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Created page with "{{Infobox_Contents | topic_name = Matthew Henry Concise Bible Commentary : Galatians | subtopics = Galatia * Apostle Paul * Justification * Circumcision | * ..."
{{Infobox_Contents |
topic_name = Matthew Henry Concise Bible Commentary : Galatians |
subtopics = [[Galatia]]
* [[Apostle Paul]]
* [[Justification]]
* [[Circumcision]] |
* [[Text:EBD:Galatians, Epistle to|Easton's Bible Dictionary entry on Galatians]]
* [[Apostle Paul]] |
}}
Read the book of [[Galatians]] from the [[Holy Bible|Bible]]
{{chapters}}
[[Galatians 1|1]]
[[Galatians 2|2]]
[[Galatians 3|3]]
[[Galatians 4|4]]
[[Galatians 5|5]]
[[Galatians 6|6]]
==Commentary==
[[Text:MHC Concise Galatians 1|1]]
[[Text:MHC Concise Galatians 2|2]]
[[Text:MHC Concise Galatians 3|3]]
[[Text:MHC Concise Galatians 4|4]]
[[Text:MHC Concise Galatians 5|5]]
[[Text:MHC Concise Galatians 6|6]]
{{mhc import}}
'''Commentary on the book of [[Epistle to the Galatians]]'''
The [[church]]es in Galatia were formed partly of converted [[Jews]], and partly of Gentile converts, as was generally the case. St. [[Paul]] asserts his apostolic character and the doctrines he taught, that he might confirm the Galatian [[church]]es in the [[faith]] of [[Christ]], especially with respect to the important point of justification by [[faith]] alone. Thus the subject is mainly the same as that which is discussed in the epistle to the Romans, that is, justification by [[faith]] alone. In this epistle, however, attention is particularly directed to the point, that men are justified by [[faith]] without the works of the law of [[Moses]]. Of the importance of the doctrines prominently set forth in this epistle, Luther thus speaks: "We have to [[fear]] as the greatest and nearest danger, lest [[Satan]] take from us this doctrine of faith, and bring into the [[church]] again the doctrine of works and of men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise, both of reading and hearing. If this doctrine be lost, then is also the doctrine of truth, life and [[salvation]], lost and gone."
----
'''Chapter''' 1
''Chapter Outline''
The apostle [[Paul]] asserts his apostolic character against such as lessened it.
(1-5)
He reproves the Galatians for revolting from the [[gospel]] of [[Christ|Jesus Christ]] under the influence of evil teachers.
(6-9)
He proves the [[Divine]] authority of his doctrine and mission; and declares what he was before his conversion and calling.
(10-14)
And how he proceeded after it.
(15-24)
'''Verses''' 1-5
St. [[Paul]] was an apostle of [[Jesus]] Christ; he was expressly appointed by him, consequently by [[God]] the Father, who is one with him in respect of his [[Divine]] nature, and who appointed [[Christ|Jesus Christ]] as Mediator. Grace, includes [[God]]'s good-will towards us, and his good work upon us; and [[peace]], all that inward comfort, or outward prosperity, which is really needful for us. They come from [[God]] the Father, as the Fountain, through [[Jesus]] [[Christ]]. But observe, first grace, and then [[peace]]; there can be no true [[peace]] without grace. [[Christ|Jesus Christ]] gave himself for our sins, to make atonement for us: this the justice of [[God]] required, and to this he freely submitted. Here is to be observed the infinite greatness of the price bestowed, and then it will appear plainly, that the power of sin is so great, that it could by no means be put away except the Son of [[God]] be given for it. He that considers these things well, understands that [[sin]] is a thing the most horrible that can be expressed; which ought to move us, and make us afraid indeed. Especially mark well the words, "for our sins." For here our weak nature starts back, and would first be made worthy by her own works. It would bring him that is whole, and not him that has need of a physician. Not only to redeem us from the wrath of [[God]], and the curse of the law; but also to recover us from wicked practices and customs, to which we are naturally enslaved. But it is in vain for those who are not delivered from this present evil [[world]] by the sanctification of the [[Spirit]], to expect that they are freed from its condemnation by the blood of [[Jesus]].
'''Verses''' 6-9
Those who would establish any other way to heaven than what the [[gospel]] of [[Christ|Jesus Christ]] reveals, will find themselves wretchedly mistaken. The apostle presses upon the Galatians a due sense of their guilt in forsaking the [[gospel]] way of justification; yet he reproves with tenderness, and represents them as drawn into it by the arts of some that troubled them. In reproving others, we should be faithful, and yet endeavour to restore them in the spirit of meekness. Some would set up the works of the law in the place of [[Christ]]'s righteousness, and thus they corrupted [[Christianity]]. The apostle solemnly denounces, as accursed, every one who attempts to lay so false a foundation. All other [[gospel]]s than that of the [[grace]] of [[Christ]], whether more flattering to self-righteous pride, or more favourable to worldly lusts, are devices of [[Satan]]. And while we declare that to reject the moral law as a rule of life, tends to dishonour [[Christ]], and destroy true [[religion]], we must also declare, that all dependence for justification on good works, whether real or supposed, is as fatal to those who persist in it. While we are zealous for good works, let us be careful not to put them in the place of [[Christ]]'s righteousness, and not to advance any thing which may betray others into so dreadful a delusion.
'''Verses''' 10-14
In preaching the [[gospel]], the apostle sought to bring persons to the obedience, not of men, but of [[God]]. But [[Paul]] would not attempt to alter the doctrine of [[Christ]], either to gain their favour, or to avoid their fury. In so important a matter we must not [[fear]] the frowns of men, nor seek their favour, by using words of men's wisdom. Concerning the manner wherein he received the [[gospel]], he had it by revelation from Heaven. He was not led to [[Christianity]], as many are, merely by education.
'''Verses''' 15-24
St. [[Paul]] was wonderfully brought to the knowledge and [[faith]] of [[Christ]]. All who are savingly converted, are called by the [[grace]] of [[God]]; their conversion is wrought by his power and [[grace]] working in them. It will but little avail us to have [[Christ|Jesus Christ]] revealed to us, if he is not also revealed in us. He instantly prepared to obey, without hesitating as to his worldly interest, credit, ease, or life itself. And what matter of thanksgiving and [[joy]] is it to the [[church]]es of [[Christ]], when they hear of such instances to the praise of the [[glory]] of his grace, whether they have ever seen them or not! They glorify [[God]] for his power and [[mercy]] in saving such persons, and for all the service to his people and cause that is done, and may be further expected from them.
----
'''Chapter''' 2
''Chapter Outline''
The apostle declares his being owned as an apostle of the [[Gentiles]].
(1-10)
He had publicly opposed [[ Peter]] for judaizing.
(11-14)
And from thence he enters upon the doctrine of justification by faith in [[Christ]], without the works of the law.
(15-21)
'''Verses''' 1-10
Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the [[Gentiles]], and was still resolved to preach, that of [[Christianity]], free from all mixture of Judaism. This doctrine would be ungrateful to many, yet he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon [[God]] for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the [[gospel]] would be reflected upon. Though [[Paul]] conVersed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the [[grace]] given to him, they gave unto him and [[Text:EBD:Barnabas|Barnabas]] the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the [[Jews]]; judging it agreeable to the mind of [[Christ]], so to divide their work. Here we learn that the [[gospel]] is not ours, but [[God]]'s; and that men are but the keepers of it; for this we are to praise [[God]]. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted [[Gentiles]]; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of [[Christian]] charity, which we should extend to all the disciples of [[Christ]].
'''Verses''' 11-14
Notwithstanding [[ Peter]]'s character, yet, when [[Paul]] saw him acting so as to hurt the truth of the [[gospel]] and the [[peace]] of the [[church]], he was not afraid to reprove him. When he saw that [[ Peter]] and the others did not live up to that principle which the [[gospel]] taught, and which they professed, namely, That by the [[death]] of [[Christ|Jesus Christ]] the partition wall between Jew and Gentile was taken down, and the observance of the law of [[Moses]] was no longer in force; as [[ Peter]]'s offence was public, he publicly reproved him. There is a very great difference between the prudence of St. Paul, who bore with, and used for a time, the ceremonies of the law as not sinful, and the timid conduct of St. [[ Peter]], who, by withdrawing from the [[Gentiles]], led others to think that these ceremonies were necessary.
