Notes on the Epistles of Paul the apostle to the Galatians and Ephesians

Front matter

Book lx,XXsu.yi-^'K>.o.

NOTES

ON THE

Chapter I

The apostolic salutation, including Paul's claim to immediate divine appointment to the apostolic ofS.ce, 1-3. Declaration that forgiveness for the sins of men is through the alone atonement of the Lord Jesus Christ, to whom he ascribes everlasting glory, 4, 5 : expresses his surprise at the unsettling of the faith of the Galatian converts, 6-10. Paul reiterates his conviction of the truth of the Gospel as preached by himself, 11, 12: gives an account of his early life and call to the ministry, 13-17 : glances at his doings immediately subsequent, 18-24.

Chapter II

Here the apostle informs the Galatians of a subsequent visit to Jerusalem, and the causes of it, and of his recognition by the principal brethren, 1-10. He mentions his subsequent reproof of Peter for apparent duplicity, and shows his own consistency in withstanding the attempt to impose the Jewish ritual on Gentile converts, 11-21.

Chapter III

Here the writer shows the folly of abandoning the Gospel provisions for and promises of justification by faith, for the observances of the law to the obtaining of

8 AKALYSIS OF GALATlANS.

acceptance with God, 1-14 : shows that the covenant originally made by God with Abraham and his spiritual progeny was no,t annulled by the subsequent law of Moses, which was limited in its operation, and preparatory to the* Gospel, whose blessings were of a universal tendency, 15-29.

CHAPTER lY.

Here the apostle compares and illustrates the Mosaic and Christian co-nditions of salvation, 1-10 : expresses his fears for the Galatians, and his deep distress at their departure from the faith he had inculcated among them, 11-21 : shows that Abraham's two wives, the one a slave and the other a free woman, allegorized the two dispensations, the Law and the Gospel, and the superiority of the latter to the former, 22-31.

CHAPTER Y.

An exhortation to steadfastness in adherence to the Gospel plan of salvation, which is shown to be one of liberty from sin, of superior excellence, and leading to holiness and consequent happiness, 1-26.

CHAPTER YI.

Containing practical directions to a holy life, and concluding with the apostolic benediction, 1-18.

PAUL'S EPISTLE

TO THE

GALATIANS,

CHAPTER L

Paul^ after saluting fhe Galatian Churchy assures fkem of his concern at their departing from the doctrine of justification being by faith only^ and narrates his call to the apostleship.

PAUL, an apostle, not of men, neither by man, but by Je'sus Christ, and God

Yerse 1. Faii\ an apostle] It was customary with the ancients to introduce their letters, especially authoritative and official ones, by the announcement of their name and position. Paul very generally does this : see his epistles. The word " apostle " signifies, literally, a messenger — one sent. So John xiii, 16: " The servant is not greater than his lord, neither he that is sent [Gr. apostolos'] greater than he that sent him." The t^rm is, however, generally employed in the Sacred Writings to designate, as here, a class of officers sent by Christ liimself for the special work of establishing his kingdom among men. In order to this, they needed peculiar qualifications. Among the essentials would the Father, who raised him from the dead;

seem to be, (1.) That they should have seen the Lord

Jesus Christ after his resurrection, in order that they

might be witnesses of his having risen from the dead.

Acts i, 21, 22; 1 Cor. ix, 1; xv, 8. (2.) That they

I should have been called "to this office find ministry"

: by our Lord himself; (Acts i, 24-26; xxii, 10, 14, 15,)

« emphatically " the Apostle and High Priest of our pro-

■ fession." (3.) That they should be infaUibly inspired; (John xvi, 13 ; 1 Cor. ii, 10 ; Gal. i, 11, 12 ;) for as they had not only to explain the true sense and spirit of the

■ Old Testament, (Luke xxiv, 27; Acts xxvi, 22, 23; : xxviii, 33,) which were overlooked by the Jewish teach- ,; ers, but also to give forth the New Testament revelation : to the world, which was to be the unalterable standard ;. of faith and practice in aU. succeeding generations, ;; (1 Pet. i, 25 ; 1 John iv, 6,) it was absolutely necessary ii that they should be secured against all error by the

