See

1. Brethren] This tender form of expression, recurring several times in this Epistle, softens the general severity of its tone. especially the last verse of this chapter. In the Greek original the same word is at the end and at the beginning of the chapter.

if a man be overtaken in a fault] The language in the original is very strong, and literally means, "if he be even caught, so that there is no possibility of escape or excuse." A case of flagrant, unquestionable ill-doing is supposed. This very much enhances the force of the precept which follows. ye which are spiritual] This is an appeal to those among the Galatians who really had a true appreciation of the religion of the Gospel, that they should be tenderly considerate of others. Among such persons there might be a temptation to censoriousness and spiritual pride: and possibly a slight admonition and rebuke to this effect is intended.

restore such an one] Properly this is a surgical term: and if we dwell on this thought, the rich meaning of the passage opens out upon us more fully. In Matt. iv. 21 the word is employed of the mending of nets. Compare its use in 1 Thess. iii. 10 and 1 Pet. v. 10.

4

the spirit of meekness] The action of the Holy Spirit is implied. We find analogous expressions in Rom. i. and Eph. i. 17. considering thyself] This sudden change of number makes the advice all the more pointed. We should also carefully note the emphatic "thou" (ou). We are all liable to unexpected temptations. Hence "the spirit of meekness " becomes us in trying to "restore" others. Nor is any other spirit likely to be successful.

2. one another's burdens] The phrase "one another" is put in the forefront of the sentence. See above on v. 13, 14. This Epistle teaches

2 Bear ye one another's burdens, and so fulfil the law of Christ.27-127 3 For if a man think himself to be something, when he is nothing, he deceiveth himself.

4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

5 For every man shall bear his own burden.

6 Let him that is taught in the

very forcibly the lesson of mutual regard, sympathy, and help; and perhaps the Galatians were much in need of this lesson. See note on v. 15. For the word "burden" see

below on v. 5.

It is not very material which reading we so fulfil] Or "so ye shall fulfil," as in v. 16. adopt; and each is well supported.

the law of Christ] This use of the word "law" comes upon us very unexpectedly, and with great beauty and force. Compare I Cor. ix. 21, where it is said that the Christian, though he does not seek to be justified through the law, is still "under law to Christ." The law of Christ is His " new commandment that we love one another:" and it is precisely in such mutual consideration and regard that this law is fulfilled.

3. be deceiveth himself] The Greek verb (Opevamara) denotes an inward state of selfdeception. Hence the contrast with pyov in It is this liability to "think ourselves to be somewhat" (ii. 6) which

the next verse.

causes us to break the law of love. The noun opevaπárns is found in Tit. i. 10. Compare James i. 26.

4. work] as opposed to feelings and fancies.

then shall be have rejoicing in himself alone] with reference to himself alone, not (by comparison) with reference to others. He shall have his own ground for self-congratulation, whether it be little or much. The language is very similar to that which we find in I Cor. iv. 5.

5.

every man shall bear his own burden] It is very instructive to compare this with what precedes, burdens," especially when the two sentences "Bear ye one another's ing of the whole is: "Bear ye one another's are in such close juxtaposition. The meanburden of trial and suffering: for every man must bear his own burden of duty and responsibility." The words used for "burden" in the two cases are different. Augustine puts the point of contrast well: "The burden of sharing human infirmity is one thing, the

word communicate unto him that teacheth in all good things.

7 Be not deceived; God is not mocked for whatsoever a man soweth, that shall he also reap.254

8 For he that soweth to his flesh shall of the flesh reap corruption;

burden of giving an account of our actions to God is quite another thing: the former is distributed among our brethren to be mutually borne, the latter rests on each one separately and apart."

6-10. THE DUTY AND THE REWARD OF BENEFICENCE.

