, I went up with Barnabas, and took Titus with me also. The former, St. Luke relates, Acts xi. 30. the latter St. Paul supplies.

2. I went up by revelation] This either means that he went up at that time by an express revelation from God that it was his duty to do so, made either to the church of Antioch o send these persons to Jerusalem; or to these persons to go, according to the directions of that church; or, the apostle

to them which were of reputation, lest by any means I should run, or had run, in vain.

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

Or, severally, Phil 2. 16. 1 Thess. 3.5.

here wishes to say, that having received the Gospel by rete lation from God to preach Christ among the Gentiles, he went up according to that revelation, and told what God had dose by him among the Gentiles: or it may refer to the revelation made to certain prophets who came to Antioch, and partiens larly Agabus, who signified by the Spirit that there would be a dearth: in consequence of which the disciples purposed to send relief to their poor brethren at Jerusalem. Acts xi. 27-P. But privately to them which were of reputation] Tes doxoval, to the chief men; those who were highest in reputetion among the apostles. AoKouvres, according to Hesychius, is o trdofo, the honourable. With these the apostle intimates, that he had some private conferences.

Lest by any means] And he held these private conferences with those more eminent men, to give them information bow, in consequence of his divine call, he had preached the Gre pel to the Gentiles; and the great good which God had wrought by his ministry: but they, not knowing the nature and end of his call, might be led to suppose he had acted wrong, and thus laboured in vain; and that if he still conti nued to act thus, he should labour in vain. It was necessary, therefore, that he should give the apostolic council the fullest information that he had acted according to the Divine mind in every respect; and had been blessed in his deed.

3. But neither Titus who was with me] The apostle proceeds to state, that his account was so satisfactory to the apos tles, that they not only did not require him to insist on the ne cessity of circumcision among the Gentiles; but did not even require him to have Titus, who was a Greek, circumcised

The apostle states how he

CHAPTER II.

4 And that because of false brethren unawares brought in,
who came in privily to spy out our f liberty which we have in
Christ Jesus, that they might bring us into bondage:
5 To whom we gave place by subjection, no, not for an hour;
that the truth of the Gospel inight continue with you.

6 But of those i who seemed to be somewhat, whatsoever they
were, it maketh no matter to me: God accepteth no man's
person for they who seemed to be somewhat, in conference
added nothing to me:
7 But contrariwise, when they saw that the gospel of the
uncircumcision was committed unto me, as the gospel of the
circumcision was unto Peter;

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

9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they Acts 15. 1. 24. 2 Cor. 11.26. -f Ch.3.32 Ch.5.1, 13-g 2 Cor.11.20 Ch.4.3,9.— h Ver. 14. Ch 3.1.4.16-iCh.6.3.-k Arts 10.34. Rom 2.11-12 Cor. 12.11 mi Acts 13 45. Rom. 1.5.& 11.13. 1 Tim 27. 2 Tim.1.11-ni Thess.2.4.- Acts 9.15. & 13. 2.4 22.21.& 1. 17, 18. 1 Cor. 15.10. Ch.1.16. Col.1.29.

though that might have appeared expedient, especially at Jerusalem, to have prevented false brethren from making a handle of his uncircumcision, and turning it to the prejudice the Gospel in Judea.

4. To spy out our liberty] The Judaizing brethren got introduced into the assembly of the apostles, in order to find out what was implied in the liberty of the Gospel, that they might know the better how to oppose St. Paul and his fellows in their preaching Christ to the Gentiles; and admitting them into the Church, without obliging them to observe circumci. sion, and keep the law. The apostle saw, that while such men were in the assembly, it was better not to mention his mission among the Gentiles; lest by means of those false brethren, occasion should be given to altercations and disputes; therefore, he took the opportunity by private conferences; to set the whole matter, relative to his work among the Gentiles, before the chief of the apostles.

|

conducted himself in Jerusalem.

gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision 10 Only they would that we should remember the poor; the same which I also was forward to do.

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

12 For, before that certain came from James," he did eat with the Gentiles: but when they were come, he withdrew and se parated himself, fearing thein which were of the circumcision. 13 And the otlier Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimu lation.

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

p Ch.3.5.-q Mart. 16. 18. Eph. 2.20. Rev. 21.14-r Rom. 1.5. & 12.3, 6. & 15. 15. 1 Cor. 15 10. Eph.3.8-s Acts 11.30 & 24.17. Rom. 13 95. Cor.16.1. 2 Cor. chap.8. & 9-t Acts 15.5-u Acts 10.25, & 11.3. & 15.5. & 21.20.- Ver. 5.-w1 Tim.5.0.x Acts 10 29.& 11.3.

who is the pillar of the world." See Schoettgen, who adds: "These pillars must be distinguished from the foundation. The foundation of the Church, is Jesus Christ alone: the pillars, are the more eminent teachers, which, without the foundation, are of no value."

The right hands of fellowship] Giving the right hand to another, was the mark of confidence, friendship, and fellowship. See Lev. vi. 2. If a soul-lie unto his neighbour in that which was delivered him to keep, or in fellowship, now betisumeth yad, "in giving the hand."

10. Only they would that we should remember the poor.] They saw plainly that God had as expressly called Barnabas and me to go to the Gentiles, as he had called them to preach to the Jews; and they did not attempt to give us any new injunctions: only wished us to remember the poor in Judea; but this was a thing to which we were previously disposed.