'''Verses''' 15-19
Paul, having thus shown he was not inferior to any apostle, not to [[ Peter]] himself, speaks of the great foundation doctrine of the [[gospel]]. For what did we believe in Christ? Was it not that we might be justified by the [[faith]] of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by [[Christ]], we ourselves also are found sinners, is [[Christ|Jesus Christ]] the minister of sin? This would be very dishonourable to [[Christ]], and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in [[Christ]], by his offering up himself a sacrifice for us. He did not hope or [[fear]] any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to [[God]], and be devoted to him through the motives and grace of the [[gospel]]. It is no new prejudice, though a most unjust one, that the doctrine of justification by [[faith]] alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in [[sin]], is to try to make [[Christ|Jesus Christ]] the minister of [[sin]], at any thought of which all [[Christian]] hearts would shudder.
'''Verses''' 20, 21
Here, in his own person, the apostle describes the spiritual or hidden life of a [[believer]]. The old man is crucified, Ro 6:6, but the new man is living; [[sin]] is mortified, and [[grace]] is quickened. He has the comforts and the triumphs of grace; yet that [[grace]] is not from himself, but from another. Believers see themselves living in a state of dependence on [[Christ]]. Hence it is, that though he lives in the flesh, yet he does not live after the flesh. Those who have true faith, live by that faith; and [[faith]] fastens upon [[Christ]]'s giving himself for us. He loved me, and gave himself for me. As if the apostle said, The [[Lord]] saw me fleeing from him more and more. Such wickedness, error, and ignorance were in my will and understanding, that it was not possible for me to be ransomed by any other means than by such a price. Consider well this price. Here notice the false [[faith]] of many. And their profession is accordingly; they have the form of [[godliness]] without the power of it. They think they believe the articles of [[faith]] aright, but they are deceived. For to believe in [[Christ|Jesus Christ]] crucified, is not only to believe that he was crucified, but also to believe that I am crucified with him. And this is to know [[Christ|Jesus Christ]] crucified. Hence we learn what is the nature of grace. [[God]]'s [[grace]] cannot stand with man's merit. Grace is no [[grace]] unless it is freely given every way. The more simply the [[believer]] relies on [[Christ|Jesus Christ]] for every thing, the more devotedly does he walk before Him in all his ordinances and commandments. [[Christ|Jesus Christ]] lives and reigns in him, and he lives here on earth by [[faith]] in the Son of [[God]], which works by love, causes obedience, and changes into his holy image. Thus he neither abuses the [[grace]] of [[God]], nor makes it in vain.
----
'''Chapter''' 3
''Chapter Outline''
The Galatians reproved for departing from the great doctrine of justification alone, through [[faith]] in [[Christ]].
(1-5)
This doctrine established from the example of [[Abraham]].
(6-9)
From the tenor of the law and the severity of its curse.
(10-14)
From the covenant of promises, which the law could not disannul.
(15-18)
The law was a school master to lead them to [[Christ]].
(19-25)
Under the [[gospel]] state true [[believer]]s are all one in [[Christ]].
(26-29)
'''Verses''' 1-5
Several things made the folly of the Galatian [[Christians]] worse. They had the doctrine of the cross preached, and the [[Lord]]'s supper administered among them, in both which [[Christ|Jesus Christ]] crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the [[Holy Spirit]], by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of [[faith]] in [[Christ|Jesus Christ]] alone for justification? Which of these had [[God]] owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of [[Christ|Jesus Christ]] crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to [[trust]] in a crucified [[Saviour]]. We may boldly demand where the fruits of the Holy [[Spirit]] are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
'''Verses''' 6-14
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by [[faith]] without the works of the law. This he does from the example of [[Abraham]], whose [[faith]] fastened upon the word and promise of [[God]], and upon his believing he was owned and accepted of [[God]] as a righteous man. The Scripture is said to foresee, because the [[Holy Spirit]] that indited the Scripture did foresee. Through [[faith]] in the promise of [[God]] he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of [[Abraham]]'s faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before [[God]]: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. Those only are just or righteous who are freed from [[death]] and wrath, and restored into a state of life in the favour of [[God]]; and it is only through [[faith]] that persons become righteous. Thus we see that justification by [[faith]] is no new doctrine, but was taught in the [[church]] of [[God]], long before the times of the [[gospel]]. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of [[God]], namely, through faith in [[Christ]]. [[Christ|Jesus Christ]] redeemed us from the curse of the law; being made [[sin]], or a sin-offering, for us, he was made a curse for us; not separated from [[God]], but laid for a time under the [[Divine]] punishment. The heavy sufferings of the Son of [[God]], more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can [[God]] spare any man who remains under [[sin]], seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, [[Christ]], as from the cross, freely invites sinners to take refuge in him.
'''Verses''' 15-18
The covenant [[God]] made with [[Abraham]], was not done away by the giving the law to [[Moses]]. The covenant was made with [[Abraham]] and his Seed. It is still in force; [[Christ|Jesus Christ]] abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the [[gospel]]. The promises of the law are made to the person of every man; the promises of the [[gospel]] are first made to [[Christ]], then by him to those who are by faith ingrafted into [[Christ]]. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let [[Christ|Jesus Christ]] be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
'''Verses''' 19-22
If that promise was enough for [[salvation]], wherefore then serveth the law? The [[Israelites]], though chosen to be [[God]]'s peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of [[sin]], and to point to [[Christ]], through whom alone they could be [[pardon]] ed and justified. The promise was given by [[God]] himself; the law was given by the ministry of angels, and the hand of a mediator, even [[Moses]]. Hence the law could not be designed to set aside the promise. A mediator, as the very term signifies, is a friend that comes between two parties, and is not to act merely with and for one of them. The great design of the law was, that the promise by [[faith]] of [[Jesus]] [[Christ]], might be given to those that believe; that, being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on [[Christ]], and so obtain the benefit of the promise. And it is not possible that the holy, just, and good law of [[God]], the standard of duty to all, should be contrary to the [[gospel]] of [[Christ]]. It tends every way to promote it.
'''Verses''' 23-25
The law did not teach a living, saving knowledge; but, by its rites and ceremonies, especially by its sacrifices, it pointed to [[Christ]], that they might be justified by faith. And thus it was, as the word properly signifies, a servant, to lead to [[Christ]], as [[children]] are led to school by servants who have the care of them, that they might be more fully taught by Him the true way of justification and [[salvation]], which is only by [[faith]] in [[Christ]]. And the vastly greater advantage of the [[gospel]] state is shown, under which we enjoy a clearer discovery of Divine [[grace]] and [[mercy]] than the [[Jews]] of old. Most men continue shut up as in a dark dungeon, in [[love]] with their sins, being blinded and lulled asleep by [[Satan]], through wordly pleasures, interests, and pursuits. But the awakened sinner discovers his dreadful condition. Then he feels that the [[mercy]] and [[grace]] of [[God]] form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of [[Christ]], to bring him to rely on his sufferings and merits, that he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for daily self-examination. In this use of it he learns to depend more simply on the [[Saviour]].
'''Verses''' 26-29
Real [[Christians]] enjoy great privileges under the [[gospel]]; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the [[Jews]] were. Having accepted Christ [[Jesus]] as their [[Lord]] and [[Saviour]], and relying on him alone for justification and [[salvation]], they become the sons of [[God]]. But no outward forms or profession can secure these blessings; for if any man have not the [[Spirit]] of [[Christ]], he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into [[Christ]], we are baptized into his death, that as he died and rose again, so we should die unto [[sin]], and walk in newness and [[holiness]] of life. The putting on of [[Christ|Jesus Christ]] according to the [[gospel]], consists not in outward imitation, but in a new birth, an entire change. He who makes [[believer]]s to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon [[God]]. And our special care must be for heaven; the things of this life are but trifles. The city of [[God]] in heaven, is the portion or child's part. Seek to be sure of that above all things.
----
'''Chapter''' 4
''Chapter Outline''
The folly of returning to legal observances for justification.
(1-7)
The happy change made in the Gentile [[believer]]s.
(8-11)
The apostle reasons against following false teachers.
(12-18)
He expresses his earnest concern for them.
(19, 20)
And then explains the difference between what is to be expected from the law, and from the [[gospel]].