6. Let him that is taught] The verb used in this phrase and in the phrase "him that teacheth" below is familiar to us elsewhere, as primarily denoting oral instruction. It is the word from which our term "catechism"

is derived. The passage shews us clearly that careful religious teaching was already part of the system of the Christian Church. communicate...in all good things] The duty of the sustentation of Christian ministers, in

all respects, is everywhere urged strongly by St Paul. Compare especially 1 Tim. v. 17, "Let the elders that rule well be counted worthy of double honour, especially they who

labour in the word and doctrine," where the

word "honour" (Tμn) may well be regarded as including not only money, but sympathy, respect, promotion of comfort, alleviation of

care.

7. Be not deceived] In two other places (1 Cor. vi. 9 and xv. 33) St Paul uses this form of warning, and in both cases with reference to immoral life. Hence there is peculiar solemnity in the expression. Why this tone should be adopted here, we do not know. Probably there was some glaring neglect of duty among the Galatians, either as to the support of their ministers, or in regard to that general liberality to which he now proceeds. It may be, however, that this tone of solemnity is due to what is about to follow. In v. 8 he touches other parts of the conduct of life, besides that which pertains to generous giving.

God is not mocked] There may be an attempt to treat God with contempt by false appearances: but this attempt cannot be successful. We may refer in illustration to the case of Ananias and Sapphira.

whatsoever a man soweth, that shall be also reap] That, and nothing else. We have other instances of the same form of language in this Epistle. See, for instance, iii. 7. Chrysostom says, "That which is sown and that which is reaped must be of the same kind." St Paul's proverbial language in this verse is

If

8. to his flesh...to the Spirit] At first sight the metaphor seems to be now slightly changed. Above the reference was to the quality and identity of the seed: here it appears rather to be to the nature of the soil in which the seed is sown. Probably however "'unto " denotes simply direction or tendency. If carnal indulgence is the end for which a man lives, moral ruin must be the result. he aims at the higher life which comes through the operation of the Holy Spirit, the higher life will be his sure reward. In any case we ought carefully to mark the "his own (avrou) which is connected with “flesh" (apka). Aquinas, quoted by the Roman Catholic commentator, Windischmann, points he speaks of sowing to the flesh, he says his out the significance of this addition: "When own flesh, because the flesh is of our very nature; but when he speaks of sowing to the Spirit, he says not his own, because the Spirit is not ours from ourselves, but from God."

But it seems best to

corruption] The metaphor may be pushed even into the use of this word, in the sense of blighted decaying ears of grain, in contrast to healthy fruitful ears. give simply an ethical sense to the word (@opáv). So it is employed in 1 Cor. xv. 42; Col. ii. 22.

9. let us not be weary in well doing] We find the same precept in nearly identical words in 2 Thess. iii. 13. The verb (ekkaк@μev) is to be closely connected with "if we faint not " (ékλvóμevoi) below, and denotes the giving up of all vigorous effort because of faint-hearted

especially unto them who are of the household of faith.

II Ye see how large a letter I have written unto you with mine own hand.

12 As many as desire to make a fair shew in the flesh, they constrain

has its kaipos, as well as the reaping; and this kaipos may come at any moment of our lives.

them who are of the household of faith] It has been pointed out by commentators that oikeîos is often used of close acquaintance and connection, without any thought of a metaphor, by classical writers, and even in the LXX. (Isai. lviii. 7). But the image of a household is so customary a Scriptural representation of the Church, that it is well to adhere to it in this place. Compare Eph. ii. 19.

11-14. ONCE MORE THE JUDAIZERS

ARE STERNLY CONDEMNED.

In approaching his conclusion, the Apostle turns again with severity upon those who were the enemies of truth, and the causes of mischief

in the Churches of Galatia.

11. Te see] This is more probably imperative. He suddenly calls attention to the very aspect of the letter, as exhibiting proofs of his vehement earnestness of spirit, as well as of his authoritative teaching and commands. bow large a letter] We may say with confidence that this rendering in the Authorised Version is wrong. The letter is not a long one. But moreover, if this were the meaning, we should have ypáμμara not ypáμpaow. The reference is to the large size of the characters in which he is writing. Several commentators have supposed also that these characters were ugly and mis-shapen; and some have connected this thought with a supposed weakness in St Paul's eyesight. See note (iv. 14) on "his temptation in the flesh." The argument has been nowhere drawn out so well as in Dr Brown's 'Hora Subsecivæ': and an essay on this subject by an accomplished physician is necessarily interesting. The argument, however, cannot be accepted as conclusive. The word "how great" (nikos) denotes, not shape, but size. Probably St Paul's customary handwriting was large: but moreover in the present instance the forcible characters in which he wrote were to be taken as an emphatic expression of his feeling.

you to be circumcised; only lest they should suffer persecution for the cross of Christ.