11. When Peter was come to Antioch] There has been a controversy whether Herpos, Peter, here, should not be read Knpas, Kephas; and whether this Kephas was not a different person from Peter the apostle. This controversy has lasted more than 1,500 years, and is not yet settled. Instead of pen's Syriac, the Coptic, Sahidic, Ethiopic, Armenian, latter Syriac, in the margin, Vulgate, and several of the Greek fathers, read Kras. But, whichsoever of these readings we adopt, the controversy is the same; for the great question is, whether this Peter or Cephas, no matter which 6. Those who seemed to be somewhat) Tov dozovvrWV EIVAL name we adopt, be the same with Peter the apostle? I shall Ti, those who were of acknowledged reputation;-so the not introduce the arguments, pro and con, which may be all words should be understood; see ver. 2. The verb dort, seen in Calmet's dissertation on the subject, but just mention which we translate seem, is repeatedly used by the best Greek the side where the strength of the evidence appears to lie. writers, not to call the sense in question, or to lessen it, but to That Peter, the apostle, is meant, the most sober and correct deepen and extend it. See the note on Lake viii. 18. Perhaps writers of antiquity maintain; and, though some of the Cathis verse had best be translated thus, connecting deagope tholic writers have fixed the whole that is here reprehensible, with amo rov dokorov; but there is no difference between on one Cephas, one of the seventy disciples, yet the most those who were of acknowledged reputation and myself, God learned of their writers, and of their popes, believe that St. accepts no man's person; but in the conferences which I held | Peter is meant. Some apparently plausible arguments sup with them, they added nothing to me; gave me no new light-port the contrary opinion, but they are of no weight when did not attempt to impose on me any obligation, because they compared with those on the opposite side. saw that God had appointed me my work, and that his counsel was with me.

5. To whom we gave place by subjection] So fully satisfied was he with his Divine call, and that he had, in preaching among the Gentiles, acted in strict conformity to it, that he did not submit in the least to the opinion of those Judaizing teachers; and, therefore, he continued to insist on the exempПerpos, Peter, ABCH., several others of good note, with Ertion of the Gentiles from the necessity of submitting to Jewish rites; that the truth of the Gospel, this grand doctrine that the Gentiles are admitted by the Gospel of Christ, to be fellow heirs with the Jews, might continue; and thus the same doctrine is continued with you Gentiles.

7. But contrariwise] They were so far from wishing me to alter my plan, or to introduce any thing new in my doctrine to the Gentiles, that they saw plainly that my doctrine was the same as their own; coming immediately from the same source; and, therefore, gave to me, and to Barnabas, the right hand of fellowship.

The Gospel of the uncircumcision] They saw, to their nt mest satisfaction, that I was as expressly sent by God to preach the Gospel to the Gentiles, as Peter was to preach it to the Jews. 8. For he that wrought effectually] O Evεрyneas ПeтOW, conpynge kat spot. He who wrought powerfully with Peter, rought powerfully, also, with me. He gave us both those talents which were suited to our work; and equal success in our different departments,

12 Before that certain came from James, he did eat with the Gentiles] Here was Peter's fault. He was convinced that God had pulled down the middle wall of partition that had so long separated the Jews and Gentiles: and he acted on this conviction; associating with the latter, and eating with them but when certain Jews came from James, who, it appears, considered the law still to be in force, lest he should place a stumbling block before them, he withdrew from all conimerce with the converted Gentiles, and acted as if he himself be. lieved the law to be still in force; and that the distinction be tween the Jews and the Gentiles should still be kept up.

13. And the other Jews dissembled likewise] That is, those who were converted to Christianity from among the Jews; and who had, also, been convinced that the obligation of the Jewish ritual had ceased, seeing Peter act this part; and, also, fearing them that were of the circumcision, they separated convince the Jews, that they still believed the law to be of moral obligation; and so powerful was the torrent of such an example, that the gentle, loving-hearted Barnabas was car ried away by their dissimulation; avrov Tη vпоxpicεi, with their hypocrisy-feigning to be what they really were not.

9. James, Cephas, and John, who seemed to be pillars) Othemselves from the converted Gentiles; and acted so as to COKOURTES SUDDi civai; who were known to be very eminent, and acknowledged as chief men among the apostles. See the note on Luke viii. 18. for the meaning of the verb dokɛiv, and see before on ver. 6. Among the Jews, persons of great eminence and importance are represented as pillars and foundations of the world.

עמוד העולם so Abraham is said to be

amud hanlem, "the pillar of the universe; for by him to this day are the earth and heavens supported." Yalcut Rubeni, folio 29. "Rabbi Simeon said, behold, we are the pillars of the world." Idra Rabba, s. 23. "When Rabbi Jobannan ben Zachai was near death, he wept with a loud voice. His disciples said unto him, O Rabbi, thou high pillar, thou light of the world, thou strong hammer, why dost thou weep?" Aboth R. Nathan, chap. 24. So, in Sohar. Genes, fol. 5, it is said, "And he saw that Rab. Eleasar went up, and stood there, and with him oy shaur âmudin, the rest of the pillars, (eminent men) who sat there." Ibid. folio 13. "These are the seven righteous men, who cleave to the holy, blessed God, with a pure heart, and they are the seven pillars of the world." Thid. folio 21. on the words bearing fruit, Gen. i. 11. it is said, "By this we are to understand the jus one,

14. That they walked not uprightly] OUK optomodoro; they did not walk with a straight step-they did not maintain a firm footing.

According to the truth of the Gospel According to that true doctrine, which states, that Christ is the end of the law for justification, to every one that believes; and that such are under no obligation to observe circumcision, and the other peculiar rites and ceremonies of the law.

If thou, being a Jew, livest] This was a cutting reproof. He was a Jew, and had been circumstantially scrupulous in every thing relative to the law; and it required a miracle to convince him that the Gentiles were admitted, on their believing in Christ, to become members of the same Church, and fellow heirs of the hope of eternal life; and, in conse. quence of this, he went in with the Gentiles, and ate with them: i. e. associated with them as he would with Jews.

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