metaphor of leaven, which, however small in quantity, communicates its sourness to the whole mass. We must exercise the utmost caution lest we allow any counterfeit to be substituted for the pure doctrine of the gospel.

" 1 It

10. I have confidence in you. All his fierceness is again directed against the false apostles. To them the evil is traced, and on them the punishment is threatened. Good hopes are expressed regarding the Galatians that they will quickly and readily return to the doctrine "most surely believed among us." gives us courage to learn that good hopes are entertained about us; for we reckon it shameful to disappoint those whose feelings towards us are kind and friendly. But to bring back the Galatians to the pure doctrine of faith, from which they had turned aside, was the work of God. The apostle says that he has confidence in them through the Lord, 2 by which he reminds them that repentance is a heavenly gift, and that they must ask it from God.

He that troubleth you. The sentiment which he had just delivered is confirmed by thus indirectly imputing the greater part of the blame to those impostors by whom the Galatians had been deceived. From the punishment denounced against them, the Galatians are very nearly exempted. "Let this saying sink down into the ears" 3 of all who introduce confusion into churches, who break the unity of faith, who destroy their harmony; and if they have any right feeling, let them tremble at this word. God declares, by the mouth of Paul, that none 66 through whom such offences come" 4 will pass unpunished. The phrase, whosoever he be, is emphatic, for the high sounding language of the false apostles had terrified the ignorant multitude. It became necessary for Paul to defend his doctrine with corresponding warmth and energy, and not to spare any one who dared to raise his voice against it, however eminent or however distinguished.

1 Luke i. 1.

· ἐν Κυρίῳ.

3 Luke ix. 44.

4

Luke xvii. 1.

11. And I, brethren. This argument is drawn from the consideration of motives. "It would be completely in my power, he says, to avoid the displeasure of men, and every kind of danger and persecution, were I only to mix ceremonies with Christ. The earnestness with which I oppose them is not on my own account, nor for my own advantage." But does it therefore follow that his doctrine is true? I answer, proper feelings and pure conscience, when manifested by a teacher, have no small share in obtaining confidence. Besides, it cannot be believed that any man would be so mad as to take measures, of his own accord, for bringing distress upon himself. Lastly, he throws upon his adversaries the suspicion, that in preaching circumcision they were more disposed to consult their own ease than to be faithful in the service of Christ. In short, Paul was at the farthest remove from ambition, covetousness, or regard to personal interest, since he despised favour and applause, and exposed himself to the persecutions and fury of the multitude rather than swerve a hairs-breadth from the purity of the Gospel.

Then is the offence of the cross ceased. Willingly does Paul, in speaking of the gospel, call it the cross, or the preaching of the cross, when he wishes to bring its poor, simple style, into contrast with the "great swelling words" of human wisdom or righteousness. For the Jews, puffed up with an ill-founded confidence in their righteousness, and the Greeks, with a foolish belief of their wisdom, despised the meanness of the gospel. If the preaching of circumcision be admitted, the offence of the cross will no longer exist, the gospel will meet with no annoyance from the Jews, but will be taught with their entire concurrence. And why? Because they will no longer take offence at a pretended and spurious gospel, gathered out of Moses and out of Christ, but will look with greater indulgence on that mixture which will leave them in possession of their former superiority.

1 Jude, 16.

12. I would they were even cut off. His indignation proceeds still farther, and he prays for destruction on those impostors by whom the Galatians had been deceived. The word, "cut off," 1 appears to be employed in allusion to the circumcision which they pressed. "They tear the church for the sake of circumcision: I wish they were entirely cut off." Chrysostom favours. this opinion. But how can such an imprecation be reconciled with the mildness of an apostle, who ought to wish that all should be saved, and that not a single person should perish? So far as men are concerned, I admit the force of this argument; for it is the will of God that we should seek the salvation of all men without exception, as Christ suffered for the sins of the whole world. But devout minds are sometimes carried beyond the consideration of men, and led to fix their eye on the glory of God, and the kingdom of Christ. The glory of God, which is in itself more excellent than the salvation of men, ought to receive from us a higher degree of esteem and regard. Believers, earnestly desirous that the glory of God should be promoted, forget men and forget the world, and would rather choose that the whole world should perish, than that the smallest portion of the glory of God should be withdrawn.