13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

arises here, as to whether this autographic writing extended to the whole Epistle, or comprised merely this conclusion. We cannot answer this question with absolute confidence. It has been urged that this strong expression would hardly be adapted to the mere conclusion of a letter: but it is to be observed that this part of the present Epistle is much longer than the autograph conclusion which we find elsewhere, as in Col. iv. 18. That St Paul was in the habit of dictating his letters is undoubted. See Rom. xvi. 22.

12. to make a fair shew in the flesh] To wear a specious appearance in mere outward things. See Matt. xxiii. 27.

they constrain you to be circumcised] These are the men-this is the true character of the men-who do their best to force you to adopt

circumcision.

only] This is their only motive. We find a similar displacement of the word (μóvov) in ii. 10 and in 2 Thess. ii. 7.

lest they should suffer persecution] In this way they managed to avoid every approach to martyrdom. Their motive was utterly selfish. See v. II.

13. neither they themselves...keep the law] Both here and in Rom. ii. 25 "law" (vóμos) is without the article: and probably St Paul in both passages has regard to the broad general truth that the moral law cannot be kept by any man, and that therefore any attempt to seek for salvation through legal justification must be a mistake. It is probable, however, also that these Judaizers in Galatia were palpably inconsistent even as respected the outward observance of the Jewish law.

they...who are circumcised] The circumcision party. Some manuscripts and editors have περιτετμημένοι instead of περιτεμνόμενοι. But both external evidence and the general sense of the passage are strongly in favour of the latter reading.

14-16. THE GLORY, POWER AND

BLESSING OF THE CROSS. Having finished his condemnation of the Judaizers, St Paul now asserts, positively, the true principles of the Gospel, and extends his benediction to all who maintain those principles.

14. glory] Having mentioned the "boast," which was the selfish aim of the Judaizers, he passes along the line of this word to the noble "boast" of the Christian. The best commentary on this passage is Phil. v. 1—12.

the cross] The boast is not simply in Jesus Christ, but in Jesus Christ crucified. See note on iii. 1, and compare 1 Cor. i. 13, 23, ii. 2, 8.

the world is crucified unto me, and I unto the world] So that the one is absolutely separated from the other. "Alter pro altero habet mortuum." But not only is the image of death applied to describe this separation: the reference to the crucifixion of Christ supplies a still stronger image to intensify the meaning.

15. a new creature] Compare 2 Cor. v. 17 and Eph. iv. 24. The earlier part of this sentence is verbally a repetition of what we find in v. 6; and in substance it is a repetition of 1 Cor. vii. 19. It is most interesting and instructive to put together the three phrases which are used in these three passages to point the contrast between Christianity and formalism.

16. as many] We should mark the large all-embracing confidence of this phrase. No narrow ecclesiasticism dwarfs St Paul's benediction. It is like the close of the Epistle to the Ephesians: "Grace be with all them that love the Lord Jesus Christ in sincerity,”with which we should compare and contrast the close of the First Epistle to the Corinthians: "If any man love not the Lord Jesus Christ, let him be anathema."

as walk according to this rule] shall walk is the true reading, which carries the comprehensiveness of the benediction over all the future history of the Church. The Apostle reverts here to the language used in v. 25. The word kavov, literally a measuring line, is

to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man 17 trouble me: for I bear in my body the marks of the Lord Jesus.