(21-31)
'''Verses''' 1-7
The apostle deals plainly with those who urged the law of [[Moses]] together with the [[gospel]] of [[Christ]], and endeavoured to bring [[believer]]s under its bondage. They could not fully understand the meaning of the law as given by [[Moses]]. And as that was a dispensation of darkness, so of bondage; they were tied to many burdensome rites and observances, by which they were taught and kept subject like a child under tutors and governors. We learn the happier state of [[Christians]] under the [[gospel]] dispensation. From these Verses see the wonders of [[Divine]] [[love]] and [[mercy]]; particularly of [[God]] the Father, in sending his Son into the [[world]] to redeem and save us; of the Son of [[God]], in submitting so low, and suffering so much for us; and of the [[Holy Spirit]], in condescending to dwell in the hearts of [[believer]]s, for such gracious purposes. Also, the advantages [[Christians]] enjoy under the [[gospel]]. Although by nature [[children]] of wrath and disobedience, they become by [[grace]] [[children]] of love, and partake of the nature of the [[children]] of [[God]]; for he will have all his [[children]] resemble him. Among men the eldest son is heir; but all [[God]]'s [[children]] shall have the inheritance of eldest sons. May the temper and conduct of sons ever show our adoption; and may the Holy [[Spirit]] witness with our spirits that we are [[children]] and heirs of [[God]].
'''Verses''' 8-11
The happy change whereby the Galatians were turned from [[idols]] to the living [[God]], and through [[Christ|Jesus Christ]] had received the adoption of sons, was the effect of his free and rich grace; they were laid under the greater obligation to keep to the liberty wherewith he had made them free. All our knowledge of [[God]] begins on his part; we know him because we are known of him. Though our [[religion]] forbids [[idolatry]], yet many practise spiritual [[idolatry]] in their hearts. For what a man loves most, and cares most for, that is his god: some have their riches for their god, some their pleasures, and some their lusts. And many ignorantly worship a god of their own making; a god made all of [[mercy]] and no justice. For they persuade themselves that there is [[mercy]] for them with [[God]], though they repent not, but go on in their sins. It is possible for those who have made great professions of [[religion]], to be afterwards drawn aside from purity and simplicity. And the more [[mercy]] [[God]] has shown, in bringing any to know the [[gospel]], and the liberties and privileges of it, the greater their [[sin]] and folly in suffering themselves to be deprived of them. Hence all who are members of the outward [[church]] should learn to [[fear]] and to suspect themselves. We must not be content because we have some good things in ourselves. [[Paul]] fears lest his labour is in vain, yet he still labours; and thus to do, whatever follows, is true wisdom and the [[fear]] of [[God]]. This every man must remember in his place and calling.
'''Verses''' 12-18
The apostle desires that they would be of one mind with him respecting the law of [[Moses]], as well as united with him in love. In reproving others, we should take care to convince them that our reproofs are from sincere regard to the honour of [[God]] and [[religion]] and their welfare. The apostle reminds the Galatians of the difficulty under which he laboured when he first came among them. But he notices, that he was a welcome messenger to them. Yet how very uncertain are the favour and respect of men! Let us labour to be accepted of [[God]]. You once thought yourselves happy in receiving the [[gospel]]; have you now reason to think otherwise? [[Christians]] must not forbear speaking the truth, for [[fear]] of offending others. The false teachers who drew the Galatians from the truth of the [[gospel]] were designing men. They pretended affection, but they were not sincere and upright. An excellent rule is given. It is good to be zealous always in a good thing; not for a time only, or now and then, but always. Happy would it be for the [[church]] of [[Christ]], if this zeal was better maintained.
'''Verses''' 19, 20
The Galatians were ready to account the apostle their enemy, but he assures them he was their friend; he had the feelings of a parent toward them. He was in doubt as to their state, and was anxious to know the result of their present delusions. Nothing is so sure a proof that a sinner has passed into a state of justification, as [[Christ|Jesus Christ]] being formed in him by the renewal of the [[Holy Spirit]]; but this cannot be hoped for, while men depend on the law for acceptance with [[God]].
'''Verses''' 21-27
The difference between [[believer]]s who rested in [[Christ|Jesus Christ]] only, and those who trusted in the law, is explained by the histories of [[Isaac]] and Ishmael. These things are an allegory, wherein, beside the literal and historical sense of the words, the [[Spirit]] of [[God]] points out something further. [[Text:EBD:Hagar|Hagar]] and Sarah were apt emblems of the two different dispensations of the covenant. The heavenly [[Jerusalem]], the true [[church]] from above, represented by Sarah, is in a state of freedom, and is the mother of all [[believer]]s, who are born of the [[Holy Spirit]]. They were by regeneration and true faith, made a part of the true seed of [[Abraham]], according to the promise made to him.
'''Verses''' 28-31
The history thus explained is applied. So then, brethren, we are not [[children]] of the bond-woman, but of the free. If the privileges of all [[believer]]s were so great, according to the new covenant, how absurd for the Gentile converts to be under that law, which could not deliver the unbelieving [[Jews]] from bondage or condemnation! We should not have found out this allegory in the history of Sarah and [[Text:EBD:Hagar|Hagar]], if it had not been shown to us, yet we cannot doubt it was intended by the [[Holy Spirit]]. It is an explanation of the subject, not an argument in proof of it. The two covenants of works and grace, and legal and evangelical professors, are shadowed forth. Works and fruits brought forth in a man's own strength, are legal. But if arising from [[faith]] in [[Christ]], they are evangelical. The first covenant spirit is of bondage unto [[sin]] and death. The second covenant spirit is of liberty and freedom; not liberty to [[sin]], but in and unto duty. The first is a spirit of persecution; the second is a spirit of love. Let those professors look to it, who have a violent, harsh, imposing spirit, towards the people of [[God]]. Yet as [[Abraham]] turned aside to [[Text:EBD:Hagar|Hagar]], so it is possible a [[believer]] may turn aside in some things to the covenant of works, when through unbelief and neglect of the promise he acts according to the law, in his own strength; or in a way of violence, not of love, towards the brethren. Yet it is not his way, not his spirit to do so; hence he is never at rest, till he returns to his dependence on [[Christ|Jesus Christ]] again. Let us rest our souls on the Scriptures, and by a [[gospel]] [[hope]] and cheerful obedience, show that our conversation and treasure are indeed in heaven.
----
'''Chapter''' 5
''Chapter Outline''
An earnest exhortation to stand fast in the liberty of the [[gospel]].
(1-12)
To take heed of indulging a sinful temper.
(13-15)
And to walk in the [[Spirit]], and not to fulfil the lusts of the flesh: the works of both are described.
(16-26)
'''Verses''' 1-6
[[Christ|Jesus Christ]] will not be the [[Saviour]] of any who will not own and rely upon him as their only [[Saviour]]. Let us take heed to the warnings and persuasions of the apostle to stedfastness in the doctrine and liberty of the [[gospel]]. All true [[Christians]], being taught by the [[Holy Spirit]], wait for [[eternal life]], the reward of righteousness, and the object of their hope, as the gift of [[God]] by [[faith]] in Christ; and not for the sake of their own works. The Jewish convert might observe the ceremonies or assert his liberty, the Gentile might disregard them or might attend to them, provided he did not depend upon them. No outward privileges or profession will avail to acceptance with [[God]], without sincere [[faith]] in our [[Lord]] [[Jesus]]. True [[faith]] is a working grace; it works by [[love]] to [[God]], and to our brethren. May we be of the number of those who, through the Spirit, wait for the [[hope]] of righteousness by faith. The danger of old was not in things of no consequence in themselves, as many forms and observances now are. But without [[faith]] working by love, all else is worthless, and compared with it other things are of small value.
