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7 Be not deceived; God 7 Μη πλανάσθε Θεος ου is not mocked: for what- μυκτηρίζεται
γαρ soever a man soweth, that
σσειρα ανθρωπος, τουτο και shall he also reap.
θερισει. 8 For he that soweth to 8 Οτι ο σπειρων εις την his lesh, shall of the flesh σαρκα εαυτου, εκ της σαρκος reap corruption ; but he θερισει φθοραν· ο δε σσειρων that soweth to the Spirit, shall of the Spirit reap
εις το πνευμα, εκ του πνευlife everlasting.
ματος θερισει ζωην αιωνιον. 9 And let us not be
9 Το δε καλον ποιουντες weary in well-doing : for
μη εκκακωμεν καιρώ γαρ ιδιω in due season we shall
Φερισομεν, μη εκλυομενοι. reap, if we faint not.
10 As we have therefore 10 Αρα ουν ως καιρον εχοopportunity, let us do good μεν, εργαζωμεθα το αγαθον unto all men, especially προς παντας, μάλιςα δε προς unto thom who are of the
τους οικείους της πιςεως. household of faith. 11 Ye see how large a
11 Ιδετε πηλικους υμιν letter I have written unto γραμμασιν εγραψα τη εμη you with mine own hand.
false teachers in those they had persuaded to receive circumcision, ver. 13, But the context doth not favour that interpretation.
Ver. 6-1. Communicate of all good things to the instructer. If the teachers who by the spiritual gifts were supernaturally qualified to instruct others, deserved to be liberally maintained, how much more is a liberal mainte. nance due to those, who not possessing the spiritual gifts, are obliged to spend . ya eat deal of time and money in fitting themselves for their office, and who employ themselves assiduously in discharging it?
Ver. 8.-1. Who soweth into his own flesh. In this passage the apostle considers the human body and mind, as fields into which seed is cast, and which produce fruit according to the nature and measure of the seed sown on them; and by this similitude hath shewn, that there is an unalterable connection between vice, continued in, here, and misery hereafter.
Ver. 10.-1. Let us work good to all, but especially to them who are of the house bold of faith. Every man's first duty is to provide for those whom God hath more immediately committed to his care, namely, his wife and children, and near relations. And if, besides taking care of them, he is able to assist others, he should; when there is a competition between the objects
7 Do not deceive your. 7 To maintain them who teach selves, God is not mock- you, is your duty. Therefore do ed : For whatever a man not deceive yourselves, God will not be soweth, that also he shall mocked: For, as in the natural so in reap.
the moral world, whatever a man
soweth, that also he shall reap. 8 (Ori, 353.) There- 8 Therefore he who, by spending fore he who soweth (615) his time and wealth in gratifying his into his own flesh,' shall sensual desires, soweth into his own (Ex) from the flesh reap flesh, shall from such a sensual life,reap corruption : But he who corruption; the utter destruction of soweth into his spirit, his soul and body. But he who by shall from the spirit reap spending his time and wealth in im. life everlasting
proving his mind, and in doing good to others, soweth into his spirit, shall, from such sowing into the spirit,
assuredly reap life everlasting, 9 (Ar, 106.) Wherefore, 9 Wherefore, having such a proslet us not flag in well. pect, let us not flag in improving our doing, for in the proper own minds, and in doing good to season we shall reap, if we others : For in the proper season, faint not.