Let us remember, however, that such a prayer as this proceeds from leaving men wholly out of view, and fixing our attention on God alone. Paul cannot be accused of cruelty, as if he were opposed to the law of love. Besides, if a single man or a few persons be brought into comparison, how immensely must the church preponderate! It is a cruel kind of mercy which prefers a single man to the whole church. On one side I see the flock of God in danger, on the other I see a wolf" seeking," like Satan, "whom he may devour."3 Ought not my care of the church to swallow up all my thoughts, and lead me to desire that its salvation should be purchased by the destruction of the wolf? And yet I would not wish that a single individual should perish in this way, but my love of the church and my anxiety Η περιτομή.

1

ἀποκόψονται.

1 Pet. v. 8.

about her interests carry me away into a sort of ecstacy, so that I can think of nothing else. With such a zeal as this, every true pastor of the church will burn. The Greek word translated "which trouble you,' "1 signifies to remove from a certain rank or station. By using this word in connection with the other verb2 in the sentence, he expresses more strongly his desire that the impostors should not merely be degraded, but entirely separated and cut off.

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.

14. For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself. 15. But if ye bite and devour one another, take heed that ye be not consumed one of another. 16. This İ say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 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 by the Spirit, ye are not under the law.

13. Ye have been called unto liberty. He now proceeds to show in what way liberty must be used. In the course of expounding the First Epistle to the Corinthians, we have pointed out that liberty is one thing, and that the use of it is another thing. Liberty lies in the conscience, and looks to God; the use of it lies in outward matters, and deals not with God only, but with men. Having exhorted the Galatians to suffer no diminution of their liberty, he now enjoins them to be moderate in the use of it, and lays down as a rule for the lawful use, that it shall not be turned into a pretext or occasion for licentiousness. Liberty is not granted to the flesh, which ought rather to be held captive * ἀποκόψονται.

1 οἱ ἀναστατοῦντες ὑμᾶς.

under the yoke, but is a spiritual benefit, which none but pious minds are capable of enjoying. But by love. The method here explained of restraining liberty from breaking out into wide and licentious abuse is, to have it regulated by love. Let us always remember that the present question is not in what manner we are free before God, but in what manner we may use our liberty in our intercourse with men. A good conscience submits to no slavery; but to practise outward slavery, or to abstain from the use of liberty, is attended by no danger. In a word, if " by love we serve one another," we shall always have regard to edification, so that we shall not grow wanton, but use the grace of God for his honour and the salvation of our neighbours.

14. For all the law. There is a contrast in this verse, -though not plainly stated, yet evidently to be understood, between Paul's exhortation and the doctrine of the false apostles. While they insisted on ceremonies alone, Paul takes a passing glance of the actual duties and exercises of Christians. The present commendation of love is intended to inform the Galatians, that love forms the chief part of Christian perfection. But we must inquire into the reason why all the precepts of the law are included under love. The law consists of two tables, the first of which instructs us concerning the worship of God and the duties of piety, and the second instructs us concerning love; for it is ridiculous to make a part the same with the whole. Some avoid this difficulty by reminding us that the first table contains nothing more than to love God with our whole heart. But Paul makes express mention of love to our neighbour, and therefore a more satisfactory solution must be sought.

Piety to God, I acknowledge, ranks higher than love of the brethren, and therefore the observation of the first table is more valuable in the sight of God than the observation of the second. But as God himself is invisible, so piety is a thing hidden from the eyes of men, and though the manifestation of it was the purpose for which ceremonies were appointed, they are not