'''Verses''' 7-12
The life of a [[Christian]] is a race, wherein he must run, and hold on, if he would obtain the prize. It is not enough that we profess [[Christianity]], but we must run well, by living up to that profession. Many who set out fairly in [[religion]], are hindered in their progress, or turn out of the way. It concerns those who begin to turn out of the way, or to tire in it, seriously to inquire what hinders them. The opinion or persuasion, ver. #(8), was, no doubt, that of mixing the works of the law with [[faith]] in [[Christ|Jesus Christ]] in justification. The apostle leaves them to judge whence it must arise, but sufficiently shows that it could be owing to none but [[Satan]]. It is dangerous for [[Christian]] [[church]]es to encourage those who follow, but especially who spread, destructive errors. And in reproving [[sin]] and error, we should always distinguish between the leaders and the led. The [[Jews]] were offended, because [[Christ|Jesus Christ]] was preached as the only [[salvation]] for sinners. If Paul and others would have admitted that the observance of the law of [[Moses]] was to be joined with [[faith]] in [[Christ]], as necessary to [[salvation]], then [[believer]]s might have avoided many of the sufferings they underwent. The first beginnings of such leaven should be opposed. And assuredly those who persist in disturbing the [[church]] of [[Christ|Jesus Christ]] must bear their judgment.
'''Verses''' 13-15
The [[gospel]] is a doctrine according to [[godliness]], 1Ti 6:3, and is so far from giving the least countenance to [[sin]], that it lays us under the strongest obligation to avoid and subdue it. The apostle urges that all the law is fulfilled in one word, even in this, Thou shalt [[love]] thy neighbour as thyself. If [[Christians]], who should help one another, and [[rejoice]] one another, quarrel, what can be expected but that the [[God]] of [[love]] should deny his grace, that the [[Spirit]] of [[love]] should depart, and the evil spirit, who seeks their destruction, should prevail? Happy would it be, if [[Christians]], instead of biting and devouring one another on account of different opinions, would set themselves against [[sin]] in themselves, and in the places where they live.
'''Verses''' 16-26
If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that [[grace]] may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the [[Holy Spirit]], are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of [[sin]], and desires after [[holiness]], show that they have a part in the [[salvation]] of the [[gospel]]. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves [[Christians]], live in these, and say they [[hope]] for heaven! The fruits of the [[Spirit]], or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the [[Spirit]], which tend to make [[Christians]] agreeable one to another, as well as to make them happy. The fruits of the [[Spirit]] plainly show, that such are led by the [[Spirit]]. By describing the works of the flesh and fruits of the [[Spirit]], we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real [[Christians]]. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destroy it. [[Christ|Jesus Christ]] never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through [[Jesus]] [[Christ]], to the praise and [[glory]] of [[God]].
----
'''Chapter''' 6
''Chapter Outline''
Exhortations to meekness, gentleness, and humility.
(1-5)
To kindness towards all men, especially [[believer]]s.
(6-11)
The Galatians guarded against the judaizing teachers.
(12-15)
A solemn blessing.
(16-18)
'''Verses''' 1-5
We are to bear one another's burdens. So we shall fulfil the law of [[Christ]]. This obliges to mutual forbearance and compassion towards each other, agreeably to his example. It becomes us to bear one another's burdens, as fellow-travellers. It is very common for a man to look upon himself as wiser and better than other men, and as fit to dictate to them. Such a one deceives himself; by pretending to what he has not, he puts a cheat upon himself, and sooner or later will find the sad effects. This will never gain esteem, either with [[God]] or men. Every one is advised to prove his own work. The better we know our own hearts and ways, the less shall we despise others, and the more be disposed to help them under infirmities and afflictions. How light soever men's sins seem to them when committed, yet they will be found a heavy burden, when they come to reckon with [[God]] about them. No man can pay a ransom for his brother; and [[sin]] is a burden to the soul. It is a spiritual burden; and the less a man feels it to be such, the more cause has he to suspect himself. Most men are dead in their sins, and therefore have no sight or sense of the spiritual burden of sin. Feeling the weight and burden of our sins, we must seek to be eased thereof by the [[Saviour]], and be warned against every sin.
'''Verses''' 6-11
Many excuse themselves from the work of [[religion]], though they may make a show, and profess it. They may impose upon others, yet they deceive themselves if they think to impose upon [[God]], who knows their hearts as well as actions; and as he cannot be deceived, so he will not be mocked. Our present time is seed time; in the other [[world]] we shall reap as we sow now. As there are two sorts of sowing, one to the flesh, and the other to the [[Spirit]], so will the reckoning be hereafter. Those who live a carnal, sensual life, must expect no other fruit from such a course than misery and ruin. But those who, under the guidance and influences of the [[Holy Spirit]], live a life of [[faith]] in [[Christ]], and abound in [[Christian]] graces, shall of the [[Spirit]] reap life everlasting. We are all very apt to tire in duty, particularly in doing good. This we should carefully watch and guard against. Only to perseverance in well-doing is the reward promised. Here is an exhortation to all to do good in their places. We should take care to do good in our life-time, and make this the business of our lives. Especially when fresh occasions offer, and as far as our power reaches.
'''Verses''' 12-15
Proud, vain, and carnal hearts, are content with just so much [[religion]] as will help to keep up a fair show. But the apostle professes his own faith, hope, and joy; and that his principal [[glory]] was in the cross of [[Christ]]. By which is here meant, his sufferings and [[death]] on the cross, the doctrine of [[salvation]] by a crucified [[Redeemer]]. By [[Christ]], or by the cross of [[Christ]], the [[world]] is crucified to the [[believer]], and he to the world. The more we consider the sufferings of the [[Redeemer]] from the world, the less likely shall we be to [[love]] the world. The apostle was as little affected by its charms, as a beholder would be by any thing which had been graceful in the face of a crucified person, when he beholds it blackened in the agonies of death. He was no more affected by the objects around him, than one who is expiring would be struck with any of the prospects his dying eyes might view from the cross on which he hung. And as to those who have truly believed in [[Jesus Christ|Christ Jesus]], all things are counted as utterly worthless compared with him. There is a new creation; old things are passed away, and new views and dispositions are brought in under the regenerating influences of [[God]] the [[Holy Spirit]]. Believers are brought into a new world, and being created in [[Jesus Christ|Christ Jesus]] unto good works, are formed to a life of [[holiness]]. It is a change of mind and heart, whereby we are enabled to believe in the [[Lord]] [[Jesus]], and to live to [[God]]; and where this inward, practical [[religion]] is wanting, outward professions, or names, will never stand in any stead.
'''Verses''' 16-18
A new creation to the image of [[Christ]], as showing [[faith]] in him, is the greatest distinction between one man and another, and a blessing is declared on all who walk according to this rule. The blessings are, [[peace]] and [[mercy]]. Peace with [[God]] and our conscience, and all the comforts of this life, as far as they are needful. And [[mercy]], an interest in the free [[love]] and favour of [[God]] in [[Christ]], the spring and fountain of all other blessings. The written word of [[God]] is the rule we are to go by, both in its doctrines and precepts. May his [[grace]] ever be with our spirit, to sanctify, quicken, and cheer us, and may we always be ready to maintain the honour of that which is indeed our life. The apostle had in his body the marks of the [[Lord]] [[Jesus]], the scars of wounds from persecuting enemies, for his cleaving to [[Christ]], and the doctrine of the [[gospel]]. The apostle calls the Galatians his brethren, therein he shows his humility and his tender affection for them; and he takes his leave with a very serious [[prayer]], that they might enjoy the favour of [[Jesus Christ|Christ Jesus]], both in its effects and in its evidences. We need desire no more to make us happy than the [[grace]] of our [[Lord]] [[Jesus]] [[Christ]]. The apostle does not pray that the law of [[Moses]], or the righteousness of works, but that the [[grace]] of [[Christ]], might be with them; that it might be in their hearts and with their spirits, quickening, comforting, and strengthening them: to all which he sets his [[Text:EBD:Amen|Amen]]; signifying his desire that so it might be, and his [[faith]] that so it would be.
