7 Do not deceive yourselves, God is not mocked: For whatever a man soweth, that also he shall reap.

8 (Ori, 255.) Therefore he who soweth (s) into his own flesh,' shall (x) from the flesh reap corruption: But he who soweth into HIS spirit, shall from the spirit reap life everlasting.

9 (Ae, 106.) Wherefore, let us not flag in welldoing, for in the proper season we shall reap, if we faint not.

10 Well then, while we have opportunity, Let us work good to all, but especially to them who are of the household of faith.

11 Ye see how large a letter I have written to you with my own hand.

1

7 To maintain them who teach you, is your duty. Therefore do not deceive yourselves, God will not be mocked: For, as in the natural so in the moral world, whatever a man soweth, that also he shall reap.

8 Therefore he who, by spending his time and wealth in gratifying his sensual desires, soweth into his own flesh, shall from such a sensual life,reap corruption; the utter destruction of his soul and body. But he who by spending his time and wealth in improving his mind, and in doing good to others, soweth into his spirit, shall, from such sowing into the spirit, assuredly reap life everlasting.

9 Wherefore, having such a prospect, let us not flag in improving our own minds, and in doing good to others: For in the proper season, namely at the judgment, we shall reap, (ver. 8.) the blessed harvest of everlasting life, if we faint not.

10 Certainly then, while the season of sowing lasteth, let us work good to all men, whatever their country or their religion may be, but especially to them who are of the family of God by faith for considering our persecuted state, we ought to be very attentive in succouring one another. 11 Ye see how large a letter I have written to 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 charitable 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 make a fair shew in the flesh, they constrain you to be circumcised; only lest

they should suffer persecution for the cross of Christ. 13 For neither they themselves who are circumcised keep the law; but desire to have you circum

12 Όσοι θελουσιν ευπρο σωπήσαι εν σαρκί, οὗτοι αναγ καζουσιν ὑμας περιτεμνεσθαι, μονον ἵνα μη τῷ ςαυρῷ του Χριςον διώκωνται.

13 Ουδε γαρ ὁι περιτεμνομενοι αυτοί νόμον φυλασσουσιν αλλα θελουσιν μας πε

cised, that they might glo- ριτεμνεσθαι, ἵνα ἐν τῇ ὑμετερα

ry in

your

flesh.

14 But God forbid that I should glory, save in the

cross of our Lord Jesus Christ, by whom the world

σαρκι καυχησωνται.

14 Εμοι δε μη γενοιτο καυ χασθαι, ει μη εν τω ςαυρω του Κυρίου ἡμων Ιησου Χρι δι' ὁ εμοι κοσμος εςαυ

is crucified unto me, andi σου

unto the world.

ρωται, καγω τῷ κόσμῳ.

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. Te see how large a letter. The phrase πηλίκοις γραμμασι, is rightly translated, how large a letter. For the first word, τηλικούς, properly signifies of what size ; and the second word, γραμμασι, denotes an epis ale, 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 πηλικοῖς γραμμασι, 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 ευπροσωπήσαι εν σαρκί, may be translated: for ευπροσωπήσαι, properly signifies, to have an handsome, 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. iii. 3. note.

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12 As many as wish to appear fair by the flesh, these constrain you to be circumcised, only that they may not be persecuted for the cross of Christ. 2

13 For not even do the circumcised themselves keep the law, (see chap. v. Illustr. ver. 3.) but they wish you to be circumcised, that they may boast in your flesh.

14 But let it never haphen to me to boast, except in the cross of our Lord Jesus Christ, by which the world is crucified to me, and I to the world. 2

12 As many of your teachers as wish to appear fair, in the eyes of their unbelieving brethren, by their attachment to the law, these strongly persuade you to be circumcised, not because they think circumcision necessary to salvation, but only that they may not be persecuted by the unbelieving Jews, for preaching salvation through a crucified Messiah.

13 These hypocrites do not enjoin circumcision on any conscientious motives; for not even do the circumcised themselves, keep the law of Moses, but they wish you to be circumcised, merely that they may boast among the unbelieving Jews, of having persuaded you to receive that rite in your flesh.

14 But let it never happen to me to boast, except in salvation through the cross of our Lord Jesus Christ, by which the world is crucified to me; is rendered incapable, either of alluring me by its pleasures, or of terrifying 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 ix. 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. ities. 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 Χριςῳ Ιησου

sus neither circumcision ούτε περιτομη τι ισχυει, ούτε availeth any thing, nor ακροβυζια, αλλα καινη κτι uncircumcision, but a new

creature.

16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

17 From henceforth let

no man trouble me: for I bear in my body the marks of the Lord Jesus.

σις.

16 Και όσοι τῷ κανονι τουτῳ ςοιχησουσιν, ειρήνη επι αυτους και ελεος, και EWL τον Ισραηλ του Θεου.

17 Του λοιπου, κοπους μοι μηδεις παρέχετως εγω γαρ τα ζιγματα του Κυρίου Ιησου εν τῷ σωματι μου βαςάζω.

no where said to be crucified by Christ, the words diu, must be translated, by which, and not by whom; for the pronoun iv, is put for σraupov. 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.

1

15 For in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature. (See chap. v. 6. note 2.)

16 Now as many as shall walk by this rule, (xavov. Philip. iii. 14. note 1.) peace BE on them,' and mercy, and on the Israel of God.2

17 Henceforth let no one give me trouble: for I bear the marks of the Lord Jesus in my body.

15 I boast in the cross of Christ, as the only foundation of my hope of salvation, and as the great principle of my sanctification; Because, under the gospel, neither circumcision, nor uncircumcision is of any avail towards our acceptance with God, but the being a new creature.

16 Now as many of the believing Gentiles as walk by this rule, seeking acceptance with God, not by circumcision, but by becoming new creatures, may peace be their portion in this life, and pardon at the day of judgment. The same blessing I wish on the believing Jews.

17 Henceforth, let no one give me trouble, by calling my commission, my doctrine, or my faithfulness in question: For I bear the marks of the Lord Jesus's servant in my body.

Ver. 15.—1. A new creature. The phrases new creature, new man, Col. iii. 10. and the putting on of Christ, Gal. iii. 27. (See Ephesians iv. 24. note,) are often used by the apostle, to denote an entire change of principles, disposi tions, and actions. See 2 Cor. v. 17. notes 1, 2.

Ver. 16.-1. Peace be on them: or peace shall be on them. In this manner of translating the clause, it is a prediction or promise of happiness, rather than a benediction. For the meaning of peace, see Rom. i. 7. note 4.

2. Israel of God. Not the believing Jews only, but the believing Gentiles, are called the Israel of God, because they are the spiritual seed of Abraham, and the only children of God to whom the promises in their secondary and highest meaning belong. But here, the Israel of God, being distinguished from the believing Gentiles, are plainly the Jewish believers.

Ver. 17.-1. I bear the marks of the Lord Jesus in my body. Because the word suara denotes marks made by burning, it is generally supposed that the apostle had in his eye, those servants in the heathen temples, on whose foreheads the name of the god to whom they belonged was burned. After which, it was believed they were under the immediate protection of the god. Hence the beast, Rev. xiii. 1. had upon its head the name of Blasphemy: and the worshippers of the beast, ver. 16. had a mark on their right hand, or on their førebeads, whereby they were known to be its worshippers. In like manner, the servants of God have his name on their foreheads, Rev. xxii. 4.-The apostle, in allusion to these customs, calls the scars of the