Verse-by-Verse Bible Commentary
Galatians 1:4

Clarke's Commentary

Verse Galatians 1:4. Who gave himself for our sins — Who became a sin-offering to God in behalf of mankind, that they might be saved from their sins.

Deliver us from this present evil world — These words cannot mean created nature, or the earth and its productions, nor even wicked men. The former we shall need while we live, the latter we cannot avoid; indeed they are those who, when converted, form the Church of God; and, by the successive conversion of sinners is the Church of Christ maintained; and the followers of God must live and labour among them, in order to their conversion. The apostle, therefore, must mean the Jews, and their system of carnal ordinances; statutes which were not good, and judgments by which they could not live; Ezekiel 20:25; and the whole of their ecclesiastical economy, which was a burden neither they nor their fathers were able to bear, Acts 15:10. Schoettgen contends that the word πονηρος, which we translate evil, should be translated laborious or oppressive, as it comes from πονοσ, labour, trouble, c. The apostle takes occasion, in the very commencement of the epistle, to inform the Galatians that it was according to the will and counsel of God that circumcision should cease, and all the other ritual parts of the Mosaic economy and that it was for this express purpose that Jesus Christ gave himself a sacrifice for our sins, because the law could not make the comers thereunto perfect. It had pointed out the sinfulness of sin, in its various ordinances, washings, c. and it had showed forth the guilt of sin in its numerous sacrifices; but the common sense, even of its own votaries, told them that it was impossible that the blood of bulls and goats should take away sin. A higher atonement was necessary; and when God provided that, all its shadows and representations necessarily ceased. Galatians 4:3; Galatians 4:3.

Bridgeway Bible Commentary

1:1-2:21 PAUL’S GOSPEL IS THE ONLY GOSPEL

Rebuke to the Galatians (1:1-10)

At the outset Paul reminds the Galatians that his call to be an apostle did not come from any human source or through any human agency. It came direct from God. The gospel that God called him to preach is the good news that by the grace of God and through the death of Christ, people can be saved from their sins (1:1-5).
Paul is amazed and angered to hear that many of the Galatians are turning away from this, the only true gospel. Instead they are believing the Judaistic teaching that they must keep the law to be saved (6-7). He twice pronounces the curse of God on all who preach contrary to the one true gospel (8-9). The Judaisers had accused Paul of not preaching circumcision, to make it easy for Gentiles to join the church. He preached to please people, they claimed. Can they still say so, after hearing him use such severe language as this? This is not the language of a person trying to win someone’s favour! No; Paul’s aim is to please Christ, not his hearers (10).

Coffman's Commentaries on the Bible

Who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father.

Who gave himself… The essential Christian doctrine of Christ’s vicarious sacrifice of himself to save people from sin is here emphasized in order to contrast the true source of salvation in Christ with the false premise of the Judaizers which made redemption to depend upon observing forms and ceremonies of the Law of Moses. In the last clause of this verse, Paul noted that Christ’s giving himself was according to the will of God. For seven centers of initiative in the crucifixion of Christ see my Commentary on Romans 3:25-26. The word "ransom" is used of this sacrifice of Christ in Matt. 28:28, Mark 10:45, and in 1 Timothy 2:6. As Sanday observed, "It was a sacrifice for sinners, wrought in their behalf for their benefit, a sacrifice wrought in their stead. He suffered in order that they might not suffer." William Sanday, op. cit., p. 427. Paul’s stressing this here was for the purpose of "convincing the Galatians that the pardon of sin was not to be obtained by the Levitical atonements, nor by any service prescribed in the Law." James Macknight, op. cit., p. 109.

Deliver… suggests rescue from a state of utter helplessness. However, the deliverance made possible in Christ is not universally applicable to sinners apart from their response to the gospel. As Howard put it, "Such a rescue is not the universal and automatic consequence of the cross, but is a provided possibility." R. E. Howard, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1965), Vol. IX, p.40.

This present evil world… The world is evil in the sense of its populations being largely dominated by the influence of Satan. As an apostle said, "The whole world lieth in the evil one" (1 John 5:19). This has always been true, but there was a special sense in which the world of Paul’s day was "evil." The pagan culture of the ancient Roman empire represented the culmination of long centuries of mankind’s turning away from God and walking in darkness.

Barnes' Notes on the Whole Bible

Who gave himself for our sins - The reason why Paul so soon introduces this important doctrine, and makes it here so prominent, probably is, that this was the cardinal doctrine of the Christian religion, the great truth which was ever to be kept before the mind, and because this truth had been in fact lost sight of by them. They had embraced doctrines which tended to obscure it, or to make it void. They had been led into error by the Judaizing teachers, who held that it was necessary to be circumcised, and to conform to the whole Jewish ritual. Yet the tendency of all this was to obscure the doctrines of the gospel, and particularly the great truth that people can be justified only by faith in the blood of Jesus; Galatians 5:4; compare Galatians 1:6-7. Paul, therefore, wished to make this prominent - the very “starting point” in their religion; a truth never to be forgotten, that Christ gave himself for their sins, that he might deliver them from all the bad influences of this world, and from all the false systems of religion engendered in this world. The expression “who gave” (τοῦ δόντος tou dontos is one that often occurs in relation to the work of the Redeemer, where it is represented as a “gift,” either on the part of God, or on the part of Christ himself; see note on John 3:16; compare John 4:10; Rom 4:25; 2 Corinthians 9:15; Galatians 2:20; Ephesians 5:25; Titus 2:14. This passage proves:

(1) That it was wholly voluntary on the part of the Lord Jesus. No one compelled him to come; no one could compel him. It is not too much to say, that God could not, and would not compel any innocent and holy being to undertake the great work of the atonement, and endure the bitter sorrows which were necessary to redeem man. God will compel the guilty to suffer, but he never will compel the innocent to endure sorrows, even on behalf of others. The whole work of redemption must be voluntary, or it could not be performed.

(2) It evinced great benevolence on the part of the Redeemer. He did not come to take upon himself unknown and unsurveyed woes. He did not go to work in the dark. He knew what was to be done. He knew just what sorrows were to be endured - how long, how keen, how awful. And yet, knowing this, he came resolved and prepared to endure all those woes, and to drink the bitter cup to the dregs.

(3) If there had not been this benevolence in his bosom, man must have perished forever. He could not have saved himself; and he had no power or right to compel another to suffer on his behalf; and even God would not lay this mighty burden on any other, unless he was entirely willing to endure it. How much then do we owe to the Lord Jesus; and how entirely should we devote our lives to him who loved us, and gave himself for us. The word “himself,” is rendered by the Syriac, “his life” (nafsh); and this is in fact the sense of the Greek, that he gave his “life” for our sins, or that he died in our stead. He gave his “life” up to toil, tears, privation, sorrow, and death, that he might redeem us. The phrase, “for our sins” (ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν huper tōn hamartiōn hēmōn), means the same as on account of; meaning, that the cause or reason why he gave himself to death, was our sins; that is, he died because we are sinners, and because we could be saved only by his giving himself up to death. Many mss. instead of (ὑπὲρ huper), here read (περὶ peri), but the sense is not materially varied. The Syriac translates it, “who gave himself instead of,” by a word denoting that there was a “substitution” of the Redeemer in our place. The sense is, that the Lord Jesus became a vicarious offering, and died in the stead of sinners. It is not possible to express this idea more distinctly and unambiguously than Paul has done, in this passage. Sin was the procuring cause of his death; to make expiation for sin was the design of his coming; and sin is pardoned and removed only by his substituted suffering.

That he might deliver us - The word used here (ἐξέληται exelētai) properly means, to pluck out, to tear out; to take out from a number, to select; then to rescue or deliver. This is the sense here. He came and gave himself that he might “rescue or deliver” us from this present evil world. It does not mean to take away by death, or to remove to another world, but that he might effect a separation between us and what the apostle calls here, “this present evil world.” The grand purpose was, to rescue sinners from the dominion of this world, and to separate them unto God.

This present evil world - See John 17:15-16. Locke supposes, that by this phrase is intended the Jewish institutions, or the Mosaical age, in contradistinction from the age of the Messiah. Bloomfield supposes, that it means “the present state of being, this life, filled as it is with calamity, sin, and sorrow; or, rather, the sin itself, and the misery consequent upon it.” Rosenmuller understands by it, “the men of this age, Jews, who reject the Messiah; and pagans, who are devoted to idolatry and crime.” The word rendered “world” (αἰὼν aiōn), means properly “age,” an indefinitely long period of time; then eternity, forever. It then comes to mean the world, either present or future; and then the present world, as it is, with its cares, temptations, and desires; the idea of evil, physical and moral, being everywhere implied - Robinson, Lexicon; Matthew 13:22; Luke 16:8; Luke 20:34; Romans 12:2. Here it means the world as it is, without religion, a world of bad passions, false opinions, corrupt desires; a world full of ambition, and of the love of pleasure, and of gold; a world where God is not loved or obeyed; a world where people are regardless of right, and truth, and duty; where they live for themselves, and not for God; in short, that great community, which in the Scriptures is called the world, in contradistinction from the kingdom of God. That world, that evil world, is fall of sin; and the object of the Redeemer was to “deliver” us from that; that is, to effect a separation between his followers and that. It follows, therefore, that his followers constitute a unique community, not governed by the prevailing maxims, or influenced by the special feelings of the people of this world. And it follows, also, that if there is not in fact such a separation, then the purpose of the Redeemer’s death, in regard to us, has not been effected, and we are still a part of that great and ungodly community, the world.

According to the will of God ... - Not by the will of man, or by his wisdom, but in accordance with the will of God. It was His purpose that the Lord Jesus should thus give himself; and his doing it was in accordance with His will, and was pleasing in His sight. The whole plan originated in the divine purpose, and has been executed in accordance with the divine will. If in accordance with His will, it is good, and is worthy of universal acceptation.

Calvin's Commentary on the Bible

4.Who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on Him the attention of the Galatians; for, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion. He who knows Christ in a proper manner beholds him earnestly, embraces him with the warmest affection, is absorbed in the contemplation of him, and desires no other object. The best remedy for purifying our minds from any kind of errors or superstitions, is to keep in remembrance our relation to Christ, and the benefits which he has conferred upon us.

These words, who gave himself for our sins, were intended to convey to the Galatians a doctrine of vast importance; that no other satisfactions can lawfully be brought into comparison with that sacrifice of himself which Christ offered to the Father; that in Christ, therefore, and in him alone, atonement for sin, and perfect righteousness, must be sought; and that the manner in which we are redeemed by him ought to excite our highest admiration. What Paul here ascribes to Christ is, with equal propriety, ascribed in other parts of Scripture to God the Father; for, on the one hand, the Father, by an eternal purpose, decreed this atonement, and gave this proof of his love to us, that he “spared not his only-begotten Son, (Romans 8:32,) but delivered him up for us all;” and Christ, on the other hand, offered himself a sacrifice in order to reconcile us to God. Hence it follows, that his death is the satisfaction for sins. ⁽¹⁵⁾

That he might deliver us. He likewise declares the design of our redemption to be, that Christ, by his death, might purchase us to be his own property. This takes place when we are separated from the world; for so long as we are of the world, we do not belong to Christ. The wordαιών, (age,) is here put for the corruption which is in the world; in the same manner as in the first Epistle of John, (1 John 5:19) where it is said that “the whole world lieth in the wicked one,” and in his Gospel, (John 17:15,) where the Savior says,

“I pray not that thou shouldst take them out of the world,
but that thou shouldst keep them from the evil;”

for there it signifies the present life.

What then is meant by the word “World” in this passage? Men separated from the kingdom of God and the grace of Christ. So long as a man lives to himself, he is altogether condemned. The World is, therefore, contrasted with regeneration, as nature with grace, or the flesh with the spirit. Those who are born of the world have nothing but sin and wickedness, not by creation, but by corruption. ⁽¹⁶⁾ Christ, therefore, died for our sins, in order to redeem or separate us from the world.

From the present wicked age. By adding the epithet “wicked”, he intended to shew that he is speaking of the corruption or depravity which proceeds from sin, and not of God’s creatures, or of the bodily life. And yet by this single word, as by a thunderbolt, he lays low all human pride; for he declares, that, apart from that renewal of the nature which is bestowed by the grace of Christ, there is nothing in us but unmixed wickedness. We are of the world; and, till Christ take us out of it, the world reigns in us, and we live to the world. Whatever delight men may take in their fancied excellence, they are worthless and depraved; not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul, and which ought to satisfy our minds.

According to the will. He points out the original fountain of grace, namely, the purpose of God;

“for God so loved the world, that he gave his only-begotten Son.” (John 3:16.)

But it deserves notice, that Paul is accustomed to represent the decree of God as setting aside all compensation or merit on the part of men, and so Will denotes here what is commonly called “good pleasure.” ⁽¹⁷⁾ The meaning is, that Christ suffered for us, not because we were worthy, or because anything done by us moved him to the act, but because such was the purpose of God. Of God and our Father is of the same import as if he had said, “Of God who is our Father.” ⁽¹⁸⁾

(15) “Pour nos pechez.” “For our sins.”

(16) “Non pas que cela viene de la creation, mais de leur corruption.” “Not that this comes from creation, but from their corruption.”

(17) Οὐκ εἶπε κατ ᾿ ἐπιταγὴν τοῦ Πατρὸς ἀλλὰ κατὰ τὸ θέλημα, τουτέστι τὴν εὐδοκίαν “He did not say, according to the command, but according to the will, that is, according to the good pleasure, of the Father.” — Theophylact.

(18) “An English reader would readily suppose that ‘God and our Father’ are two different persons. The original text suggests no such idea. The meaning is, ‘our God and Father’. — The particle καὶ (and) is here hermeneutic. As Crellius says, it is equivalent to ‘that is’ or ‘who is;’ or rather, it does not connect different persons, but different descriptions of the same person: 1 Corinthians 2:2; Ephesians 1:3; Ephesians 4:6; 1 Thessalonians 1:3; 1 Thessalonians 3:11; 1 Peter 1:2 ̔Ημῶν belongs equally to both nouns, Θεοῦ and Πατρός — Brown.

Smith's Bible Commentary

Galatia was not a city. It was a territory. It encompassed an area that is now in Turkey. There were several churches founded by Paul in Galatia. And following Paul's evangelistic efforts through the area and the founding of many churches, there were men who came in and they began to pervert the gospel that Paul had taught, the gospel of grace. And they began to preach another gospel which is not a gospel.

Because the word gospel means good news. And if you tell me that God will forgive me all of my sins and account me righteous, if I will simply believe in Jesus Christ, that's good news. But if you tell me that I must then follow certain rules and regulations and be obedient to the law and keep the law of God in order to be righteous, that's not good news because no one's been able to do that. And so Paul is writing to the Galatians to correct this teaching that had followed his ministry in their midst and to free them again from that bondage of the law that men were seeking to put them under.

We in the Gentile church today have so much to be thankful for because of this man, Paul the apostle. Had it not been for his strong stubborn stand on salvation through grace, Christianity could have reverted to just another Jewish sect. But Paul made his stand in front of all of them against all of them really insisting on this gospel of grace. Salvation through faith and through the grace of God.

And so Galatians is a very strong treatise against any form of legality. Any attempt to become righteous by our works or more righteous through our obedience to the law and it is really setting forth in a very powerful way the gospel of grace and justification by faith. It was this epistle to the Galatians that brought on the Protestant revolution, the revolution, yes; reformation which was a revolution from the corruptive practices of the church of that day.

Martin Luther was much like Paul the apostle in that he was one of those fellows who went all out in his religious practices. He was one of the most monkish of all of the monks. And had gone to Rome and in order to appease God was climbing the steps on his knees, one step at a time, offering the prayers and all at each step. And as he was going up these steps the Spirit of God spoke to his heart out of Paul's letter to the Galatians, Martin, the just shall live by faith. And that burned in his heart. And thus was born the Protestant reformation.

This glorious epistle that has set men free and has brought men into a vital relationship with God through faith. This epistle that opens the door to all men so that I may come freely unto God because I come to God and I learn to come to God through this epistle on the basis of God's love and God's grace, not on the basis of my merit, my works, my efforts.

Now these false teachers that came in, one of the first things they always sought to do was to discredit Paul. This is a typical ploy of false teachers. If you have been studying and learning under a minister, a man of God, they'll come in and their first thing is to try to discredit the one that you have been studying under or the one that you were converted under. Now it seems that these false teachers never really seek to evangelize. But they're always trying to go into those who believe and change their beliefs.

So Paul, first of all, reaffirms his apostleship and he says though that it is,

(not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) ( Galatians 1:1 )

It is interesting how that even today, people are asking the same questions that the Pharisees asked John the Baptist while he was baptizing down at the Jordan river. They said, Who gave you the authority to do this? From whence comes your authority? When Jesus cleansed the temple, they asked Him the same question. "Who gave you the authority to do this" ( Mark 11:28 )? Paul. People it seems are always looking for the basis of your authority. And many times today people come up, especially the Mormons, and they'll say, Who gave you the authority to baptize? Because they teach that they are the only ones who have the right to give authority to anyone to baptize. They are the only true church because they are the only church which still has twelve apostles governing the church.

And their twelve apostles are the only ones who can ordain or grant authority unto men to exercise spiritual ministries. And so their trip is always an authority trip, Who gave you the authority? And so the question of really of Paul. Well, who gave Paul the authority to be an apostle? Who laid hands on Paul? And of course, we have also within the church today what they call the apostolic succession of the laying on of hands, as far as authority goes in the high church. They ordain the men for the ministry and the bishop lays his hand upon the candidate as he ordains him and this bishop had hands laid on him by another bishop who had hands laid on him by another bishop who had hands laid on him by another bishop who had hands laid on him and back to Peter.

So that you have the apostolic laying on of hands. So as the bishop lays his hand upon my head and consecrates me to the ministry, I in my mind perceive this hand as it goes, b-b-b-b-b-b-b-back to Peter. You know, you see this sort of quick frame kind of a thing all the way back to Peter and Peter is laying his hand on me and ordaining me for the ministry, the apostolic succession of the laying on of hands. And unless you have the bishop who had a bishop who had a bishop who had a bishop, then you're not really ordained.

Paul said, Hey, I wasn't ordained by man. I'm an apostle but "not of men, neither by man." I didn't look to man for my authority. I wasn't called by man. I wasn't ordained by man, "but by Jesus Christ, and God the Father, who raised him from the dead."