{{mhc bottom}}
[[Category:MHC Concise Bible Commentary|Epistle to the Galatians]]
topic_name = Matthew Henry Concise Bible Commentary : Galatians |
subtopics = [[Galatia]]
* [[Apostle Paul]]
* [[Justification]]
* [[Circumcision]] |
* [[Text:EBD:Galatians, Epistle to|Easton's Bible Dictionary entry on Galatians]]
* [[Apostle Paul]] |
}}
Read the book of [[Galatians]] from the [[Holy Bible|Bible]]
{{chapters}}
[[Galatians 1|1]]
[[Galatians 2|2]]
[[Galatians 3|3]]
[[Galatians 4|4]]
[[Galatians 5|5]]
[[Galatians 6|6]]
==Commentary==
[[Text:MHC Concise Galatians 1|1]]
[[Text:MHC Concise Galatians 2|2]]
[[Text:MHC Concise Galatians 3|3]]
[[Text:MHC Concise Galatians 4|4]]
[[Text:MHC Concise Galatians 5|5]]
[[Text:MHC Concise Galatians 6|6]]
{{mhc import}}
'''Commentary on the book of [[Epistle to the Galatians]]'''
The [[church]]es in Galatia were formed partly of converted [[Jews]], and partly of Gentile converts, as was generally the case. St. [[Paul]] asserts his apostolic character and the doctrines he taught, that he might confirm the Galatian [[church]]es in the [[faith]] of [[Christ]], especially with respect to the important point of justification by [[faith]] alone. Thus the subject is mainly the same as that which is discussed in the epistle to the Romans, that is, justification by [[faith]] alone. In this epistle, however, attention is particularly directed to the point, that men are justified by [[faith]] without the works of the law of [[Moses]]. Of the importance of the doctrines prominently set forth in this epistle, Luther thus speaks: "We have to [[fear]] as the greatest and nearest danger, lest [[Satan]] take from us this doctrine of faith, and bring into the [[church]] again the doctrine of works and of men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise, both of reading and hearing. If this doctrine be lost, then is also the doctrine of truth, life and [[salvation]], lost and gone."
----
'''Chapter''' 1
''Chapter Outline''
The apostle [[Paul]] asserts his apostolic character against such as lessened it.
(1-5)
He reproves the Galatians for revolting from the [[gospel]] of [[Christ|Jesus Christ]] under the influence of evil teachers.
(6-9)
He proves the [[Divine]] authority of his doctrine and mission; and declares what he was before his conversion and calling.
(10-14)
And how he proceeded after it.
(15-24)
'''Verses''' 1-5
St. [[Paul]] was an apostle of [[Jesus]] Christ; he was expressly appointed by him, consequently by [[God]] the Father, who is one with him in respect of his [[Divine]] nature, and who appointed [[Christ|Jesus Christ]] as Mediator. Grace, includes [[God]]'s good-will towards us, and his good work upon us; and [[peace]], all that inward comfort, or outward prosperity, which is really needful for us. They come from [[God]] the Father, as the Fountain, through [[Jesus]] [[Christ]]. But observe, first grace, and then [[peace]]; there can be no true [[peace]] without grace. [[Christ|Jesus Christ]] gave himself for our sins, to make atonement for us: this the justice of [[God]] required, and to this he freely submitted. Here is to be observed the infinite greatness of the price bestowed, and then it will appear plainly, that the power of sin is so great, that it could by no means be put away except the Son of [[God]] be given for it. He that considers these things well, understands that [[sin]] is a thing the most horrible that can be expressed; which ought to move us, and make us afraid indeed. Especially mark well the words, "for our sins." For here our weak nature starts back, and would first be made worthy by her own works. It would bring him that is whole, and not him that has need of a physician. Not only to redeem us from the wrath of [[God]], and the curse of the law; but also to recover us from wicked practices and customs, to which we are naturally enslaved. But it is in vain for those who are not delivered from this present evil [[world]] by the sanctification of the [[Spirit]], to expect that they are freed from its condemnation by the blood of [[Jesus]].
'''Verses''' 6-9
Those who would establish any other way to heaven than what the [[gospel]] of [[Christ|Jesus Christ]] reveals, will find themselves wretchedly mistaken. The apostle presses upon the Galatians a due sense of their guilt in forsaking the [[gospel]] way of justification; yet he reproves with tenderness, and represents them as drawn into it by the arts of some that troubled them. In reproving others, we should be faithful, and yet endeavour to restore them in the spirit of meekness. Some would set up the works of the law in the place of [[Christ]]'s righteousness, and thus they corrupted [[Christianity]]. The apostle solemnly denounces, as accursed, every one who attempts to lay so false a foundation. All other [[gospel]]s than that of the [[grace]] of [[Christ]], whether more flattering to self-righteous pride, or more favourable to worldly lusts, are devices of [[Satan]]. And while we declare that to reject the moral law as a rule of life, tends to dishonour [[Christ]], and destroy true [[religion]], we must also declare, that all dependence for justification on good works, whether real or supposed, is as fatal to those who persist in it. While we are zealous for good works, let us be careful not to put them in the place of [[Christ]]'s righteousness, and not to advance any thing which may betray others into so dreadful a delusion.
'''Verses''' 10-14
In preaching the [[gospel]], the apostle sought to bring persons to the obedience, not of men, but of [[God]]. But [[Paul]] would not attempt to alter the doctrine of [[Christ]], either to gain their favour, or to avoid their fury. In so important a matter we must not [[fear]] the frowns of men, nor seek their favour, by using words of men's wisdom. Concerning the manner wherein he received the [[gospel]], he had it by revelation from Heaven. He was not led to [[Christianity]], as many are, merely by education.
'''Verses''' 15-24
St. [[Paul]] was wonderfully brought to the knowledge and [[faith]] of [[Christ]]. All who are savingly converted, are called by the [[grace]] of [[God]]; their conversion is wrought by his power and [[grace]] working in them. It will but little avail us to have [[Christ|Jesus Christ]] revealed to us, if he is not also revealed in us. He instantly prepared to obey, without hesitating as to his worldly interest, credit, ease, or life itself. And what matter of thanksgiving and [[joy]] is it to the [[church]]es of [[Christ]], when they hear of such instances to the praise of the [[glory]] of his grace, whether they have ever seen them or not! They glorify [[God]] for his power and [[mercy]] in saving such persons, and for all the service to his people and cause that is done, and may be further expected from them.
----
'''Chapter''' 2
''Chapter Outline''
The apostle declares his being owned as an apostle of the [[Gentiles]].
(1-10)
He had publicly opposed [[ Peter]] for judaizing.
(11-14)
And from thence he enters upon the doctrine of justification by faith in [[Christ]], without the works of the law.
(15-21)
'''Verses''' 1-10
Observe the apostle's faithfulness in giving a full account of the doctrine he had preached among the [[Gentiles]], and was still resolved to preach, that of [[Christianity]], free from all mixture of Judaism. This doctrine would be ungrateful to many, yet he was not afraid to own it. His care was, lest the success of his past labours should be lessened, or his future usefulness be hindered. While we simply depend upon [[God]] for success to our labours, we should use every proper caution to remove mistakes, and against opposers. There are things which may lawfully be complied with, yet, when they cannot be done without betraying the truth, they ought to be refused. We must not give place to any conduct, whereby the truth of the [[gospel]] would be reflected upon. Though [[Paul]] conVersed with the other apostles, yet he did not receive any addition to his knowledge, or authority, from them. Perceiving the [[grace]] given to him, they gave unto him and [[Text:EBD:Barnabas|Barnabas]] the right hand of fellowship, whereby they acknowledged that he was designed to the honour and office of an apostle as well as themselves. They agreed that these two should go to the heathen, while they continued to preach to the [[Jews]]; judging it agreeable to the mind of [[Christ]], so to divide their work. Here we learn that the [[gospel]] is not ours, but [[God]]'s; and that men are but the keepers of it; for this we are to praise [[God]]. The apostle showed his charitable disposition, and how ready he was to own the Jewish converts as brethren, though many would scarcely allow the like favour to the converted [[Gentiles]]; but mere difference of opinion was no reason to him why he should not help them. Herein is a pattern of [[Christian]] charity, which we should extend to all the disciples of [[Christ]].
'''Verses''' 11-14
Notwithstanding [[ Peter]]'s character, yet, when [[Paul]] saw him acting so as to hurt the truth of the [[gospel]] and the [[peace]] of the [[church]], he was not afraid to reprove him. When he saw that [[ Peter]] and the others did not live up to that principle which the [[gospel]] taught, and which they professed, namely, That by the [[death]] of [[Christ|Jesus Christ]] the partition wall between Jew and Gentile was taken down, and the observance of the law of [[Moses]] was no longer in force; as [[ Peter]]'s offence was public, he publicly reproved him. There is a very great difference between the prudence of St. Paul, who bore with, and used for a time, the ceremonies of the law as not sinful, and the timid conduct of St. [[ Peter]], who, by withdrawing from the [[Gentiles]], led others to think that these ceremonies were necessary.
