break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath a husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman. "the fulness of the Gentiles" would exceed the number of "all Israel." Rom. xi. 25, 26. 28. Children of promise. See note on ch. iii. 29. 29. After the Spirit. Equivalent to "by promise" in ver. 23. Even so it is now. Almost if not quite all the persecutions of Christians recorded in the Acts of the Apostles were incited by the Jews, the children of bondage. The persecution of Isaac by Ishmael was perhaps no more than is indicated in Gen. xxi. 8, 9. 30. Cast out the bondwoman, &c. See Gen. xxi. 10. "Though the Judaizers should persecute and hate them, yet the issue would be that Judaism would sink, and wither, and perish; but true Christianity should flourish and last forever."- Henry. 31. We are not children of the bondwoman, &c. We are not under bondage to the law, but are free men in Christ. Ch. v. 1. "It is the birthright of Christians to think, and feel, and act, like free men, and they should not allow themselves to become the slaves of customs, and rites, and ceremonies, but should feel that they are the adopted children of God."-"Barnes. CHAPTER V. 1. Stand fast, &c. Maintain your liberty like men, and be not brought by the Judaizers under bondage to the law. Christ hath made you free; let no one again enslave you. This verse properly belongs to the foregoing chapter. 2. Behold I, Paul, &c. The apostle is supposed to speak thus emphatically, because he had himself been "circumcised the eighth day," Phil. iii. 5, and was falsely represented by the Judaizers as still favoring circumcision, ver. 11. If ye be circumcised, &c. This must be understood with the proper limitation to the subject under discussion. Paul surely did not mean that the whole Jewish nation were excluded from profit, because they had been circumcised in infancy; for all the apostles and the earliest disciples of Christ, and even the Master himself, had been thus circumcised. Nor could he mean that such exclusion followed the circumcision of adults, under all circumstances; for he had thus circumcised Timothy, his favorite disciple. Acts xvi. 3. But to be circumcised, as the Judaizers required, under the belief that such conformity to the Jewish law was essential to salvation, would be equivalent to a rejection of Christ, and of that liberty which was characteristic of his gospel. 3. He is a debtor, &c. Whoever submitted to circumcision because it was required by the Mosaic law, thereby acknowledged his subjection to that law, and his obligation to obey all its requirements. 4 Christ is become of no ef- | hinder you that ye should not fect unto you, whosoever of obey the truth? 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 anything, nor uncircumcision; but faith which worketh by love. 7 Ye did run well; who did 4. Christ is become of no effect, &c. If you rely on the works of the law for justification, you cannot, at the same time, rely on the gracious promise revealed by Christ. Justification through faith is incompatible with legal justification. See note on Rom. iv. 14. "It is vain for you to attempt to unite the two systems. You must have the law and no Christ, or Christ and no law, for your justification."- Clarke. T Are justified by the law. Not that any were actually thus justified; see Rom. iii. 20; but if any could be thus justified, they would not need Christ; and those who thus sought justification renounced or were unconscious of any such need. Ye are fallen from grace. That is, from that condition of freedom to which ye were admitted by grace. Ye fall back from Christian freedom into bondage to the law. 5. For we through the Spirit wait, &c. "For we, according to the gospel, and the promise made to Abraham, expect to be justified without legal performances, only by faith or evangelical obedience."- Hammond, 6. 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 ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11 And I, brethren, if I yet has influenced you to abandon your hope of justification through faith, and to turn back to the bondage of the law? 8. This persuasion cometh not, &c. This persuasion that conformity to the law is essential to salvation certainly cometh not from God, who hath called you from idolatry into the kingdom of his dear Son. 9. A little leaven, &c. This change in your opinions has been produced by a few false teachers among you that have infected you with this sour, false doctrine of Judaizing, which will spoil all your Christianity. Ver. 2, 4." Hammond. The phrase used here is evidently proverbial. See note on 1 Cor. v. 6. It indicates that important results, whether good or evil, often follow apparently slight causes. 