So Paul's authority goes back one greater than Peter, to Jesus Christ and to God the Father. Now it is my feeling that the ordination of man is totally worthless. I'm not interested in being ordained by man. I believe that there is only one who can really ordain a man to the ministry and that is Jesus Christ. I believe that men at best can only ratify. Someone laying their hands on me isn't going to qualify me for the ministry and unfortunately, in the history of the church, hands had been laid upon scoundrels and they've been proclaimed by this action as ministers of Jesus Christ. But they were not and never have been. They're charlatans, they're scoundrels. Though they have the papers to show that they're ordained to the ministry.

It isn't what man says about me that I'm concerned with, it's what God says about me. And so Paul, an apostle, "not of men, nor by man, but by Jesus Christ and God the Father who raised him from the dead."

And all of the brethren which are with me, unto the churches of Galatia ( Galatians 1:2 ):

So Paul is joining those companions of his in his writing to the church.

Now Paul quite often in the opening salutations of his epistles has some personal words to say but he really doesn't have much to say to the Galatians except the typical Pauline greeting of,

Grace be to you and peace from God the Father, and from our Lord Jesus Christ ( Galatians 1:3 ),

The Greek word grace is a word that in its base meaning is beauty, charm. It has come to mean unmerited favor. And that is its theological kind of a definition. But there is always a beauty attached with grace. And it was the typical Greek greeting. Charis. Peace, the typical Jewish greeting, Shalom. Joined together always by Paul in his epistles, "Grace be to you and peace from God the Father, and from our Lord Jesus Christ."

Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: To whom be glory for ever and ever. Amen ( Galatians 1:4-5 ).

The opening salutation of Paul.

Now in speaking of Jesus Christ, he declares that He "gave himself for our sins, that he might deliver us from this present evil world." This world is governed by Satan. Jesus called Satan the prince of this world. And referring to him said, "The prince of this world is coming, and has nothing in me" ( John 14:30 ). When Satan tempted Christ by showing to Him the kingdoms of the world and the glory of them, and promised to give them to Jesus, if He would just bow down to Satan, Satan bragged, They are mine and I can give them to whomever I will. Jesus did not dispute that. And because Satan is the god of this world, because it is under his control, being given to him by man, it is a present evil world but the purpose of Jesus Christ is to deliver you, His children, from this present evil world. That is God's will to deliver you from it.

Now that deliverance is really twofold. When I believe in Jesus Christ, I am delivered from the hold that the world has on me. One of these days Jesus is going to deliver me out of the world. Right now He's delivering me in the world. I have been delivered while I am here but one day He's going to take me out of here and I will be delivered then fully from the present evil world. But now I am delivered while I am still here. It doesn't have a hold on me any longer.

Now Paul immediately gets right into the issues.

I marvel [I'm shocked] that ye are so soon removed from him that called you into the grace of Christ unto another gospel ( Galatians 1:6 ):

They were called into the grace of Christ. They were taught salvation through faith. That it is not something you can earn, it is not something you deserve, it is not something you can purchase, it is something that you can only receive as a free gift of God on the basis, not of your works, not of your efforts, not of your merit but on the basis of your simple trust in Jesus Christ. The gospel of the grace of Christ.

"Unto another gospel:"

Which is not another ( Galatians 1:7 );

That is, it isn't a gospel. It isn't good news.

there are those that would trouble you, and would pervert the gospel of Christ ( Galatians 1:7 ).

There are still those today who are perverting the good news of Jesus Christ by again placing man under certain legal obligations or legal restraints, imposing upon man their rules, their regulations, their standards for holiness. That is not a gospel. If you give me a list of rules that I must abide by in order to be spiritual, that is not a gospel.

I lived for years in a legalistic relationship with God. Trying to follow the rules, trying to follow the regulations. Signing the pledge; annually we had a pledge signing. As we committed ourselves to these rules, I will not do this and that and the other thing. And I had a legal relationship with God that I had all kinds of problems with. Because though I had signed the pledge, many times I did not keep the pledge that I had signed. And so I felt doubly guilty.

Then I came into the knowledge of the grace of God through Jesus Christ. And rather than a legal relationship with God, I developed a loving relationship with God. And I've been happy ever since. How I love this relationship I have. Oh, you say, you then do anything you want, huh? Well, yes, I do. But I just don't want to do a lot of things anymore, you see. I really live a more strict life now in this loving relationship with God than I did with the legal relationship with God. You see, there's something perverse about me and about rules. I don't like rules. And if I walk by a sign that says, Don't touch, I'll touch it. Don't walk on the grass, I'll step on it. I just don't like rules.

And there's something within me that sort of rebels against rules. I like this loving relationship I have with God. And I don't walk on the grass. And I don't touch. Not because I can't, I don't want to. If it doesn't please the Father, I don't want to do it. And so this loving relationship is so far superior to the legal relationship with God. And so this gospel that they were proclaiming in that they were trying to put the people into a legal relationship with God, Paul said, is not really another gospel. It's a perversion of the gospel.

And 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 ( Galatians 1:8 ).

That's pretty strong language. "Let him be anathema." "If any man would preach another gospel, even if an angel of heaven would come and preach another gospel," even if Moroni would come and say, You've got to wear certain kind of underwear in order to be righteous and you must go through the temple rites and you must continue to be a faithful Mormon if you are to be saved; you see, that's adding to the salvation through the grace of God offered to us through Jesus Christ. That's putting the burden back on you.

I asked a young man one day who came up to me and I'm sure that he. He had been in a Sunday school class of mine years ago and he came up to me and said, Chuck, I'm no longer a Christian. Now I'm a Mormon. Now I'm sure that he wasn't schooled enough in the Mormon techniques at that point that he would say something like that, because now they seek to identify themselves as Christians. But he said, I'm a Mormon. And I said, Oh, what a shame. And he said, What do you mean? I said, I mean just what you said. I think it would be a shame if a person cease being a Christian and started being a Mormon.

I said, But as a Mormon, tell me, Jerry, what do you, what is the base for your hope of eternal life? And he said, My faith in Jesus Christ and continued membership in the Mormon church. I said, Well, as far as I'm concerned you went one step too far. If the basis of your hope for eternal life is your faith in Jesus Christ, I can shake hands with you and say, Great, Jerry, continue. But the moment you add anything to that, then it's another gospel. And even if an angel of heaven has declared another gospel that would add something more than your faith in Jesus Christ as your hope for eternal life, then it is not a gospel. And so,

let them be accursed. For do I now persuade men, or God? or do I seek to please men? if I please men, I would not be the servant of Christ ( Galatians 1:9-10 ).

Paul said I'm not really seeking to win a popularity contest among men. I'm seeking to please God. And I could give up this fight. I could give in to the legalism. But if I did, I would not be a servant of God. Thank God Paul stuck by his guns. Boy, our church today would be something vastly different if Paul had not stuck by his guns.

But I certify you, brethren, that the gospel which was preached of me is not after man. Because I did not receive it from man, neither was I taught it, but by the revelation of Jesus Christ ( Galatians 1:11-12 ).

So this gospel of grace is a revelation of Jesus Christ unto Paul. Now I am certain that God chose Paul and ordained Paul even as he said from his mother's womb that he should be the carrier of this gospel of grace because he was perfectly fitted by God for this task. You see, if you do not follow something to its end, then you always think, Well, my failure was not following it to its end. Had I followed it to the nth degree, then I would have found the satisfaction. And so I look at myself and I say, The failure lies in me, I didn't follow it completely enough.

It is an interesting observation that I have made concerning those who are Buddhists. When a person tells me, Well, I'm a Buddhist, I usually ask them, Well, have you achieved then the perfection and that complete peace in Buddhism? And they will always respond by saying, I am working towards it. Never have I found one who has claimed to achieve. They're always working towards it. It's always this carrot out here at the end of the stick. I'm still working. I hope, you know. But I keep trying. If I work a little harder I might achieve, I might attain, I might find the peace and satisfaction. I'm working towards it.

Paul the apostle had followed the law of God circumspectly. He had followed it down all the way. He writes concerning himself that "as far as the righteousness which is of the law is concerned, I was blameless" ( Philippians 3:6 ). And so Paul speaks of his zeal above his own peers. His zeal for the lost, his zeal for God according to the law and all was above those around him. And yet Paul found himself zealously following the law still empty and frustrated and he did not find the fulfillment. And that is why when he came to the glorious knowledge of Jesus Christ he was so transformed because he had followed the law all the way as far as you could and didn't find the peace.

Now Peter could not really be the emissary of grace because Peter had not really followed the law that circumspectly, you see. And so Peter would think, Well if I had only followed the law, I might have achieved, I might have attained, you know. And so Paul was especially prepared of God to receive this gospel of grace and it came to Paul by direct revelation of Jesus Christ. He did not learn this in the church in Jerusalem or from the apostles or those brethren there. Taught to him by direct revelation of Jesus Christ.

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: And I profited in the Jews' religion above many of my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers ( Galatians 1:13-14 ).

Hey, I was at the top of the class. I went all the way. I went all out for the law and for Judaism. "Above my equals, more exceedingly zealous."

But when it pleased God, who separated me from my mother's womb, and called me by his grace, To reveal his Son in me, that I might preach him among the Gentiles; immediately I conferred not with flesh and blood ( Galatians 1:15-16 ):

When Paul met Christ on the road to Damascus and there had that complete a hundred and eighty degree turn, from persecuting Jesus to following Jesus, such a revolution, total revolution. Paul did not then look up the Christian brothers to learn all about it. But he went out into the desert and spent several years out in the deserts of Saudi Arabia just waiting upon God and receiving the revelation directly from Jesus of the gospel according to grace. So this is not Paul's gospel, this is the gospel of Jesus Christ delivered to Paul who in turn has delivered it to us. This is the truth of Christ; the salvation that is offered now unto you through your faith in Him. "I did not confer with flesh and blood."

I did not go up to Jerusalem to them which were the apostles before me; but I went into Arabia, and then I returned to Damascus ( Galatians 1:17 ).

I didn't even return to Jerusalem.

Then after three years I went up to Jerusalem ( Galatians 1:18 )

So he didn't get back to Jerusalem until about six-and-a-half, seven years after his conversion. He had gone from Jerusalem to Damascus to imprison the Christians, those that call upon God. He was met by Christ on the road so that when he got to Damascus he was a changed man. He ministered to the Christians that were there but realized that he needed to know more and went out into the deserts of Arabia and waited upon Jesus where he received the glorious revelation for three-and-a-half years; returned then to Damascus to stay there and now taught them for three years. And then finally came to Jerusalem.

to see Peter, and stayed with him for fifteen days. But of the other apostles he didn't see any of them, except James the brother of the Lord ( Galatians 1:18-19 ).

This is the James who authored the epistle of James. This is the James who became one of the leaders in the early church. This is not James, the brother of John the fisherman. He was beheaded before Paul got there. This is James, the brother of Jesus Christ mentioned in Mark's gospel and Paul here identifies him.

Now the things which I write unto you, behold, before God, I lie not. Afterwards I came into the regions of Syria and Cilicia ( Galatians 1:20-21 );

So Paul went from Damascus seven years after his conversion and then went on back to Tarsus where he was born and he went back to making tents.

I was unknown by face unto the churches of Judaea which were in Christ: But they only heard, That the one who had persecuted us in times past is now preaching the faith. And they glorified God in me ( Galatians 1:22-24 ).

So Paul did not really have any close contact with the church in Jerusalem. In fact, the church in Jerusalem was a little fearful of Paul. They didn't know but what he was a KGB agent. And thus, they were really reluctant to receive Paul into fellowship. So Paul is emphasizing the fact that his gospel is not something that was passed unto him by the apostles or by any man. It was something that came to him through the direct revelation of Jesus Christ.

"

Contending for the Faith

Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

Who gave himself: This central part of the gospel is referred to as "good news" when joined to the next phrase "for our sins" by anyone who has thought about it seriously. There is controversy as to whether it is the Romans or the Jews who cause Jesus to be crucified. In the final analysis, however, it must be admitted that neither of them could have done their work if Jesus had not voluntarily surrendered Himself to them (see John 10:17-18; 1 Peter 2:23-24; Matthew 26:47-56).

for our sins: All have sinned (Romans 3:23). It is on account of the sins of the people who had lived, were living, and would live in future years that Jesus sheds His blood. The blood of Jesus flows backward to Adam’s day and is for the remission of their sins (Hebrews 9:15). This action is necessary "For it is not possible that the blood of bulls and of goats should take away sins" (Hebrews 10:4; Galatians 4:5). The blood Jesus offers is efficacious because of His eternal Spirit and the fact that He is without spot, that is, without sin (Hebrews 9:14). The blood of Jesus is for Paul and the Galatians. It is "for our sins" as Paul writes to these people. It was shed for our sins today, for we are to proclaim "the Lord’s death till he come" (1 Corinthians 11:26). It is, therefore, called a "whosoever will gospel" (John 3:16). When Jesus sheds His blood, He ratifies the New Testament or covenant (1 Corinthians 11:25; Hebrews 9:16-17); and a part of that covenant says, "For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more" (Hebrews 9:12). Jesus truly gives Himself so we could be forgiven and escape the penalty for our sins (Mark 16:15-16; Acts 2:38).

that he might deliver us: This deliverance is from something into something. The author explains this point further when he writes:

Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins (Colossians 1:13-14).

Redemption has two parts to it: (1) The price paid and (2) the actual deliverance. The price paid is the blood of Jesus (1 Peter 1:18-19; 1 Corinthians 6:19-20). This price is paid for all men, giving it a universal application. All men, however, have not been delivered from the guilt and consequences of their sins. This deliverance is conditional upon the sinner’s acceptance of God’s plans and provisions for deliverance and subsequent obedience. Colossians 1:14 explains the redemption is in Christ. It follows, then, that the sinner must get into Christ Jesus in order to be redeemed by His blood. The writer carefully explains in Galatians 3:26-27 that they are "all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ." Chapters 3-5 in this epistle develop the thoughts found in this verse as Paul admonishes the Galatians in the way to maintain the correct relationship with Christ. A correct standing with God could be established and sustained only through Christ.

from this present evil world: In Acts 2:40, Peter admonishes the people to "Save themselves from this untoward generation." That seems to refer to the people who live in the period of time when Jesus is crucified. The phrase in this verse, however, is written to a people geographically far removed from Jerusalem and separated by several years in time. It includes everything evil in the world or age. The age under consideration does not stop with the death of that generation. That age will last until the end of time. It is characterized by evil, that which:

...causes labor, pain, sorrow, malignant evil; it is used (a) with the meaning bad, worthless, in the physical sense,...; in the moral or ethical sense, ’evil’ wicked;... (Vine 211).

Here it describes all the evil things that are in the world. It does not mean that Christ’s sacrifice takes us away from this earth. His death delivers us from the power of things that are evil. "World" refers to the age in which they are living and the one we are still living in today--the Christian Age, which is preceded by the Patriarchal and Mosaical Ages. These come to an end when Jesus dies on the cross (Colossians 2:14-16), preparing the way for the beginning of the Christian Age--the last age, spoken of in the scriptures as the last days (Hebrews 1:2; 2 Timothy 3:1; 2 Peter 3:3). The New Testament does not speak of another age after this one on this earth.

According to the will of God and our Father: The individual who desires to go to heaven and live forevermore with the Father cannot overestimate the value of doing all things in agreement with His will, a necessity if a person is going to maintain a harmonious relationship with Him. There are some important things to notice about the will of God:

1.    The will or desire of God for each individual has been written down in the book we commonly call the New Testament. The Old Testament preceded the New. Even Jesus is represented as obeying and thereby fulfilling the will of God and taking away the Old Testament. "...Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second" (Hebrews 10:9). Thus, the will of God for an individual today is not in the Old Testament but in the second or New Testament.

2.    An individual may be religious, call upon the name of God, and invoke the name of Christ on his wonderful works; but, if these things are not in harmony with the will of God, he will still not be in the proper relationship with God to enjoy His blessings (Matthew 7:21-23). Cornelius is a great and good man, but he needs to hear "words" (the will of God) before he can be saved (Acts 11:13-14).

3.    Jesus considers the will of God so important that He fears something might happen that would not be in keeping with that will. In the last day of His life, He agonizes to such an extent that "his sweat was as it were great drops of blood falling down to the ground" (Luke 22:44). His prayer is heard because He has this fear (Hebrews 5:7). There are a few who have this "fear" that Jesus possesses; but even in the first century, there were those who sinned "wilfully" (Hebrews 10:26), or they voluntarily sinned and thereby manifested they had "counted the blood of the covenant, wherewith he was sanctified, an unholy thing" (Hebrews 10:29). With respect to worship, there are those who have not the "fear" of Jesus toward the will of God in this matter. Like those in Colosse, they offer "will worship" (Colossians 2:23), worship that comes from their own will instead of the will of God. Such worship is vain (Matthew 15:9). When Samuel addresses Israel, he exhorts them saying, "And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain" (1 Samuel 12:21). From this passage one must conclude that anything that is "vain" is without profit and cannot deliver insofar as being freed from the bondage of sin is concerned. God’s will is profitable, and it can deliver (John 8:31-32). It is no wonder Jesus made the doing of God’s will a part of His model prayer (Matthew 6:10). Paul is chosen by God that he should know the will of God (Acts 22:14), a mystery to the human race for centuries but now has been revealed to us (Ephesians 1:9). It can now be read and understood by us (Ephesians 3:3-4). We must, however, not only know the will of God but do it in order to receive the promise (Hebrews 10:36). In Romans 12:2, it is suggested that by our doing the will of God we prove or demonstrate it.

4.    Another aspect of the will of God is His providential will, which is under consideration in James 5:15 : "For that ye ought to say, If the Lord will, we shall live, and do this, or that." It is difficult, if not impossible, to know when God is working providentially in our lives so long as we live in this life. Joseph does not realize what is happening in his life when he is betrayed by his brethren, sold as a slave, falsely accused of immorality, and imprisoned. The important thing is his trusting in God through all these bad things and keeping the proper relationship with God so he can be used to fulfill the will of God. When God’s will has been accomplished, then Joseph can see that, indeed, God has providentially used him and so he declares to his terrified brothers:

Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life (Genesis 45:5).