'''Verses''' 15-19
Paul, having thus shown he was not inferior to any apostle, not to [[ Peter]] himself, speaks of the great foundation doctrine of the [[gospel]]. For what did we believe in Christ? Was it not that we might be justified by the [[faith]] of Christ? If so, is it not foolish to go back to the law, and to expect to be justified by the merit of moral works, or sacrifices, or ceremonies? The occasion of this declaration doubtless arose from the ceremonial law; but the argument is quite as strong against all dependence upon the works of the moral law, as respects justification. To give the greater weight to this, it is added, But if, while we seek to be justified by [[Christ]], we ourselves also are found sinners, is [[Christ|Jesus Christ]] the minister of sin? This would be very dishonourable to [[Christ]], and also very hurtful to them. By considering the law itself, he saw that justification was not to be expected by the works of it, and that there was now no further need of the sacrifices and cleansings of it, since they were done away in [[Christ]], by his offering up himself a sacrifice for us. He did not hope or [[fear]] any thing from it; any more than a dead man from enemies. But the effect was not a careless, lawless life. It was necessary, that he might live to [[God]], and be devoted to him through the motives and grace of the [[gospel]]. It is no new prejudice, though a most unjust one, that the doctrine of justification by [[faith]] alone, tends to encourage people in sin. Not so, for to take occasion from free grace, or the doctrine of it, to live in [[sin]], is to try to make [[Christ|Jesus Christ]] the minister of [[sin]], at any thought of which all [[Christian]] hearts would shudder.
'''Verses''' 20, 21
Here, in his own person, the apostle describes the spiritual or hidden life of a [[believer]]. The old man is crucified, Ro 6:6, but the new man is living; [[sin]] is mortified, and [[grace]] is quickened. He has the comforts and the triumphs of grace; yet that [[grace]] is not from himself, but from another. Believers see themselves living in a state of dependence on [[Christ]]. Hence it is, that though he lives in the flesh, yet he does not live after the flesh. Those who have true faith, live by that faith; and [[faith]] fastens upon [[Christ]]'s giving himself for us. He loved me, and gave himself for me. As if the apostle said, The [[Lord]] saw me fleeing from him more and more. Such wickedness, error, and ignorance were in my will and understanding, that it was not possible for me to be ransomed by any other means than by such a price. Consider well this price. Here notice the false [[faith]] of many. And their profession is accordingly; they have the form of [[godliness]] without the power of it. They think they believe the articles of [[faith]] aright, but they are deceived. For to believe in [[Christ|Jesus Christ]] crucified, is not only to believe that he was crucified, but also to believe that I am crucified with him. And this is to know [[Christ|Jesus Christ]] crucified. Hence we learn what is the nature of grace. [[God]]'s [[grace]] cannot stand with man's merit. Grace is no [[grace]] unless it is freely given every way. The more simply the [[believer]] relies on [[Christ|Jesus Christ]] for every thing, the more devotedly does he walk before Him in all his ordinances and commandments. [[Christ|Jesus Christ]] lives and reigns in him, and he lives here on earth by [[faith]] in the Son of [[God]], which works by love, causes obedience, and changes into his holy image. Thus he neither abuses the [[grace]] of [[God]], nor makes it in vain.
----
'''Chapter''' 3
''Chapter Outline''
The Galatians reproved for departing from the great doctrine of justification alone, through [[faith]] in [[Christ]].
(1-5)
This doctrine established from the example of [[Abraham]].
(6-9)
From the tenor of the law and the severity of its curse.
(10-14)
From the covenant of promises, which the law could not disannul.
(15-18)
The law was a school master to lead them to [[Christ]].
(19-25)
Under the [[gospel]] state true [[believer]]s are all one in [[Christ]].
(26-29)
'''Verses''' 1-5
Several things made the folly of the Galatian [[Christians]] worse. They had the doctrine of the cross preached, and the [[Lord]]'s supper administered among them, in both which [[Christ|Jesus Christ]] crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the [[Holy Spirit]], by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of [[faith]] in [[Christ|Jesus Christ]] alone for justification? Which of these had [[God]] owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of [[Christ|Jesus Christ]] crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to [[trust]] in a crucified [[Saviour]]. We may boldly demand where the fruits of the Holy [[Spirit]] are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
'''Verses''' 6-14
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by [[faith]] without the works of the law. This he does from the example of [[Abraham]], whose [[faith]] fastened upon the word and promise of [[God]], and upon his believing he was owned and accepted of [[God]] as a righteous man. The Scripture is said to foresee, because the [[Holy Spirit]] that indited the Scripture did foresee. Through [[faith]] in the promise of [[God]] he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of [[Abraham]]'s faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before [[God]]: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. Those only are just or righteous who are freed from [[death]] and wrath, and restored into a state of life in the favour of [[God]]; and it is only through [[faith]] that persons become righteous. Thus we see that justification by [[faith]] is no new doctrine, but was taught in the [[church]] of [[God]], long before the times of the [[gospel]]. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of [[God]], namely, through faith in [[Christ]]. [[Christ|Jesus Christ]] redeemed us from the curse of the law; being made [[sin]], or a sin-offering, for us, he was made a curse for us; not separated from [[God]], but laid for a time under the [[Divine]] punishment. The heavy sufferings of the Son of [[God]], more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can [[God]] spare any man who remains under [[sin]], seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, [[Christ]], as from the cross, freely invites sinners to take refuge in him.
'''Verses''' 15-18
The covenant [[God]] made with [[Abraham]], was not done away by the giving the law to [[Moses]]. The covenant was made with [[Abraham]] and his Seed. It is still in force; [[Christ|Jesus Christ]] abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the [[gospel]]. The promises of the law are made to the person of every man; the promises of the [[gospel]] are first made to [[Christ]], then by him to those who are by faith ingrafted into [[Christ]]. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let [[Christ|Jesus Christ]] be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
'''Verses''' 19-22
If that promise was enough for [[salvation]], wherefore then serveth the law? The [[Israelites]], though chosen to be [[God]]'s peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of [[sin]], and to point to [[Christ]], through whom alone they could be [[pardon]] ed and justified. The promise was given by [[God]] himself; the law was given by the ministry of angels, and the hand of a mediator, even [[Moses]]. Hence the law could not be designed to set aside the promise. A mediator, as the very term signifies, is a friend that comes between two parties, and is not to act merely with and for one of them. The great design of the law was, that the promise by [[faith]] of [[Jesus]] [[Christ]], might be given to those that believe; that, being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on [[Christ]], and so obtain the benefit of the promise. And it is not possible that the holy, just, and good law of [[God]], the standard of duty to all, should be contrary to the [[gospel]] of [[Christ]]. It tends every way to promote it.
'''Verses''' 23-25
The law did not teach a living, saving knowledge; but, by its rites and ceremonies, especially by its sacrifices, it pointed to [[Christ]], that they might be justified by faith. And thus it was, as the word properly signifies, a servant, to lead to [[Christ]], as [[children]] are led to school by servants who have the care of them, that they might be more fully taught by Him the true way of justification and [[salvation]], which is only by [[faith]] in [[Christ]]. And the vastly greater advantage of the [[gospel]] state is shown, under which we enjoy a clearer discovery of Divine [[grace]] and [[mercy]] than the [[Jews]] of old. Most men continue shut up as in a dark dungeon, in [[love]] with their sins, being blinded and lulled asleep by [[Satan]], through wordly pleasures, interests, and pursuits. But the awakened sinner discovers his dreadful condition. Then he feels that the [[mercy]] and [[grace]] of [[God]] form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of [[Christ]], to bring him to rely on his sufferings and merits, that he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for daily self-examination. In this use of it he learns to depend more simply on the [[Saviour]].
'''Verses''' 26-29
Real [[Christians]] enjoy great privileges under the [[gospel]]; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the [[Jews]] were. Having accepted Christ [[Jesus]] as their [[Lord]] and [[Saviour]], and relying on him alone for justification and [[salvation]], they become the sons of [[God]]. But no outward forms or profession can secure these blessings; for if any man have not the [[Spirit]] of [[Christ]], he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into [[Christ]], we are baptized into his death, that as he died and rose again, so we should die unto [[sin]], and walk in newness and [[holiness]] of life. The putting on of [[Christ|Jesus Christ]] according to the [[gospel]], consists not in outward imitation, but in a new birth, an entire change. He who makes [[believer]]s to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon [[God]]. And our special care must be for heaven; the things of this life are but trifles. The city of [[God]] in heaven, is the portion or child's part. Seek to be sure of that above all things.
