21 Is the law then against the promises of God? God forbid for if there had been a law given which could have given life, verily righteousness should have been by the law.

parts of the sentence as merely numerical. But in fact we are not bound to take the meaning of the word in the second part in precisely the same sense as in the first. As the contrast is being drawn between the mediation of Moses on the one hand, and the absolute giving of the Gospel promise on the other, the thought passes into a higher region. We are reminded that not merely in the latter case is there no division, no separation, but there is no change in God's method of dealing with man, as regards the matter of salvation. It is not so much the unity of God, as His immutability which we now contemplate. The first meaning of the word one" has shaded off into the other. God is ever ONE AND

THE SAME. With Him is "no variableness, neither shadow of turning." We might take the Hebrew sentence "the Lord our God is one Lord," as an illustration of what is before us. But this merely contrasts the unity of God with polytheism; whereas the point to which we are brought in this verse is rather unity, as opposed to variation, in God's character and purpose; and the best Scriptural illustration of the meaning is to be found in the New Testament, where St Paul says (Rom. iii. 29), "Is God of the Jews only? Is He not of the Gentiles also? yea, of the Gentiles also; for God is ONE, who will justify the circumcision by faith and the uncircumcision by faith."

In confirmation of this general view, permission is given to quote from an independent and earlier comment in an unpublished sermon by the Rev. Canon Evans of Durham: "Some two or three hundred interpretations go upon the misconception that the meaning is, A mediator is a mediator, not of one party, but of two parties, and God is one of those two parties. This is, I strongly think, quite erroneous. The structure of the Greek excludes it. The word one clearly points not to number, but to quality: and so the sense will be: A mediator has nothing to do with what is one, whatsoever be the number of individuals constituting that unit, but God is pre-eminently ONE,-one with Himself, as in essence, so in will...one in His one method of dealing with all."

21-24. OBJECTION ANSWERED THAT THE LAW CONTRADICTS THE PROMISE.

An obvious objection arises here that the Law, though Divinely given, is antagonistic to and contradictory of the Divinely given

22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

23 But before faith came, we were

promise. After repelling the supposition as profane, the Apostle argues the point on principle. The Law is not contradictory to the Gospel, but different in its nature and purpose. This he illustrates by two metaphors, one from a prison which keeps men in ward and safety, one from the slave-tutor, who takes care of the child till the time of his free sonship is come.

21. God forbid] Any thought of inconsistency in God's dispensations towards mankind is indignantly repelled by St Paul in the use of the formula customary with him in such cases. See ii. 17, vi. 14; Rom. ix. 14; I Cor. vi. 15.

if there had been a law given which could have given life] Alford says well here that "give life" (worоiñσa) “takes for granted that we by nature are dead in trespasses and sins." The point of the argument is that salvation through Law is an absolute impossibility. Not that God's law is in fault, but man's sin. The Law in itself is, as is said in the Epistle to the Romans, "holy, and just, and good."

verily] Indeed and in truth: not as some foolishly fancied and falsely taught, but in reality. See Matt. xix. 17.

22. Every word of this verse, one by one, falls with clear and telling force. It is perfect, as a statement of the reality of human sin, and of the doctrine of free salvation.

the scripture] The personification is similar to that in v. 8. Bengel has an interesting remark here on the fact that it is "the Scripture" not "the Law" which is said to have this effect in regard to sin. It was not when the Promise was given, but when the Law was given, that the writing of Scripture began. "Deus etiam sine scripto stat promissis, sed peccatoris perfidiam per literam redargui opus fuit."

concluded all under sin] The same language is used in Rom. xi. 32; and the similarity of language is an illustration of the fact that these two Epistles were nearly contempo

raneous.

The word (ovvékλeiσev) denotes shut up together, and it introduces the metaphor of the prison which follows. It also prepares the way for the declaration of freedom which at the close of the chapter comes in contrast. The neuter (τὰ πάντα) enhances, if possible, the comprehensiveness of the statement. It is not only coextensive with the human race, but excludes every kind of human motive and attempt.

kept under the law, shut up unto the faith which should afterwards be revealed.

24 Wherefore the law was Our schoolmaster to bring us unto Christ, that we might be justified by faith.

25 But after that faith is come, we are no longer under a school

master.

23. kept under the law, shut up] The expression "shut up" is used here to render the same word as "concluded" above. The word (povpovμeda) translated "kept "is very strong, and implies two particulars: (1) bondage, (2) reservation for a time of coming freedom.

which should afterwards be revealed] This expresses strongly the certainty of the ultimate fulfilment of the promise.

