--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 758 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/758/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 758. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/758/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 758. Galatians · 9 of 10 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/758/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/758/#p-N [¶0] were even cut off--even as they desire your foreskin to be cut off and cast away by circumcision, so would that they were even cut off from your communion, being worthless as a castaway foreskin ([Ga 1:7], ; compare [Php 3:2]). The fathers, Jerome, Ambrose, Augustine, and Chrysostom, explain it, "Would that they would even cut themselves off," that is, cut off not merely the foreskin, but the whole member: if circumcision be not enough for them, then let them have excision also; an outburst hardly suitable to the gravity of an apostle. But [Ga 5:9], plainly point to excommunication as the judgment threatened against the troublers: and danger of the bad "leaven" spreading, as the reason for it. [¶1] 13. The "ye" is emphatical, from its position in the Greek, "Ye brethren"; as opposed to those legalists "who trouble you." [¶2] unto liberty--The Greek expresses, "on a footing of liberty." The state or condition in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from the Mosaic yoke, from sin, and from slavish fear. [¶3] only, &c.--Translate, "Only turn not your liberty into an occasion for the flesh." Do not give the flesh the handle or pretext ([Ro 7:8], "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty" its pretext for indulgence ([Ga 5:16], ; [1Pe 2:16]; [2Pe 2:19]; Jude 4). [¶4] but by love serve one another--Greek, "Be servants (be in bondage) to one another." If ye must be servants, then be servants to one another in love. While free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another ([1Co 9:19]). Here he hints at their unloving strifes springing out of lust of power. "For the lust of power is the mother of heresies" [Chrysostom]. [¶5] 14. all the law--Greek, "the whole law," namely, the Mosaic law. Love to God is presupposed as the root from which love to our neighbor springs; and it is in this tense the latter precept (so "word" means here) is said to be the fulfilling of "all the law" ([Le 19:18]). Love is "the law of Christ" ([Ga 6:2]; [Mt 7:12]; , ; [Ro 13:9], ). [¶6] is fulfilled--Not as received text "is being fulfilled," but as the oldest manuscripts read, "has been fulfilled"; and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfect doctrine. The law only united Israelites together: the Gospel unites all men, and that in relation to God [Grotius]. [¶7] 15. bite--backbite the character. [¶8] devour--the substance by injuring, extortion, &c. ([Ha 1:13]; [Mt 23:14]; [2Co 11:20]). [¶9] consumed, &c.--Strength of soul, health of body, character, and resources, are all consumed by broils [Bengel]. [¶10] 16. This I say then--Repeating in other words, and explaining the sentiment in [Ga 5:13], What I mean is this." [¶11] Walk in the Spirit--Greek, "By (the rule of) the (Holy) Spirit." Compare Ga 5:16-18, 22, 25; [Ga 6:1-8], with [Ro 7:22]; . The best way to keep tares out of a bushel is to fill it with wheat. [¶12] the flesh--the natural man, out of which flow the evils specified ([Ga 5:19-21]). The spirit and the flesh mutually exclude one another. It is promised, not that we should have no evil lusts, but that we should "not fulfil" them. If the spirit that is in us can be at ease under sin, it is not a spirit that comes from the Holy Spirit. The gentle dove trembles at the sight even of a hawk's feather. [¶13] 17. For--the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety. [¶14] the Spirit--not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh." [¶15] so that ye cannot do the things that ye would--The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. "But" ([Ga 5:18]) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful ([Ro 7:15-20]) [Bengel]. The Greek is, "that ye may not do the things that ye would." "The flesh and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from the flesh; and you must not fulfil what you desire according to the carnal self, but what the Spirit within you desires [Neander]. But the antithesis of [Ga 5:18] ("But," &c.), where the conflict is decided, shows, I think, that here [Ga 5:17] contemplates the inability both for fully accomplishing the good we "would," owing to the opposition of the flesh, and for doing the evil our flesh would desire, owing to the opposition of the Spirit in the awakened man (such as the Galatians are assumed to be), until we yield ourselves wholly by the Spirit to "walk by the Spirit" ([Ga 5:16], ). [¶16] 18. "If ye are led (give yourselves up to be led) by (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh ([Ga 5:16], ) which bring one "under the law" ([Ro 8:2], ). The "Spirit makes free from the law of sin and death" ([Ga 5:23]). The law is made for a fleshly man, and for the works of the flesh ([1Ti 1:9]), "not for a righteous man" ([Ro 6:14], ). [¶17] 19-23. Confirming [Ga 5:18], by showing the contrariety between the works of the flesh and the fruit of the Spirit. [¶18] manifest--The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit. [¶19] which are these--Greek, "such as," for instance. [¶20] Adultery--omitted in the oldest manuscripts. [¶21] lasciviousness--rather, "wantonness" petulance, capricious insolence; it may display itself in "lasciviousness," but not necessarily or constantly so ([Mr 