Galatians 5

Ga 5:1-26.

PERORATION.

EXHORTATION TO

STAND

FAST IN THE

GOSPEL

LIBERTY,

JUST

SET

FORTH, AND

NOT TO

BE

LED BY

JUDAIZERS INTO

CIRCUMCISION, OR

LAW

JUSTIFICATION:

YET THOUGH

FREE, TO

SERVE

ONE

ANOTHER BY

LOVE:

TO

WALK IN THE

SPIRIT,

BEARING THE

FRUIT

THEREOF,

NOT IN THE

WORKS OF THE

FLESH.

1. The oldest manuscripts read, "in liberty

(so ALFORD,

MOBERLEY,

HUMPHRY, and

ELLICOTT.

But as there is no Greek for 'in,' as there

is in translating in

1Co 16:13;

Php 1:27; 4:1,

I prefer 'It is FOR freedom that') Christ hath

made us free (not in, or for, a state of bondage). Stand

fast, therefore, and be not entangled again in a yoke of

bondage" (namely, the law,

Ga 4:24;

Ac 15:10).

On "again," see on

Ga 4:9.

2. Behold--that is, Mark what I say.

I Paul--Though you now think less of my authority, I nevertheless give

my name and personal authority as enough by itself to refute all

opposition of adversaries.

if ye be circumcised--not as ALFORD, "If

you will go on being circumcised." Rather, "If ye suffer

yourselves to be circumcised," namely, under the notion of its being

necessary to justification

(Ga 5:4;

Ac 15:1).

Circumcision here is not regarded simply by itself (for, viewed as a

mere national rite, it was practiced for conciliation's sake by

Paul himself,

Ac 16:3),

but as the symbol of Judaism and legalism in general. If

this be necessary, then the Gospel of grace is at an end. If the latter

be the way of justification, then Judaism is in no way so.

Christ . . . profit . . . nothing--

(Ga 2:21).

For righteousness of works and justification by faith cannot co-exist.

"He who is circumcised [for justification] is so as fearing the law,

and he who fears, disbelieves the power of grace, and he who

disbelieves can profit nothing by that grace which he disbelieves

[CHRYSOSTOM].

3. For--Greek, "Yea, more"; "Moreover."

I testify . . . to every man--as well as "unto you"

(Ga 5:2).

that is circumcised--that submits to be circumcised. Such a one

became a "proselyte of righteousness."

the whole law--impossible for man to keep even in part, much less

wholly

(Jas 2:10);

yet none can be justified by the law, unless he keep it wholly

(Ga 3:10).

4. Literally, "Ye have become void from Christ," that is, your

connection with Christ has become void

(Ga 5:2).

Ro 7:2,

"Loosed from the law," where the same Greek occurs as

here.

whosoever of you are justified--"are being justified," that is, are

endeavoring to be justified.

in which justification is to take place.

fallen from grace--Ye no longer "stand" in grace

(Ro 5:2).

Grace and legal righteousness cannot co-exist

(Ro 4:4, 5; 11:6).

Christ, by circumcision

(Lu 2:21),

undertook to obey all the law, and fulfil all righteousness for us:

any, therefore, that now seeks to fulfil the law for himself in any

degree for justifying righteousness, severs himself from the grace

which flows from Christ's fulfilment of it, and becomes "a debtor to do

the whole law"

(Ga 5:3).

The decree of the Jerusalem council had said nothing so strong as this;

it had merely decided that Gentile Christians were not bound to legal

observances. But the Galatians, while not pretending to be so

bound, imagined there was an efficacy in them to merit a higher

degree of perfection

(Ga 3:3).

This accounts for Paul not referring to the decree at all. He took much

higher ground. See PALEY'S Horæ

Paulinæ. The natural mind loves outward fetters, and is apt

to forge them for itself, to stand in lieu of holiness of heart.

5. For--proof of the assertion, "fallen from grace," by contrasting

with the case of legalists, the "hope" of Christians.

through the Spirit--Greek, rather, "by the Spirit": in

opposition to by the flesh

(Ga 4:29),

or fleshly ways of justification, as circumcision and legal ordinances.