24. the law was our schoolmaster to bring us unto Christ] This image is distinct from the former, though it arises out of it. The word "schoolmaster" in this passage conveys a wrong impression to the English reader. The person so designated (maidaywyòs) was a slave, whose office it was to take care of the boy and to keep him from moral and physical harm in his earlier years. One of his express duties was to take the boy to the house of the schoolmaster (see Plato 'Lysis' § 12 and Hor. 'Sat.' 1. vi. 81, where he says that his father himself took care of him during his attendance at school, on which Orelli says: "Non servus pædagogus: oderat enim pater triste illud pædagogorum genus"): and it is difficult to believe that this was altogether absent from the mind of the Apostle, as he wrote this sentence. Christ is our great Teacher (didioxados), and the Law takes us to Him that we may be taught. Still this is not the main point in the present instance. The chief thought is that of full freedom and sonship as connected with Christ.

25-29. THE GLORIOUS FREEDOM OF THE GOSPEL CONTRASTED WITH THE PRECEDING DESCRIPTION OF BONDAGE UNDER THE LAW.

66

25.

we are] In the next verse he says ye are." There is a similar interchange in 1 Thess. v. 5. Perhaps the Apostle wishes, by this sudden change of person, to assure the Galatians of the privileges they already possess to the full, and to shew them the folly of seeking to improve their spiritual position by a recurrence to the Law. At all events they had "in Christ Jesus" all that he had.

26. all] This absolutely comprehensive language, which continues the same thought,

26 For ye are all the children of God by faith in Christ Jesus.

27 For as many of you as have been baptized into Christ have put on Christ.74

28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

is very characteristic of St Paul. Compare the "as many" of the next verse. children of God] Better, sons. The word is no longer "child" (Taîs), involved in aιdaywyós, but "son" (vids), which expresses the full liberty and dignity of sonship. Moreover the phrase is no longer "sons of Abraham," but "sons of God." Thus the privilege rises high above that which was indicated in v. 7.

27. put on Christ] Luther has an energetic passage here on the high honour set by St Paul on the Sacrament of Baptism. It is far more than a mere token of admission into the number of Christians. And yet we must distinguish between the possession of a spiritual advantage and the conscious use of it. St Paul says elsewhere (Rom. xiii. 14) to baptized Christians, "Put ye on the Lord Jesus Christ." As regards the use of the Greek verb (évdveσdai), Bishop Ellicott remarks that it denotes "the complete assumption of the nature of another," and quotes Calvin as saying that in Baptism we "bear before God the name and person of Christ, and are reckoned as being in Him rather than in ourselves."

28. There is] As regards spiritual privileges none of the three distinctions here enumerated are possible. For the construction of our ev see James i. 17.

all thought of nationality, as regards religion, neither Jew nor Greek] This sweeps away in the presence of Christianity. See Rom. x. 12, where the same truth is stated more fully. The word "Greek" ("Eλλŋv), in these places and in ii. 3 above, is used generally for "Gentile" in its contrast with "Jew."

neither bond nor free] We should not pass this by without pausing to note that it is practically the proclaiming of emancipation to the slave. All social distinctions, as regards religion, are abolished in the presence of Christianity. Add to the establishment of this principle the participation in the Eucharist, on equal terms, by slaves and their masters: and it is evident that in due time Slavery must vanish before the progress of the Gospel.

neither male nor female] In the same way it is to be observed here that the establishment of this principle led inevitably to the high

position which Woman has attained under Christianity. Two things are to be observed in this third couplet of contrasted words. The use of the neuter gives to the phrase a large generalisation. Moreover here kai is employed instead of ovde. The distinctions between Jew and Gentile, and between slave and free, are conventional, and, so to speak, accidental. The distinction between man and woman is neither national nor social, but inherent in the very nature of things. Their essential union is recognised in the use of the ancient sacred formula (Gen. i. 27; Mark x. 6). Yet even thus there is equality and independence, as to the possession of religious privilege.

all one] One person, as it were. The word in the Greek is masculine, not neuter. See Eph. ii. 15.

29. then are ye Abraham's seed] See note on v. 16. Here the other side is presented to us of that organically-united whole, Christ and His Church.

and heirs according to the promise] The word "and" is wanting in the best MSS., and its absence gives additional strength to the passage. The word "heir" furnishes the starting-point of the next paragraphs. The word "promise" concludes the paragraphs, in which it has been used so often, and with so much beauty and force.

CHAP. IV. 1-7. JUDAISM IS LIKE THE POSITION OF A MINOR WHO HAS NOT REACHED THE PRIVILEGE OF SONSHIP.

St Paul here illustrates the same truth by an image drawn from the position of an heir who is yet a minor, the image being suddenly suggested, if we may so say, by the last clause of the preceding paragraph.