10. I have confidence, &c. Though they had been led astray by the false teachers, yet the apostle had confidence that his brethren would give heed to his exhortation and cast off the yoke of bondage. ¶ He that troubleth you, &c. Whoever has infected you with the leaven of the law must abide the consequence. See ver. 12. Neither circumcision, &c. Under the dispensation of grace it is whol- 11. If I preach circumcision, &c. ly immaterial whether a man be cir- If I enjoin it on the Gentiles, as a cumised or not. He is neither the bet-duty. The Judaizers seem to have ter nor the worse for conformity or non-conformity to this rite. See note on 1 Cor. vii. 18. T Faith which worketh by love. A living faith which produces love to God as a gracious Father, and to all men as brethren, children of the same Father. 7. Ye did run well, &c. Ye gladly embraced the gospel, and rejoiced in its gracious promises, ch. iv. 15; who asserted this concerning Paul, notwithstanding his constant protest against it. Why do I yet suffer, &c. Instead of denying the charge, he appeals to a notorious fact in proof of its falsity. Why should the Jews continue to persecute him, if they really believed he enjoined circumcision and conformity to the law? T Then is the offence of the cross ceased. The offence preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12 I would they were even cut off which trouble you. 13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot.do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the 14 For all the law is fulfilled flesh are manifest, which are in one word, even in this: Thou these, Adultery, fornication, unshalt love thy neighbor as thy-cleanness, lasciviousness, self. 15 But if ye bite and devour one another, take heed that ye be not consumed one of another. 16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. was that the gospel taught a method of justification by grace without the works of the law; but if those works were insisted on, then the offence ceased to exist. 12. I would they were even cut off, &c. "That is, as I understand it, from the communion of the church. So far am I, says Paul, from agreeing with them, and preaching the necessity of circumcision as they do, that I sincerely wish they were excluded from the church as unworthy a place among the children of God."- Barnes. 13. Ye have been called unto liberty. Freedom from bondage to the law. Only use not liberty, &c. "Because men are very apt to abuse their liberty and turn the grace of Christ into wantonness, he addeth here as elsewhere, a wholesome caution that Christian liberty is not a license to do what men list, but a freedom from the heavy yoke of the law; to the end that they may take upon them Christ's easy yoke and light burden, and more cheerfully serve him."-Assemb. Annot. See Luke i. 74; Rom. vi. 1; viii. 1; Tit. ii. 11, 12. But by ve serve one another. Your liberty does not absolve you from the duty of loving one another. 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you 17. For the flesh lusteth, &c. See notes on Rom. viii. 5-7. T So that ye cannot do, &c. "So that ye do not the things which ye would.”— Haweis. "Not so that you cannot,' but tending to prevent you from."Conybeare. See note on Rom. vii. 15. 18. But if ye be led of the Spirit, &c. "If you submit to the teachings and guidance of the Holy Spirit, you are free from the restraints and control of the Mosaic law, and are under the control of the Spirit of God." ― Barnes. 19-21. Now the works of the flesh, &c. See notes on 1 Cor. vi. 9-11, where similar phraseology occurs, and a meth in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ's have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vainglory, provoking one another, envying one another. od of purification is declared. also note on Rom. vi. 6. See CHAPTER VI. RETHREN, if a man be Bovertaken in a fault, ye which are spiritual, restore such a 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 CHAPTER VI. any respect whatever. A spirit of humility, founded on the belief that all 22, 23. But the fruit of the Spirit, are the children of God and equally &c. "But the fruit which reason en- dear in his sight, will preserve us from lightened by the Spirit of God pro-a provoking and foolish vainglory on duceth is love to God and man; joy the one hand, and from an uncomfortoccasioned by that excellent affection; able and irritating envy on the other. peace with all men; the patient bearing of injuries; a soft and sweet manner of speaking; a beneficent disposition; fidelity in engagements, promises, and trusts; calmness under provocations; temperance in the use of meats and drinks. In praise of these virtues, I observe that there never was any law or religion by which they were prohibited, or the persons punished who practised them."- Macknight. 24. Have crucified the flesh, &c. See note on Rom. vi. 6. 