----
'''Chapter''' 4
''Chapter Outline''
The folly of returning to legal observances for justification.
(1-7)
The happy change made in the Gentile [[believer]]s.
(8-11)
The apostle reasons against following false teachers.
(12-18)
He expresses his earnest concern for them.
(19, 20)
And then explains the difference between what is to be expected from the law, and from the [[gospel]].
(21-31)
'''Verses''' 1-7
The apostle deals plainly with those who urged the law of [[Moses]] together with the [[gospel]] of [[Christ]], and endeavoured to bring [[believer]]s under its bondage. They could not fully understand the meaning of the law as given by [[Moses]]. And as that was a dispensation of darkness, so of bondage; they were tied to many burdensome rites and observances, by which they were taught and kept subject like a child under tutors and governors. We learn the happier state of [[Christians]] under the [[gospel]] dispensation. From these Verses see the wonders of [[Divine]] [[love]] and [[mercy]]; particularly of [[God]] the Father, in sending his Son into the [[world]] to redeem and save us; of the Son of [[God]], in submitting so low, and suffering so much for us; and of the [[Holy Spirit]], in condescending to dwell in the hearts of [[believer]]s, for such gracious purposes. Also, the advantages [[Christians]] enjoy under the [[gospel]]. Although by nature [[children]] of wrath and disobedience, they become by [[grace]] [[children]] of love, and partake of the nature of the [[children]] of [[God]]; for he will have all his [[children]] resemble him. Among men the eldest son is heir; but all [[God]]'s [[children]] shall have the inheritance of eldest sons. May the temper and conduct of sons ever show our adoption; and may the Holy [[Spirit]] witness with our spirits that we are [[children]] and heirs of [[God]].
'''Verses''' 8-11
The happy change whereby the Galatians were turned from [[idols]] to the living [[God]], and through [[Christ|Jesus Christ]] had received the adoption of sons, was the effect of his free and rich grace; they were laid under the greater obligation to keep to the liberty wherewith he had made them free. All our knowledge of [[God]] begins on his part; we know him because we are known of him. Though our [[religion]] forbids [[idolatry]], yet many practise spiritual [[idolatry]] in their hearts. For what a man loves most, and cares most for, that is his god: some have their riches for their god, some their pleasures, and some their lusts. And many ignorantly worship a god of their own making; a god made all of [[mercy]] and no justice. For they persuade themselves that there is [[mercy]] for them with [[God]], though they repent not, but go on in their sins. It is possible for those who have made great professions of [[religion]], to be afterwards drawn aside from purity and simplicity. And the more [[mercy]] [[God]] has shown, in bringing any to know the [[gospel]], and the liberties and privileges of it, the greater their [[sin]] and folly in suffering themselves to be deprived of them. Hence all who are members of the outward [[church]] should learn to [[fear]] and to suspect themselves. We must not be content because we have some good things in ourselves. [[Paul]] fears lest his labour is in vain, yet he still labours; and thus to do, whatever follows, is true wisdom and the [[fear]] of [[God]]. This every man must remember in his place and calling.
'''Verses''' 12-18
The apostle desires that they would be of one mind with him respecting the law of [[Moses]], as well as united with him in love. In reproving others, we should take care to convince them that our reproofs are from sincere regard to the honour of [[God]] and [[religion]] and their welfare. The apostle reminds the Galatians of the difficulty under which he laboured when he first came among them. But he notices, that he was a welcome messenger to them. Yet how very uncertain are the favour and respect of men! Let us labour to be accepted of [[God]]. You once thought yourselves happy in receiving the [[gospel]]; have you now reason to think otherwise? [[Christians]] must not forbear speaking the truth, for [[fear]] of offending others. The false teachers who drew the Galatians from the truth of the [[gospel]] were designing men. They pretended affection, but they were not sincere and upright. An excellent rule is given. It is good to be zealous always in a good thing; not for a time only, or now and then, but always. Happy would it be for the [[church]] of [[Christ]], if this zeal was better maintained.
'''Verses''' 19, 20
The Galatians were ready to account the apostle their enemy, but he assures them he was their friend; he had the feelings of a parent toward them. He was in doubt as to their state, and was anxious to know the result of their present delusions. Nothing is so sure a proof that a sinner has passed into a state of justification, as [[Christ|Jesus Christ]] being formed in him by the renewal of the [[Holy Spirit]]; but this cannot be hoped for, while men depend on the law for acceptance with [[God]].
'''Verses''' 21-27
The difference between [[believer]]s who rested in [[Christ|Jesus Christ]] only, and those who trusted in the law, is explained by the histories of [[Isaac]] and Ishmael. These things are an allegory, wherein, beside the literal and historical sense of the words, the [[Spirit]] of [[God]] points out something further. [[Text:EBD:Hagar|Hagar]] and Sarah were apt emblems of the two different dispensations of the covenant. The heavenly [[Jerusalem]], the true [[church]] from above, represented by Sarah, is in a state of freedom, and is the mother of all [[believer]]s, who are born of the [[Holy Spirit]]. They were by regeneration and true faith, made a part of the true seed of [[Abraham]], according to the promise made to him.
'''Verses''' 28-31
The history thus explained is applied. So then, brethren, we are not [[children]] of the bond-woman, but of the free. If the privileges of all [[believer]]s were so great, according to the new covenant, how absurd for the Gentile converts to be under that law, which could not deliver the unbelieving [[Jews]] from bondage or condemnation! We should not have found out this allegory in the history of Sarah and [[Text:EBD:Hagar|Hagar]], if it had not been shown to us, yet we cannot doubt it was intended by the [[Holy Spirit]]. It is an explanation of the subject, not an argument in proof of it. The two covenants of works and grace, and legal and evangelical professors, are shadowed forth. Works and fruits brought forth in a man's own strength, are legal. But if arising from [[faith]] in [[Christ]], they are evangelical. The first covenant spirit is of bondage unto [[sin]] and death. The second covenant spirit is of liberty and freedom; not liberty to [[sin]], but in and unto duty. The first is a spirit of persecution; the second is a spirit of love. Let those professors look to it, who have a violent, harsh, imposing spirit, towards the people of [[God]]. Yet as [[Abraham]] turned aside to [[Text:EBD:Hagar|Hagar]], so it is possible a [[believer]] may turn aside in some things to the covenant of works, when through unbelief and neglect of the promise he acts according to the law, in his own strength; or in a way of violence, not of love, towards the brethren. Yet it is not his way, not his spirit to do so; hence he is never at rest, till he returns to his dependence on [[Christ|Jesus Christ]] again. Let us rest our souls on the Scriptures, and by a [[gospel]] [[hope]] and cheerful obedience, show that our conversation and treasure are indeed in heaven.
----
'''Chapter''' 5
''Chapter Outline''
An earnest exhortation to stand fast in the liberty of the [[gospel]].
(1-12)
To take heed of indulging a sinful temper.
(13-15)
And to walk in the [[Spirit]], and not to fulfil the lusts of the flesh: the works of both are described.
(16-26)
'''Verses''' 1-6
[[Christ|Jesus Christ]] will not be the [[Saviour]] of any who will not own and rely upon him as their only [[Saviour]]. Let us take heed to the warnings and persuasions of the apostle to stedfastness in the doctrine and liberty of the [[gospel]]. All true [[Christians]], being taught by the [[Holy Spirit]], wait for [[eternal life]], the reward of righteousness, and the object of their hope, as the gift of [[God]] by [[faith]] in Christ; and not for the sake of their own works. The Jewish convert might observe the ceremonies or assert his liberty, the Gentile might disregard them or might attend to them, provided he did not depend upon them. No outward privileges or profession will avail to acceptance with [[God]], without sincere [[faith]] in our [[Lord]] [[Jesus]]. True [[faith]] is a working grace; it works by [[love]] to [[God]], and to our brethren. May we be of the number of those who, through the Spirit, wait for the [[hope]] of righteousness by faith. The danger of old was not in things of no consequence in themselves, as many forms and observances now are. But without [[faith]] working by love, all else is worthless, and compared with it other things are of small value.
'''Verses''' 7-12
The life of a [[Christian]] is a race, wherein he must run, and hold on, if he would obtain the prize. It is not enough that we profess [[Christianity]], but we must run well, by living up to that profession. Many who set out fairly in [[religion]], are hindered in their progress, or turn out of the way. It concerns those who begin to turn out of the way, or to tire in it, seriously to inquire what hinders them. The opinion or persuasion, ver. #(8), was, no doubt, that of mixing the works of the law with [[faith]] in [[Christ|Jesus Christ]] in justification. The apostle leaves them to judge whence it must arise, but sufficiently shows that it could be owing to none but [[Satan]]. It is dangerous for [[Christian]] [[church]]es to encourage those who follow, but especially who spread, destructive errors. And in reproving [[sin]] and error, we should always distinguish between the leaders and the led. The [[Jews]] were offended, because [[Christ|Jesus Christ]] was preached as the only [[salvation]] for sinners. If Paul and others would have admitted that the observance of the law of [[Moses]] was to be joined with [[faith]] in [[Christ]], as necessary to [[salvation]], then [[believer]]s might have avoided many of the sufferings they underwent. The first beginnings of such leaven should be opposed. And assuredly those who persist in disturbing the [[church]] of [[Christ|Jesus Christ]] must bear their judgment.
'''Verses''' 13-15
The [[gospel]] is a doctrine according to [[godliness]], 1Ti 6:3, and is so far from giving the least countenance to [[sin]], that it lays us under the strongest obligation to avoid and subdue it. The apostle urges that all the law is fulfilled in one word, even in this, Thou shalt [[love]] thy neighbour as thyself. If [[Christians]], who should help one another, and [[rejoice]] one another, quarrel, what can be expected but that the [[God]] of [[love]] should deny his grace, that the [[Spirit]] of [[love]] should depart, and the evil spirit, who seeks their destruction, should prevail? Happy would it be, if [[Christians]], instead of biting and devouring one another on account of different opinions, would set themselves against [[sin]] in themselves, and in the places where they live.
'''Verses''' 16-26
If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that [[grace]] may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the [[Holy Spirit]], are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of [[sin]], and desires after [[holiness]], show that they have a part in the [[salvation]] of the [[gospel]]. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves [[Christians]], live in these, and say they [[hope]] for heaven! The fruits of the [[Spirit]], or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the [[Spirit]], which tend to make [[Christians]] agreeable one to another, as well as to make them happy. The fruits of the [[Spirit]] plainly show, that such are led by the [[Spirit]]. By describing the works of the flesh and fruits of the [[Spirit]], we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real [[Christians]]. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destroy it. [[Christ|Jesus Christ]] never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through [[Jesus]] [[Christ]], to the praise and [[glory]] of [[God]].
----
'''Chapter''' 6
''Chapter Outline''
Exhortations to meekness, gentleness, and humility.
(1-5)
To kindness towards all men, especially [[believer]]s.
(6-11)
The Galatians guarded against the judaizing teachers.
(12-15)
A solemn blessing.
(16-18)
'''Verses''' 1-5
We are to bear one another's burdens. So we shall fulfil the law of [[Christ]]. This obliges to mutual forbearance and compassion towards each other, agreeably to his example. It becomes us to bear one another's burdens, as fellow-travellers. It is very common for a man to look upon himself as wiser and better than other men, and as fit to dictate to them. Such a one deceives himself; by pretending to what he has not, he puts a cheat upon himself, and sooner or later will find the sad effects. This will never gain esteem, either with [[God]] or men. Every one is advised to prove his own work. The better we know our own hearts and ways, the less shall we despise others, and the more be disposed to help them under infirmities and afflictions. How light soever men's sins seem to them when committed, yet they will be found a heavy burden, when they come to reckon with [[God]] about them. No man can pay a ransom for his brother; and [[sin]] is a burden to the soul. It is a spiritual burden; and the less a man feels it to be such, the more cause has he to suspect himself. Most men are dead in their sins, and therefore have no sight or sense of the spiritual burden of sin. Feeling the weight and burden of our sins, we must seek to be eased thereof by the [[Saviour]], and be warned against every sin.
'''Verses''' 6-11
Many excuse themselves from the work of [[religion]], though they may make a show, and profess it. They may impose upon others, yet they deceive themselves if they think to impose upon [[God]], who knows their hearts as well as actions; and as he cannot be deceived, so he will not be mocked. Our present time is seed time; in the other [[world]] we shall reap as we sow now. As there are two sorts of sowing, one to the flesh, and the other to the [[Spirit]], so will the reckoning be hereafter. Those who live a carnal, sensual life, must expect no other fruit from such a course than misery and ruin. But those who, under the guidance and influences of the [[Holy Spirit]], live a life of [[faith]] in [[Christ]], and abound in [[Christian]] graces, shall of the [[Spirit]] reap life everlasting. We are all very apt to tire in duty, particularly in doing good. This we should carefully watch and guard against. Only to perseverance in well-doing is the reward promised. Here is an exhortation to all to do good in their places. We should take care to do good in our life-time, and make this the business of our lives. Especially when fresh occasions offer, and as far as our power reaches.
'''Verses''' 12-15
Proud, vain, and carnal hearts, are content with just so much [[religion]] as will help to keep up a fair show. But the apostle professes his own faith, hope, and joy; and that his principal [[glory]] was in the cross of [[Christ]]. By which is here meant, his sufferings and [[death]] on the cross, the doctrine of [[salvation]] by a crucified [[Redeemer]]. By [[Christ]], or by the cross of [[Christ]], the [[world]] is crucified to the [[believer]], and he to the world. The more we consider the sufferings of the [[Redeemer]] from the world, the less likely shall we be to [[love]] the world. The apostle was as little affected by its charms, as a beholder would be by any thing which had been graceful in the face of a crucified person, when he beholds it blackened in the agonies of death. He was no more affected by the objects around him, than one who is expiring would be struck with any of the prospects his dying eyes might view from the cross on which he hung. And as to those who have truly believed in [[Jesus Christ|Christ Jesus]], all things are counted as utterly worthless compared with him. There is a new creation; old things are passed away, and new views and dispositions are brought in under the regenerating influences of [[God]] the [[Holy Spirit]]. Believers are brought into a new world, and being created in [[Jesus Christ|Christ Jesus]] unto good works, are formed to a life of [[holiness]]. It is a change of mind and heart, whereby we are enabled to believe in the [[Lord]] [[Jesus]], and to live to [[God]]; and where this inward, practical [[religion]] is wanting, outward professions, or names, will never stand in any stead.
'''Verses''' 16-18
A new creation to the image of [[Christ]], as showing [[faith]] in him, is the greatest distinction between one man and another, and a blessing is declared on all who walk according to this rule. The blessings are, [[peace]] and [[mercy]]. Peace with [[God]] and our conscience, and all the comforts of this life, as far as they are needful. And [[mercy]], an interest in the free [[love]] and favour of [[God]] in [[Christ]], the spring and fountain of all other blessings. The written word of [[God]] is the rule we are to go by, both in its doctrines and precepts. May his [[grace]] ever be with our spirit, to sanctify, quicken, and cheer us, and may we always be ready to maintain the honour of that which is indeed our life. The apostle had in his body the marks of the [[Lord]] [[Jesus]], the scars of wounds from persecuting enemies, for his cleaving to [[Christ]], and the doctrine of the [[gospel]]. The apostle calls the Galatians his brethren, therein he shows his humility and his tender affection for them; and he takes his leave with a very serious [[prayer]], that they might enjoy the favour of [[Jesus Christ|Christ Jesus]], both in its effects and in its evidences. We need desire no more to make us happy than the [[grace]] of our [[Lord]] [[Jesus]] [[Christ]]. The apostle does not pray that the law of [[Moses]], or the righteousness of works, but that the [[grace]] of [[Christ]], might be with them; that it might be in their hearts and with their spirits, quickening, comforting, and strengthening them: to all which he sets his [[Text:EBD:Amen|Amen]]; signifying his desire that so it might be, and his [[faith]] that so it would be.
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[[Category:MHC Concise Bible Commentary|Epistle to the Galatians]]