"We" is emphatical, and contrasted with "whosoever of you would be

justified by the law"

(Ga 5:4).

the hope of righteousness--"We wait for the (realization of the)

hope (which is the fruit) of the righteousness (that is, justification

which comes) by (literally, 'from--out of') faith,"

Ro 5:1, 4, 5; 8:24, 25,

"Hope . . . we with patience wait for it." This

is a farther step than being "justified"; not only are we this, but

"wait for the hope" which is connected with it, and is its full

consummation. "Righteousness," in the sense of justification, is by the

believer once for all already attained: but the consummation of it in

future perfection above is the object of hope to be waited

for: "the crown of righteousness laid up"

(2Ti 4:8):

"the hope laid up for you in heaven"

(Col 1:5;

1Pe 1:3).

6. For--confirming the truth that it is "by faith"

(Ga 5:5).

in Jesus Christ--Greek, "in Christ Jesus." In union with Christ

(the ANOINTED Saviour), that is, Jesus of Nazareth.

nor uncircumcision--This is levelled against those who, being not

legalists, or Judaizers, think themselves Christians on this ground

alone.

faith which worketh by love--Greek, "working by love." This

corresponds to "a new creature"

(Ga 6:15),

as its definition. Thus in

Ga 5:5, 6,

we have the three, "faith," "hope," and "love." The Greek

expresses, "Which effectually worketh"; which exhibits its

energy by love (so

1Th 2:13).

Love is not joined with faith in justifying, but is the

principle of the works which follow after justification by faith. Let

not legalists, upholding circumcision, think that the essence of the

law is set at naught by the doctrine of justification by faith only.

Nay, "all the law is fulfilled in one word--love," which is the

principle on which "faith worketh"

(Ga 5:14).

Let them, therefore, seek this "faith," which will enable them truly to

fulfil the law. Again, let not those who pride themselves on

uncircumcision think that, because the law does not justify, they are

free to walk after "the flesh"

(Ga 5:13).

Let them, then, seek that "love" which is inseparable from true faith

(Jas 2:8, 12-22).

Love is utterly opposed to the enmities which prevailed among the

Galatians

(Ga 5:15, 20).

The Spirit

(Ga 5:5)

is a Spirit of "faith" and "love" (compare

Ro 14:17;

1Co 7:19).

7. Translate, "Ye were running well" in the Gospel race

(1Co 9:24-26;

Php 3:13, 14).

who, &c.--none whom you ought to have listened to

[BENGEL]: alluding to the Judaizers (compare

Ga 3:1).

hinder--The Greek means, literally, "hinder by breaking up a

road."

not obey the truth--not submit yourselves to the true Gospel way of

justification.

8. This persuasion--Greek, "The persuasion," namely, to

which you are yielding. There is a play on words in the original, the

Greek for persuasion being akin to "obey"

(Ga 5:7).

This persuasion which ye have obeyed.

cometh not of--that is "from." Does not emanate from Him, but from

an enemy.

that calleth you--

(Ga 5:13;

Ga 1:6;

Php 3:14;

1Th 5:24).

The calling is the rule of the whole race [BENGEL].

9. A little leaven--the false teaching of the Judaizers. A small

portion of legalism, if it be mixed with the Gospel, corrupts its

purity. To add legal ordinances and works in the least degree to

justification by faith, is to undermine "the whole." So "leaven" is used

of false doctrine

(Mt 16:12:

compare

Mt 13:33).

In

1Co 5:6

it means the corrupting influence of one bad person; so BENGEL understands it here to refer to the person

(Ga 5:7, 8, 10)

who misled them.

Ec 9:18,

"One sinner destroyeth much good"

(1Co 15:33).

I prefer to refer it to false doctrine, answering to

"persuasion"

(Ga 5:8).

10. Greek, "I (emphatical: 'I on my part') have

confidence in the Lord with regard to you

(2Th 3:4),

that ye will be none otherwise minded" (than what by this Epistle I

desire you to be,

Php 3:15).

but he that troubleth you--

(Ga 1:7;

Ac 15:24;

Jos 7:25;

1Ki 18:17, 18).

Some one, probably, was prominent among the seducers, though the

denunciation applies to them all

(Ga 1:7; 4:17).

shall bear--as a heavy burden.

his--his due and inevitable judgment from God. Paul

distinguishes the case of the seduced, who were misled through

thoughtlessness, and who, now that they are set right by him, he

confidently hopes, in God's goodness, will return to the right way,

from that of the seducer who is doomed to judgment.

whosoever he be--whether great

(Ga 1:8)

or small.