When he was in the pit and imprisoned, Joseph did not realize God could use these circumstances to accomplish His will. Neither can we know today how God may be providentially using circumstances in our lives. The important thing for us to do is to trust in God in good times and bad times and keep ourselves in the proper relationship with God so that we can be His instrument to fulfill His will. That is the reason James teaches that when we are going to do something we should always say, "if the Lord wills." This idea must have been in Paul’s thoughts when he writes, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Corinthians 4:17). Of course, we must always remember that all things in our secular as well as our spiritual lives must be in harmony with the revealed will of God recorded in the New Testament.

Dr. Constable's Expository Notes

A. Salutation 1:1-5

Paul began this epistle with a word of greeting for his readers to introduce himself as the writer and to emphasize the divine source of his apostolic commission.

Dr. Constable's Expository Notes

I. INTRODUCTION 1:1-10

The Apostle Paul began this epistle in an uncharacteristic way for him. After a customary salutation, he rebuked the Galatian Christians. Usually he began his epistles by commending his readers.

Dr. Constable's Expository Notes

The greeting Paul wrote in most of his epistles was a combination of the commonly used Greek (charis, grace) and the Jewish (shalom, peace) salutations. The former in the Christian context refers to God’s undeserved favor that is the portion of His children. Galatians opens, closes (cf. Galatians 6:18), and is full of grace (Galatians 1:6; Galatians 1:15; Galatians 2:9; Galatians 2:21; Galatians 3:18; Galatians 5:4). The actual Greek word is chairein, which means, "rejoice," but this standard Greek greeting meant the equivalent of "hello."

"When Paul prays for grace on his friends, it is as if he said, ’May the beauty of the wonder of the undeserved love of God be on you, so that it will make your life lovely too.’" [Note: William Barclay, The Letters to the Galatians and Ephesians, p. 8.]

The second word of greeting, peace, defines not just the absence of hostility but the totality of God’s blessings. This word had become a standard Jewish greeting. Believers enjoy peace with God and with other people because God has taken the initiative in extending His grace to us in Christ (cf. Numbers 6:24-26). Peace always follows grace in Paul’s salutations because that is their logical and temporal order. The three-fold title "Lord Jesus Christ" indicates His exalted rank, His saving significance, and His divine commission respectively. [Note: Fung, p. 39.]

Jesus Christ gave Himself for our sins in two respects. He gave Himself all through His earthly ministry as the Suffering Servant of God (cf. Isaiah 53), and He gave Himself as the final sin offering on the cross. Both aspects of His self-sacrifice could be in view here. Paul probably wanted to emphasize the totality of Christ’s self-sacrifice.

The purpose of the Lord’s self-sacrifice was that He might deliver us out of the control of this present evil age, the world system that dominates the inter-advent era. In contrast, the age to come (cf. Ephesians 1:21) is the era in which righteousness dwells when Jesus Christ and later God the Father will rule directly (i.e., the messianic kingdom and the new heavens and earth).

We are in the world, but we are free to live apart from the evil that dominates it thanks to Christ’s work for us. Not only so, the Lord will remove us from it by death or translation. Again, both aspects of our deliverance were probably in Paul’s mind as he wrote these words. Christ’s death transferred the believer from Satan’s power to God’s power, from one sphere to the other (cf. Colossians 1:13).

"In this one verse Paul has described several aspects of the redemption wrought by Christ: its cause (’for our sins,’ that is, because of them), its means (Christ ’sacrificed himself’), its purpose and effect (’for our sins,’ that is, for their expiation; ’to rescue us’), and its origin (’the will of our God and Father’). Thereby Paul has in fact touched on the chief argument of the letter, and succinctly announced in anticipatory fashion the main contents of its doctrinal section, inasmuch as the point of the controversy between Paul and His Galatian opponents lies precisely in the significance of Christ and his redemptive work and more specifically in the bearing of this work on the law." [Note: Ibid., p. 42. Cf. Herman Ridderbos, The Epistle of Paul to the Churches of Galatia, p. 43; and E. de W. Burton, A Critical and Exegetical Commentary on the Epistle to the Galatians, p. 14.]

"Another feature of this salutation is the extended description of the writer. . . . It conveys at once the impression of authority, which underlies the subsequent argument throughout the epistle." [Note: Guthrie, Galatians, p. 56.]

Barclay's Daily Study Bible

Chapter 1

THE TRUMPET CALL OF THE GOSPEL ( Galatians 1:1-5 )

1:1-5 I, Paul, an apostle--and my apostleship was given to me from no human source and through no man's hand, because it came to me direct from Jesus Christ and from God the Father, who raised Jesus from the dead--with all the brothers who are here, write this letter to the Churches of Galatia. May grace and peace be on you from God the Father and from our Lord Jesus Christ, who, because our God and Father willed it so, gave his life for our sins, to rescue us from this present world with all its evil. Glory be to him for ever and ever. Amen.

To the people of Galatia there had come people saying that Paul was not really an apostle and that they need not listen to what he had to say. They based their belittlement on the fact that he had not been one of the original twelve, that, in fact, he had been the most savage of all persecutors of the Church, and that he held, as it were, no official appointment from the leaders of the Church. Paul's answer was not an argument; it was a statement. He owed his apostleship to no man but to a day on the Damascus Road when he had met Jesus Christ face to face. His office and his task had been given him direct from God.

(i) Paul was certain that God had spoken to him. Leslie Weatherhead tells of a boy who decided to become a minister. He was asked when he had come to that decision and he replied that it was after hearing a certain sermon in his school chapel. He was asked the name of the preacher who had wrought such an effect upon him. His answer was, "I do not know the preacher's name; but I know that God spoke to me that day."

In the last analysis no man can make another a minister or a servant of God. Only God himself can do that. The real test of a Christian is not whether or not he has gone through certain ceremonies and taken certain vows; it is, has he seen Christ face to face? An old Jewish priest called Ebed-Tob said of the office which he held, "It was not my father or my mother who installed me in this place, but the arm of the Mighty King gave it to me."

(ii) The real reason for Paul's ability to toil and to suffer was that he was certain his task had been given him by God. He regarded every effort demanded from him as a God-given task.

It is not only men like Paul who have a task from God; to every man God gives his task. It may be one of which all men will know and which history will remember or it may be one of which no one will ever hear; but in either case it is a task for God. Tagore has a poem like this:

"At midnight the would-be ascetic announced:

'This is the time to give up my home and seek for God. Ah,

who has held me so long in delusion here?'

God whispered. 'I,' but the ears of the man were stopped.

With a baby asleep at her breast lay his wife, peacefully

sleeping on one side of the bed.

The man said, 'Who are ye that have fooled me so long?'

The voice said again, 'They are God,' but he heard it not.

The baby cried out in its dream, nestling close to its mother.

God commanded, 'Stop, fool, leave not thy home,' but still he

heard not.

God sighed and complained, 'Why does my servant wander to

seek me, forsaking me'"

Many humble tasks are a divine apostolate. As Burns had it,

To mak'a happy fire-side clime

For weans and wife,

That's the true pathos and sublime

O'human life.

Paul's God-given task was to evangelize a world; to most of us it will simply be to make one or two folk happy in the little circle of those most dear.

Right at the beginning of his letter Paul sums up his wishes and prayers for his friends in two tremendous words.

(i) He wishes them grace. There are two main ideas in this word. The first is that of sheer beauty. The Greek word charis ( G5485) means grace in the theological sense, but it always means beauty and charm; and even when theologically used the idea of charm is never far away from it. If the Christian life has grace in it, it must be a lovely thing. Far too often goodness exists without charm and charm without goodness. It is when goodness and charm unite that the work of grace is seen. The second idea is that of undeserved generosity of a gift, which a man never deserved and could never earn, given to him in the generous love of God. When Paul prays for grace on his friends, it is as if he were saying, "May the beauty of the undeserved love of God be on you, so that it will make your life lovely, too."

(ii) He wishes them peace. Paul was a Jew, and the Jewish word shalowm ( H7965) must have been in his mind, even as he wrote the Greek eirene ( G1515) . Shalowm ( H7965) means far more than the mere absence of trouble. It means everything which is to a man's highest good, everything which will make his mind pure, his will resolute and his heart glad. It is that sense of the love and care of God, which, even if his body is tortured, can keep a man's heart serene.

Finally, Paul sums up in one sentence of infinite meaning the heart and the work of Jesus Christ. "He gave himself... to rescue us." (i) The love of Christ is a love which gave and suffered. (ii) The love of Christ is a love which conquered and achieved. In this life the tragedy of love is that it is so often frustrated; but the love of Christ is backed by an infinite power which nothing can frustrate and which can rescue its loved one from the bondage of sin.

THE SLAVE OF CHRIST ( Galatians 1:6-10 )

1:6-10 I am amazed that you have so quickly deserted him who called you by the grace of Christ, and that you have so soon gone over to a different gospel, a gospel which in point of fact is not another gospel at all. What has really happened is that certain men are upsetting your whole faith and are aiming at reversing the gospel of Christ. But even if we or an angel from heaven were to preach a gospel to you, other than that which you have received, let him be accursed. Is it men's favour I am trying to win, or is it God's? Or am I seeking to curry favour with men? If after all that has happened to me I were still trying to curry favour with men, I would not be bearing the brand; of the slave of Christ.

The basic fact behind this epistle is that Paul's gospel was a gospel of free grace. He believed with all his heart that nothing a man could do could ever earn the love of God; and that therefore all a man could do was fling himself on his mercy in an act of faith. All a man could do was take in wondering gratitude what God offered; the important thing was not what we could do for ourselves but what he had done for us.

It was this gospel of the free grace of God that Paul had preached. After him there came men preaching a Jewish version of Christianity. They declared that, if a man wished to please God, he must be circumcised and then dedicate his life to carrying out all the rules and regulations of the law. Every time a man performed a deed of the law, so they said, that was a credit entry in his account with God. They were teaching that it was necessary for a man to earn the favour of God. To Paul that was utterly impossible.

Paul's opponents declared that he was making religion far too easy and doing so to ingratiate himself with men. In fact that accusation was the reverse of the truth. After all, if religion consists in fulfilling a mass of rules and regulations, it is, at least theoretically, possible to satisfy its demands; but Paul is holding up the Cross and saying, "God loved you like that." Religion becomes a matter, not of satisfying the claims of law, but of trying to meet the obligation of love. A man can satisfy the claims of law, for they have strict and statutory limits; but he can never satisfy the claims of love, for if he gave his loved one the sun, the moon and the stars he still would be left feeling that that was an offering far too small. But all that Paul's Jewish opponents could see was that he had declared that circumcision was no longer necessary and the law no longer relevant.

Paul denied that he was trying to ingratiate himself with men. It was not men he was serving; it was God. It made no difference to him what men said or thought about him; his master was God. And then he brought forward an unanswerable argument. "if," he said, "I were trying to curry favour with men I would not be the slave of Christ." What is in his mind is this--the slave had his master's name and sign stamped on him with a red-hot branding iron; he himself bore on his body the marks of his sufferings, the brand of the slavery of Christ. "If," he said, "I were out to curry favour with men would I have these scars on my body?" The fact that he was marked as he was was the final proof that his aim was to serve Christ and not to please men.

John Gunther tells us of the very early communists in Russia. Many of them had been in prison under the Czarist regime and bore on their bodies the physical marks of what they had suffered; and he tells us that, so far from being ashamed of the marks which disfigured them, they were their greatest pride. We may be convinced that they were misguided and misguiding, but we can not doubt the genuineness of their allegiance to the communist cause.

It is when men see that we are prepared to suffer for the faith which we say we hold that they begin to believe that we really hold it. If our faith costs us nothing, men will value it at nothing.

THE ARRESTING HAND OF GOD ( Galatians 1:11-17 )

1:11-17 As for the gospel that has been preached by me, I want you to know, brothers, that it rests on no human foundation. for, neither did I receive it from any man, nor was I taught it, but it came to me through direct revelation from Jesus Christ. If you want proof of that you heard of the kind of life I once lived when I practised the Jewish faith, a life in which I persecuted the Church of God beyond all bounds and devastated it. I was making strides in the Jewish faith beyond many of my contemporaries in my nation, for I was zealous to excess for the traditions of my fathers. It was then that God who had set me apart for a special task before I was born, and who called me through his grace, decided to reveal his Son through me. that I might tell the good news of him amongst the Gentiles. Thereupon I did not confer with any human being, nor did I go up to Jerusalem to see those who were apostles before I was; but I went away to Arabia; and then I went back again to Damascus.

It was Paul's contention that the gospel he preached was no second-hand tale; it had come to him direct from God. That was a big claim to make and it demanded some kind of proof. For that proof Paul had the courage to point to himself and to the radical change in his own life.

(i) He had been a fanatic for the law; and now the dominant centre of his life was grace. This man, who had with passionate intensity tried to earn God's favour, was now content in humble faith to take what he lovingly offered. He had ceased to glory in what he could do for himself; and had begun to glory in what God had done for him.

(ii) He had been the arch-persecutor of the Church. He had "devastated" the Church. The word he uses is the word for utterly sacking a city. He had tried to make a scorched earth of the Church and now his one aim, for which he was prepared to spend himself even to death, was to spread that same Church over all the world.

Every effect must have an adequate cause. When a man is proceeding headlong in one direction and suddenly turns and proceeds headlong in the opposite direction; when he suddenly reverses all his values so that his life turns upside down; some explanation is required. For Paul the explanation was the direct intervention of God. He had laid his hand on his shoulder and arrested him in mid-career. "That," said Paul, "is the kind of effect which only God could produce." It is a notable thing about Paul that he is not afraid to recount the record of his own shame in order to show God's power.

He has two things to say about that intervention.

(i) It was no unpremeditated thing; it was in God's eternal plan. A. J. Gossip tells how Alexander Whyte preached the sermon when he was ordained to his first charge. Whyte's message was that all through time and eternity God had been preparing this man for this congregation and this congregation for this man and, prompt to the minute, he had brought them together.

God sends every man into the world with a part to play in his purpose. It may be a big part or it may be a small part. It may be to do something of which the whole world will know or something of which only a few will ever know. Epictetus 2: 16 says, "Have courage to look up to God and to say, 'Deal with me as thou wilt from now on. I am as one with thee; I am thine; I flinch from nothing so long as thou dost think that it is good. Lead me where thou wilt; put on me what raiment thou wilt. Wouldst thou have me hold office, or eschew it, stay or fly, be rich or poor? For all this I will defend thee before men.'" If a pagan philosopher could give himself so wholly to a God whom he knew so dimly, how much more should we!

(ii) Paul knew himself to be chosen for a task. He thought of himself as chosen not for honour but for service, not for ease but for battles. It is for the hardest campaigns that the general chooses his best soldiers and for the hardest studies that the teacher chooses his best students. Paul knew that he had been saved to serve.

THE WAY OF THE CHOSEN ( Galatians 1:18-24 )

1:18-25 Then, three years after that, I went up to Jerusalem to visit Cephas, and I stayed with him a fortnight. I saw no other apostle except James, the Lord's brother. As for what I am writing to you--before God I am not lying. Then I went to the districts of Syria and Cilicia. But I remained personally unknown to the Churches of Judaea which are in Christ. The only thing they knew about me was that they were hearing the news--our one-time persecutor is preaching the faith which once he tried to devastate and they found in me cause to glorify God.

When we look at this passage alongside the last section of the preceding one we see just what Paul did when the hand of God arrested him.

(i) First, he went away to Arabia. He went away to be alone and for two reasons. First, he had to think out this tremendous thing that had happened to him. Second, he had to speak with God before he spoke to men.

There are so few who will take the time to face themselves and to face God; and how can a man meet the temptations, stresses and strains of life unless he has thought things out and thought them through?

(ii) Second, he went back to Damascus. That was a courageous thing to do. He had been on the way to Damascus to wipe out the Church when God arrested him and all Damascus knew that. He went back at once to bear his testimony to the people who knew best what he had been.

Kipling has a famous poem called Mulholland's Vow. Mulholland was a cattle-man on a ship. A storm broke out and in the storm the steers broke loose, Mulholland made a bargain with God that, if he saved him from the plunging horns and hooves, he would serve him from that time on. When he got safely to land he proposed to keep his part of the bargain; but his idea was to preach religion where no one knew him. Then came God's command, "Back you go to the cattle-boats and preach my gospel there." God sent him back to the place that he knew and that knew him. Our Christian witness.. like our Christian charity, must begin at home.

(iii) Third, Paul went to Jerusalem. Again he took his life in his hands. His former friends, the Jews, would be out for his blood, because to them he was a renegade. His former victims, the Christians, might well ostracize him, unable to believe that he was a changed man.

Paul had the courage to face his past. We never really get away from our past by running away from it. We can deal with it only by facing it and defeating it.

(iv) Fourth, Paul went to Syria and Cilicia. It was there that Tarsus was. It was there that he had been brought up. There were the friends of his boyhood and his youth. Again he chose the hard way. They would no doubt regard him as quite mad; they would meet him with anger, and, worse, with mockery. But he was quite prepared to be regarded as a fool for the sake of Christ.

In these verses Paul was seeking to defend and prove the independence of his gospel. He got it from no man; he got it from God. He consulted no man; he consulted God. But as he wrote he unconsciously delineated himself as the man who had the courage to witness to his change and preach his gospel in the hardest places of all.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Galatians 1:4

1. Christ Gave Himself For out Sins.

2. Christ Gave Himself To Deliver Us From This "World"

3. ... To Deliver Us From This "Present" World.

4. ... From this "Evil" World

5. ... To Deliver Us According to "the Will of God"

- - - -

No Thanksgiving at the beginning of the epistle as usual in most of Paul’s letters (was it because of the problem that many were turning away?).

who gave himself -- The Father gave the Son. The Son gave Himself.

for -- "huper" = "in behalf of"

deliver -- NIV NASB= rescue. Rescue us from the thralldom of, &c. The same word is used of the deliverance of Joseph (Acts 7:10) and by our Lord Himself in reference to Paul (Acts 26:17). Freedom as the result of emancipation is the great blessing of the Gospel.

evil age -- “Wicked” is placed in an EMPHATIC POSITION which conveys the idea that “this is an evil, godless age” (cf. John 12:31; 2 Corinthians 4:4; Ephesians 2:2-7). (Utley)

world -- "aion" = age. The Greek word signifies, the present state of things, the world’s life, regarded in its transitory nature, as a condition of existence, rather than the material creation. Matter is not essentially evil. It becomes an instrument of evil by reason of man’s transgression of the law of God.