1. Now I say] He proceeds to make his meaning clearer by a new comparison.

the heir] The phrase is used generically, like "the Mediator" (according to the correct translation) in iii. 20.

a child] The meaning here is, "a minor." The question has been raised as to whether the provisions of the Roman law or of the Jewish law are here in view. It is probably most in

harmony with the correct mode of commenting on this passage not to raise the question at all. The analogy rests entirely on general principles.

differeth nothing from a servant] Nay, says Erasmus, referring to the maidaywyos of the preceding chapter, he is actually subject to a slave.

20,

lord of all] Potentially he is in this position (see the Lay of the Last Minstrel,' III. "If thou art the son of such a man, and ever comest to thy command"). We touch here another question which has been raised in reference to this parable, viz. whether the father is supposed to be living or dead. In the very nature of the case he is presumed to be dead; and if we meet a difficulty in some part of the comparison, we must remember that no Scriptural analogy of this kind is to be pressed too closely.

2. under tutors and governors] The former having reference to his person, the latter to his property. The former might be expressed by the word "guardians," the latter by the word "stewards."

the time appointed of the father] The time previously defined by him, before he died. Of course, on the spiritual side of the comparison, the Father never dies. So at a certain point in the Gospel-parables of the Unjust Judge and the Midnight Traveller, the resemblance ceases and becomes contrast.

3. we] Including both St Paul and those who had been Jews, on the one hand, and is evident from what follows. such as the Galatians, on the other. This

connection is as close as possible between this were in bondage] In the Greek the verbal and the word "servant" above; and indeed it is difficult to believe that a faint thought of the waidaywyòs is not lingering in this place.

under the elements of the world] See Col. ii. 8 and 20, where precisely the same phrase is used. It seems to denote "the elementary lessons of outward things" (Conybeare in 'Life and Fpistles of St Paul'), the mere rudimen tary alphabet of religion. The Jewish religion, and, in a certain sense, all heathen religions too, had this relation to the full revelation of

the Gospel. It is obvious that there is a mixture of metaphors in the passage. Many of the Fathers referred this phrase to the physical elements, especially the heavenly bodies as regulating religious seasons. But the word " we limits it to something applicable to the Jews.

4. the fulness of the time] Equivalent to "the time appointed of the father "above-the time ordained in the counsels of God, the Law meanwhile having done its work.

sent forth] More accurately sent forth from Himself. The phrase is very exact and full. It is of high theological importance to note that precisely the same verb is used below (v. 6) of the sending of the Spirit.

made of a woman, made under the law] In the fullest sense Christ shared our humanity and came under our legal conditions. In the Greek there is no article in either clause.

5. To redeem] How this redemption was effected is not here explained: but it was explained above iii. 13.

them that were under the law] Again in the Greek there is no article.

that we might receive] Once more in the word "we" the utmost comprehensiveness is expressed. See note above on v. 3. The word "receive" denotes that this great privilege came to us without any work or deserving of

our own.

6. sent forth] See note on v. 4.

crying, Abba, Father] In a nearly contemporary epistle we have a parallel passage (Rom. viii. 15) which should be examined with the utmost care in close connection with that before us. In the first place we have in both the remarkable word "crying," which denotes intense earnestness in prayer. Next the Spirit, through which the Christian thus prays, is called in the Romans "the Spirit of adoption." But above all we have there also the remarkable phrase "Abba Father" (found likewise in Mark xiv. 36). This combination of Semitic and Greek elements (which may be compared with the combination of "grace" and "peace" in the Apostolic salutation) illustrates with great beauty the Christian sense of the universal fatherhood of God. As to the actual use of the phrase, it was probably part of some customary liturgical prayer.

7. Wherefore thou] He has already turned from "we" to "ye;" and now by using "thou he gives a closer point still to his argument and exhortation. if a son, then an heir] See Rom. viii. 17, "If children, then heirs, heirs of God and joint-heirs with Christ." This minute similarity of language, in a nearly contemporary epistle, should be very carefully observed.

heir of God through Christ] There seems no doubt that the correct reading here is simply heir through God, i.e. in virtue of His goodness and free promise only; and this form is in harmony with what immediately follows, where the word "God" is three times repeated.

8-11. THIS CHANGE IN THE GALATIAN MIND WAS A RELAPSE INTO AN OBSOLETE SYSTEM.

In disregard of these high privileges, the Galatians were reverting to a rudimentary state of things, which could do them no spiritual good, and were turning into nought the Apostle's mission.

8. did service] The verbal connection in the original is as close as possible between this and servant" and "bondage."

which by nature are no gods] The Authorised Version here is better than the Received Text. A certain stress is laid on the words by nature." These gods in the very nature of things are non-existent; and this is St Paul's language in 1 Cor. viii. 4, X. 19, 20.

