Gal 3:1, 3, 1Ti 6:9 | Barnes | STEP | GALATIANS CHAPTER III The address of Paul to Peter, as I suppose, was closed at the last verse of chapter 2. The apostle in this chapter, in a direct address to the Galatians, pursues the argument on the subject of justification by faith. In the previous chapters he had shown them fully that he had received his views of 'the gospel directly from the Lord Jesus, and that he had the concurrence of the most eminent among the apostles themselves. He proceeds to state more fully what his views were; to confirm them by the authority of the Old Testament; and to show the necessary effect of an observance of the laws of Moses on the great doctrine of justification by faith. This subject is pursued through this chapter and the following. This chapter comprises the following subjects:-- (1.) A severe reproof of the Galatians for having been so easily seduced, by the arts of cunning men, from the simplicity of the gospel, . He says that Christ had been plainly set forth crucified among them, and it was strange that they had so soon been led astray from the glorious doctrine of salvation by faith. (2.) He appeals to them to show that the great benefits which they had received had not been in consequence of the observance of the Mosaic rites, but had come solely by the hearing of the gospel, . Particularly the Holy Spirit, with all his miraculous and converting and sanctifying influences, had been imparted only in connexion with the gospel. This was the most rich and most valuable endowment which they had ever received; and this was solely by the preaching of Christ and him crucified. (3.) In illustration of the doctrine of justification by faith, and in proof of the truth of it, he refers to the case of Abraham, and shows that he was justified in this manner, and that the Scripture had promised that others would be justified in the same way, . (4.) He shows that the law pronounced a curse on all those who were under it, and that consequently it was impossible to be justified by it. But Christ had redeemed us from that curse, having taken the curse on himself, so that now we might be justified in the sight of God. In this way, says he, the blessing of Abraham might come on the Gentiles, and they all might be saved in the same manner that he was, . (5.) This view he confirms by showing that the promise made to Abraham was made before the giving of the law. It was a mode of justification in existence before the law of Moses was given. It was of the nature of a solemn compact or covenant on the part of God. It referred particularly to the Messiah, and to the mode of justification in him. And as it was of the nature of a covenant, it was impossible that the law given many years after could disannul it, or render it void, . (6.) It might then be asked, what was the use of the law? Why was it given? It was added , Paul says, on account of transgressions, and was designed to restrain men from sin, and to show them their guilt. It was, further, not superior to the promise of a Mediator, or to the Mediator; for it was appointed by the instrumentality of angels , and it was in the hands of the Mediator himself, under him , and subject to him. It could not, therefore, he superior to him, and to the plan of justification through him, . (7.) Yet Paul answers an important objection here, and a very obvious and material inquiry. It is, whether he means to teach that the law of God is contradictory to his promises? Whether the law and the gospel are rival systems? Whether it is necessary in order to hold to the excellency of the one, to hold that the other is contradictory, evil, and worthless? To all this he answers; and says, by no means. He says the fault was not in the law. The view which he had taken, and which was revealed in the Bible, arose from the nature of the case. The law was as good a law as could be made, and it answered all the purposes of law. It was so excellent, that if it had been possible that men could be justified by law at all, that was the law by which it would have been done. But it was not possible. The effect of the law, therefore, was to show that all men were sinners, and to shut them up to the plan of justification by the work of a Redeemer. It was appointed, therefore, not to justify men, but to lead them to the Saviour, . (8.) The effect of the plan of justification by faith in the Lord Jesus was to make the mind free. It was no longer under a schoolmaster. They who are justified in this way become the children of God. They all become one in the Redeemer. There is neither Jew nor Greek, but they constitute one great family, and are the children of Abraham, and heirs according to the promise, . Verse 1. O foolish Galatians . That is, foolish for having yielded to the influence of the false teachers, and for having embraced doctrines that tended to subvert the gospel of the