Gill's Exposition of the Whole Bible

Who gave himself for our sins,.... The antecedent to the relative "who, is our Lord Jesus Christ", Galatians 1:3 and the words are an illustration of the good will of God the Father, and of the grace and love of Christ, in the gift of himself, for the sins of his people: he did not merely give, "sua, his own things", what were his properly, but, "se, himself"; not the world, and the fulness of it, gold, silver, and such like corruptible things; no, nor men for them, and people for their lives; nor angels, his creatures, and ministering spirits; but his own self, his life, his flesh, his blood, his body, and soul, his whole human nature, and this as in union with himself, a divine person, the eternal Son of God. He gave himself freely, cheerfully, voluntarily, into the hands of men, justice, and death itself, as a sacrifice for sin, to expiate it, make reconciliation and atonement for it, which could not be done by the sacrifices of the legal dispensation; to procure the remission of it, which could not be had without shedding or blood; and utterly to take it away, finish it, and make an end of it, and abolish it, so as that it might never rise any more to the condemnation of his people: and this reached to "sins" of all sorts, not only original, but actual, and these of thought, word, and deed; and this oblation of himself upon the cross, was not for any sin of his own, who had none, nor for the sins of angels, of whom he was no Redeemer aud Saviour, but "for our sins"; not the sins of the apostles, or of the Jews only, nor yet of all mankind, but of God's elect, called the friends of Christ, his sheep and church, for whom he gave himself; and his end in so doing was,

that he might deliver us from this present evil world; by which is meant, either the Jewish world, or church state, in which were a worldly sanctuary, and which were subject to ceremonies and traditions, called the elements and rudiments of the world; and who were possessed of worldly notions, and in expectation of a worldly kingdom to be set up by the Messiah; and both in principle and in practice were sadly degenerated, and were become very evil and wicked: or the present age and generation of men, whether of Jews or Gentiles, which was so corrupt, as the like was never known; or in general the present world, and the men of it, in distinction either from the world before the flood, as in 2 Peter 3:5 or rather from the new heavens and earth, which will be after the present ones, and wherein will dwell righteousness; or, in a word, from the world which is to come, as they are frequently opposed in Scripture: and which is said to be "evil", not with respect to the matter, that being all very good, as created by God; but with respect to the men of it, who lie in wickedness, under the power of the wicked one, and of their own sins; and to the things which are in it, all which are the lust of the flesh, the lust of the eyes, and the pride of life. Now Christ gave himself a sacrifice for the sins of his people, that as in consequence of this they might be delivered and saved from the damning power, so from the governing power and influence of all that is evil in this present world; as from Satan, the god of it, who has usurped a power over it; from the lusts that are predominant in it; from the vain conversation of the men of it; from the general conflagration of it at the last day, and from the perdition of ungodly men, and their eternal destruction in hell: and all this is

according to the will of God, and our Father, It was by the determinate counsel and foreknowledge of God that Christ was delivered up into the hands of wicked men, and put to death by them; it was his will of purpose and decree, to deliver him up into the hands of justice and death, and that he should give himself sacrifice for sin; yea, it was his will of command, that he should lay down his life for his sheep, to which he was obedient; it was his pleasure, it was what was agreeable to him, was to his good liking, that he should die for the sins of his people; it was owing to the love of God, who is our Father in Christ, and by adopting grace, and not to any worth or desert of ours, that Christ gave himself for us; as his own love, so his Father's will, were what solely moved him to it.

Henry's Complete Commentary on the Bible

      1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)   2 And all the brethren which are with me, unto the churches of Galatia:   3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,   4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:   5 To whom be glory for ever and ever. Amen.

      In these verses we have the preface or introduction to the epistle, where observe,

      I. The person or persons from whom this epistle is sent--from Paul an apostle, c., and all the brethren that were with him. 1. The epistle is sent from Paul he only was the penman of it. And, because there were some among the Galatians who endeavoured to lessen his character and authority, in the front of it he gives a general account both of his office and of the manner in which he was called to it, which afterwards, in this and the following chapter, he enlarges more upon. As to his office, he was an apostle. He is not afraid to style himself so, though his enemies would scarcely allow him this title: and, to let them see that he did not assume this character without just ground, he acquaints them how he was called to this dignity and office, and assures them that his commission to it was wholly divine, for he was an apostle, not of man, neither by man; he had not the common call of an ordinary minister, but an extraordinary call from heaven to this office. He neither received his qualification for it, nor his designation to it, by the mediation of men, but had both the one and the other directly from above; for he was an apostle by Jesus Christ, he had his instructions and commission immediately from him, and consequently from God the Father, who was one with him in respect of his divine nature, and who had appointed him, as Mediator, to be the apostle and high priest of our profession, and as such to authorize others to this office. He adds, Who raised him from the dead, both to acquaint us that herein God the Father gave a public testimony to Christ's being his Son and the promised Messiah, and also that, as his call to the apostleship was immediately from Christ, so it was after his resurrection from the dead, and when he had entered upon his exalted state; so that he had reason to look upon himself, not only as standing upon a level with the other apostles, but as in some sort preferred above them; for, whereas they were called by him when on earth, he had his call from him when in heaven. Thus does the apostle, being constrained to it by his adversaries, magnify his office, which shows that though men should by no means be proud of any authority they are possessed of, yet at certain times and upon certain occasions it may become needful to assert it. But, 2. He joins all the brethren that were with him in the inscription of the epistle, and writes in their name as well as his own. By the brethren that were with him may be understood either the Christians in common of that place where he now was, or such as were employed as ministers of the gospel. These, notwithstanding his own superior character and attainments, he is ready to own as his brethren; and, though he alone wrote the epistle, yet he joins them with himself in the inscription of it. Herein, as he shows his own great modesty and humility, and how remote he was from an assuming temper, so he might do this to dispose these churches to a greater regard to what he wrote, since hereby it would appear that he had their concurrence with him in the doctrine which he had preached, and was now about to confirm, and that it was no other than what was both published and professed by others as well as himself.

      II. To whom this epistle is sent--to the churches of Galatia. There were several churches at that time in this country, and it should seem that all of them were more or less corrupted through the arts of those seducers who had crept in among them; and therefore Paul, on whom came daily the care of all the churches, being deeply affected with their state, and concerned for their recovery to the faith and establishment in it, writes this epistle to them. He directs it to all of them, as being all more or less concerned in the matter of it; and he gives them the name of churches, though they had done enough to forfeit it, for corrupt churches are never allowed to be churches: no doubt there were some among them who still continued in the faith, and he was not without hope that others might be recovered to it.

      III. The apostolical benediction, Galatians 1:3; Galatians 1:3. Herein the apostle, and the brethren who were with him, wish these churches grace and peace from God the Father, and from the Lord Jesus Christ. This is the usual blessing wherewith he blesses the churches in the name of the Lord--grace and peace. Grace includes God's good-will towards us and his good work upon us; and peace implies in it all that inward comfort, or outward prosperity, which is really needful for us; and they come from God the Father as the fountain, through Jesus Christ as the channel of conveyance. Both these the apostle wishes for these Christians. But we may observe, First grace, and then peace, for there can be no true peace without grace. Having mentioned the Lord Jesus Christ, he cannot pass without enlarging upon his love; and therefore adds (Galatians 1:4; Galatians 1:4), Who gave himself for our sins, that he might deliver, c. Jesus Christ gave himself for our sins, as a great sacrifice to make atonement for us this the justice of God required, and to this he freely submitted for our sakes. One great end hereof was to deliver us from this present evil world; not only to redeem us from the wrath of God, and the curse of the law, but also to recover us from the corruption that is in the world through lust, and to rescue us from the vicious practices and customs of it, unto which we are naturally enslaved; and possibly also to set us free from the Mosaic constitution, for so aion houtos is used, 1 Corinthians 2:6; 1 Corinthians 2:8. From this we may note, 1. This present world is an evil world: it has become so by the sin of man, and it is so on account of the sin and sorrow with which it abounds and the many snares and temptations to which we are exposed as long as we continue in it. But, 2. Jesus Christ has died to deliver us from this present evil world, not presently to remove his people out of it, but to rescue them from the power of it, to keep them from the evil of it, and in due time to possess them of another and better world. This, the apostle informs us, he has done according to the will of God and our Father. In offering up himself a sacrifice for this end and purpose, he acted by the appointment of the Father, as well as with his own free consent; and therefore we have the greatest reason to depend upon the efficacy and acceptableness of what he has done and suffered for us; yea, hence we have encouragement to look upon God as our Father, for thus the apostle here represents him: as he is the Father of our Lord Jesus, so in and through him he is also the Father of all true believers, as our blessed Saviour himself acquaints us (John 20:17), when he tells his disciples that he was ascending to his Father and their Father.

      The apostle, having thus taken notice of the great love wherewith Christ hath loved us, concludes this preface with a solemn ascription of praise and glory to him (Galatians 1:5; Galatians 1:5): To whom be glory for ever and ever. Amen. Intimating that on this account he is justly entitled to our highest esteem and regard. Or this doxology may be considered as referring both to God the Father and our Lord Jesus Christ, from whom he had just before been wishing grace and peace. They are both the proper objects of our worship and adoration, and all honour and glory are perpetually due to them, both on account of their own infinite excellences, and also on account of the blessings we receive from them.

Spurgeon's Verse Expositions of the Bible

The Object of Christ's Death

A Sermon Intended for Reading on Lord's-Day, September 20th, 1896, Delivered by C. H. SPURGEON, At the Newington. On Lord's-day Evening, August 15th, 1886.

"Who gave himself for our sins that he might deliver us from this present evil world, according to the will of God and our Father: to whom be glory for ever and ever. Amen." Galatians 1:4-5 .

THE APOSTLE PAUL, in his writings, is notable for the fact that he scarcely ever mentions the name of the Lord Jesus Christ without pausing to praise and bless him. There are many benedictions and hallelujahs in Paul's Epistles, which might have been omitted so far as the run of the sense is concerned, but not one of them could be omitted because his heart was so aglow with love to his Divine Master that he only needed to mention that dear name, and out burst his praises in a moment. Brethren, let us all try to keep a heart like the apostle's, so full of love to Christ that we have only to come across his track, and we shall at once fall down, and worship and adore him, or upon the wings of holy love mount up nearer to his throne. I can see the great wisdom of the apostle in acting in such a fashion as this. He is about to write to these Galatians concerning their leaving the gospel; what is the best way to make them sorry for turning aside from the faith? Why, to set before them Jesus Christ himself, who is the very essence and glory of the gospel. I have heard of one who preached much against certain errors, but there was another servant of the Lord who never preached against those errors, but who always proclaimed the gospel right out straight; and when one asked him why he did not attack the errors, he said, "I do preach against them most effectually. If there is a crooked stick about, and you want to show how many crooks there are in it, you need not do anything except lay a straight one down by the side of it, and the crookedness of the other stick will be detected at once." So the apostle admires, extols, and adores the Lord Jesus Christ, and thus, in the best possible manner, introduces what he has to say concerning the errors of the Galatians. Oh, for a burst of sunlight from the face of Christ! Then would the shadows of to-day soon fly away. They who have never seen him may love modern novelties and falsehoods; but if they have beheld his face, and have been won by his charms, they will hold that he who is the same yesterday, and to-day, and for ever, is infinitely to be preferred to all the inventions of men. I could say no less than this when I noticed the position in which our text is placed. I. First, then, WHAT DID OUR LORD JESUS CHRIST AIM AT WITH REGARD TO HIS PEOPLE? To preserve them from going down into the pit? To rescue them from hell? To bring them to heaven? Yes, all that; but more than that. His great aim with regard to his people is to deliver them from this present evil world. We are living in this present evil world; and as Paul called it by that name, we need not alter the phrase, for we cannot help knowing that it is still an evil world, and in it are God's redeemed and chosen people, by nature part and parcel of that world, equally fallen, equally estranged from God, equally set on mischief, equally certain to go down into the pit of destruction if left to themselves. The object of Christ is to carve out a people from this great brook of stone; it is his purpose to find his own people, who were given to him or ever the earth was, and to deliver them from the bondage and the slavery in which they are found in this Egypt, of which they seem to form a part, though to the eye of Christ they are always as separate and distinct as the Israelites were when they dwelt in the land of Goshen. First, Christ came that he might deliver his people from this common condemnation of this present evil world. This is the City of Destruction which is to be burned with fire, and Christ's business is to fetch his people out of it. Therefore he sends his evangelists to cry to them, "Flee from the wrath to come; tarry not in the city, but escape for your lives; you are in a doomed world, which will certainly be destroyed, therefore, fly to the only shelter from the coming storm." The Lord desires that we should be so clear of this world that, when it is condemned, we may not share in the condemnation. It is Christ's purpose to bring us into a state of justification before God, through his blood and righteousness, that we may not perish in the common wreck in the day when the world shall be consumed with fire; but that we may have our ark wherein, as righteous Noah was preserved from the deluge of water, we may be saved from the fiery floods of divine wrath. The-Lord Jesus Christ came into the world that he might deliver us from that condemnation which now rests upon all the race of Adam except those who have fled for refuge to lay hold on the hope set before them in the gospel. This, then, is the great object of Christ's death, to deliver us from the world's condemnation, and to deliver us from the world's condition. Hence, he has come to deliver us from the spirit of the world. The spirit of the world is, "I can swim; so, if everybody else be drowned, there will then be the more room for me." "I fight for my own hand," says the worldling, "and if, in the process, I crush the widow and the fatherless, I cannot help that, they should not get in my way." The rules of political economy do not permit of anything like mercy; they are as inflexible as the laws of nature. They are something after this fashion, "Grind down the poor; get as much as ever you can out of them for as little money as possible. Care for nobody but yourself. Mind the main chance; make money, honestly if you can, but if not, make it anyhow; only keep clear of the law, for it would be a mistake to fall into its clutches." Now, Christ has come to gather out of the world's people who will not be possessed with this detestable spirit, but who will resolve to live for others rather than for themselves. We are to consider those who are around us, and to think what influence our conduct will have upon them. We are to love the Lord our God with all our heart, and mind, and soul, and strength, and to love our neighbor as ourselves; we are to love even our enemies; we are to do good to the unthankful and to the evil. We are in all ways, and according to the measure of our ability, to copy the example of our Father who is in heaven, who maketh his sun to shine and his rain to fall upon the evil as well as upon the good. O friends, see what Christ has come to do, even to separate unto himself a people like unto himself out of this present evil world! O brothers and sisters, were the martyrs as brave as this, and are we going to yield to whatever laws and rules the world lives to lay down for us? Do we mean to believe its current theology, or philosophy, and do or not do as it may dictate? For my part, "I would as lief not be as live to be in awe of such a thing as I myself." Since Christ has given me my liberty, I am his servant; and whether I am in the fashion or out of the fashion, is no concern of mine so long as I please him. Dear friends, let it be so with you, I pray you, and may the Lord daily divide you more and more from the world, so that, at home or abroad, everybody can see that you are not of the world! Love men, seek their good, and in the highest and best sense be far more loving to the world than the world is to itself; but still, fear it not. Why should you? It is "the present evil world" which "lieth in the wicked one." It is for you bravely to bear your protest against the world every day you live, for to this end did he come to this earth, "that he might deliver us from this present evil world." The answer of the text is, "He gave himself." I will not say that he gave his royal crown, that diadem which did outshine the sun; I will not say that he laid aside his azure rest, and hung it on the sky as he came down to earth; I will not say that he gave up for us the thrones and royalties of heaven. You know that he did all this, and far more; nor need I remind you that, when upon earth, he gave up all that he had, even to his last garment, for they parted his raiment among them, and for his vesture did they cast lots. I need not say that he gave his back to the smiters, and his cheeks to them that plucked off the hair, nor that he gave his hands to the nails, and his feet to the cruel iron. I need not say that he gave his body, his soul, and his spirit, but you have it all in these three words: "He gave himself." How does the death of Christ deliver us from the world? It does this by removing from us the condemnation of our sin. Having borne our sins in his own body on the tree, Christ has for ever freed us from the penalty that was our due. You know that is the very essence of the gospel; and you also know that I preach this truth every time I stand here, so I need not enlarge upon it now. I may add that Christ has also delivered us from the world by the splendor of his example in giving himself to die for his enemies, and by the glory of his infinite merit, whereby he purchased back that image of God in Adam which sin had obliterated. He gave himself, the very image of God, and more than that, God himself, that he might give back to us that image of God which long ago we had lost. Thus has Christ delivered us from this present evil world; judge ye, sirs, whether he has thus delivered you. First, because our holiness was included in the purpose of God. The text says, "According to the will of God and our Father." Mr. Charles Simeon used to say that there were some, in his day, who thought that the very word "predestination" sounded almost like blasphemy; and I have no doubt that there are some left who cannot bear to hear of the will and the purpose of God, but to us these words sound like sweetest music. I do not believe that there ever would have been a man delivered from this present evil world if it had not been according to the will, the purpose, the predestination of God, even our Father. It needs a mighty tug to get a man away from the world. It is a miracle for a man to live in the world, and yet not to be of it; it is a continuous miracle of so vast a kind that I am sure it would never have been wrought if it had not been according to the will of God our Father. Yet so it stood in the divine decree, that there should be a people chosen from among men, a people who should be called out from among the mass of the ungodly, who should be drawn by supernatural power to follow after that which is right and good and holy, who should be washed in the blood of Jesus, and renewed by the Holy Spirit in the spirit of their minds, and henceforth should be a peculiar people, in the world but not of it, the people of God set apart unto himself, to be his now, and his hereafter for ever and ever. I delight to remember that this is the will of God, even our sanctification, our separation from the world. IV. Lastly, WHAT SHALL WE SAY CONCERNING IT ALL? Why, just this, "To whom be glory for ever and ever. Amen." Well then, has Jesus Christ delivered us from the world? Have we fled to him, and been pardoned? Are we accepted in the Beloved? Then, let us begin to glorify God now. Let us glorify his dear Son, let us praise him. Let every beat of our heart tell out our joyous thankfulness, and so continually yield sweet music unto God. I would that every breath were like a verse of a psalm, and our whole life an endless hallelujah to his glory.

"I would begin the music here, And so my soul should rise: Oh for some heavenly notes to bear My passions to the skies;"

for it is indeed a subject of great praise to be separated from the world, and to be made holy unto the Lord. O you poor souls who are still in the world, God help you to get out of it! O you who are lost and ruined, there is no hope for you but in Jesus Christ our Savior! Tell all men about him, brethren and sisters. You who are saved, talk about Christ everywhere; let no man whom you ever meet be without a knowledge of the way of salvation. "I do not know what to say," says one; "I do not know much about it myself yet." Do not say it, then, if you do not know it; but, if you do know it, tell it. If you have tasted and handled it, tell of it as best you can; in broken English, if in no other style,

"Tell to sinners round What a dear Savior you have found."

So, even through you, the purpose for which Christ bled shall be accomplished, that is, the severance of his elect from the great mass of mankind among whom they lie, and this shall be to the praise of the glory of his grace for ever and ever. Amen.

This matchless chapter contains that great intercessory prayer of Christ for his people which may most properly be called "the Lord's prayer." What a sight it must have been to see the Divine Intercessor in this his last great prayer before he poured out his soul unto death! We can never read this chapter so as fully to enter into its meaning, for there must always be in it a depth far greater than our experience can fathom. A man must die, and enter heaven, before he can fully realize all that Christ meant when he said, "Father, the hour is come; glorify thy Son, that thy Son also may glorify thee." Notice the doctrine of this verse. Here is the mention both of a general and a particular relation to Christ. "Thou hast given him power over all flesh." Never think of setting a limit to the value of Christ's atoning sacrifice, never dream that you can understand all its influences and all its bearings; by his death, Christ has power over all flesh. But notice also the special purpose and object of redemption, observe how it applies particularly to the elect of God. The motive for the Father's giving to Christ power over all flesh is this, "that he should give eternal life to as many as thou hast given him." The knowledge of God, and the knowledge of the Messiah, the Sent One, this is not only life, but it is life that can never die: "This is life eternal." Have you, dear friend, received this eternal life? Do you know the only true God? Do you know Jesus Christ whom he has sent? Then, at this very moment, you possess eternal life, and you shall never perish, for eternal life is a life that cannot possibly die. This is such a prayer as never could have been prayed by a mere man and you cannot understand this prayer at all apart from the manhood and the Deity of Christ combined. No human being could have written such a prayer as this even if it had been proposed to him to write a prayer that should be equally suitable to God and man. It is only suitable to Christ, the God-man, and it is in itself one of the best evidences of the inspiration of Scripture. I dare take my stand upon this chapter alone, and say that here we have the finger of God, the writing of the Holy Ghost, and here we have the very words of him who was God and man in one person. How gracious it was on our Lord's part to say the best he could of his disciples! These twelve men had learned but little of the Divine Word, but they had believed what they had been taught; so Jesus could say of them to his Father, "Thine they were, and thou gavest them me; and they have kept thy word." I want you to notice how the Lord Jesus Christ makes no boast of being "an original thinker." On the contrary, he says to his Father concerning his disciples, "I have given unto them the words which thou gavest me." I would rather repeat the Word of God, syllable by syllable, than I would dare to think for myself apart from the revealed will of God. What are men's thoughts, after all, but vanity deduced from vanity? But the Word of the Lord endureth for ever; it shall abide when even heaven and earth shall pass away. Hence our Savior lays great stress upon this fact, "I have given unto them the words which thou gavest me." Brother minister, may you and I, when we come to die, be able to say to the Lord concerning our people, "I have given unto them the words which thou gavest me." In this, our Lord's last great intercessory prayer, he was especially engaged in petitions for his own people. There is a sense in which he intercedes for all mankind; but in the higher and more special sense referred to in this verse, Christ's own chosen ones occupied all his thoughts: "I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine." Christ is God, and therefore, looking into the future, he can speak of his approaching departure as though it had already happened. See the plaintive power of this prayer of a tender heart. First, our Lord shows his love by praying for us, and then by dying for us. Notice what importance he attaches to the unity of his people: "that they may be one, as we are." Let us all try to "keep the unity of the Spirit in the bond of peace." I suppose that, while we are in this world, we shall never all think alike; but let us all think alike about our Lord, and gather to his name, and feel a holy unity through his Spirit. When shall it be again said that all Christ's disciples have "one lord, one faith, one baptism"? Alas! they rent his seamless robe, and it still remains torn through the schisms and errors which divide his people one from another. These are sweet words with which to die. Oh, that you and I might have them in our hearts if not on our lips in our expiring moments! "And now come I to thee." Our Lord thinks nothing of the bloody way by which he was to go to the Father. What though the cross, and nails, and spear, are in the road? He thinks comparatively little of all those terrible things, for he looks beyond them, and he says, "Now come I to thee." Have you ever obtained this blessing, brethren, Christ's joy in you, what is more, Christ's joy fulfilled in you? God grant to all of us to know by happy experience the meaning of this wondrous expression! "Do not let the world so besmear and defile them as to do them mischief. Let them keep on as lamps burning in dark places. Take them not out of the world, but keep them from the evil." As the Father took Jesus out of the bosom of his love, and bade him go as his missionary to men, so does Jesus keep us for a while away from the bosom of his glory that we may stop here to be missionaries amongst our fellow-men. Are we fulfilling our calling? Are we justifying the commission which Christ has laid upon us? Oh, that we were doing so to the fullest extent that is possible to us! "For their sakes I set myself apart," This little handful of followers gathered about me, In the glass of prevision, Christ saw us, my brethren, and he saw all the myriads, yet unborn, who are to be gathered to his cross, and to bow before his feet, and he prayed for them all: "Neither pray I for these alone, but for them also which shall believe on me through their word." Let us more and more lay aside everything that divides, especially that evil heart of unbelief, and pride, and self-seeking, which is the great sect making faculty. May we get rid of that evil, and come more and more to realize that all men who are really in Christ and God must be one. If we are members of one body, one blood courses through our veins, and gives us life. One Spirit is in the one body of Christ. There cannot be two lives, there cannot be two beings within the one body of Christ. All true believers must be one, and truly, if we speak truth to one another concerning our Lord, and especially if we speak much to God together in prayer, we straightway perceive that we are one. Here the Master ended his sweet prayer, and went off to his terrible passion in Gethsemane.

Kelly Commentary on Books of the Bible

Galatians 1:1-24. We saw the second of Corinthians characterized by the most rapid transitions of feeling, by a deep and fervent sense of God's consolations, by a revulsion so much the more powerful in a heart that entered into things as few hearts have ever done since the world began. For as the first epistle had put down man in every form, and more particularly man as an expression of the world in its pride, so the second epistle breathes the comfort of God's restoring grace, and is characterized therefore by the strongest emotions of the heart; for he ardently loved these saints. He had felt their wrong, but at the same time had been lifted marvellously above what might be called personal feeling, and so much the more, therefore, could have the grief of love unmingled with that which really impairs its strength, and leaves its sensibilities incomparably less acute. So much the more, then, we find the working of spiritual feeling as expressed by him in the second epistle, where he speaks of God lifting up those that were cast down, as He had delivered himself from the imminent danger to which he had been exposed even as to life.

In the epistle to the Galatians we have another tone and style, a serious and grieved spirit, with feelings not less deep it may be, even more profoundly moved than in writing to the Corinthians; and for this reason, that the foundations were still more deeply affected by that which was working among the assemblies of Galatia. It was not the worldly presumption of man, nor the slight which this would inevitably cast on apostolic authority, as well as on the order of the church, on morality even, at least on Christian morality, on the comely ways of brethren one with another in private as well as in their public assemblies. In the epistle to the Galatians a deeper question was raised nothing less than the fountain of grace itself. Hence in this epistle it is not so much the laying bare the need of man of the sinner, as the vindication of that same grace of God for the saint, with the exhibition of the ruinous results to him who is drawn aside from the deep and broad groundwork that God has laid for souls in Christ. Here particularly the Christian is guarded against the inroads of legalism. If the world were the great enemy at Corinth, the law perverted is that against which the Spirit of God raises up the apostle in writing to the Galatians. Flesh alas! has an affinity for both. This epistle, as those to the Corinthians, opens with an assertion of his apostolic place. At the outset here (not there) he sets aside human intervention. Men were not his source, nor was man even a medium to him. He strikes accordingly at the root of all successional or derived authority. "Paul, an apostle, not of men, neither by man, but by Jesus Christ and," in order to make it still more evident, "by God the Father, who raised him from the dead." This is peculiar to our epistle. In the epistle to the Ephesians we shall find that the apostle claims a still higher character for all ministry. There it is not traced to God the Father, that raised Christ from the dead; but it descends from Christ ascended to heaven (which, we shall soon see, perfectly fits in with that epistle). Here it is the total judgment of flesh in its religious pretensions, and more particularly a blow to that which is an essential principle of law. The whole legal institution depended on a people lineally descended from Abraham, as their priests on a similar succession from Aaron. Being, of course, dying men, whether it be the general privileges of Israel, or the special place of the priest, all was transmitted from father to son. In its own proper sphere and blessings Christianity knows nothing of the sort, but denies it in principle. So here Paul is "an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, that raised him from the dead."

To have been with the Messiah, the hearer of His words and the witness of His work, up to His departure, was ever a condition to those who were accustomed to the twelve apostles. The apostle himself meets that difficulty in the face, and in effect concedes to his detractors that he was not made an apostle by Christ here below. But if not called to have his place among the twelve, it was the Lord's sovereign dealing to give him a better one. There is no approach to a vaunt about his dignity. He does not even deign to fill up the sketch. He leaves it to spiritual wisdom to gather what was the evident impression of the truth.

For his own special call was an indisputable fact; and it is a great joy to the heart to think how Christianity (while it leaves the deepest and the highest space in all directions, so to speak, for the working of the Holy Ghost, while there is more room in it than anywhere else for the play both of the renewed mind and the affections that the Spirit of God gives, while, consequently, it admits of the richest possible exercises of both mind and heart), nevertheless, in its grand truths rests on the most patent and certain facts. For God considers the poor; He has regard to the simple; He has children in His eye. And facts tell on their mind. Indeed, there is no soul really above them. Whoever despises the facts of Christianity, as if nothing in Scripture were worthy of meditation, or of ministering to others but exercises and speculative deductions, will be found, if he do not find himself often, on the verge of dangerous delusions, both for the mind and for the walk.

But the apostle here does not reason about the matter. He simply states, as I have said, that his apostolic character was not only from Jesus, but from God the Father, that raised Him from the dead. it had a resurrection-source, instead of being from Christ on earth, and in relation to the work God was doing when He sent His Son here below. Along with himself he takes care expressly to couple others: "and all the brethren which are with me." Paul did not stand alone. He had the faith that could by grace cleave to God if he had not a companion; but God blesses that faith, and acts by it on the conscience of others, even on those that, alas! too often might be ready to turn aside. In this case, happily, the brethren near at hand went along with him in heart. After wishing those addressed grace and peace, as usual, he speaks of the Lord in a manner singularly in unison with the object of the epistle: "Who gave himself for our sins, that he might deliver us" not from judgment, not from the wrath to come, but "from this present evil world." The evil that was gaining ground among the Galatian believers legalism links the soul with the world, and indeed proves it to be evil by giving present credit to the flesh, and association with all the system that is around us now. But in truth the Lord "gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: to whom be glory for ever and ever."

At once the apostle launches into the troubled sea. There is no recounting what God had done for them. There is no mention here of grace, nor even of any special powers conferred by the Spirit of God. We shall find he does not forget this elsewhere: he reasons on it in another part of the epistle. But his heart was too agitated not to betake himself at once to the point of their danger. Consequently, without further preamble, and with an ominous silence as to their state (for, indeed, it could not be spoken of), he at once breaks the ground. "I marvel that ye are so soon removed from him that called you in the grace of Christ unto another gospel: which is not another."

Mark how nicely every word was suited to deal with their souls. He speaks of "the grace of Christ." He warns against "another gospel," i.e., a different one, which was really none at all. It was not another, as he says. "But there be some that trouble you, and would pervert the gospel of Christ." And then he, indignant at such a thought, makes his most solemn appeals. "But though we" Paul himself, or any that were associated with him "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." Nor this only. "As we have said before, so I say now again, If any man preach any other gospel unto you than that ye have received." The apostle stands to the truth preached and received. What he preached was the truth as to this matter. He does not deny that others preached it; but if so, they preached the same truth. The apostle was given to preach the truth more fully than any other. To depart from this was fatal. Nor this only. If he had preached the full truth of the gospel, he insists that they had received it. He will not hear of any pretended misunderstanding. He refuses all cover for different thoughts. In either case "let him be accursed."

And he justifies this strength of warning: "For do I now persuade men or God? Do I seek to please men? For if I yet pleased men, I should not be a servant of Christ." Impossible to serve two masters! Christ never mingles with flesh or law any more than with the world. Bondage is there; and He is a deliverer, but it is to God's glory, and for His own service in the liberty of grace.

And now the apostle enters on another part of his subject. His account proves how independent he was of the very persons whom they would have desired to have seen associated with him. It was an offence in the eyes of the Jewish Christians, and perhaps specially of the Christians that Judaize, that the apostle had been so little at Jerusalem that his intercourse was so scanty with the twelve. The apostle accepts the fact in all its strength. Far from wishing to gain credit, either for the gospel or for his own apostolic place, in consequence of being linked with those that had been apostles before him, he insists on that very independence which they counted a reproach. His is an apostleship to itself, as real as that of the twelve, but of another order, not at the same time, nor in the same manner. All sprang, no doubt, from the same God, from the same Lord Jesus Christ; but even so from God and from the Lord in other relationships. Very particularly was it marked by the manner of his call, that his apostleship had no connection with either the world or the flesh. It had nothing whatever to do even with the Lord Himself, in the days of His flesh, when acting as minister of the circumcision in the land of Judea. Invariably, where man seeks to bring in a successional apostleship, the twelve become the great model.

Hence it is that Rome, which most decidedly in principle rests on human succession (as all worldly religion must, to a certain extent, embrace the same principle) Rome, I say, seeks to derive her authority, as all know, from Peter. No person can intelligently read the New Testament without perceiving the utter fallacy of such a system; for Peter was expressly, as the next chapter of this epistle tells us, apostle of the circumcision. So were the others that seemed to be the chief. If any apostleship would have served for the Gentiles, it ought to have been Paul's then; for Paul was the apostle of the uncircumcision. What a condemnation of themselves, that no system which ever seeks for an earthly succession can in the least make Paul answer its purpose! In his case the breach with man was evident; the association with heaven, and not Jerusalem, was too plain to be disputed or evaded. Successor to Paul there is none; if so, who and where? In the case of the twelve, we do find an apostle chosen to supply the gap of Judas chosen, I admit, of God, though after a Jewish sort, as Chrysostom justly remarks, for the Holy Ghost was not yet given. I admit that this was all in place and season then for Jerusalem.

But at the same time it is plain that the apostle Paul here starts with the instructive fact, that the very thing for which some Judaizers then blamed him was the distinctive glory of that to which the Lord had called him. "I certify you, brethren," says he, "that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. For ye have heard of my conversation in times past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: and profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. But when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus."

Now, it is evident and to this I call your particular attention that the apostle here binds together his gospel with his apostolic place. This was the serious move of the enemy. You cannot attack such a servant without attacking his testimony. You cannot weaken his apostleship without endangering the very gospel that you have received yourselves. And this is always true in its measure, and shows the exceeding gravity of opposition where God raises up for His own special work in this world; but more particularly where, as in the apostle's case, the mere manner of his conversion, the special form of his separation unto God, bears the impress of the truth he was to preach. To impugn the one is to imperil the other. The Galatians did not think of this; people that are thus blinded by the enemy never do. To them, no doubt, it appeared as if they were zealous and sincere champions of unity. They were grieved to think that the Jewish church, with its twelve apostles and its elders, with its manifold links with antiquity and God's past testimony on earth, should seem separated in any measure from the apostle and his work. No doubt there was a difference of tone. Had a man come down from the teaching of the twelve, albeit inspired of God to write, as we know some of them were, and all of them having a most truly apostolic place, he might have been startled by the teaching of St. Paul. Can it be doubted that the special form of spiritual thought and feeling formed, for instance, by James's or Peter's teaching, yea, even by that of John, while harmonizing, where the heart was open, with the instruction of Paul, nevertheless would appear at first very different? We know how feeble and slow the heart is, and how apt disciples in general are to narrow the riches of the grace and truth of God. Even in Christianity how much need there is to remember what the Lord warns us of inLuke 5:1-39; Luke 5:1-39 that no man accustomed to old wine straightway desires new, but says, The old is better. This was at work even in those early days. It had tainted among others the Galatians; for although, in point of fact, what had converted them was the heavenly testimony of the apostle Paul, nevertheless they had in time become acquainted with Christians who had not been so favoured, perhaps from the churches in Judea. Saints they may have been; and such, we know, moved about from Jerusalem. At any rate, the Galatians, naturally fickle, were quick to take up prejudices. They had somehow become uneasy. Those that were used of Satan, both to oppose the apostle in person, and also to distrust that testimony which they had not spirituality enough to appreciate, busily insinuated doubts into the minds of these Gentile brethren, and found too ready an ear among them.

Thus the apostle had to link together the gospel of grace with his own apostolic dignity; and we do well to take heed to this remarkable fact. With the utmost simplicity he shows that his own separation from man was a part of God's ways for the purpose of making more strikingly felt the great truth that he was afterwards to proclaim. He had been himself (could they deny it?) at least as zealous for the Jews' religion as any Jew of the straitest sect. He had made as much proficiency as any of his day it may be, more. Who of his nation had advanced in Judaism beyond him? Who more zealous of the doctrines of his fathers? Therefore, it came to pass that there was nothing the apostle had not learned of which they boasted. He had been trained up under the most distinguished teacher the great Rabbin Gamaliel; but "when it pleased him, who had separated him from his mother's womb, and called him by his grace, to reveal his Son in him." Mark, again, the strength of the expression. It is not simply that he was brought to follow Jesus, to believe and confess His name; but God revealed His Son in him. And we can all see how exactly the phrase falls in with the words of our Lord given in the Acts of the Apostles; for the wonderful truth burst upon the apostle's ear from the beginning, in the Saviour's call to him from heaven. The oneness of the saints with Christ Himself is, as we all familiarly know, clearly intimated. So here it is said that God was pleased to reveal His Son in him, that he might preach the good news of Him among the heathen.