I

9. after that ye have known God] The Authorised Version, in using the same English word "know," conceals the fact that here and in the preceding verse a different Greek verb is used. In the latter instance the knowledge denoted is of a more intimate and perfect kind, "having attained to a recognition of Him."

or rather are known of God] "Having received the privilege of His recognition." Cp. 1 Cor. viii. 3. Dean Alford says very justly, "This made their fall from Him the more matter of indignant appeal, as being a resistance of His will respecting them."

again...again] This is not merely repetition, but repetition with a new and additional emphasis. In Bishop Ellicott's language, it

Or, rudi

whereunto ye desire again to be in bondage?

10 Ye observe days, and months, and times, and years.

II I am afraid of you, lest I have bestowed upon you labour in vain.

12 Brethren, I beseech you, be as

was not simply a relapse into bondage, but a recommencement of its principles. Having given up external formalism in one shape, they were now ready to renew it in another. It startles us to see Heathenism and Judaism thus classed together: but St Paul by no means says that Heathenism is as good as Judaism. Viewed simply as external rudimentary religions, they were alike in character; and in no way could the Apostle have more severely condemned the Judaic system of justification than by this co-ordination.

weak and beggarly] These elements were "weak," because they had no spiritual power to raise the devotee to a high level; and they were "beggarly," because they were altogether destitute of that richness of spiritual blessing which resides in the system of the true Gospel. 10. Te observe] The word denotes close, slavish, Pharisaic observance.

days, and months, and times, and years] See Col. ii. 16. The "days" are the Sabbaths, themonths" the new moons, the "times" are the Jewish festal seasons, and the "years" the sabbatical year and years of Jubilee. The questions of the perpetuity of the Sabbath, which rests on principles laid down before the Mosaic Law, and of Christian seasons, which are within the jurisdiction of the Church, are hardly raised here. What is here in question is legal bondage to an obsolete system. As to the verb, it is not of much moment whether we regard it as interrogative or indicative. In cither case it involves an expostulation.

11. in vain] See above on ii. 2.

12-16. HERE THE APOSTLE INTERPOLATES AN APPEAL TO HIS CONVERTS ON THE GROUND OF SYMPATHY.

He suddenly implores them, for the sake ɔf sympathy, that they may be at one with im in these important questions. Once there had been the utmost unity of feeling between them and him. Why should it now be disturbed?

12. Brethren] This word at once diffuses a tender feeling over the whole paragraph. See vi. 1, and especially vi. 18.

be as I am] Literally and correctly, "become as I am." Come and stand on my ground; for, he adds, I once left my old ground that I might stand on yours.

for I am as ye are] I became what you

I am; for I am as ye are: ye have not injured me at all.

13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first.

14 And my temptation which was in my flesh ye despised not, nor re

are now. I gave up far more than I ask you to give up. I gave up all my hereditary religious maxims, all my cherished Hebrew treasures. Cp. 1 Cor. ix. 21, and especially Phil. iii. 4-9.

ye have not injured me at all] We must observe that for the moment he is appealing, more on the ground of sympathetic unity than on that of dogmatic truth. He deeply feels their present separation of sentiment. Still he has no personal complaint to make. He carefully guards against so unworthy a misinterpretation of his meaning. When they were together in Galatia, so far from "injuring him in any way," they shewed to him the greatest and most enthusiastic kindness. The remembrance of this kindness and enthusiasm, indeed, forms part of the ground of his present appeal. The tense of all the verbs “injured,' "preached," "despised," "received," is the same; and the reference in all seems evidently to be to the same period of time.

13. through infirmity of the flesh] on account of an attack of bodily illness.

There is no doubt that this is the accurate translation. It seems that on his first visit to Galatia, he was hindered and detained by this cause; and this led to a full reception of the blessing of the Gospel by the Galatians. He recalls a most touching passage in his experience and theirs. Detained among them by illness, he doubtless won the more upon their affections: and they could not easily forget all the circumstances of that time. The phrase "ye know" appeals to their vivid recollection of the time;—which, it may be observed, corresponds with Acts xvi. 6. And if we combine this circumstance with what we read in Acts xvi. 10, which implies that St Luke was now with St Paul, we are led to conjecture that this illness may have had something to do with this companionship of "the beloved physician" (Col. iv. 14). As to the probable nature of this illness see note on the next verse, where St Paul speaks of it in language of remarkable force.

at the first] He had been twice in Galatia (Acts xvi. 6 and xx. 2). There appears to be no doubt that he refers to the earlier of these occasions; and this is an element of some importance in the determination of the date of the Epistle. See the Introduction.

14. my temptation which was in my flesk] We must first fix, if we can, on the right