7:21], , where it is not associated with fleshly lusts) [Trench]. "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even when taken each one by itself, betray their fleshly origin. But the "fruit of the Spirit" ([Ga 5:23]) is singular, because, however manifold the results, they form one harmonious whole. The results of the flesh are not dignified by the name "fruit"; they are but works ([Ep 5:9], ). He enumerates those fleshly "works" (committed against our neighbor, against God, and against ourselves) to which the Galatians were most prone (the Celts have always been prone to disputations and internal strifes): and those manifestations of the fruit of the Spirit most needed by them ([Ga 5:13], ). This passage shows that "the flesh" does not mean merely sensuality, as opposed to spirituality: for "divisions" in the catalogue here do not flow from sensuality. The identification of "the natural (Greek, 'animal-souled') man," with the "carnal" or fleshly man ([1Co 2:14]), shows that "the flesh" expresses human nature as estranged from God. Trench observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in those for graces. Paul enumerates seventeen "works of the flesh," only nine manifestations of "the fruit of the Spirit" (compare [Ep 4:31]). [¶22] 24. The oldest manuscripts read, "They that are of Christ Jesus"; they that belong to Christ Jesus; being "led by (His) Spirit" ([Ga 5:18]). [¶23] have crucified the flesh--They nailed it to the cross once for all when they became Christ's, on believing and being baptized ([Ro 6:3], ): they keep it now in a state of crucifixion ([Ro 6:6]): so that the Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit" ([Ga 5:22]). "Man, by faith, is dead to the former standing point of a sinful life, and rises to a new life ([Ga 5:25]) of communion with Christ ([Col 3:3]). The act by which they have crucified the flesh with its lust, is already accomplished ideally in principle. But the practice, or outward conformation of the life, must harmonize with the tendency given to the inward life" ([Ga 5:25]) [Neander]. We are to be executioners, dealing cruelly with the body of sin, which has caused the acting of all cruelties on Christ's body. [¶24] with the affections--Translate, "with its passions." Thus they are dead to the law's condemning power, which is only for the fleshly, and their lusts ([Ga 5:23]). [¶25] 25. in ... in--rather, as Greek, "If we live (see on [Ga 5:24]) BY the Spirit, let us also walk ([Ga 5:16]; ) BY the Spirit." Let our life in practice correspond to the ideal inner principle of our spiritual life, namely, our standing by faith as dead to, and severed from, sin, and the condemnation of the law. "Life by (or 'in') the Spirit" is not an occasional influence of the Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive. [¶26] 26. Greek, "Let us not BECOME." While not asserting that the Galatians are "vainglorious" now, he says they are liable to become so. [¶27] provoking one another--an effect of "vaingloriousness" on the stronger: as "envying" is its effect on the weaker. A danger common both to the orthodox and Judaizing Galatians. ### Chapter 6 ### Ga 6:1-18. Exhortations Continued; to Forbearance and Humility; Liberality to Teachers and in General. Postscript and Benediction [¶30] 1. Brethren--An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [Alford and Ellicott]: BEFORE he expects: unexpectedly). Bengel explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed. [¶31] a fault--Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" ([Ga 5:26]), but forbearing to such ([Ro 15:1]). [¶32] restore--The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state. [¶33] the spirit of meekness--the meekness which is the gift of the Holy Spirit working in our spirit ([Ga 5:22], ). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [Trench]. [¶34] considering thyself--Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself. [¶35] thou also be tempted--as is likely to happen to those who reprove others without meekness (compare [Mt 7:2-5]; [2Ti 2:25]; [Jas 2:13]). [¶36] 2. If ye, legalists, must "bear burdens," then instead of legal burdens ([Mt 23:4]), "bear one another's burdens," literally, "weights." Distinguished by Bengel from "burden," [Ga 6:4] (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength. [¶37] so fulfil--or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil." [¶38] the law of Christ--namely, "love" ([Ga 5:14]). Since ye desire "the law," then fulfil the law of Christ, which is not made up of various minute observances, but whose sole "burden" is "love" ([Joh 13:34]; ); [Ro 15:3] gives Christ as the example in the particular duty here. [¶39] 3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside. [¶40] something--possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men. [¶41] when he is nothing--The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [Alford] ([Ga 6:2], ; [Ro 12:3]; [1Co 8:2]). [¶42] deceiveth himself--literally, "he mentally deceives himself." Compare [Jas 1:26], "deceiveth his own heart." [¶43] 4. his own work--not merely his own opinion of himself. [¶44] have rejoicing in himself alone--Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is likely to find cause for glorying in himself. Nay, in [Ga 6:5], he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. But he refers to the idea those whom he censures had of themselves: they thought they had cause for "glorying" in themselves, but it all arose from unjust self-conceited comparison of themselves with others, instead of looking at home. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ.