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TEXT. 2 Behold, I, Paul, say unto you, that if ye be circumcised, Christ shall

profit you nothing 3 For I testify, again, to every man that is circumcised, that he is a

debtor to do the whole law. 4 Christ is become of no effect unto you ; whosoever of you are justified

by the law, ye are fallen from grace. 5 For we, through the Spirit, wait for the hope of righteousness by faith. 6 For in Jesus Christ, neither circumcision availeth any thing, nor un

circumcision ; but faith, which worketh by love. 7 Ye did run well : who did hinder you, that ye should not obey the


PARAPHRASE. 2 Take notice that I, Paula, who am falsely reported to preach up

circumcision in other places, say unto you, that if you are cir3 cumcised, Christ shall be of no advantage to you. For I repeat,

here again, what I have always preached, and solemnly testify to every one, who yields to be circumcised, in compliance with those who say, That now, under the Gospel, he cannot be saved

without it, ihat he is under an obligation to the whole law, and 4 bound to observe and perform every tittle of it. Christ is of no

use to you, who seek justification by the law: whosoever do so,

be ye what ye will, ye are fallen from the covenant of grace. 5 But I', and those, who with me are true Christians, we, who

follow the truth of the Gospel, and the doctrine of the Spirit d

of God, have no other hope of justification, but by faith in 6 Christ. For in the state of the Gospel, under Jesus, the

Messiah, it is neither circumcision nor uncircumcision that is

of any moment; all that is available is faith alone, working by ng love When you first entered into the profession of the

Gospel, you were in a good way, and went on well: who has

NOTES. 2: 'Ιδε, εγώ Παύλος, “ Behold, I Paul," I the same Paul, who am reported

to preach circumcision, paprópopeas od ráno nar7l & Ofúmw, v. 3, witness again, continue my testimony, to every man, to you and all men. This so emphatical way of speaking may very well be understood to have regard to what he takes notice, ver. 11, to be cast upon him, viz, his preaching circumcision, and is a very

significant vindication of himself. 3 Cannot be saved.”. This was the ground, upon which the Jews and Judaizing

Christians urged circumcision. See Acts xv. 1. 5 s«We.” It is evident, from the context, that St. Paul here means himself.

But We is a more graceful way of speaking than 1; though he be vindicating himself alone from the imputation of setting up circumcision, d“Spirit.” The law and the Gospel opposed, under the titles of Flesh and Spirit,

we may see, chap. iii. 3, of this epistle. The same opposition it stands in here 6 to the law, in the foregoing verse, points out the same significatiop.

" Which worketh by love." This is added to express the animosities which were amongst them, probably raised by this question about circumcision. See ver. 11-15,

TEXT. 8 This persuasion cometh not of him that calleth you. 9 A little leaven leaveneth the whole lump. 10 I have confidence in you, through the Lord, that you will be none

otherwise minded: but he that troubleth you, shall bear his judg

ment, whosoever he be. 11 And I, brethren, if I yet preached circumcision, why do I yet suffer

persecution ? then is the offence of the cross ceased.

PARAPHRASE. put a stop to you, and hindered you, that you keep no longer 8 to the truth of the Christian doctrine? This persuasion, that

it is necessary for you to be circumcised, cometh not from

him, by whose preaching you were called to the profession of 9 the Gospel. Remember that a little leaven leaveneth the

whole lump; the influence of one man entertained among 10 you may mislead you all. I have confidence in you, that by

the help of the Lord, you will be all of this same mind" with

me; and consequently he, that troubles you, shall fall under the 11 censure he deserves for it', whoever he be. But as for me,

brethren, if I, at last, am become a preacher of circumcision, why am I yet persecutedk? If it be so, that the Gentile con