18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

Unto the Galatians written from Rome.

used here to denote a line of direction. See 2 Cor. x. 13.

mercy] There is a touch of tenderness in the introduction of this word. Among the opening salutations of St Paul's Epistles it is only found in those addressed to Timothy.

and upon the Israel of God] More correctly, "even upon the Israel of God." Those who have been mentioned above constitute the Christian Israel. The application of the word "Israel" in this way is frequent in the New Testament. See John i. 47; Rom. ix. 6; Eph. ii. 12, and especially 1 Cor. x. 18, where "Israel after the flesh" is used to mark the antithesis between the old Hebrew nation and its spiritual Christian counterpart. The remark of Bishop Lightfoot must not be overlooked, that perhaps there is here a "reference to the benediction, which closes Psalms cxxv., cxxviii., and which must have been a familiar sound in the ears of all devout Israelites."

17. CONCLUSION.

Once more St Paul makes a peremptory assertion of his Apostolic authority.

17. I bear in my body the marks of the Lord Jesus] The literal reference is to the marks which his body bore of suffering and ill-usage in the cause of Christ. These marks he designates by the name of brands, such as were borne by slaves. The Master, to whom he belongs, and whose ownership is indicated by these brands, is Christ. See Acts xxvii. 23. In the word "bear" there is almost a triumphant expression. He is proud of these marks of indignity, because they are proofs "He says," reof his belonging to Christ. marks Chrysostom, "not simply I have these marks, but I bear them about, like one exulting in a trophy."

18. Brethren] See vi. 1. In the original Greek this word is the last word of all: and, as Bengel says, "this alleviates the severe tone of the whole Epistle."

the grace of our Lord Jesus Christ be with your spirit] It is the higher part of man-the potior pars" of the old Theologians--on which Divine grace operates.

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I. St Paul at Ephesus.

EPHESUS, the capital of Procon

sular Asia, and the head-quarters of the worship of Artemis, was the centre of a magnificent but corrupt provincial civilisation when St Paul paid it his first visit. The Apostle had felt a strong desire to proceed thither early in his Second Missionary Journey (Acts xvi. 6), but being overruled by a divine impulse, he had passed over into Europe for the evangelisation of Macedonia and Achaia; and he was unable to carry out his original design of establishing Christianity in Asia, or even to visit its capital, until on his return journey from Corinth to Jerusalem the vessel in which he was voyaging stopped for a few days, probably for lading purposes, in the harbour of Ephesus. The time during which he was thus detained comprised within it a Sabbath-day, which gave him the desired opportunity of preaching in the Syna

gogue to the Jews, of whom a considerable number had settled in Ephesus, probably at the time of the conquest of Judæa by Pompey'. They besought

him to continue his address on the

following Sabbath, but being unable to comply, he promised to return, if it were God's will, and he left behind him Aquila

1 See Professor Plumptre's 'St Paul in Asia Minor,' p. 104; and Josephus, ‘Antiq.' XIV. 10, 12, 25.

and Priscilla to carry on the work which

his one day's preaching had begun (Acts

xviii. 19-21, 26).

In his Third Missionary Journey St Paul fulfilled this promise, and carried velled from Antioch through Galatia and out his original purpose. Having traPhrygia (Acts xviii. 22, 23), he arrived at Ephesus (b. xix. 1), and made it his head-quarters for three years (Ib. xx. 31), during which time he devoted himself to the evangelization of the city and the district of which it was the metropolis. For the first three months he addressed himself to the Jewish Synagogue in Ephesus, but after that time, in consequence of the opposition that he there met with, he formed in Tyrannus' lecture-room a separate congregation of Ephesian Christians, composed of Jewish and Gentile converts, whom he constituted into an organised Church under regularly ordained pastors and teachers (Ib. xx. 28). his purpose from the beginning had been

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But

not to confine himself to Ephesus, but to preach the word in Asia" (Ib. xvi. 6), and accordingly he made excursions from the metropolis to all parts of the province, forming Churches in the chief towns and cities, so that all they which dwelt in western part of Asia Minor), “heard the Asia" (that is, speaking broadly, the word of the Lord Jesus, both Jews and Greeks (Ib. xix. 10); and Demetrius was led to say that "not alone in Ephe