Redeemer. The original word here used ανοηται denotes void of understanding; and they had shown it in a remarkable manner in rejecting the doctrine of the apostles, and in embracing the errors into which they had fallen. It will be remembered that this is an expression similar to what was applied to them by others. See the Introduction, I. Thus Callimachus, in his hymns, calls them "a foolish people," and Hillary, himself a Gaul, calls them Gallos indociles --expressions remarkably in accordance with that used here by Paul. It is implied that they were without stability of character. The particular thing to which Paul refers here is, that they were so easily led astray by the arguments of the false teachers. Who hath bewitched you . The word here used εβασκανε properly means, to prate about any one; and then to mislead by preterites, as if by magic arts; to fascinate; to influence by a charm. The idea here is, that they had not been led by reason and by sober judgment , but that there must have been some charm or fascination to have taken them away in this manner from what they had embraced as true, and what they had the fullest evidence was true. Paul had sufficient confidence in them to believe that they had not embraced their present views under the unbiased influence of judgment and reason, but that there must have been some fascination or charm by which it was done. It was, in fact, accomplished by the arts and the plausible pretences of those who came from among the Jews. That ye should not obey the truth . The truth of the gospel. That you should yield your minds to falsehood and error. It should be observed, however, that this phrase is wanting in many MSS. It is omitted in the Syriac version; and many of the most important Greek and Latin Fathers omit it. Mill thinks it should be omitted; and Griesbach has omitted it. It is not essential to the passage in order to the sense; and it conveys no truth which is not elsewhere taught fully. It is apparently added to show what was the effect of their being bewitched or enchanted. Before whose eyes . In whose very presence. That is, it has been done so clearly that you may be said to have seen it. Jesus Christ hath been evidently set forth . By the preaching of the gospel. He has been so fully and plainly preached that you may be said to have seen him. The effect of his being preached in the manner in which it has been done, ought to have been as great as if you had seen him crucified before your eyes. The word rendered "hath been evidently set forth," προεγραφη properly, to write before and then to announce beforehand in writing; or to announce by posting up on a tablet . The meaning here is, probably, that Christ had been announced among them crucified, as if the doctrine was set forth in a public written tablet.-- Robinson's Lex . There was the utmost clearness and distinctness of view, so that they need not make any mistake in regard to him. The Syriac renders it, "Christ has been crucified before your eyes as if he had been represented by painting." According to this, the idea is, that it was as plain as if there had been a representation of him by a picture. This has been done chiefly by preaching. I see no reason, however, to doubt that Paul means also to include the celebration of the Lord's Supper, in which the Lord Jesus is so clearly exhibited as a crucified Saviour. Crucified among you ? That is, represented among you as crucified. The words "among you," however, are wanting in many MSS., and obscure the sense. If they are to be retained, the meaning is, that the representations of the Lord Jesus, as crucified, had been as clear and impressive among them as if they had seen him with their own eyes. The argument is, that they had so clear a representation of the Lord Jesus, and of the design of his death, that it was strange that they had so soon been perverted from the belief of it. Had they seen the Saviour crucified; had they stood by the cross and witnessed his agony in death on account of sin, how could they doubt what was the design of his dying, and how could they be seduced from faith in his death, or be led to embrace any other method of justification? How could they now do it, when, although they had not seen him die, they had the fullest knowledge of the object for which he gave his precious life? The doctrine taught in this verse is, that a faithful exhibition of the sufferings and death of the Saviour ought to exert an influence over our minds and-hearts as if we had seen him die; and that they to whom such an exhibition has been made should avoid being led astray by the blandishments of false doctrines, and by the arts of man. Had we seen the Saviour expire, we could never have forgotten the scene. Let us endeavour to cherish a remembrance of his sufferings and death as if we had seen him die. (a) "Galatians" (*) "bewitched" "Imposed on" (b) "you"