namely at the judgment, we shall rean, (ver. 8.) the blessed harvest
of everlasting life, if we faint not. 10 Well then, while we 10 Certainly then, while the season have opportunity, Let us of sowing lasteth, let us work good to work good to all, but es- all men, whatever their country or pecially' to them who are their religion may be, but especially of the household of faith. to them who are of the family of God
by faith : for considering our persecuted state, we ought to be very at
tentive in succouring one another. 11 Ye see how large a 11 Ye see how large a letter I have letter! I have written to written to you with my own hand. you with my own hand. By this ye may understand my
anxiety to preserve you in the true faith of the gospel,
to be relieved, prefer those who in their prosperity relieved others, and whose characters are virtuous. These are the members of the household of faith, of whom the apostle speaks.-Yet the vicious are not to be wholly overlooked in their distresses. They ought to be relieved by the charitąble: but not in such a manner as to prevent them altogether from feeling the evil consequences of their sinful courses. For, as misery is appointed 12 As many as desire to
12 Όσοι θελουσιν ευπροmake a fair shew in the
σωπησαι εν σαρκι,
αναγflesh, they constrain you to
καζουσιν υμας περιτεμνεσθαι, be circumcised ; only lest they should sufferpersecu- μονον ίνα μη τω ςαυρω του tion for the cross of Christ. Χριςου διωκωνται. 13 For neither they them- 13 Ουδε
περιτεμνοselves who are circum
μενοι αυτοι νομον φυλασσουcised keep the law; but
σιν' αλλα θελουσιν υμας πεdesire to have
circum. cised, that they might glo- ριτεμνεσθαι, ένα εν τη ημετερα ry in your flesh.
σαρκι καυχησωνται. 14 But God forbid that 14 Εμοι δε μη γενοιτο καυI should glory, Save in the χασθαι, ει μη εν τω ςαυρο cross of our Lord Jesus
του Κυριου ημών Ιησου ΧριChrist, by whom the world is crucified unto me, and I
εμοι κοσμος εςαυunto the world.
ρωται, καγω τω κοσμο.
σου: δι' ε
by God to follow vice, even in the present life, for the purpose of reclaiming the wicked, to relieve their wants in an abundant manner, would be to counteract the wise plan of the divine providence, and to encourage them in their wickedness.
Ver. 11.-1. Ye see bow large a letter. The phrase controls 7 Seppool, is rightly translated, how large a letter. For the first word, anaonors, properly signifies of wbat size'; and the second word, netepipedos, denotes an epistle, as well as the letters of the alphabet. See Acts xxviii. 21. This translation is adopted by Beza, Le Clerc, Beausobre, Wolf, and Lardner. But Whitby, Doddridge, and others, following Jerome, Chrysostom, and Theophylact, translate annexoss nga padecon, with what kind of letters ; supposing it to be an apology for the inelegance of the writing. For from the apostle's making use of an amanuensis in his other letters, they infer that he was not accustomed to write Greek. The inference, however, does not follow. Eminent men much engaged in affairs, commonly employ others to write for them, notwithstanding they are able to write very well themselves. I therefore prefer the translation in our Bibles, which represents the apostle as informing the Galatians, that he wrote this large epistle with his own hand, to shew how anxious he was to reclaim them from their errors, and to give them the fullest assurance of the truth of the doctrines contained in it; and that he uniformly preached the same doctrines every where.
Ver. 12.–1. As many as wish to appear fair by the flesh. So the phrase ευπροσωπησαι εν σαρκι, may be translated: for ευπροσωστησαι, properly signifies, to have an bandsome, or lovely countenance. The apostle's meaning is, that the false teachers wished to appear well in the eyes of the Jews, on account of their attachment to the law of Moses, which the apostle in other passages terms the flesh, in opposition to the gospel, which he calls the spirit Gal. ii. 3. note.
12 As many as wish to 12 As many of your teachers as appear fair by the flesh,' wish to appear fair, in the eyes of these constrain you to be their unbelieving brethren, by their circumcised, only that they attachment to the law, these strongly may not be persecut for persuade you to be circumcised, not the cross of Christ. 2 because they think circumcision
necessary to salvation, but only that they may not be persecuted by the unbelieving Jews, for preaching salya
tion through a crucified Messiah. 13 For not even do the cir. 13 These hypocrites do not encumcised themselves keep join circumcision on any conscienthe law, (see chap. v. tious motives; for not even do the Illustr. ver. 3.) but they circumcised themselves, keep the law wish you to be circumcised, of Moses, but they wish you to be cir. that they may boast in your cumcised, merely that they may boast flesh.
among the unbelieving Jews, of having persuaded you to receive that rite
in your flesh. 14 But let it never hap- 14 But let it never happen to me to pen to me to boast, except boast, except in salvation through the in the cross of our Lord cro88 of our Lord Jesus Christ, by Jesus Christ, by which the which the world is crucified to me ; is world is crucified to me, rendered incapable, either of allurand I to the world. 2 ing me by its pleasures, or of terri
fying me by its frowns; and I am crucified to the world; I am rendered incapable of its sinful practices and sinful pleasures.