I unerring inspiration of the Spirit of truth. This grace being given them, (John xiv, 26; xvi, 13,) their teach-

r jng is to be received " not as the word of men, but as

jf it is in truth, the word of God." 1 Thess. ii, 13. (4.) A

I' I "^ fourth needful qualification for the apostleship was, the

I power of working miracles and of conferring these

;j gifts upon others. 1 Cor. xii, 8-11. "Truly," says

I Paul, "the signs of an apostle were wrought among

jj you in all patience, in signs, and wonders, and mighty

I deeds." 2 Cor. xii, 12.

i! This higher class of Church officers had, strictly

j| speaking, no successors ; that is, were followed by none

•'. of similar qualifications and powers ; and plainly could

not have, unless by a constant succession of miraculous

Chapter I. 11

2 And all the brethren which are with me, unto the churches of Ga-la'ti-a :

appearings of Christ, miraculous personal calls, and constant infallible teachings. "Their qualifications were supernatural, and their work, once performed, remains in the infallible record of the New Testament, for the advantage of the Church and the world in all future ages." — Kitto. The ordinary ministers of the Gospel, called of G-od to the holy office, supply their place, but are not their successors.

Kot of men^ neither hy man^ etc.] The scope of this « parenthetical clause is to show the ground of Paul's claim to the apostleship, which would seem to have been called in question ; it being apparently asserted or insinuated that he was merely deputized by the apostles at Jerusalem to visit the Churches in a subordinate capacity. Instead, therefore, of merely saying, as in the epistles to the Corinthians, the Ephesians, and the Colossians, "an apostle by the will of God," he emphatically declares, 1. The fact of his apostleship; and, 2. That he was such not by the appointment of any body of men, as by the college of apostles, or by that of any individual, as of James or Peter, but ly Jesibs Christ and God the Father'] This is the only epistle in which "God the Father" is expressly joined with our Lord Jesus Christ in the call to 4his high office. And we presume they are joined here only to give greater solemnity and weight to Paul's assertion of his being fully and duly called and appointed.

Yerse 2. The brethren which are with me] It is not known who these "brethren," meaning, probably, brother ministers^ were ; it is, however, generally sup-

12 Notes on Galatiajsts.

3 Grace he to you, and peace, from God the Father and/rom our Lord Je'sus Christ,

4 Who gave himself for our sins, that he might deliver us from this present evil

posed that Silas and Timothy, and perhaps Luke, were of the number. Coneybeare thinks, from Acts xx, 4, ^' that Sopater of Berea, Aristarchus and Secundus of Thessalonica, Gains of Derbe, Timotheus and Tychi-^ cus and Trophimus, from Proconsular Asia," were now in Paul's company. It is not to be supposed that these "brethren" were joint authors with Paul in writing this epistle ; • they are merely introduced as uniting • with him in Christian salutations.

Yerse 3. Grace he to you, etc.] May you be the objects of the kind regards of God the Pather, and of the Lord Jesus Christ, and may you receive from them all that is necessary to your happiness both here and hereafter.

Yerse 4. Wtw gave himself for o^jlt sins\ And has thus given the strongest evidence of his love and good- will. What a groundwork for their friendly greeting and prayer! The expression "gave himself," etc., of course means, gave himself up to death, a sacrifice for our sins. The word "our" is not to be limited to believers; its meaning is, for the sins of us men. That he might deliver us] Namely, by his atoning death *and those gracious helps of the Spirit procured for us by his death and mediation. From this present evil world'] "From conformity to its corrupt manners and the condemnation consequent thereon." — Bloomfield. The Idea is. Deliver us from all evil — evil men and evil practices ; and, by implication, bring us to the practice

Chapter I. 13

world, according to the will of God and our

Father:

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

6 I marvel that ye are so soon removed

of good habits and associations. Some understand by ''evil world," the Mosaic dispensation; "but the state under the law neither was nor is ever in Scripture called evil, in it^oiV ^-^Riccaltoun. According to the will of God and our Fatherl In obedience to his will. The phrase ''God and our Father" would be better rendered, God, even our Father; or, our God and Father.

Yerse 5. To whom le glory, etc.] Honor, praise. That is, say some, "for this his gracious will," making this feeling of benevolence in God the ground of the ascription of praise. We prefer not thus to limit its signification, but to take the doxology as proceeding from a right appreciation of the divine excellence in general, not of this particular instance of its manifestation. Here ends the salutation.

Yerse 6. The apostle here proceeds, "with an abruptness and energy which show how much he was moved, to reprove the Galatians for their departure from those important truths he had inculcated, and to show them the dangerous tendency of the errors they had recently embraced, by their reception of teachings so widely differing from those he had inculcated as to lead him to characterize them as " another gospel." / marvel ye are so soon removed] The word translated "removed" is forcible; it signifies, properly, to change one's place; and figuratively, to change one's side, and go over to from him that called you into the grace of Christ unto another gospel :

another. This they had done by rejectmg Paul's doctrine of salvation by faith only, and receiving the Jiidaizing tenet of the necessity of obedience to the Mosaic ceremonial law. The expression "so soon" may denote, not so much speedily as inconsiderately or hastily, as the same word is rendered in 2 Thess. 11, 2. If, however, "so soon" be taken in the sense of time, it will not be inapphcable, as probably not more than one or, at the most, two years had passed since Paul had been among them, (Acts xvi, 6,) and then they were well established in the truth. Fivm Mm that called you] The pronoun "him" is generally understood of God or Christ, as the "calling" to the blessings of the Gospel is usually ascribed to them. But it is here more natural, we think, to refer the expression to Paul, by whom they were, instrumentally, "called" to the knowledge of God, and to whom they had been so ardently attached that they would, had it been possible, have plucked out their eyes and given them to him, could they thus have more strongly shown their love. Gal. iv, 14, 15. This view furnishes a good reason for his astonishment at their perversion. Into the grace of Christ] Rather, ly or through the "grace of Christ," namely, unto salvation. Unto another gospel] Unto the belief of doctrines so unlike those teachings they had heard from Paul, as to form essen^ tiaUy "another" and contrary "gospel." The Gospel is at once so pure and so perfect that nothing can be added to or taken from it without not only marring, but to a greater or less degree subverting it.

Chapter I. 15

7 Which is not another; but there be some that trouble yon, and would pervert the gospel of Christ.

8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

Yerse T. Which is not another] According to commentators generally "not another" gospel; perhaps a better rendering would be, is no gospel (G-od's spell or word) at all. Conevbeare renders, "Is nothing else but the device of certain men." T?iere be some that tivuble you] The word rendered "trouble'- signifies to perturb the mind; namely, by throwing into it perplexing doubts. The reference is to the Judaizing^ teachers, whose instructions had this effect. Would pervert the Gospel] To "pervert" is to corrupt; to change the nature of a thing by the introduction of something foreign and unMke. The allusion is to the attempt to incorporate the Jewish ceremonial law into the Gospel system.

Yerse 8. Though we] The plural form for the singular — though I, Paul. Or 'an angel from heaven] A strongl}^ hypothetical case. The language suggests how vehemently he felt opposed to the innovation. Preach any other gospel] Preach, as the Gospel, anything essentially differing from that system of truth he had already delivered. The declaration would seem to have especial reference to the method of justification. Let him he accursed] That is, according to some, devoted to destruction ; to others, excluded from your society, cut off from your communion. See 2 John x, 11.

9 As we said before, so say I now again, If any man preach any oJ:her gospel unto you than that ye have received, let him be accursed.

10 For do I now persuade men, or God? or do I seek to please men? for if I yet

How could Paul more strongly convey his sense of the integrity of the G-ospel he had preached to them ? His language is that of the fullest conviction both of the truth and importance of his message.

Yerse 9. As we said before^ etc.] This repetition shows both the abhorrence with which Paul regarded the erroneous teachings of his opponents, and the settled conviction of his mind against them. Than ye have received] Namely, from Christ through Paul.