11. Translate, "If I am still preaching (as I did before conversion)

circumcision, why am I still persecuted?" The Judaizing troubler of the

Galatians had said, "Paul himself preaches circumcision," as is shown by

his having circumcised Timothy

(Ac 16:3;

compare also

Ac 20:6; 21:24).

Paul replies by anticipation of their objection, As regards myself, the

fact that I am still persecuted by the Jews shows plainly that I do

not preach circumcision; for it is just because I preach Christ

crucified, and not the Mosaic law, as the sole ground of justification,

that they persecute me. If for conciliation he lived as a Jew among the

Jews, it was in accordance with his principle enunciated

(1Co 7:18, 20; 9:20).

Circumcision, or uncircumcision, are things indifferent in themselves:

their lawfulness or unlawfulness depends on the animus of him

who uses them. The Gentile Galatians' animus in circumcision could only

be their supposition that it influenced favorably their standing before

God. Paul's living as a Gentile among Gentiles, plainly showed that, if

he lived as a Jew among Jews, it was not that he thought it meritorious

before God, but as a matter indifferent, wherein he might lawfully

conform as a Jew by birth to those with whom he was, in order to

put no needless stumbling-block to the Gospel in the way of his

countrymen.

then--Presuming that I did so, "then," in that case, "the offense of

(stumbling-block,

1Co 1:23

occasioned to the Jews by) the cross has become done away." Thus the

Jews' accusation against Stephen was not that he preached Christ

crucified, but that "he spake blasphemous words against this holy place

and the law." They would, in some measure, have borne the

former, if he had mixed with it justification in part by circumcision

and the law, and if he had, through the medium of Christianity, brought

converts to Judaism. But if justification in any degree depended on

legal ordinances, Christ's crucifixion in that degree was unnecessary,

and could profit nothing

(Ga 5:2, 4).

Worldly Wiseman, of the town of Carnal Policy, turns Christian out of

the narrow way of the Cross, to the house of Legality. But the way to

it was up a mountain, which, as Christian advanced, threatened to fall

on him and crush him, amidst flashes of lightning from the mountain

[BUNYAN, Pilgrim's Progress]

(Heb 12:18-21).

12. they . . . which trouble you--Translate, as the

Greek is different from

Ga 5:10,

"they who are unsettling you."

were even cut off--even as they desire your foreskin to be

cut off and cast away by circumcision, so would that

they were even cut off from your communion, being worthless as a

castaway foreskin

(Ga 1:7, 8;

compare

Php 3:2).

The fathers, JEROME, AMBROSE,

AUGUSTINE, and CHRYSOSTOM,

explain it, "Would that they would even cut themselves off," that is,

cut off not merely the foreskin, but the whole member: if

circumcision be not enough for them, then let them have

excision also; an outburst hardly suitable to the gravity of an

apostle. But

Ga 5:9, 10

plainly point to excommunication as the judgment threatened

against the troublers: and danger of the bad "leaven" spreading, as the

reason for it.

13. The "ye" is emphatical, from its position in the Greek, "Ye

brethren"; as opposed to those legalists "who trouble you."

unto liberty--The Greek expresses, "on a footing of liberty."

The state or condition in which ye have been called to

salvation, is one of liberty. Gospel liberty consists in three things,

freedom from the Mosaic yoke, from sin, and from slavish fear.

only, &c.--Translate, "Only turn not your liberty into an

occasion for the flesh." Do not give the flesh the handle or pretext

(Ro 7:8,

"occasion") for its indulgence which it eagerly seeks for; do not let

it make Christian "liberty" its pretext for indulgence

(Ga 5:16, 17;

1Pe 2:16;

2Pe 2:19;

Jude 4).

but by love serve one another--Greek, "Be servants (be in

bondage) to one another." If ye must be servants, then be

servants to one another in love. While free as to legalism, be

bound by Love (the article in the Greek personifies love

in the abstract) to serve one another

(1Co 9:19).

Here he hints at their unloving strifes springing out of lust of power.

"For the lust of power is the mother of heresies" [CHRYSOSTOM].

14. all the law--Greek, "the whole law," namely, the Mosaic law.

Love to God is presupposed as the root from which

love to our neighbor springs; and it is in this tense the latter

precept (so "word" means here) is said to be the fulfilling of

"all the law"

(Le 19:18).

Love is "the law of Christ"

(Ga 6:2;

Mt 7:12; 22:39, 40;

Ro 13:9, 10).

is fulfilled--Not as received text "is being fulfilled," but as the

oldest manuscripts read, "has been fulfilled"; and so "receives its full

perfection," as rudimentary teachings are fulfilled by the more perfect

doctrine. The law only united Israelites together: the Gospel unites all

men, and that in relation to God [GROTIUS].

15. bite--backbite the character.

devour--the substance by injuring, extortion, &c.

(Hab 1:13;

Mt 23:14;

2Co 11:20).

consumed, &c.--Strength of soul, health of body, character, and

resources, are all consumed by broils [BENGEL].

16. This I say then--Repeating in other words, and explaining the

sentiment in

Ga 5:13,

What I mean is this."

Walk in the Spirit--Greek, "By (the rule of) the (Holy) Spirit."

Compare

Ga 5:16-18, 22, 25;

Ga 6:1-8,

with Ro 7:22; 8:11.

The best way to keep tares out of a bushel is to fill it with wheat.

the flesh--the natural man, out of which flow the evils specified

(Ga 5:19-21).

The spirit and the flesh mutually exclude one another. It is promised,

not that we should have no evil lusts, but that we should "not

fulfil" them. If the spirit that is in us can be at ease under

sin, it is not a spirit that comes from the Holy Spirit. The gentle

dove trembles at the sight even of a hawk's feather.

17. For--the reason why walking by the Spirit will exclude fulfilling

the lusts of the flesh, namely, their mutual contrariety.

the Spirit--not "lusteth," but "tendeth (or some such word is to be

supplied) against the flesh."

so that ye cannot do the things that ye would--The Spirit

strives against the flesh and its evil influence; the flesh against the

Spirit and His good influence, so that neither the one nor the other

can be fully carried out into action. "But"

(Ga 5:18)

where "the Spirit" prevails, the issue of the struggle no longer

continues doubtful

(Ro 7:15-20)

[BENGEL]. The Greek is, "that ye may not do

the things that ye would." "The flesh and Spirit are contrary one to

the other," so that you must distinguish what proceeds from the

Spirit, and what from the flesh; and you must not fulfil what you

desire according to the carnal self, but what the Spirit within you

desires [NEANDER]. But the antithesis of

Ga 5:18

("But," &c.), where the conflict is decided, shows, I think,

that here

Ga 5:17

contemplates the inability both for fully accomplishing the good we

"would," owing to the opposition of the flesh, and for doing the

evil our flesh would desire, owing to the opposition of the

Spirit in the awakened man (such as the Galatians are assumed to

be), until we yield ourselves wholly by the Spirit to "walk by the

Spirit"

(Ga 5:16, 18).

18. "If ye are led (give yourselves up to be led) by (Greek) the Spirit, ye are not under the law." For ye are not working

the works of the flesh

(Ga 5:16, 19-21)

which bring one "under the law"

(Ro 8:2, 14).

The "Spirit makes free from the law of sin and death"

(Ga 5:23).

The law is made for a fleshly man, and for the works of the flesh

(1Ti 1:9),

"not for a righteous man"

(Ro 6:14, 15).

19-23. Confirming

Ga 5:18,

of the Spirit.

manifest--The hidden fleshly principle betrays itself palpably

that they come not from the Spirit.

which are these--Greek, "such as," for instance.

Adultery--omitted in the oldest manuscripts.

lasciviousness--rather, "wantonness" petulance, capricious insolence;

it may display itself in "lasciviousness," but not necessarily or

constantly so

(Mr 7:21, 22,

where it is not associated with fleshly lusts) [TRENCH]. "Works" (in the plural) are attributed to the

"flesh," because they are divided, and often at variance with one

another, and even when taken each one by itself, betray their fleshly

origin. But the "fruit of the Spirit"

(Ga 5:23)

is singular, because, however manifold the results, they form one

harmonious whole. The results of the flesh are not dignified by the

name "fruit"; they are but works

(Eph 5:9, 11).

He enumerates those fleshly "works" (committed against our neighbor,

against God, and against ourselves) to which the Galatians were most

prone (the Celts have always been prone to disputations and internal

strifes): and those manifestations of the fruit of the Spirit

most needed by them

(Ga 5:13, 15).