25. If we live in the Spirit, &c. If we enjoy the blessings which the Spirit communicates, let us also obey all its promptings to righteousness. See notes on Rom. viii. 4, 5. 26. Vainglory. Pride of birth, or property, or station. Perhaps the reference here may be to spiritual pride, manifested by those who conformed to the law, and insisted that others should do likewise. T Provok ing one another. Pride, haughtiness, superciliousness, is not only disgusting, but provoking; it stirs up ill blood. Envying one another. Those who are vainglorious naturally envy those who may seem to excel them in 1. Brethren, if a man be overtaken, &c. "If any man be fallen by chance into any fault."- Tyndale. "If a man be surprised into any act of offence."-Haweis. The word rendered overtaken does not indicate a wilful, deliberate act; but rather such acts as result from sudden temptation. In such cases, those who are spiritual, ch. v. 18, should deal tenderly with the offender; or "you that are governors in the churches shall do well not to exercise too great severity on him, but either to regain him by friendly advice, or else, upon sight of his contrition, restore him to the peace of the church again, considering how possible it is that thou also thyself mayest fall into the like sin in time of temptation.”— Hammond. 2. Bear ye one another's burdens. See note on Rom. xv. 1. ¶ The law of Christ. See John xiii. 14, 15, 34,35. 3. He deceiveth himself. The vainglorious man, ch. v. 26, is not wise, but deceives himself. See note on 2 Cor. x. 12. 4. But let every man prove his own have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. work. Let us compare our actions 5. For every man shall bear his own burden. "For you shall answer for no man's sins but your own, and therefore need not busy yourselves about other men's actions, but only your own."- Hammond. 6. Let him that is taught in the word, &c. See notes on Rom. xv. 27; Cor. ix. 11. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to kins. "Be properly observant of the wants of your teachers. God requires this mark of sincerity; as the husbandman hath the recompense of his harvest for his seed, so shall you, from these temporal things, reap spiritual."Gilpin. Ver. 7. "To what the reference is here is not perfectly plain. In the connection in which it stands, it seems to refer to the support of the ministers of the gospel; and Paul introduces the general principle, that as a man sows he will reap, to show them what will be the effect of a liberal and proper use of their property. If "God can- they made a proper use of it; if they Conybeare. employed it for benevolent purposes; if they appropriated what they should sow-to the support of religion, they would reap accordingly: -ver. 9. The reference here is particularly to the support of the ministers of religion, ver. 6, but the apostle makes the exhortation general."- Barnes. It is proper to add that Barnes interprets ver. 8 as referring to an entirely different subject; but why he supposes that this new subject is thus interposed, and the other resumed at ver. 9, does not appear. "Here the apostle offers several arguments to consideration, for exciting them to the forementioned duty of liberality and Christian beneficence in general, and to the ministers of the word in particular." Poole. "He commendeth liberality both to their pastors and to the poor; he compareth works of charity to a spiritual sowing, which shall have a most plentiful harvest; and he compareth covetousness and niggardtiness to a carnal sowing, whereof nothing can be gathered but such things as being unprofitable fade away and perish by and by."- Assemb. Annot. 7. God is not mocked. not be defrauded.". "God is not to be trifled with."Haweis. T Whatsoever a man eth, &c. The expression is proverbial. The idea is, that every man shall be rewarded according to his works. Many commentators understand that special reference is had, in ver. 7-10, to the provision for the ministry mentioned in ver. 6. Whitby says the language is so understood "by most interpreters; but he did not agree with them. For example: ver. 7. "For whatsoever a man soweth, that shall he reap. All these things tend to this purpose, that ministers should be nourished and maintained; ver. 8. "He addeth a similitude and an allegory. And this general sentence of sowing he applieth to the particular matter of nourishing and maintaining the ministers of the word, saying, he that soweth in the Spirit, that is, he that cherisheth the teachers of God's word," &c. Luther. "This metaphor of sowing doth elsewhere signify all the moral actions of a man's life, whether they be good or evil. Prov. xi. 18; xxii. 8. But here Paul restrains it to those good works of liberality which are performed in the maintenance of the ministry."-Per 8. For he that soweth to the flesh, &c, See notes on Rom. ii. 6-11; 2. Cor. |