Immediately, then, as. it is added, he conferred not with flesh and blood; neither went up to Jerusalem to them which were apostles before him; but went into Arabia, and returned again, not to Jerusalem, but to Damascus, the place near which he had been called at first. "Then after three years," he says, "I went up to Jerusalem to see Peter." Surely now there was some link with the twelve! Not so. He went simply to make the acquaintance of Peter, and abode with him how long? Fifteen days. Far too short a time, if it were a question of due initiation into the testimony of the twelve. But, in point of fact, he did not see the twelve. He saw Peter; but "other of the apostles saw I none, save James the Lord's brother." To this he gives the most solemn asseveration: "The things which I write unto you, behold, before God, I lie not." Thus he accepts the challenge that was given by unbelief. He heartily avows what they counted a defect; and not Only so, but with the greatest solemnity assures them that he had not seen the apostles, save only Peter, and James the brother of the Lord, and these but for a short space.

The apostleship of Paul, therefore, was entirely independent of Jerusalem and the twelve. He had derived the gospel that he preached from the Lord, and not from any of his fellow-servants who had been engaged in the work before him. Nor had he conferred even then with flesh and blood; his mission as well as conversion and call were alike independent of it. He had been called, as none could deny, in a way which not even any other apostle had ever known. Of none else could it be so said that "it Pleased God to reveal his Son in him." It was not thus that Peter or the rest were drawn to follow their Master. The language would not have been applicable when the other apostles were called. There was no question of revealing His Son in them then. The very utmost that could be said was, that God had been pleased to reveal His Son to Peter and the others. But there was no sense of union then. There was no consciousness of the identification of the saint with Christ. Accordingly, the language would have been premature and entirely beyond the conscious experience of the saints, or the real truth of the matter in the sight of God. But God took care that the call of Paul should be delayed till the whole order of the Jewish apostleship should be complete. He took care also that the twelfth apostleship should be filled up; for it is a profound mistake to suppose that Peter and the other apostles had been hasty in numbering Matthias with them, and that Paul was really the twelfth apostle according to the mind of the Lord. The truth is, that they had their relationship to the twelve tribes of Israel. This seems to have been the reason of their being twelve; and it is to me clear that our Lord establishes this as the true reference and key when He declares that, in the regeneration, the Son of Man shall sit upon the throne of his glory, and they shall sit upon twelve thrones, judging the twelve tribes of Israel. One of them fell from his place, but the vacancy was filled up directly.

Thus all had been duly prepared of God, with a far-reaching wisdom, to make the call of Paul an evidently and entirely separate thing, to make his apostleship as distinct in fact as in form; to give him fresh communications, even as to the Lord's supper, and to convey anew the very gospel that he preached as the revelation of the Son in him. The Lord did stamp the testimony of Peter as being truly the revelation of His Father. Flesh and blood had not revealed it. It was not a question of man's wit. His Father had made a revelation to Peter. What had been revealed? He revealed that Jesus was the Christ, the Son of the living God. But, I repeat, this simply was revealed to him. You cannot go farther. Jesus, the rejected Messiah, was the Son of the living God, the giver of life, the quickening Son of God. In Paul's case the Holy Ghost could go a step farther, and that step He seems to me to take. The apostle states it with perfect calmness, and without comparing others. There is no depreciating of any soul, but the plain statement of the positive truth, which after all is the best and the humblest way, that most of all magnifies God, and edifies His children. So it was, then, that the apostle presents his own wonderful relation to Christ. It was not merely that Paul was lowered by the carping Judaizers God's grace was being sacrificed. It was not merely that his apostleship was doubted God's magnifying of His own Son was set at naught. It was the ungrateful heart of man that, in its avidity after something that would bring an appearance of strength and unity, would sacrifice that, which was of heaven for what was after all connected with the earth and the flesh.

Another thing, too, let me just point out in passing. If ever there was a man who more than another contended for the oneness of the saints in every sense, above all, for the one body of Christ, for the unity of the Spirit, it was the apostle Paul. Nevertheless, there never was one that had a deeper sense of the importance of walking, if need were, alone with God. Be assured that it is the same simplicity of faith which enters into both these things now. On the other hand, where unity becomes an object, it is never understood; and at the same time the walk of faith cannot be maintained. In short, the man who, occupied with Christ above, enters for that very reason most into the blessedness of the body of Christ here below by the Holy Ghost sent down from heaven, is the very one that will know in fit season what it is not to confer with flesh and blood. No doubt this might be provoking to human importance sometimes. It might seem entirely despising his brethren. "Immediately I conferred not with flesh and blood."

No doubt also his line of procedure did not at all consort with their desires, who were sticklers for earthly order, and a line that looks safe and respectable to natural eyes. What! an apostle, or at any rate one that says he is an apostle, setting aside what God inaugurated in Jerusalem, not even conferring with those whom the Lord Himself called by His personal summons here below? Here they might flatter themselves were plain tangible facts; here the amplest testimony on the Lord's part that the twelve are really His chosen apostles. But as for the apostle Paul, he says he was called, and this by his master from heaven; but by his own showing nobody heard the call of Christ but himself. One can readily conceive men of strong prejudice and of weak faith thus hesitating, especially in presence of the apostle's strong assertion of entire liberty from the law for the Gentiles. Consequently it is plain from the beginning, that the apostleship of Paul made a demand upon faith which the other apostolate did not. He was an enemy stopped in sovereign grace. He was not converted first, and then gradually led into that highest degree, but called at once to be an apostle as well as saint in a way that belonged to no one but himself. It was from and in connection with Christ in heaven. He acts on this in faith; he understands it with an energy and a brightness that increased even in his Roman prison.

But it was true from the first. "Immediately I conferred not with flesh and blood." Had Paul gone up to present his credentials to the others, he would have lowered, obscured, and done as far as in him lay to destroy the special blessedness and peculiar glory of his apostleship. But he was not thus disobedient to the heavenly vision. And God held the reins that the truth might be kept unsullied and pure; and he goes south and north as the Lord guided His servant, but not to Jerusalem to those that were apostles before him. He visits Arabia and Damascus once more. Then after a certain lapse of time he does see Jerusalem, but no more than Peter and James, not the apostolic college officially. And you will observe the immense importance attached to this simple account; for all here is plain matter of fact, but pregnant with the weightiest consequences as long as the church and the gospel last here below.

"The things which I write unto you, behold, before God, I lie not. Afterwards I came into the regions of Syria and Cilicia, and was unknown by face unto the churches of Judea which were in Christ." Was this then a reproach? Be it so: such was true. It was really part of God's wondrous ways with him, as indicating the true character of Christianity and of its ministry as contrasted with Judaism. It was therefore not only for him, but for the instruction of the Galatians, and of us all. If understood, it completely cut all the earthly swaddling-clothes of the heavenly church, and of the Christian. Those who lived in Jerusalem were too prone to preserve the clothes and the cradle which had their place and use at first, but had no claim to be kept up among the Gentiles. Whatever might be the apostle's tenderness toward his nation elsewhere, not an earthly link but must be snapped. Accordingly the apostle lays stress on the fact that he was "unknown by face unto the churches of Judea which were in Christ: but they had heard only, that he which persecuted us in times past now preacheth the faith which once he destroyed. And they glorified God in me."

This, be it observed, was part of God's way with him beyond all others. There was no such thing as a gradual training. The other apostles enjoyed this more. They had followed Jesus in His earthly path of presentation to Israel. They had been by degrees instructed according to the testimony which the Lord Jesus was pleased to give; and most suited it was, of course, to the time, people, and circumstances. Anything else would have been imperfect; but still it had essentially a transitional character. It was partly directed to the hearts and consciences of the Jews, partly in view of the approaching rupture of all ties with Israel.

In Paul's case there was nothing of the sort. His testimony was characteristically though not of course exclusively heavenly, as it was also the witness of grace to the fullest. How could it be otherwise with one persecuting at the moment that he was arrested, in hot deadly opposition to God's church up to his most unexpected call from heaven? Thus is seen sovereign grace, and nothing else, as well as a heavenly link instantly formed between the Lord in glory and His servant on earth. No wonder that the apostle attached the greatest moment to the facts of his conversion and call, and that, instead of hiding his lack of familiarity both with the apostles and with the churches in Judea, he glories in it. It was through no such channel that he had his apostleship. Christ on high had called him. Such was the will of God the Father that had raised Christ from the dead.

Galatians 2:1-21. But we have a good deal more. He tells us that fourteen years after he again went up to Jerusalem. He went up with Barnabas, taking Titus with him. It was by revelation, not by summons from Jerusalem, or to acquire a title thereby. And "Titus," as he says here, "who was with me, being a Greek," etc. So far from this being the smallest allowance of Jewish prejudice, it was itself a powerful blow against it. Thus, going up with Barnabas, he took Titus, a Gentile, along with him; and even so by revelation. It was rather to have Gentile liberty secured by the twelve apostles, and that the Judaizers should be condemned by the church at Jerusalem. It was the very reverse of deriving his authority from either. He went up by revelation for the purpose of getting a condemnation in Jerusalem itself of those who would force Jewish principles on the church of God at large. The legal mischief had emanated from Jerusalem: the remedy of grace must be applied by the apostles, elders, and brethren there. It was a misuse of the respect naturally accorded to some who came from Jerusalem; and so God took care to correct the evil by a formal, public, authoritative sentence of the body there, instead of a pure and simple rejection of the error among the Gentile churches, which might have looked like a schism, or at least a divergence of feeling between them and the apostle Paul. It might have been inferred that Paul was to do what he could with the Gentile churches, but that the twelve exclusively cared for the churches in Judea, he consequently having nothing to do with them. But it is not so. The apostle goes up to Jerusalem, not only with Barnabas, who had come from thence, but taking with him Titus, who seems not to have been there before Titus, his own valued companion in labour, but a Gentile. In fact, what Jerusalem had done, as far as this was concerned, was to let slip men that would impose circumcision evil workers, as he in a later epistle contemptuously calls such like of the concision; for they were corrupting the Gentile churches by Judaism, instead of helping them in Christ.

Thus, then, God directed and ruled that the apostle should go up and have the evil condemned on the spot, and at the centre from which it had emanated. And when he went there, was it a question of receiving aught from the twelve? Nay; he communicated unto them the gospel which he preached among the Gentiles. It was not that they communicated to him the gospel they had learned from Jesus here below, but he communicated to them that gospel he was in the habit of preaching among the Gentiles. But it was in no vain glory, in no tone of superiority, though, no doubt, it was a far fuller and higher testimony than theirs; for he adds, "privately to them which were of reputation, lest by any means I should run or had run in vain." He granted that persons might indulge in some such thoughts about him. It was for the chiefs at Jerusalem to judge for themselves, and they did judge to the confusion of the apostle's adversaries. "But neither Titus [he takes occasion to say parenthetically], being a Greek, was compelled to be circumcised." And what was the result of all this? Why, that though there were "false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage," Paul did not give place by subjection even for an hour, "that the truth of the gospel might continue with them." For the foundation was at stake. "But of these who seemed to be somewhat." Here he takes up, not the mischievous troublers of the Gentiles, whom he does not hesitate to call "false brethren," but the highest in office he found there. "Of these who seemed to be somewhat (whatsoever they were, it maketh no matter to me)." It is interesting to note the earnestness and strength with which the apostle speaks, now the question had been fairly raised. Pungent, abrupt, indignant, he none the less was led of God. "But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me; but contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter," etc. A different issue ensued from their settling down in the mutual independence of the Gentile churches and the Jewish. "They gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision." They thus acted and pronounced according to the evident intention of God conveyed in the character of their apostolates respectively.

Thus, it is seen, the truth was established. The apostle Paul interferes in no way with the work which God had given the others to do. He owned and valued, in its own place, the difficult, weighty, and momentous work which God had assigned to Peter, James, and the rest; but at the same time he stood firmly humbly, of course, and lovingly, but firmly for that which the Lord had assigned to himself and his colleagues among the Gentiles; and, so far from Christ's liberty having been in the least weakened, the apostolic conclave put their seal, with the whole church at Jerusalem, upon it most heartily. (Acts 15:1-41) As it is said here, "They gave to me and Barnabas the right hands of fellowship, that we should go unto the heathen and they unto the circumcision. Only they would that we should remember the poor; the same which I also was forward to do." But this was not all. He mentions another fact, and of the greatest gravity, closing this part of his argument that when Peter subsequently came down into the Gentile quarters, he had been himself affected by the subtle spirit of Judaism, i.e., the chief of the twelve! How little is man to be accounted of! And Paul, far from deriving his apostleship or aught else from Peter, was obliged to rebuke him, and this publicly. "When Peter was come to Antioch, I withstood him to the face, because he was to be blamed: for before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?" I call your attention particularly to this, brethren, that an act apparently so simple as Peter's ceasing to eat with the Gentiles had such a solemn character in the eye of the apostle Paul, that he considered it a question of the truth of the gospel. Are you prepared for this searching judgment of what looked a small and indifferent matter? Do your souls go along with Paul's decision? Or are you inclined toward the easy-going yieldingness of Peter? Can you seize the gravity of this?

Remember what it must have been to one like Paul to censure the most honoured of the twelve. For Peter is not said to have withdrawn from the Lord's table where the uncircumcised met, but from the simple matter of eating with the Gentiles. The truth of the gospel, to the apostle Paul's mind, was at stake. Need it be added that he was right and Peter wrong? The gospel had brought in before God this double conclusion, founded on the first Adam and the last. It supposed, and went forth to every creature on the ground of the total ruin of Jew and Gentile. There was no difference: all had sinned. And it proclaimed the full and equally blessed standing of those who received Christ. There was no difference in the blessing of Christ: man's guilt and God's grace were alike indiscriminate. There was no difference either way. (Romans 3:1-31, Romans 10:1-21) But the act of Peter went to maintain a difference. The truth of the gospel, therefore, was compromised. And there were reasons why Peter was grievously in fault, particularly as he did no longer adhere to the law, but lived as one conscious of the freedom from it which the gospel gives those who believe in a risen Christ. Why then did he want he Gentiles to live as did the Jews?

The apostle accordingly now turns to the great argument of his epistle, and the discussion of those grand principles that are characteristic to Christianity, and in full agreement with the facts that have already been brought before you. "We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we may be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified." But then he goes farther. He says, "If, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore the minister of sin?" This would have flowed from Peter's conduct. Had Peter been right, it was evident that the gospel had put Peter in the wrong. The gospel had led Peter to treat the Jews and Gentiles all alike. The gospel had given him to sanction in his ways and words the overthrow of the partition wall. If Peter was acting rightly now, this had all been a mistake, and consequently the gospel nay, solemn to say, Christ Himself would be thus a minister of sin. Such was the serious but necessary import of Peter's act. Peter would have been horrified at such a conclusion. This shows us the exceeding seriousness of a step apparently so trifling as his abstaining from further intercourse with the Gentiles in mere ordinary life. The apostle's discerning eye at once judged by Christ and by that gospel which he had learned from Him. He habitually measured things not so much by their bearing on Jews or Gentiles as by their effect on Christ's glory. In point of fact, to bring in Christ is also best of all to secure the blessing, the privileges, the glory that God has in His grace for every one that believes. Paul was pleading for the real interests of the Jew just as much as of the Gentile; but he presses this most clenching argument that Peter's conduct involved the making Christ Himself the minister of sin; "for if I build again the things which I destroyed, I make myself a transgressor."

Then the apostle at once explains, as annexed to this, the real state of the case. "I through the law am dead to the law." As you know, he had been under law as a Jew. And what was the effect of God's giving him to have an application of law in his own conscience? Why, to feel himself a dead man. As it is reasoned out in Romans 7:1-25, the law came, and he died. "I through law am dead to law, that I might live unto God." The law in itself never produces such a result. All that the law can do, even when yielded by the might of the Spirit of God, is to force on a soul the consciousness of being dead before God. The law is never life to the dead, but kills morally those who seem alive. "I through law am dead to law." It is thus, then, that grace uses it to give me death in my conscience before God. Thus I am dead through the law. The Spirit of God can employ it to make a man feel that all is over with him; but He goes farther in grace, and by that very law brings the man in dead to the law, and not merely condemned. He through law died to law, that he might live to God! Here he comes to the positive blessing; for the Spirit cannot rest in what is but negative. But it is life after death to law, and consequently in another sphere.

He next announces the true secret of it all: "I am crucified with Christ." It is not merely that I have found in Christ a Saviour, but I am crucified with Christ. My very nature is dealt with. All that I have as a living man in the world is gone, not, of course, as a mere matter of fact, but, what is far more important, as a matter of faith. The history of the flesh its sad and humbling history is soon over; but the history that faith opens into never closes. "I am crucified with Christ." This terminates all for me as a living man here below. "Nevertheless" astonishing to say, for it could not be natural life "nevertheless, I live." And what sort of life can this be? "Yet not I, but Christ liveth in me." How precious to have done with one's sinful self and to begin a life so perfect as Christ's! "And the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me."

I have nothing to do with the law any more, even if I had been once under it as a Jew. For the law was used with killing power; and, slain as it were in my conscience, I found in that very place Christ Himself by the grace of God, Christ that died for me; and not merely this, but Christ in whom I died. I am crucified with Christ: consequently all that remains for me is living this new life which Christ is in me. And this life is sustained by the very same person who is its source. "The life which I now live in the flesh, I live by the faith of the Son of God, who loved me," etc. It is not a question of my loving Him, though this is and must be true of the saints; but this would tend to throw the soul on self, and it is not the reckoning of grace. What comforts the soul, what strengthens and keeps it up, is that He "loved me, and gave Himself for me."

Thus, as he says most emphatically, "I do not frustrate the grace of God;" they did, every one who substituted aught but Christ and His cross. Every one who went back from such a gospel as this was, as far as it went, frustrating the grace of God. "If righteousness come by the law," (he does not merely say, "come of the law," but come by it,) "then Christ is dead [died] in vain." Not so; it is exclusively of grace by Jesus Christ, and Him crucified. It is wholly apart from works of law.

Accordingly, in Galatians 3:1-29 he pursues his reasoning. "O foolish Galatians," he now breaks out in an impassioned appeal to them, "who hath bewitched you [that ye should not obey the truth should here vanish], before whose eyes Jesus Christ hath been evidently set forth crucified among you?" Observe the place the cross has here, not merely Christ's blood, but His death on the cross. As we saw it in the Corinthians applied to judge the worldliness of the saints there, so here it judges their legalism. "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?" There are two things in the Christian; he has a life, a new life in Christ, but he has also, the Holy Ghost. The law kills instead of giving life, and puts under condemnation instead of giving that Spirit which is necessarily a spring of sonship and liberty. Having brought in the true character of the Christian's life as flowing simply and solely from Christ, and from Christ crucified too, so here he takes up the Holy Ghost. He was given, whether in power or in person, not by the law, but by the hearing of faith.

"Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain, if it be yet in vain? He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?" There could be but one answer. This immense privilege had no connection with law whatever. The Holy Ghost is given as the seal of faith in Christ on the accomplishment of redemption, not before nor otherwise.

Then he takes up Abraham; for this is always the stock argument of those who would bring in circumcision and the law, Abraham being emphatically the friend of God and the father of the faithful. And mark how the Holy Ghost turns Abraham into an additional and most unexpected proof of the grace of God and the truth of the gospel. Only we must carefully bear this in mind, that in the epistle to the Galatians we never rise exactly to church ground. It is Christian ground, certainly, but not the church as such. Of course the same persons who are here in present view belonged to the church of God; but then they are not contemplated in their heavenly relationship, but as the children of promise, as we shall see in the end of this very chapter. There are many present privileges and future glories that belong to the Christian; and promise is one of them. We are not to suppose that a higher and more heavenly character blots out the lesser place; of this the apostle takes advantage here. But he proves more when he says that Abraham believed God; it was plainly not a question of law. Abraham never. heard of the law. "Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith" (not those that cry up the law) "are the children of Abraham. And the Scripture, foreseeing that God would justify the heathen through faith," not by becoming proselytes of the gate, or entering on a legal basis, but "foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed." Later, and in a far fuller way now, the gospel was the blessed answer to this early grace. He does not say that it is the complement of it; but most decidedly it flows from the same divine spring of grace. The gospel, not the law, owns its kindred with the promise. "So then," says he, "they which be of faith are blessed with faithful Abraham." The law holds out but never gives blessing. Those that are of faith, not those who pretend to the law and do it not, are blessed with their father.

But he goes deeply. He tells them that as many as take the ground of law works are under the curse already. Not that they have actually broken down and failed; but so incapable is man of standing before God on the principle of doing the law, that it is all over with him the moment he pretends to it. "As many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them." The consequence is, that no man is justified by the law in the sight of God; and this he proves, not only from the promise, but from the prophets. When the prophet speaks of any one living, it is by faith "The just shall live by faith." Hence, you see, all exactly suits the gospel as Paul insisted on it. "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: that the blessing of Abraham might come on the Gentiles through Jesus Christ." He does not say, that the Gentiles were under that curse, but that Christ bought off us who were in this position from its curse; for in truth, whatever might be our boast, all we (the Jews) got from the law was a curse, not a blessing; and what Christ did for us was to purchase us from that awful plight in which the law could not but put us because we had transgressed. it. And thus the blessing of Abraham could flow freely towards the Gentiles who never were there.

And this leads to another point, the relation of the law to the promises. How do they stand related? and how do they affect each other? The apostle turns this into an admirable piece of divine reasoning in defence of the gospel. "Brethren, I speak after the manner of men; though it be but a man's covenant, yet, if it be confirmed, no man annulleth or addeth thereto." Everybody knows this. When once a covenant is "signed, sealed, and delivered," it must not be meddled with. You cannot lawfully add to it, any more than set aside its provisions. "Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as to many; but as to one, And to thy seed, which is Christ. And this I say, that the covenant confirmed before by God unto Christ, the law, which was four hundred and thirty years after, can not annul so that it should make the promise of none effect." Such is the application. "For if the inheritance be of law, it is no more of promise:" otherwise by the condition of law you would annul the promise. That is to say, the covenant that was made between God and Abraham had reference to the seed which was coming, symbolized by Isaac, but really looking onward to Christ. Nothing that God afterwards introduced annulled this. If the law, introduced afterwards, were allowed to exercise control, the effect would be to set aside the promise. It would be first adding to it, and not only so, but annulling it. The inheritance, therefore, depends on the grace of God fulfilling His promise, not on man's accomplishment of the law, even if possible. The promise is therefore entirely distinct from the law, which was not heard of for four hundred and thirty years after. The long lapse of time ought to have guarded men from mixing up the law with the promise, and thus from the appearance of annulling the promise by the law, for this would be most dishonouring to God. We can understand a foolish man making a covenant, and the next day repenting of it, which is never true of the divine purposes. In this case it was God that gave the promise; it was He that confirmed the covenant to Christ, without saying a word about the law till four hundred and thirty years after. How impossible, therefore, to add the law to the promise! Still less is it possible to let the law set its force aside. "To Abraham were the promises made, and to his seed."

This is exceedingly important, and the more as I believe the scope of the allusion to Abraham and to his seed is not often appreciated. The argument is founded upon the unity of the seed of promise in this connection. For God does speak elsewhere, and even on this occasion, of a numerous seed. One of the encouragements, as we know, which God furnished to Abraham was, that he should have a seed like the sand of the sea, and like the stars of the sky. These were his lineal posterity. But where the Gentiles are mentioned, God only speaks of seed without reference to number.

This is best seen by turning to Genesis 22:1-24, where both facts are found in the same context. I just refer to it for a moment, because it adds much to the beauty of the reasoning in Galatians. In verse 17 it is written, "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore." At first sight it seems most extraordinary, if the apostle referred to such a Scripture for the proof of the importance of one seed; because, if there is anything that lies on the surface of the passage, it is the multiplicity of the seed a seed expressly said to exceed all reckoning. This, then, is not what the apostle Paul has in view, but in contrast with it. And mark the difference. When God speaks of the seed numerous as the sand or the stars, He gives them a Jewish character of blessing. "Thy seed ( i.e., the numerous seed) shall possess the gate of his enemies." God promises the final power and glory of Israel in the earth, putting down their foes, and so forth.

But immediately after this it is added, "In thy seed shall all the nations of the earth be blessed. "Here we have the Gentiles expressly named, and to this the apostle refers. Mark it well. When God gives a pledge not of possessing the gate of enemies, when He speaks of the blessing of the nations, instead of the overthrow of Israel's foes, then he speaks simply of "thy seed." There is no comparison of countless seed; there is not an allusion to the sand of the sea, or to the stars of the sky. On this the apostle reasons.

What the Jews would have liked, no doubt, was power (and the Galatians, after all, were in danger of slipping into the same snare; for the law suits the world, as grace does not), and in the world present power and honour. This the Jews are destined to have by-and-by; for the promises to Abraham are not exhausted yet. Whereas the Holy Ghost by the apostle draws attention to the contrast of "thy seed" (as one) with the numerous seed, with earthly blessing attached to them; whilst to "thy seed " simply, without reference to stars or to sand, no more is annexed than the blessing of Gentiles. This it is to which we are come now under Christianity. By-and-by will be fulfilled the promised earthly blessing, and power, and glory for Israel like the sand and the stars. The Jews will surely be exalted, as well as converted nationally, and they will then put down their enemies, being made the head when other nations become the tail. But meanwhile, under the gospel, there is an express promise of the blessing of the Gentiles when God spoke of the one seed, which is Christ. Already "thy seed," the true Isaac, is given, and in that true seed the Gentiles are being blessed. It is no question now of being subject to the Jews, who shall never possess the gate of their enemies, but be peeled and scattered and few, while the gospel is going forth. The other part remains, and must be accomplished in its own day, when Israel's heart turns to the Lord. Meanwhile another and a better sort of blessing is given, as a better Seed also is given the true Heir of all the promises of God, even Christ the Lord. And, doubtless, God had all this in view when He pledged Himself with an oath to Abraham. He did not forget His people Israel; but He had always the glory of Christ before Him; and the moment we rise up to this blessed Seed of all blessing (the true Isaac, dead and risen really, as the son of Abraham was then in figure), the blessing of the Gentiles is secured in that one sole person, before the Jews are multiplied in their land under the new covenant, and possess the gate of their enemies.

This then is the apostle's allusion and reasoning; but he proceeds to meet a natural objection. If the promise be the only means of enjoying the inheritance, what is the good of the law? Does not this make very light of it? You say that the promise is everything, and that the law cannot either set aside the promise or add other clauses to it. What then is the end of the law? It is for the purpose of bringing in transgression, answers the apostle. This is all that people's zeal and labour come to. They spring from unbelief from undue thoughts of self, from ignorance of God, from slight thoughts of Christ. Legal activity is but labouring in the fire for vanity; and if, alas! the Christian dooms himself to such hard labour instead of resting in the faith of Christ, whom has he to blame? Certainly not God, nor His plain and precious word. He will gain transgression thereby; nothing more, nothing better. "Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator." Thus it is evident that the legal system is a parenthesis. Promise was before the law, and flowed out of the grace of God. The law came in meanwhile, serving its own object, which was to bring out what was in the heart of man. For he is a sinner; and the law called out the sin into articulate transgressions, and made it perfectly plain that the heart is only evil continually, and proves it by plain transgressions; that is all. Then comes the seed, and the promise is made Yea and Amen in Him all the promises of God. As made under the law He was for Israel; but He died and rose, and was thus free to bless a Gentile as much as a Jew. For what has a risen man to do with Israel more than the nations? All question of natural ties drops in death; as the cross is the disproof of any right to Christ in either. For Jew and Gentile were alike guilty of crucifying Him. All therefore becomes a matter of the pure grace of God; and He is pleased to bless the Gentiles in the Seed, even Christ dead and risen.

The law is of a wholly different nature, and hence was ordained of angels in the hand of a mediator. The creature intervenes here, and the consequence soon appears. For he comes to another and most cogent argument. "Now a mediator is not a mediator of one, but God is one." The meaning is that you never can get stability in blessing until you have simply God putting forth His own power according to His own grace. Leave room for God, and for God alone. Such is the only possible way in which blessing can be brought in, in order that such souls as we are should be blessed and maintained in it. And thus it is with the promise. In it there is one party, even God Himself, who gave it, and accordingly fulfils it in that Seed to whom the covenant was confirmed. But the moment you bring in the law, you have two parties; and, strange to say, instead of the greater party being God, it becomes man, whose responsibility is to God. God asks, and man is called to give, i.e., is called to obedience. Alas! we know too well the result from sinful man. Grace alone in such a case brings glory to God. Thus, clearly, in the law man becomes the prominent and responsible party, not God. This never can bring man to God any more than glory to God. The law, accordingly, never was the truth, either on God's side, or man's. It was, of course, altogether just and right in itself. Man had his duty to God, and be ought to have. done his duty; but it was precisely what he could not do, because he was a sinner. To make this evident by transgressions was the object of the law. It was to demonstrate his sinfulness, not to gain the inheritance. But this was only provisional and parenthetic. After all, what God had at heart was the accomplishment of His own promise in grace. When He gave the promise to Abraham, He said, "I will give." And now in Christ He has accomplished it I mean already. But before He sent the promised Seed, man's self-confidence needed the discipline of the intermediate thing, the law; and after infinite long-suffering on God's part, the people who undertook to obey it had to be swept out of the land for their disobedience.

The law was given them with all pomp and solemnity. It was ordained by angels, who had nothing to do with promise, which God gave direct to His friend. When He had anything unfailing to do or say, He loved to appear in grace; He said it Himself, and did it for Himself. But when men would have anything fraught with distress to His people, when through their folly confusion must ensue, contrary to all that His heart loved, then it was left to others. Thus the law was ordained by angels in the hands of a mediator. A double intervention comes between God and man, in contrast with the simplicity of His ways of grace. In grace, God in the person of His Son speaks and accomplishes ALL; and thus He is glorified from first to last. Man is only the receiver; and truly, as we know, "it is more blessed to give than to receive." God reserves to Himself this great blessedness in the gospel; whereas under the law there was nothing of the kind. Then I must repeat that God could only make claims; and man had to take the place, if he could, of giving to God of rendering his obedience. He was bound to do what he ought; but, in point of fact, all was a failure, and could be nothing else, because man was a sinner.

This then is what the law brought in. Is it against the promise of God? Not at all. Rather, if man had been able to obey the law and so acquire a title, then two systems would have interfered with each other as being to the same end. Some would have received the inheritance because of promise, and others on the ground of law. Thus the two totally opposite roads of grace and law would have been leading to the same result. This must be indeed confusion; as it is, there is none. Under law all is lost; under grace all is saved. The law and the promise are both from God, but the law's use is only negative and condemnatory. It cannot and ought not to spare sinners. The promise has another and most blessed place. It brings in deliverance for man in the accomplishment of God's purpose in Christ. This is what is found under it. Thus the law pulls down what is evil, and the promise gives what is good and builds it up. The law brings man in his nothingness into evidence, it proves that he is only a poor lost sinner. Grace brings out the faithful promise of God, and His goodness to him that deserves nothing. Thus, rightly understood and applied, the law and the promises, while wholly distinct, are in no way inconsistent with each other. Merge them, as unbelief does, and all is confusion and ruin.

Further, it is laid down, if there had been a law capable of giving life, righteousness would be by the law. But this could not be. On the contrary, "the Scripture hath concluded all under sin" not under righteousness by law. Thus, whether it be the Gentile without law, or the Jew with it, all are shut up under sin. "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe."

But, he adds, faith is come (that is, the testimony to be believed by man now, or the gospel). This he means here by "faith." "Before faith came we [Jews] were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God." Instead of being under a slave, with rigorous and humiliating discipline, there is now the place of a child before his Father; the Christian stands by faith of Jesus in direct relationship to God. "Ye are all the children of God by faith in Christ Jesus."

This is shown still more fully in the allusion to baptism: "As many of us as have been baptized into Christ have put on Christ." It is of course assumed that every Christian had been baptized. There was no doubt or difficulty on this head in these early days. There was no believer, Jew or Gentile, who had not gladly submitted to that very blessed sign of having part with Christ, and of that which is made good by Christ. "As many as have been baptized into Christ have put on Christ." It is not a question of law at all. Christian baptism, contrariwise, supposes man dead; and the only death that can deliver man out of his own death is the death of Christ. Therefore, when a man is baptized, he is not, of course, baptized into his own death; there is no sense in such a thought. He is baptized into Christ's death, which is the sole means of deliverance out of his state of sin. So here the Christian puts on Christ, not the law or circumcision. He wants to get rid of the first Adam and all its appliances, not to keep it on; and therefore he puts on Christ. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female;" all is Christ and only Christ. It is not an old creation, but a new one. Can anything prove that it is not an old creation better than this that there is neither Jew nor Greek, bond nor free, male nor female, which last at least is an absolute necessity for the perpetuation of the race? All this vanishes in Christ; we are all one in Him; and if you are Christ's, what need to be circumcised! You do not want to become the children of Abraham in that sense, which would be the revival of the flesh. If Christ's, they were Abraham's seed already, "and heirs according to the promise;" for Christ, he had shown before, was the one true Seed; and if we are Christ's, we belong to that one true Seed, and therefore are the children of Abraham without circumcision at all. Nothing can be more conclusive than this disproof of the fleshly pretensions that were connected with Jerusalem, and were brought in under cover of Abraham, but really to the subversion of the gospel.

In Galatians 4:1-31 the relation is taken up, not of the law to the promise, but of the Christian now to the condition of the saints of old a very important point also. Here one may be very brief: "The heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors, until the time appointed of the father. Even so we, when we were children," etc. The comparison would take in the Old Testament saints; or the application ("even so we") is to those then alive, who had been under that state of things. "We, when we were children, were in bondage under the elements of the world; but when the fulness of the time was come, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." The apostle shows that, so far from bringing in Christians and putting them on the ground of the Old Testament, God is really leading those who were in that connection out of it all by redemption. He fully allows that the Lord was both made of a woman and made under the law; but what was the ultimate object in view! It was not to keep people under the law, still less could it be to put any under the law, but to bring them clean out if they had been under it before. Such was the case with the Old Testament believers, and many Jewish believers then alive. Was it possible, then, that any could desire to put the Gentiles under law, when they had been brought out from it themselves by the will of God, the work of Christ, and the witness of the Holy Spirit? What a gross inconsistency! What a subversion, not only of the truth of God revealed in the gospel, but also of redemption, which is its basis! For Christ bought off those that were under the law, that we might receive the adoption of sons, bringing them by grace into a place of known salvation and intelligent joy in relation with our God and Father, out of that bondage and nonage which the law supposes.

But what about the Gentiles? "Because ye are sons." He does not condescend to reason about their place in the matter, but puts them at once in their due relationship. Because they were sons, God sent that blessed proof and power of their sonship. He gives freely the Holy Ghost on their acceptance of Christ's name; or, as it is here written, "He sent forth the Spirit of his Son in your hearts, crying, Abba, Father." That is, if the Holy Ghost was given as the seal of their redemption, and as the joy of the sonship, wherein they now stood, in the exercise of their nearness to God and enjoyment of His love, they cry, "Abba, Father," the very words of Christ himself (but in how different circumstances!) to His Father. "Wherefore, thou art no more a servant, but a son; and if a son, then an heir of God through Christ."

Thence he advances to another point of his argument. Indeed, we may say that now he thunders on the Galatians that were dragging in the law. Did they know that for a Gentile Christian to take up Judaistic elements is in principle to go back to heathenism? Heathenism! Why they thought they were becoming more truly religious, more reverent in their value for Scripture. They thought that Christianity would be all the better for adopting the ancient forms and beautiful figures of the law. Not at all, says the apostle, you are returning straight into your old heathenism without knowing it yourselves. For he had shown that our purchase by Christ delivers even the Jew from subjection to the law; whilst Gentiles are set at once on the ground of grace without the intervention of any legal apprenticeship whatever, "Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?" What can be conceived more serious or trenchant than such a statement as this? Impossible to find a blast more withering to all that they were aiming at. Born and bred in the abominable idolatries of the heathen, they were strangers to the institutions of Israel. They had been lately brought by the grace of God into Christianity, where they found Jewish brethren, now made one, as it is said, in Christ. Ignorant or false men had made them hanker after circumcision. What were they doing? When a Gentile Christian, mark, takes up such Old Testament elements, according to the Holy Ghost, it is not to him merely Judaism, but a return to his Gentile idols, little as he may think so.