Galatians 3:1

GALATIANS CHAPTER III

The address of Paul to Peter, as I suppose, was closed at the last verse of chapter 2. The apostle in this chapter, in a direct address to the Galatians, pursues the argument on the subject of justification by faith. In the previous chapters he had shown them fully that he had received his views of 'the gospel directly from the Lord Jesus, and that he had the concurrence of the most eminent among the apostles themselves. He proceeds to state more fully what his views were; to confirm them by the authority of the Old Testament; and to show the necessary effect of an observance of the laws of Moses on the great doctrine of justification by faith. This subject is pursued through this chapter and the following. This chapter comprises the following subjects:--

(1.) A severe reproof of the Galatians for having been so easily seduced, by the arts of cunning men, from the simplicity of the gospel, Gal 3:1. He says that Christ had been plainly set forth crucified among them, and it was strange that they had so soon been led astray from the glorious doctrine of salvation by faith.

(2.) He appeals to them to show that the great benefits which they had received had not been in consequence of the observance of the Mosaic rites, but had come solely by the hearing of the gospel, Gal 3:2-6. Particularly the Holy Spirit, with all his miraculous and converting and sanctifying influences, had been imparted only in connexion with the gospel. This was the most rich and most valuable endowment which they had ever received; and this was solely by the preaching of Christ and him crucified.

(3.) In illustration of the doctrine of justification by faith, and in proof of the truth of it, he refers to the case of Abraham, and shows that he was justified in this manner, and that the Scripture had promised that others would be justified in the same way, Gal 3:6-9.

(4.) He shows that the law pronounced a curse on all those who were under it, and that consequently it was impossible to be justified by it. But Christ had redeemed us from that curse, having taken the curse on himself, so that now we might be justified in the sight of God. In this way, says he, the blessing of Abraham might come on the Gentiles, and they all might be saved in the same manner that he was, Gal 3:10-14.

(5.) This view he confirms by showing that the promise made to Abraham was made before the giving of the law. It was a mode of justification in existence before the law of Moses was given. It was of the nature of a solemn compact or covenant on the part of God. It referred particularly to the Messiah, and to the mode of justification in him. And as it was of the nature of a covenant, it was impossible that the law given many years after could disannul it, or render it void, Gal 3:15-18.

(6.) It might then be asked, what was the use of the law? Why was it given? It was added, Paul says, on account of transgressions, and was designed to restrain men from sin, and to show them their guilt. It was, further, not superior to the promise of a Mediator, or to the Mediator; for it was appointed by the instrumentality of angels, and it was in the hands of the Mediator himself, under him, and subject to him. It could not, therefore, he superior to him, and to the plan of justification through him, Gal 3:19,20.

(7.) Yet Paul answers an important objection here, and a very obvious and material inquiry. It is, whether he means to teach that the law of God is contradictory to his promises? Whether the law and the gospel are rival systems? Whether it is necessary in order to hold to the excellency of the one, to hold that the other is contradictory, evil, and worthless? To all this he answers; and says, by no means. He says the fault was not in the law. The view which he had taken, and which was revealed in the Bible, arose from the nature of the case. The law was as good a law as could be made, and it answered all the purposes of law. It was so excellent, that if it had been possible that men could be justified by law at all, that was the law by which it would have been done. But it was not possible. The effect of the law, therefore, was to show that all men were sinners, and to shut them up to the plan of justification by the work of a Redeemer. It was appointed, therefore, not to justify men, but to lead them to the Saviour, Gal 3:21-24.

(8.) The effect of the plan of justification by faith in the Lord Jesus was to make the mind free. It was no longer under a schoolmaster. They who are justified in this way become the children of God. They all become one in the Redeemer. There is neither Jew nor Greek, but they constitute one great family, and are the children of Abraham, and heirs according to the promise, Gal 3:25-29.