NOTES. 8 "This expression of “him that calleth, or calleth you," he used before, chap. i. 6,

and, in both places, means himself, and here declares, that this welo morn (whether taken for persuasion, or for subjection, as it may be in St. Paul's style, considering out.c@as, in the end of the foregoing verse) came not from him, for he called them to liberty from the law, and not subjection to it; see ver. 13. “You were going on well, in the liberty of the Gospel; who stopped you ? 1, you may be sure, bad po hand in it; I, you know, called you to liberty, and not to subjection to the law, and therefore you can, by no means, suppose that I should

preach up circumcision.” Thus St. Paul argues here. 9 . By this and the next verse, it looks as if all this disorder arose from one man. 10 h« Will not be otherwise minded,” will beware of this leaven, so as not to be

put into a ferment, nor shakev in your liberty, which you ought to stand fast in; and to secure it, I doubt not, (such confidence I have in you) will with one accord cast out him that troubles you. For, as for me, you may be sure I am not for circumcision, in that the Jews continue to persecute me. This is evidently his meaning, though not spoken out, but managed warily, with a very skilful and moving insinuation. For, as he says of himself, chap. iv. 20, he knew not, at that distance, what teinper they were in. i Kpius, Judgment, seems here to mean expulsion by a church censure; $eq ver. 12. We shall be the more inclined to this, if we consider, that the apostle uses the same argument of “ a little leaven leaveneth the whole lump," 1 Cor. v. 6, where

he would persuade the Corinthians to purge out the fornicator. 11 k Persecution. The persecution St. Paul was still under was a convincing argu

ment, that he was not for circumcision, and subjection to the law; for it was from the Jews, upon that account, that, at this time, rose all the persecution which the Christians suffered; as may be seen through all the history of the Acts. Nor are there wanting clear footsteps of it, in several places of this epistle, besides this here, as chap. iji. 4, and vi. 12.

TEXT. 18 But if ye be led by the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; adultery,

fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, sedi

tions, heresies, 21 Envyings, murders, drunkenness, revellings, and such-like: of the

which I tell you before, as I have also told you in time past, that they

PARAPHRASE. yourselves up to the conduct of the Gospel", by faith in Christ, 19 ye are not under the lawf. Now the works of the flesh, as is

manifest, are these; adultery, fornication, uncleanness, lasci20 viousness, Idolatry, witchcrafts, enmities, quarrels, emula21 tions, animosities, strife, seditions, sects, Envyings, murders,

drunkenness, revellings", and such like : concerning which I forewarn you now, as heretofore I have done, that they who

NOTES. custom, and contrary habits, this principle was very much weakened, and almost extinct in the Gentiles, see Eph. iv. 17–21, he exhorts them to “ be revewed in the spirit of their minds," ver. 23, and to “put off the old man,' i. e. fleshly corrupt habits, and to put on the new man," which he tells them, ver. 24, “ is created in righteousness and true holiness." This is called “ renewing of the mind,” Rom. xii. 2. “Renewing of the inward man," 2 Cor. iv. 16. Which is

done by the assistance of the Spirit of God, Eph. iii. 16. 18 The reason of this assertion we may find, Rom. viii. 14, viz. Because, “they

who are led by the Spirit of God are the sons of God," and so heirs, and free without the law, as be argues here, chap. ii. aud iv. "This is plainly the sense of the apostle, who teaches all along in the former part of this epistle, and also that to the Romans, that those, who put themselves noder the Gospel, are not under the law: the question, then, that remains is only about the phrase, “led by the Spirit.” And as to that, it is easy to observe how natural it is for St. Paul, having in the foregoing verses more than once mentioned the Spirit, to continue the same word, though somewhat varied in the sense. In St. Paul's phraseology, as the irregularities of appetite, and the dictates of right reason, are opposed under the titles of Flesh and Spirit, as we have seen : so the covenant of works, and the covenant of grace, law, and Gospel, are opposed under the titles of Flesh and Spirit. 2 Cor. iii. 6, 8, he calls the Gospel Spirit; and Rom. vii. 5, in the flesh, siguifies in the legal state. But we need go no further than chap. iii. 3, of this very epistle, to see the law and the Gospel opposed by St. Paul, under the titles of Flesh and Spirit. The reason of thus using the word Spirit is very apparent in the doctrine of the New Testament, which teaches, that those who receive Christ by faith, with him receive his Spirit, and its assistance against the flesh; see Rom. viii. 9–11. Accordingly, for the attaining salvation, St. Paul joins together belief of the truth, and sanctification of the Spirit, 2 Thess. ii. 13. And so Spirit, here, may be taken for “the Spirit of their minds,” but renewed and strengthened by the Spirit of

God; see Eph. iii. 16, and iv. 23. 20 8 papuaxeía signifies witchcraft, or poisoning. 21 h Kwuos, Revellings, were, amongst the Greeks, disorderly spending of the night

in feasting, with a licentious indulging to wine, good chcer, music, daucing, &c. TEXT. which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, long-suffering, gentle

ness, goodness, faith, 23 Meekness, temperance : again such there is no law. 24 And they that are Christ's have crucified the flesh, with the affec

tions and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain-glory, provoking one another, envying

one another.

PARAPHRASE. 22 do such things shall not inherit the kingdom of God. But,

on the other side, the fruit of the Spirit is love, joy, peace,

long-suffering, sweetness of disposition, beneficence, faithful 23 ness, Meekness, temperance: against these and the like there 24 is no law. Now they who belong to Christ, and are his

members, havek crucified the flesh, with the affections and lusts 25 thereof. If our life then (our flesh having been crucified) be,

as we profess, by the Spirit, whereby we are alive from that

state of sin we were dead in before, let us regulate our lives 26 and actions by the light and dictates of the Spirit. Let us not

be led, by an itch of vain-glory, to provoke one another, or to envy one another!

NOTES, 24 i Oi Tol Xprotoữ, “ Those who are of Christ,” are the same“ with those, who are

led by the Spirit,” ver. 18, and are opposed to “ those, who live after the flesh," Rom. viii. 13, where it is said, conformably to what we find here, “they, through the Spirit, mortify the deeds of the body." k“ Crucified the flesh.” That principle in us, from whence spring vicious inclinations and actions, is, as we have observed above, called sometimes the Flesh, sometimes the Old Man. The subduing and mortifying of this evil principle, so that the force and power, wherewith it used to rule in us, is extinguished, the apostle, by a very engaging accommodation to the death of our Saviour, calls “ Crucifying the old man, Rom. vi. 6, Crucifying the flesh, here. “Putting off the body of the sins of the flesh, Col. ii. 11. Putting off the old man, Eph. iv. 22. Col. iii. 8, 9. It is also called, Mortifying the members which are on earth,

Col. iii. 5. Mortifying the deeds of the body,” Rom. viii. 13. 26 "Whether the vain-glory and envying, here, were about their spiritual gifts, a

fault which the Corinthians were guilty of, as we may see at large, 1 Cor. xii. 13, 14, or upon any other occasion, and so contained in ver. 26 of this chapter, I shall not curiously examine : either way, the sense of the words will be much the same, and accordingly this verse must end the 5th, or begin the 6th chapter. SECTION XII.



He here exhorts the stronger to gentleness and meekness towards the weak.


1 Brethren, if a man be overtaken in a fault, ye which are spiritual,

restore such an one in the spirit of meekness ; considering thyself,

lest thou also be tempted. 2 Bear ye one another's burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he

deceiveth himself. 4 But let every man prove his own work, and then shall he have re

joicing in himself alone, and not in another.

PARAPHRASE. 1 Brethren, if a man, by frailty or surprise, fall into a fault, do

you, who are eminent in the church for knowledge, practice, and gifts“, raise him up again, and set him right with

gentleness and meekness, considering that you yourselves 2 are not out of the reach of temptations. Bear with one

another's infirmities, and help to support each other under your 3 burdens, and so fulfil the law of Christ. For if any one be

conceited of himself, as if he were something, a man of weight,

fit to prescribe to others, when indeed he is not, he deceiveth 4 himself. But let him take care that what he himself doth be

right, and such as will bear the test, and then he will have


I a Blueunaloxol, Spiritual, in 1 Cor. iii. 1, and xii. 1, taken together, has this seuse. 2 Sue a parallel exhortation, 1 Thess. 8. 14, which will give light to this, as also

Rom. xv. 1. «See Joho xiii. 34, 35, and xiv. 2. There were some among them very zealous for the observation of the law of Moses ; St. Paul, here, puts them in mind of a law which they were under, and were obliged to observe, viz. “the law of Christ." And he shows them how to do it, viz. by helping to bear one another's burdens, and not ivcreasing their burdens, by the observances of the levitical law. Though the Gospel contain the law the kingdom of Christ, yet I do not remember that St. Paul any where calls it “ the law of Christ,' but in this place; where he mentions it, in opposition to those, who thought a law so necessary, that they would retain that of Muscs, under the Gospel.

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