Yerse 10. Do I now persuade men, or God?] This verse is exceedingly abrupt and difficult of explanation. There would seem to have been something in the apostle's mind to which this language has reference, which does not appear. If, as is generally thought, the passage is designed as a denial of- some charge that had been brought against him, then that charge would appear to have been, that he had been improperly influenced by desires for popularity — that he had not so much sought to please God, and to proclaim his truth, as to court the good opinion of men. Dr. Brown finds Scripture usage for rendering " to concihate," to "court favor," to "pacify;" and his paraphrase is: "Do I seek the approbation or favor of men or of God ? or do I seek to please men?" equivalent to saying: "I seek God's approbation, not men's. I am no manpleaser, as I have been represented." Bo I seek to

Chapter I. 17

pleased men, I should not be the servant of

Christ.

11 But I certify you, brethren, that the gospel which was preached of me is not after man.

12 For I neither received it of man, neither was I taught ^Y, but by the revelation of Je'sus Christ.

please men?] That is, if the above view be correct, at the expense of faithfulness. If I pleased men I should noi be the servant of Ghtist'} Meaning, I should not be a /ai<fA/ziZ servant of Christ, because the "pleasing of men " must be at the expense of faithfulness to him. Parallel with James iv, 4: "The friendship of the world is enmity with God." "This," says Macknight, "is a cutting reproof to aU those ministers who either alter or conceal the doctrines of the Gospel for fear of displeasing their hearers or to gain popularity."

Yerse 11. / certify you] To "certify" is to give certain information, to assure. The Gospel is not after vian\ Not of human origin, nor composed of precepts received from or taught by men. This fact he frequently mentions, to disprove the allegations of those ■'^'Lo sought to" destroy his influence.

Yerse 12. / neither received it of man] Agreeing with statement in verse 1. Neither was I taught it] That is, not by man. But by revelation of Christ] To "reveal" is to unvail, to uncover that which has beea heretofore hidden. So the " mysteries of the Gospel '* were made known to Paul in a miraculous manner by Christ himself. We suppose him to speak here only of the prominent doctrines and facts of the Gospel; such

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

as he had not had the opportunity of becoming trnly acquainted with by other and ordinary means. The perfect agreement existing between PauFs teachings and those of the other apostles, shows that they all derived their knowledge from the same infallible source.

Yerse 13. For ye have heard of my conversation in time past] The apostle here proceeds to show more fully how Christ had " revealed " to him the Gospel ; first reminding them, however, of his former opposition to it, and then how that opposition had been overcome. His reason for this was, probably, that so he might strengthen his declaration, that he had been won to obedience to Christ only by miraculous interference. *' Conversation," here, has the sense of manner of life — ^general conduct and behavior. The expression *'time past" must denote the period of his life before his conversion to Christianity. The Jews'* religioii] Equivalent to " when I was a Jew." How heyond measure'] Denoting the virulence and activity of his opposition ; far exceeding that of others. I persecuted the Church of God] To " persecute " is to vex, annoy, oppress. By "Church of God" is meant the body of believers in Christ. "The expression," says Bloomfield, " is used to set in a strong point of view the criminality of his conduct." And wasted it] Namely, by dragging its members to prison and death. Coneybeare renders, " strove to root it out."

Chapter I. 19

14 And profited in the Jews' religion above many my equals in mine o^vn nation, being more exceedingly zealous of the traditions of my fathers.

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

Yerse 14. Profited] Rather, made proficiency. Not, we suppose, by attaining to greater piety, properly speaking, but by obtaining a superior knowledge of the things taught, and increase of zeal in their adoption and propagation. In the Jeivs^ religwn] Xot in the pure law of God, as taught by Moses, but in a system made up of a strange mixture of human traditionary lore and the inspired writings. Exceedingly zealous of tlie traditions^ et€.] "Zealous" means warm, ardent; the phrase denotes the intensity of his attachment to these teachings. "The expression well designated the Judaism of the Pharisees as a religion handed down from their fathers, and containing, together with what was of divine institution, much of tradition merely." — Bloomfield.

Yerses 15, 16. When it pleased God'] Paul claims nothing in the way of merit : the entire honor of being called to the apostleship he ascribes to the pleasure or choice of God. Who separated me, etc.] Set me apart from my birth for an apostle, as he did Jeremiah (chap, i, 5) for a prophet. " Such an unconditional predestination as this may consist both with Gods justice and mercy.'' — Wesley. It is a setting apart, not to heavenly blessedness, but to a certain station or calling in life, founded on the divine knowledge of eminent qualifications for the work. And caMed me by his grace]

20 Notes ois Galatians.

16 To reveal his Son in rae, that I might preach him among the heathen ; immediately I conferred not with flesh and blood :

17 Neither went I up to Je-ru'sa-lem to them which were apostles before me ; but I

Namely, to the work of apostleship. Doubtless, this "call" was, also, to the knowledge of salvation by the remission of sin, but that is not asserted. To reveal his Son in me] To make known "in me," or to me, his Son's character and office; that is, in or to my mind and heart. Some render, hy me ; explaining the clause to make known his Son by my means. But this is quite improbable. "The revelation spoken of is plainly distinguished from the preaching of the G-ospel by the apostle, as the next clause shows; and preceded it as the necessary means preparatory to this object." — Turner. That I might preach him among the heathen] Here Paul asserts the more immediate design of the revelation. The Saviour very early designated this as Paul's peculiar field of labor ; hence he terms himself "the apostle of the Gentiles." Immediately I conferred not with flesh and hlood] By "flesh and blood," here, we are to understand "with no one;" neither debating the matter with himself nor others. The word rendered "conferred" signifies to commit anything to another — to lay one's case before him ; hence, to confer with or consult.

Yerse 17. Neitlier went I to them which were apostles'] The "revelation" he had received rendering direction from the earlier apostles apparently unnecessary. But I went into Arabia] The " immediately " of the preceding verse connects, in sense, with this passage.

Chaptee I. 21

went into A-ra'bi-a, and returned again unto Da-mas'cus.

From Acts ix, 19-22, it would appear that this journey was not so "immediate" but that he first spent some time in Damascus, preaching Jesus to his couutrvmen resident in that city. The direct cause of tliis residence in Arabia does not appear. Some very confidently assert it was for the purpose of seclusion, that he might the better give himself to meditation and study — a sort of &aming for his subsequent work. "W'e, however, prefer the views of Dr. Turner, whose excellent note we adopt entire. ''But.'' says he, ''if St. Paul, immediately after his conversion, were in a fit mental and spiritual condition to preach the Gospel at Damascus, and to confound the Jews of that city by proving Jesus to be the true Messiah, (Acts ix, 19-22,) the preparations and divine instructions spoken of had already been attained. In all probability he went to Arabia because a favorable opportunity presented itself there for making known the Gospel ; and this seems to be intimated by the connection in which the statement here occurs. '\\'hen God, who had designed him for the ministry, made him rightly acquainted with the truths of the Gospel, in order that he might announce them to the Gentiles, he lost no time in seeking human counsel or sanction, but went immediately to Arabia. The impression most naturally given by this representation is, that he went to preach the Gospel." Returned again unto Damascus] T\^hence he had gone. Damascus is situated in a vast plain, at the eastern foot of Antilibanus, and is thought to be one of the most beautiful of the eastern cities. The Orientals describe it, in their

18 Then after three years I went up to Je-

gorgeous language, (chiefly because of the delightful gardens surrounding it,) as "a pearl surrounded by emeralds."* Its great age, (for it was known in the days of Abraham, Gen. xiv, 15, and xv, 2,) and its still flourishing condition, while the neighboring and more modern cities of Baalbec and Palmyra lie in ruins, combine to invest it with great interest, M'CuUoch supposes its population to be from 120 to 150,000, of whicli perhaps 12,000 is Christian.

Yerse 18. Then after three years I went up to Jerusalem'] Driven away, apparently, by the conspiracy which had been formed "to kill him." Acts ix, 23. It is uncertain whether this period of " three years " is to be counted from the time of Paul's conversion or of his return from Arabia; though probably from his con-

* " Among the rocks and brushwood at the base of Antilibanus are the fountains of a copious and perennial stream, which, after runninsc a course of no great distance to the southeast, loses itself in a desert lake. But before it reaches this dreary boundary, it has distributed its channels over the intermediate space, and left a wide area behind it, rich with prolific vegetation. These are the 'streams from Lebanon,' (Sol. Song, iv, 15,) the 'rivers of Damascus,' which Naaman not unnaturally preferred to all the waters of Israel. (2 Kings v, 12.) And this stream is the inestimable treasure of Damascus. It is drawn out into water-courses and spread in all directions. For miles around it is a wildernesa of wardens. Everywhere among the trees the murmur of unseen ri-.'ulets is heard. Even in the city, which is in the midst of the ■rardeii, the clear rushins of the current is a perpetual refreshment. It is not to be wondered at that the view of ^Damascus, when the dim outline of t!ie gardens has become distinct, and the city is seen gleaming white in the midst of them, should be universally famous. All travelers in all ages have paused to feast their eyes with the prospect.— Coney^eare.

Chapter I. 23

ru'sa-lem to see Pe'ter, and abode with him jfifteen days.

version. If the latter view be adopted, we must suppose he remained meanwhile at Damascus and vicinity, preaching the G-ospel. This supposition appears the more likely, though plausible arguments are not wanting in support of the former sense. To see Peter] To form his acquaintance; not, as a learner, to seek instruction in a system the knowledge of whicli had been divinely imparted to him, or to obtain authority to exercise in an office divinely conferred, and the duties of which he had been fulflUing for at least three years. Abode with Jiim fifteen days] The brevity of this sojourn is of itself sufficient to show that Paul had not now visited Jerusalem for the purpose of being more perfectly instructed. From Acts ix, it appears that when Paul first made himself known to the disciples at Jerusalem as a fellow-believer and teacher, they shunned him, not knowing him to be a disciple, until Barnabas, with whom he is supposed to have been personally acquainted, took him by the hand and introduced him as having "preached boldly at Damascus in the name of Jesus."*

* "This first meeting of the fisherman of Galilee and the tentmaker of Tarsus— the chosen companion of Jesus on earth and the chosen Pharisee v^\\o saw Jesas in the heavens — ^is passed over in Scripture in a few words. AYhat took place in the intercourse of these two saints — what was said of Jesus of Nazareth who suffered, died, and was buried, and of Jesus the g orified Lord, who had risen and ascended, and become " Head over all things to the Church''— has not been revealed, and cannot be known. 1 he intercourse was full of present comfort, and full of great consequences. But it did not last long. Fifteen days passed away, and the apostles were compelled to part. The same zeal which had caused Saul's voice to be beard in the synagogues in

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

20 IN'ow the things which I write unto you, behold, before God, I lie not.

Yerse 19. Other, ,, apostles saw I none, save James^ etc.] Saw none but Peter and James "the Lord's brother." Commentators differ as to whom this James was; for the expression "brother" may denote any near kinsman. The James referred to is supposed to have been the one afterward designated as bishop of Jeusalem, and author of the epistle bearing his name.

Yerse 20. Behold. . .1 lie not] An emphatic declaration of the truth of his statements; made necessary, apparently, by the hostility and calumnies of his opponents. "The argument, as Whitby observes, is this: ' Having, therefore, preached the Gospel so long before I saw them, and staying so little while with them, and going then only to see, not to learn of them, it cannot be conceived I should receive my instructions how to •preach the Gospel from them.' " — Bloomfield.

Brief as was Paul's visit, it did not pass unimproved; for he " spake boldly [in the synagogues] in the name of the Lord Jesus, and disputed against the Grecians;'* until they, too, driven to that last argument of a desperate cause, sought to take the life of him whose reasonings they could not refute, and to whose entreaties to become reconciled to God they would not yield. But the "brethren," becoming acquainted with the plot, removed him from the danger, and sent him forth to Tarsus.

the persecution against Stephen, now brousht the murderer of Stephen to the verge of assassination. Once more, as at Damascus, the opposing Jews conspired to put Saul to death ; and once more he was rescued by the anxiety of the brethren." — Coneybeare,

Chapter I. 25

21 Afterwards I came into the regions of Syr'i-a and Ci-li'ci-a ;

22 And was unknown by face unto the churches of Ju-de'a which were in Christ :

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