Verse 1. O foolish Galatians. That is, foolish for having yielded to the influence of the false teachers, and for having embraced doctrines that tended to subvert the gospel of the Redeemer. The original word here used ανοηται denotes void of understanding; and they had shown it in a remarkable manner in rejecting the doctrine of the apostles, and in embracing the errors into which they had fallen. It will be remembered that this is an expression similar to what was applied to them by others. See the Introduction, I. Thus Callimachus, in his hymns, calls them "a foolish people," and Hillary, himself a Gaul, calls them Gallos indociles--expressions remarkably in accordance with that used here by Paul. It is implied that they were without stability of character. The particular thing to which Paul refers here is, that they were so easily led astray by the arguments of the false teachers.

Who hath bewitched you. The word here used εβασκανε properly means, to prate about any one; and then to mislead by preterites, as if by magic arts; to fascinate; to influence by a charm. The idea here is, that they had not been led by reason and by sober judgment, but that there must have been some charm or fascination to have taken them away in this manner from what they had embraced as true, and what they had the fullest evidence was true. Paul had sufficient confidence in them to believe that they had not embraced their present views under the unbiased influence of judgment and reason, but that there must have been some fascination or charm by which it was done. It was, in fact, accomplished by the arts and the plausible pretences of those who came from among the Jews.

That ye should not obey the truth. The truth of the gospel. That you should yield your minds to falsehood and error. It should be observed, however, that this phrase is wanting in many MSS. It is omitted in the Syriac version; and many of the most important Greek and Latin Fathers omit it. Mill thinks it should be omitted; and Griesbach has omitted it. It is not essential to the passage in order to the sense; and it conveys no truth which is not elsewhere taught fully. It is apparently added to show what was the effect of their being bewitched or enchanted.

Before whose eyes. In whose very presence. That is, it has been done so clearly that you may be said to have seen it.

Jesus Christ hath been evidently set forth. By the preaching of the gospel. He has been so fully and plainly preached that you may be said to have seen him. The effect of his being preached in the manner in which it has been done, ought to have been as great as if you had seen him crucified before your eyes. The word rendered "hath been evidently set forth," προεγραφη properly, to write before and then to announce beforehand in writing; or to announce by posting up on a tablet. The meaning here is, probably, that Christ had been announced among them crucified, as if the doctrine was set forth in a public written tablet.--Robinson's Lex. There was the utmost clearness and distinctness of view, so that they need not make any mistake in regard to him. The Syriac renders it, "Christ has been crucified before your eyes as if he had been represented by painting." According to this, the idea is, that it was as plain as if there had been a representation of him by a picture. This has been done chiefly by preaching. I see no reason, however, to doubt that Paul means also to include the celebration of the Lord's Supper, in which the Lord Jesus is so clearly exhibited as a crucified Saviour.

Crucified among you? That is, represented among you as crucified. The words "among you," however, are wanting in many MSS., and obscure the sense. If they are to be retained, the meaning is, that the representations of the Lord Jesus, as crucified, had been as clear and impressive among them as if they had seen him with their own eyes. The argument is, that they had so clear a representation of the Lord Jesus, and of the design of his death, that it was strange that they had so soon been perverted from the belief of it. Had they seen the Saviour crucified; had they stood by the cross and witnessed his agony in death on account of sin, how could they doubt what was the design of his dying, and how could they be seduced from faith in his death, or be led to embrace any other method of justification? How could they now do it, when, although they had not seen him die, they had the fullest knowledge of the object for which he gave his precious life? The doctrine taught in this verse is, that a faithful exhibition of the sufferings and death of the Saviour ought to exert an influence over our minds and-hearts as if we had seen him die; and that they to whom such an exhibition has been made should avoid being led astray by the blandishments of false doctrines, and by the arts of man. Had we seen the Saviour expire, we could never have forgotten the scene. Let us endeavour to cherish a remembrance of his sufferings and death as if we had seen him die.