Jewish elements were borne with in a Jew. The apostle Paul himself, inRomans 14:1-23; Romans 14:1-23, insists upon the forbearance of a Gentile even towards the Jew that might be still encumbered by his days, meats, and so on. But the moment a Gentile takes the system up, or a Jew presses it on a Gentile, it is nothing but downright heathenism. Who would have ventured to say, without express scripture, that the old Jewish forms thus adopted by a Gentile believer have such an idolatrous character? Yet how true it is, the more we look below the surface; indeed, in our day it becomes more and more palpable to the eye. Ritualism is the present most patent comment on the apostle's statement. The very defence set up, and the meanings which these men put on the forms and ceremonies of which they make Christianity so largely to consist, demonstrate their most barefaced turning back to idolatry. Do not suppose that idolatry has its character saved because Jesus is worshipped. Christianity refuses to be mingled with anything but itself. Tender and comprehensive as Christianity is, it is also the most exclusive thing that can be. Truth must necessarily be exclusive, and all who hold the truth must, in their adhesion to it and Him who is its personal expression, be exclusive too. (I mean by this, of course, exclusive of sin and falsehood.) There can be no compromise; but to be exclusive in any sense save as the expression of the truth in Christ would be in its own way an utter and heartless falsehood. There is nothing that requires more the power of grace; for even the truth itself, if severed from grace, ceases to be the truth. Being found only in Christ, it supposes the manifestation of grace; light does not in the same way that truth does. "Grace and truth came by Jesus Christ." (Compare John 1:9; John 1:17.)

Now the Galatians were unwittingly in danger of giving up the truth. They were only, as they supposed, beginning to cherish a becoming attitude toward the religion of the fathers, and of all who had before Christ honoured God on earth. Venerable religion! the only system of earthly worship which had ever possessed God's sanction. Why not adopt what was wanting in Christianity? Where was the harm of taking up what saints of old submitted to? No, rejoins the apostle; you are going back to heathenism. They had been idolaters before they became Christians; and to take up Jewish principles in addition to Christ is to turn back again to their cast-off idols. Next, we are told, wherein this consisted. "Ye observe days, and months, and times, and years. What! is this all? I have known a divine who had a character for intelligence use these words as a motto and sanction. And no wonder. Christendom is built upon this footing. They think that it is quite right, for the church especially, to appoint days for this and that saint; to have certain seasons to remind one of the Lord's incarnation, ministry, and crucifixion, of His resurrection, ascension, and so on. I choose the best facts; for I have no wish to rake up abuses. All this is counted a great, wise, and sensible help to devotion. Well, "sensible" help in the meaning of an appeal to nature it is; but it is a sensible help to idolatry, not to living faith. This is the very evil which the Spirit of God so earnestly and energetically denounces here by the apostle Paul. He does not charge them with anything of an openly gross or immoral nature; but what a proof that the truth of God, that the grace of Christ, is exclusive of everything but itself! Nor is there a greater evidence of God's tender and considerate care for us than such a fact as this. For He knows our tendency to mingle law with grace in some form or measure, and treats that which was of the fathers and long before Moses, as a foreign ingredient deleterious to Christians. As God has wrought for us on the cross, and delivered us from every atom of sin in Christ, so He will not allow us to mix one earthly or legal element with the revelation of His grace, which He has made ours in redemption, and proclaimed to us by the Holy Ghost sent down from heaven.

Hereon the apostle puts before them another expostulation: "I am afraid of you, lest I have bestowed upon you labour in vain." And this directly follows his censure of their observance of times and seasons. "Brethren, I beseech you, be as I am; for I am as ye are." They knew very well that he had nothing to do with the law or its ordinances. "Be as I am." By this he plainly means free from law. "For I am as ye are." They were, after all, Gentiles, and as such ought to have had nothing to do with the law. So he calls on them to be as free of the law as himself. For he, though a Jew, had completely done with the law, and all that pertains to it. "For I am as ye are: ye have not injured me at all." That is, the apostle, instead of regarding his despised freedom from the law as a just reproach, glories in it. There was no insult to him, nor injury done, in saying that he did not acknowledge the law for a Christian.

But, further, he refers in a very affecting manner to some personal circumstances how in his own body he was a witness of having nothing to do with flesh; for what God had been pleased to put upon him as serving Him in the gospel was not great power of nature, but that which made him contemptible in his preaching. It is evident that the thorn in the flesh was something which left him open to a slight, and made it difficult indeed for any one to understand how a man who was called to be an apostle should find it hard to convey plainly his mind in preaching. It is quite obvious that there was a hindrance of some sort. It seems to have been something which affected his speech too, and exposed him to ridicule and to unfavourable comments where men were carnally-minded. But in this he could glory. It was something painful to bear. At first he prayed the Lord to take it from him; but no! though he had prayed thrice, as his Lord had done on another and wondrous occasion, so the apostle was to have communion with Christ in this way, and learn that there is something better than the taking away of that which makes nothing of the flesh. The power of Christ must rest upon him. Thus it appears that the Galatians as well as the Corinthians had been similarly affected. And this leads him to speak of another trial. When they first knew him, there was no difficulty felt on this score; they heard him as an angel of God. It was they who had changed, not he. They had so completely lost sight of the grace of Christ, the sweetness and the bloom of it, that he travailed again for them: his soul once more passed through that which had exercised him when they were converted.

Then he gives a closing blow to those who doted about the law. He says to those who would be under the law, why do you not listen to the law? Look at Abraham and his house; look at the maid Hagar; look at Isaac and Ishmael. There you have in a figure the two parties that are still found on the earth: the law party symbolized by Ishmael, the child of flesh; and those that cling to the grace of God, who have their pattern in Isaac, the child of promise. Now, what does God say about it? Why this: "Abraham had two sons, the one by a bondmaid, and the other by a freewoman." The apostle expressly reasons on Abraham, as they were always anxious to cite Abraham, the father of circumcision. Their main support then, as they thought Abraham, had two sons; but they stood, according to Scripture, on wholly different principles. "The child of the bondwoman was born after the flesh; but he of the freewoman was by promise." How apt the illustration for exposing the judaizers! The case is hit off exactly to the life. Which son represented them? Under which type did they fall Ishmael or Isaac? Whom did their principle make them resemble?

There can be no doubt about the matter. "Tell me, ye that desire to be under the law, do ye not hear the law?" "Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, which answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us [all?]. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath a husband." The application of this is as plain as it is conclusive, for those who appealed to Abraham and bowed to the word of God. Instead of going up to Jerusalem on earth, instead of endeavouring to effect a junction with the law or anything else here below, the gospel wants no such allies, but repudiates them all. The very reverse of their system is true. The true link is with Jerusalem above, as our prototype is Isaac, the child of the freewoman. Theirs was the slave's son Ishmael.

Then, bringing in the name of Jerusalem, the Spirit leads him to apply the prophecy of Isaiah, which shows that millennial Israel (in their turn abandoning self-righteousness, and made free by God's grace in Christ) will look back and count as their own those now brought in as Christians, and find far more children begotten by the gospel, in the time of their own desolation, than even when they flourished of old, and had ,all that earthly power and glory could give. Thus a decisive blow is struck at the principle of connection with the law; and it was evident that they did not truly "hear the law." Their ears were heavy, and their eyes blinded by their legalism. Nor did they understand the prophets better. To be under law was fatal to Jerusalem. Everything lost then would be gained when promise has its way. Up to the destruction of Jerusalem it was law; but now, under Christianity, Jerusalem, being rebellious and scorning promise like Ishmael, is cast out and has nothing. She is desolate; she is no longer in the condition of the married wife, but like the fugitive bondwoman. She is as one that has no husband. Yet, wondrous to say, when she desires to be under grace by-and-by, all those that are now brought in by promise will be accounted as children to her. Such is the reasoning in which the apostle uses this very remarkable prophecy. When Jerusalem is humbled by the mercy of God, and betakes herself to her Messiah and the new covenant, she will "hear the law," and the prophets will be accomplished in her blessing, and in the largeness of love the present children of promise (even Christians, as being in a certain mystical sense children of Jerusalem) will be her boast. But this will be Jerusalem, under not law but promise and liberty, restored by grace after having lost everything by the law, and reduced to utter desolation. But for us now the apostle carefully adds the principle of our heavenly character. Ours is Jerusalem above, not a city on earth. That is, he links on the heavenly character of Jerusalem for us before touching on the desolate place of Jerusalem after the flesh, or of the predicted change of heart and blessing in grace, when she will be glad to appropriate, as it were, the Christians born now after the Spirit. This closes the course of the apostle's argument.

Next he turns to direct exhortation, the chief salient points of which will call for but few words. It is liberty and not law that the Christian stands in. At the same time he insists in the most peremptory manner that our liberty in Christ is to be used for holiness. He shows that the Spirit of God dwelling in the believer gives no license for the action of the flesh. In other words, if the believer simply were one forgiven by grace, without having either life in Christ or the Holy Ghost dwelling in him, he might, perhaps, plead that he could not avoid sinning. He had been brought to a place of blessing outside himself and by another, the Saviour, which in itself gives the soul motives indeed but not power; whereas, for the soul who is brought to God by the gospel, and planted in the liberty wherein Christ makes free before God, it is no more a question of flesh, but of the Holy Ghost who is given to him. And who will venture to say that the indwelling Spirit of God fails to supply power to him who submits to the righteousness of God in Christ? Hence the point is not at all whether we have intrinsic power, but whether He is not now abiding in us as "a Spirit of power, and of love, and of a sound mind." Undoubtedly such is the assurance of God's word to His children; and thus Galatians 5:1-26 is in contrast withRomans 7:1-25; Romans 7:1-25. In that chapter of Romans we have a man converted indeed, but without liberty, and consequently powerless. He sees the right, feels the good, desires the holy, but never, accomplishes. The reason is, that he has not yet come to own by faith that he has no strength any more than righteousness, and that Christ is all and in all. He is afresh making efforts to improve, yet still in bondage and misery. He is occupied with himself. He feels what he ought to do, but he does it not, and thus is increasingly wretched. Sense of duty is not power. What gives power is the heart surrendering itself in everything, and thus set at liberty by Christ. I am perfectly delivered, and the measure of my deliverance is Christ, and Christ raised from the dead. This is Christianity; and when the soul thankfully accepts from God this blessed liberty, the Holy Ghost is given to and acts in the believer as a Spirit of peace and power; so that if there is the flesh lusting against the Spirit, the Spirit resists this, in order that (for such is the true meaning) they should not do the things that they would.

Accordingly he draws from this a most weighty argument against bringing in the law as the rule of life for the believer. You do not need it, because the Holy Ghost thus working strengthens you unto love. Liberty comes first, mark; power and love afterwards. And how true all this is! Make a child thoroughly happy, and you will soon see that its duty becomes comparatively light and a joy. But when one is miserable, does not every duty, even where it may be as light as a feather, feel as if it were an iron chain on you? It is no wonder that one who is thus tied and bound feels restive under it. Far otherwise is God's way with souls. He makes one first thoroughly happy in the sense of His grace and the liberty Christ has won, and then the Holy Ghost becomes an indwelling spring of power, though His power is put forth in us only as we have Christ kept before us. Thus, if we walk in the Spirit, we shall not fulfil the desires of the flesh. Such is the secret of true power. The consequence is, "If ye are led of the Spirit, ye are not under the law;" and more than this, if we are producing the fruits of the Spirit, he can easily say, "Against such there is no law." Let others talk as they will of the law, no law can censure the real fruits of the Holy Ghost, or those in whom they are found.

Then we come to the closing chapter (Galatians 6:1-18); and here we find the Spirit of God calling for tenderness in dealing with those who are overtaken in a fault. "Ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Besides, we have a more daily duty: "Bear ye one another's burdens." It is not merely to seek in love a fallen brother, but to be the succourer of others in their difficulties. Love finds its activity in caring for those that are cast down, "and so fulfils the law of Christ." Do you want a law? Is not this just the law for you! It is the law of Christ. Thus He lived and moved here below. The law of Moses tells a man to do his duty in his own place. The law of Christ makes the going out of love towards another, so to speak, to be his joy. It was exactly what Christ was on earth; and the expression of Christ is the prime call of the Christian.

But there is more for us. He shows that God would give us a deliverance from self-importance; and what a mercy it is to be so blessed, that one can afford to forget one's self! Now, the law always brings fallen man into importance: such it must be in its principle. The law necessarily makes the man, and the man's doings, to be the prominent object. Hence the effect of the law in all its ramifications on man is the same. Thus it wrought among the Galatians. After all their vapouring about the law, they were biting and devouring one another. Was this the love the law claimed? Had they been occupied with Christ, they would have really loved one another, and in other respects too fulfilled the law, without thinking about themselves or it. Such is the effect of Christianity, and such in perfection was Christ Himself. But spite of, or rather because of, their use of law, they were self-important, without holy power, and judged instead of loving each other. How abortive is man in the things of God! "For if a man think himself to be something when he is nothing he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own 'burden." Thus, whatever may be the energy that seeks souls in love, there is nothing after all like Christianity for maintaining individual responsibility intact.

How wholesome is the language here, "Every one shall bear his own burden!" But responsibility is always according to the relation in which one stands, and the measure of knowledge which each possesses, or ought to possess. Let me press this gravely upon those who are here this night. If I am a man, I am responsible as such; being fallen and sinful, this will end in judgment. If I am a Christian, I am responsible according to that position and privilege. My responsibility is defined by the place in which I am found. If I am a mere man, a sinner, the end of that is (for responsibility is not like power, destroyed by sin) the eternal judgment of God. If I am a Christian, I acquire a new kind of responsibility. My business is to act consistently with the new place in which grace has put me. Let us never confound the two. One of the most dangerous errors in Christendom is, that these two things are lumped together. The truth is the distinctive boon and mark of Christendom. There is now much confusion of things that differ; and so, more or less, error runs through the whole of it in all its parts; but I know not anything more ruinous than this. The most difficult thing in Christendom is for people to know what it is to be Christians, and to take this place by the faith of Christ themselves. That is, the most simple and most obvious truth is just the last thing a man thinks about. And no wonder. What Satan aims at is, that people should not count themselves what they are, and that they should be always slipping into what they are not. The result of this is, that neither God has His place, nor they. All is confusion. Christ is forgotten.

But then there is another point of exhortation too; and surely we ought not to forget that there are not only the common links of love, and the willingness to succour one another, as we see, beginning with a most extreme case and ending with a general one; but still further, "Let him that is taught in the word communicate unto him that teacheth in all good things;" and not only that, but also the general responsibility of the saint and in a solemn manner. It is not only that we are put now where we can be the witness to grace in all its outgoings, but, besides that, we are where flesh might show itself. And this is a universal principle. If I sow to the flesh, I shall of the flesh reap corruption; if I sow to the Spirit, I shall reap life everlasting. Eternal life is beyond doubt the gift of divine grace; but, besides, the eternal life that I have now by pure and simple faith in the Lord Jesus Christ is what I find at the end of my course as well as at the starting. There is such a thing as, by patient continuance in well doing, to seek for eternal life. Eternal life is spoken of in this double way in scripture (Romans 6:22-23); and I also press this as a truth of no small importance and but too much forgotten.

Then, further, attention is drawn to another topic his own writing of this letter. It was a very unusual circumstance. The apostle, as far as I know, wrote no other letter to any one of the churches of the saints. To the Galatians there was an exception. If he wrote to the Romans;, it was transcribed, or at any rate written, by another. He signed ordinarily, putting his subscription at the end, i.e., his own name, to verify it; but he did not write it. Writing was a somewhat laborious task in those days, and it was a kind of profession to be a writer or scribe, before printing, of course, was known. Now the apostle in writing to the Galatians was so moved in love, and so yearned over them in their danger, that he actually wrote the epistle with his own hand. He draws particular attention to this fact ere he closes: "You see how large a letter I have written unto you with mine own hand." Thus it was the ardour of love and grief; it was the earnestness of his purpose that could not bear in this instance to employ an intermediary. Just as he had shown that God in His love to man had given the promise direct, so the apostle Paul acts in his care for the saints of God where all the foundations were endangered.

Finally, he concludes by putting the sentence of death, if I may so say, on circumcision, and all such as might adopt it. He intimates also how vain a thing is legalism, because those that were pleading for circumcision in no case carried out their own principle. Bring in one part of law, and you fall under the authority of the whole. You are bound to carry it out consistently. This they never thought of doing. The enemy had ensnared them by crying up circumcision, in order to betray them into a link with Judaism; but they had no thought of bearing the real burden of the law. As for himself, he gloried only in the cross. "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Along with the cross goes a new creation. How blessed, and how all-important for our souls! The cross has sentenced the world; and this very sentence of the world is our deliverance from the world. We are crucified unto it by grace, as the world is crucified unto us by judgment. For the world there is nothing yet executed, any more than the great results of grace for the saints as yet appear in their fulness. The solemnities of Christ's judgment await men in the day of the Lord. But the whole matter is decided before God. And this is of immense moment to remember. Christianity brings everything to a climax; it also settles all questions. The Christian by the cross of Christ has terminated his connection with flesh, with the world, with the law. He is brought into another condition. And what is this? He is a new creature in Christ. Therefore, no wonder that he says, "God forbid that I should glory, save in the cross of the Lord Jesus Christ."

At the same time it is shown to be, not what it might seem, a negative power only, but along with it is the new creation into which grace forms us. "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." Gentiles might boast in their freedom. What ground is there for boasting in this? In Christ alone, in His cross, let us boast, and in the new creature which is by Christ. Therefore the apostle adds, ,And as many as walk according to this rule [that is, the rule of the new creation], peace be on them, and mercy, and upon the Israel of God." Those that walk according to this rule would be saints in general. The "Israel of God," I apprehend, would mean, that the only part of Israel whom God owns now consists of those that really are of faith those that .received Jesus. It is not a vague general expression for all saints, but implies that fleshly Israel was nothing now. If any of them believe in the Crucified, they were God's Israel. Soon all will believe in Christ, and all Israel be saved. But this is a future prophetic vision not touched on here. The new creation is a present blessing that the soul already enjoys. It is an actual result of the cross of Christ. Consequently we have no allusion to the Lord's coming in this epistle to the Galatians. It is all devoted to the deliverance of the saint from this present evil age by the cross of Christ, and his consistent maintenance of the new nature and position of grace of the new creation in Christ Jesus.

May the truth of God sink into our hearts! Thus all things fall into their place, and the Spirit connects us in heart with that which God is doing and will do for the glory of Christ. The apostle had heard enough of circumcision: it was repulsive to him henceforth. It was his to bear in his body a very different brand" the marks of the Lord Jesus," the scars of the only warfare that is precious in the sight of God the Father. Lastly, he desires for his brethren, that "the grace of our Lord Jesus Christ" might be with their spirit. Nothing more in keeping with the wants of those addressed, who had so soon turned aside from the grace of Christ to a different gospel.