2. That they may not be persecuted for the cross of Christ. The Jewish chief priests and elders, were great persecutors of the disciples of Christ, and began their persecution very early, John is. 22. xii. 42. xix. 38. Even Paul himself, before his conversion, was employed by them in this hateful work, which he executed with great violence, not in Judea only, but in foreign cities. It seems the mandates of the council at Jerusalem, were received with implicit submission, even by the synagogues in the Gentile countries, Acts ix. 2. Wherefore the false teachers, of whom the apostle speaks, to recommend themselves to the rulers at Jerusalem, who stirred up the unbelieving Jews every where against the Christians, fell upon the scheme of blending Judaism with the gospel; and as the apostle informs us, urged the Gentiles to receive circumcision, merely that they themselves might not be persecuted for the cross of Christ, or gospel doctrine of salvation through a crucified Messiah. Ver. 14.-1. By which the world is crucified to me, &c. As believers are
15 For in Christ Je. 15 Εν γαρ Χριςο Ιησου sus neither circumcision ουτε περιτομη τι ισχυει, ουτε availeth any thing, nor ακροβυζια, αλλα καινη κτιuncircumcision, but a new
σις. creature. 16 And as many as walk
16 Και όσοι τω according to this rule, τουτω ςοιχησουσιν ειρηνη επ' peace be on them, and αυτους και ελεος, και Ei mercy, and upon the Is.
τον Ισραηλ του Θεου. . rael of God.
17 From henceforth let 17 Του λοισου, κοους μου no man trouble me: for I μηδεις παρεχετω εγω γαρ τα bear in my body the marks
σιγματα του Κυριου Ιησου εν of the Lord Jesus.
τη σωματι μου βασαζω. .
no wbere said to be crucified by Christ, the words de óv, must be translated, by which, and not by whom; for the pronoun ov, is put for σταυρου. .
The world is said to be crucified to believers by the cross of Christ, because Christ having been put to death for calling himself the Son of God, he was demonstrated to be really the Son of God by his resurrection from the dead. Consequently by that great miracle, God confirmed all the promises which Christ made to mankind concerning the pardon of their sins through his death, and concerning his own return from heaven to raise the dead, and judge the world, and to bestow on the righteous eternal life. Now by the firm expectation of these great events, and the assured hope of enjoying eternal happiness with Christ in heaven, founded on the cross, that is, on the death and resurrection of Christ, the world, like the dead carcase of a crucified malefactor, is stript of all its vain allurements.-Farther, our Lord having on the cross endured with the greatest patience and fortitude extreme sufferings ; and having received in his human nature the government of the world, as the reward of these sufferings, his followers are thereby taught, that the cause of God and religion often needs the sufferings of good men to support it: and that when they are called to suffer for his cause, they shall receive extraordinary assistances and consolations from God ; and that distinguished rewards shall be bestowed on them who suffer courageously for righteousness sake. By all which it comes to pass, as the apostle affirms, that the world with its terrors, hath no more power to excite in the mind of believers undue fears, than the dead carcase of a crucified enemy.
2. And I to the world. The cross of Christ likewise crucifies believers to the world. It inspires them with such principles, and leads them to such a course of life, as renders them in the eyes of the world as contemptible, and as unfit for their purposes, as if they were dead carcases. All believers, therefore, after the apostle's example, justly glory in the crucifixion of their master, not only as it is the foundation of that assured hope of pardon which they entertain, but as it is an effectual principle of their sanctification.