(a) "Galatians" Mt 7:26 (*) "bewitched" "Imposed on" (b) "you" Gal 5:7

Galatians 3:3

Verse 3. Are ye so foolish? Can it be that you are so unwise? The idea is, that Paul hardly thought it credible that they could have pursued such a course. They had so cordially embraced the gospel when he preached to them, they had given such evidences that they were under its influence, that he regarded it as hardly possible that they should have so far abandoned it as to embrace such a system as they had done.

Having begun in the Spirit. That is, when the gospel was first preached to them. They had commenced their professedly Christian life under the influence of the Holy Spirit, and with the pure and spiritual worship of God. They had known the power and spirituality of the glorious gospel. They had been renewed by the Spirit; sanctified in some measure by him; and had submitted themselves to the spiritual influences of the gospel.

Are ye now made perfect. Tindal renders this, "ye would now end." The word here used επιτελεω, means, properly, to bring through to an end, to finish; and the sense here has probably been expressed by Tindal. The idea of perfecting, in the sense in which we now use that word, is not implied in the original. It is that of finishing, ending, completing; and the sense is, "You began your Christian career under the elevated and

spiritual influences of Christianity, a system so pure

and so exalted above the carnal ordinances of the Jews.

Having begun thus, can it be that you are finishing your

Christian course, or carrying it on to completion by the

observance of those ordinances, as if they were more pure

and elevating than Christianity? Can it be that you

regard them as an advance on the system of the gospel?"

By the flesh. By the observance of the carnal rites of the Jews--- for so the word here evidently means. This has not been an uncommon thing. Many have been professedly converted by the Spirit, and have soon fallen into the observance of mere rites and ceremonies, and depended mainly on them for salvation. Many churches have commenced their career in an elevated and spiritual manner, and have ended in the observance of mere forms. So many Christians begin their course in a spiritual manner, and end it "in the flesh" in another sense. They soon conform to the world. They are brought under the influence of worldly appetites and propensities. They forget the spiritual nature of their religion; and they live for the indulgence of ease, and for the gratification of the senses. They build themselves houses, and they "plant vineyards," and they collect around them the instruments of music, and the bowl and the wine is in their feasts, and they surrender themselves to luxury of living; and it seems as if they intended to perfect their Christianity by drawing around them as much of the world as possible. The beautiful simplicity of their early piety is gone. The blessedness of those moments when they lived by simple faith has fled. The times when they sought all their consolation in God are no more; and they now seem to differ from the world only in form. I dread to see a Christian inherit much wealth, or even to be thrown into very prosperous business. I see in it a temptation to build himself a splendid mansion, and to collect around him all that constitutes luxury among the people of the world. How natural for him to fed that if he has wealth like others, he should show it in a similar manner! And how easy for the most humble and spiritually-minded Christian, in the beginning of his Christian life, to become conformed to the world, (such is the weakness of human nature in its best forms;) and having begun in the Spirit, to end in the flesh !

1 Timothy 6:9

Verse 9. But they that will be rich. Further to enforce the duty of contentment, the apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and uniform in all ages, and are so necessary accompaniments of that desire, that, even amidst many inconveniences which may attend the opposite condition, we should be contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateful for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on the word will, here, in the phrase "will be rich," than might be supposed from our translation. It is not the sign of the future tense, but implies an actual purpose or design to become rich-- οιβουλομενοι. The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it.

Fall into temptation. That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to be all honest man.

And a snare. Birds are taken in a snare, and wild beasts were formerly. Job 18:8, Job 18:9. The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire, become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so lettered by cares, and inordinate desires, and by artificial wants, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would. Comp. Prov 28:20.

And into many foolish and hurtful lusts. Desires, such as the love of wealth creates. They are foolish--as being not such as an intelligent and immortal being should pursue; and they are hurtful--as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation.

Which drown men in destruction and perdition. The word which is here rendered, drown βυθιζω means, to sink in the deep, or, to cause to sink; and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it, go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter. How many of the human family have thus been destroyed!

(a) "will be rich" Prov 28:20 (*) "lusts" "been seduced"