This passage shows that "the flesh" does not mean merely

sensuality, as opposed to spirituality: for "divisions"

in the catalogue here do not flow from sensuality. The identification

of "the natural (Greek, 'animal-souled') man," with the

"carnal" or fleshly man

(1Co 2:14),

shows that "the flesh" expresses human nature as estranged from

God. TRENCH observes, as a proof of our fallen

state, how much richer is every vocabulary in words for sins, than in

those for graces. Paul enumerates seventeen "works of the

flesh," only nine manifestations of "the fruit of the Spirit"

(compare

Eph 4:31).

20. witchcraft--sorcery; prevalent in Asia

(Ac 19:19;

compare

Re 21).

hatred--Greek, "hatreds."

variance--Greek, "strife"; singular in the oldest manuscripts.

emulations--in the oldest manuscripts, singular--"emulation," or

rather, "jealousy"; for the sake of one's own advantage. "Envyings"

(Ga 5:21)

are even without advantage to the person himself

[BENGEL].

wrath--Greek, plural, "passionate outbreaks" [ALFORD].

strife--rather as Greek, "factions," "cabals"; derived from a

Greek root, meaning "a worker for hire": hence,

unworthy means for compassing ends, factious practices.

seditions--"dissensions," as to secular matters.

heresies--as to sacred things (see on

1Co 11:19).

Self-constituted parties; from a Greek root, to

choose. A schism is a more recent split in a congregation

from a difference of opinion. Heresy is a schism become

inveterate [AUGUSTINE, Con. Crescon. Don.,

2,7].

21. tell . . . before--namely, before the event.

I . . . told you in time past--when I was with you.

you--who, though maintaining justification by the law, are careless

about keeping the law

(Ro 2:21-23).

not inherit . . . kingdom of

God--

(1Co 6:9, 10;

Eph 5:5).

22. love--the leader of the band of graces

(1Co 13:1-13).

gentleness--Greek, "benignity," conciliatory to others;

whereas "goodness," though ready to do good, has not such

suavity of manner

[JEROME].

ALFORD translates, "kindness."

faith--"faithfulness"; opposed to "heresies"

[BENGEL].

ALFORD refers to

1Co 13:7,

"Believeth all things": faith in the widest sense, toward God

and man. "Trustfulness" [CONYBEARE and HOWSON].

23. temperance--The Greek root implies self-restraint as to

one's desires and lusts.

against such--not persons, but things, as in

Ga 5:21.

no law--confirming

Ga 5:18,

"Not under the law"

(1Ti 1:9, 10).

The law itself commands love

(Ga 5:14);

so far is it from being "against such."

24. The oldest manuscripts read, "They that are of Christ

Jesus"; they that belong to Christ Jesus; being "led by (His) Spirit"

(Ga 5:18).

have crucified the flesh--They nailed it to the cross once for all

when they became Christ's, on believing and being baptized

(Ro 6:3, 4):

they keep it now in a state of crucifixion

(Ro 6:6):

so that the Spirit can produce in them, comparatively uninterrupted by

it, "the fruit of the Spirit"

(Ga 5:22).

"Man, by faith, is dead to the former standing point of a sinful life,

and rises to a new life

(Ga 5:25)

of communion with Christ

(Col 3:3).

The act by which they have crucified the flesh with its lust, is

already accomplished ideally in principle. But the practice, or outward

conformation of the life, must harmonize with the tendency given to the

inward life"

(Ga 5:25)

[NEANDER]. We are to be executioners, dealing

cruelly with the body of sin, which has caused the acting of all

cruelties on Christ's body.

with the affections--Translate, "with its passions." Thus they

are dead to the law's condemning power, which is only for the fleshly,

and their lusts

(Ga 5:23).

25. in . . . in--rather, as Greek, "If we live

(see on

Ga 5:24)

(Ga 5:16; 6:16)

correspond to the ideal inner principle of our spiritual life, namely,

our standing by faith as dead to, and severed from, sin, and the

condemnation of the law. "Life by (or 'in') the Spirit" is not an

occasional influence of the Spirit, but an abiding state, wherein we

are continually alive, though sometimes sleeping and inactive.

26. Greek, "Let us not BECOME."

While not asserting that the Galatians are "vainglorious" now,

he says they are liable to become so.

provoking one another--an effect of "vaingloriousness" on the

stronger: as "envying" is its effect on the weaker. A danger common

both to the orthodox and Judaizing Galatians.