King James Version
Galatians 4
31 verses with commentary
Sons and Heirs
Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
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<strong>Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;</strong> Paul continues his argument about sonship and inheritance with a new illustration. "The heir" (<em>ho klēronomos</em>, ὁ κληρονόμος) legally owns the inheritance, but "as long as he is a child" (<em>eph' hoson chronon nēpios estin</em>)—during minority, childhood. The wo...
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(1-7) A further description, continued from the last chapter, of the state of wardship, with its restraints and servitude, compared with that Christian freedom—the freedom of sons—to which the Galatians had been admitted through their adoption into the Messianic family by adhesion to Christ.
It may be observed that the allusions to the condition of minors are not in strict accordance either with J...
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**8. all grace--**even in external goods, and even while ye bestow on others [Bengel].
**that--**"in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others.
**sufficiency--**so as not to need the help of others, having yourselves from God "bread for your food" (2Co 9:10).
**in all things--**Greek, "in eve...
Read full commentary →But is under tutors and governors until the time appointed of the father.
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<strong>But is under tutors and governors until the time appointed of the father.</strong> Paul specifies the child-heir's restriction. "Tutors" (<em>epitropous</em>, ἐπιτρόπους) are guardians managing the child's person and education. "Governors" (<em>oikonomous</em>, οἰκονόμους) are stewards managing the estate's property and finances. The child-heir, though legally owner, lives under complete s...
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(2) **Under tutors and governors.**—The distinction between these two terms is that between guardians of the person and stewards of the property. It would be better to translate, *guardians and stewards.*
**Until the time appointed of the father.**—From this it would appear that the length of the minority was determined by the father. This, however, was not the case either in Greek or Roman law; a...
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**9. As it is written--**realizing the highly blessed character portrayed in Psa 112:9.
**He--**the "good man" (Psa 112:5).
**dispersed--**as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse [Bengel]. So in Psa 112:9.
**the poor--**The Greek word is found here only in New Testament, "o...
Read full commentary →Even so we, when we were children, were in bondage under the elements of the world: elements: or, rudiments
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<strong>Even so we, when we were children, were in bondage under the elements of the world:</strong> Paul applies the illustration. "Even so we" (<em>houtōs kai hēmeis</em>)—just like the child-heir. "When we were children" (<em>hote ēmen nēpioi</em>)—in our spiritual minority before Christ. "We" likely includes both Jewish and Gentile believers—both were in spiritual childhood, though differently...
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(3) **We.**—That is, in the first instance, and specially, the Jews; but the Gentiles are also included. The Apostle is speaking from the point of view of the Christians: “all who are now Christians, whatever their antecedents.” Before the coming of Christ both Jews and Gentiles had been subject to law; and what the Apostle says of the law of Moses applies more faintly to the law of conscience and...
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10. Translate, as in Is 55:10, "He that ministereth (supplieth) seed to the sower and bread for food" (literally, "bread for eating").
**minister--**rather future, as the oldest manuscripts, "Shall minister (supply) and multiply."
**your seed--**your means for liberality.
**the fruits of your righteousness--**the heavenly rewards for your Christian charity (Mt 10:42). Righteousness shall be ...
Read full commentary →But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
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<strong>But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,</strong> The glorious turning point: the incarnation. "But when the fulness of the time was come" (<em>hote de ēlthen to plērōma tou chronou</em>)—when the predetermined, perfect time arrived. <em>Plērōma</em> (πλήρωμα) means fullness, completion. God waited for the exactly right histori...
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(4) **The fulness of the time.**—That which was predetermined in the counsels of God as the right and proper time when the whole course of previous preparation both for Jew and Gentile was complete. Here we have a very clear expression of the conception of religion as progressive, divided into periods, and finding its culmination in Christianity. The phrase “fulness of the time” corresponds to “th...
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11. Compare 2Co 9:8.
**bountifulness--**Greek, "single-minded liberality." Translated "simplicity," Ro 12:8.
**causeth through us--**literally, "worketh through us"; that is, through our instrumentality as the distributors.
**thanksgiving--**on the part of the recipients.
To redeem them that were under the law, that we might receive the adoption of sons.
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<strong>To redeem them that were under the law, that we might receive the adoption of sons.</strong> Christ's dual purpose. First, "to redeem them that were under the law" (<em>hina tous hypo nomon exagorasē</em>). "Redeem" is <em>exagorazō</em> (ἐξαγοράζω), meaning "buy out of the marketplace"—purchasing slaves to set free. "Them that were under the law" primarily means Jews but includes all unde...
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(5) **To redeem them that were under the law.**—To redeem, or ransom, at the price of His death, both Jew and Gentile at once from the condemnation under which the law, to which they were severally subject, placed them, and also from the bondage and constraint which its severe discipline involved.
**That we might receive the adoption of sons.**—Redemption is followed by adoption. The admission of ...
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12. Greek, "The ministration of this public service (on your part) is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (namely, in respect to relieving the necessities of others in poverty) through many thanksgivings to God."
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
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<strong>And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.</strong> Paul reveals the evidence of sonship: the indwelling Spirit. "And because ye are sons" (<em>hoti de este huioi</em>)—the causal connection. Sonship precedes and causes Spirit-reception (contra Pentecostal ordo salutis). "God hath sent forth" (<em>exapesteilen ho theos</em>)—s...
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(6) It is because you are sons that you are able to address your Heavenly Father in such genuine accents of filial emotion. It is not ye that speak, but the Spirit of Christ which has been given to you in virtue of your adoption. He prompts your prayers.
This verse should be read in connection with Romans 8:15-16, to which it forms a close parallel.
**Because.**—It is, perhaps, on the whole, best ...
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**13. by--**through occasion of.
**experiment--**Translate, "the experience" [Ellicott and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration."
**they--**the recipients.
**for your professed subjection--**Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yie...
Read full commentary →Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
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<strong>Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.</strong> Paul's triumphant conclusion. "Wherefore" (<em>hōste</em>, ὥστε) marks logical inference from the Spirit's testimony. "Thou art no more a servant" (<em>ouketi ei doulos</em>)—emphatic denial of slave status. The singular "thou" makes it personal. Slavery is the past; sonship is the p...
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(7) Thus, by your redemption, adoption, and the gift of the Spirit, it is distinctly proved that the old state of servitude and minority is past. You have entered upon the full privileges of the adult son. And the son is also called to the Messianic inheritance.
**Thou.**—The singular is used in order to individualise the expression and bring it home pointedly to each of the readers.
**No more.**—...
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14. Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version is, however, good sense: They glorify God (2Co 9:13) by the experimental proof, &c., "and by their prayer for you." But the Greek favors the former.
Paul's Concern for the Galatians
Howbeit then , when ye knew not God, ye did service unto them which by nature are no gods.
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<strong>Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.</strong> Paul reminds the Gentile Galatians of their pagan past. "Howbeit then" (<em>alla tote men</em>)—contrasting their previous condition. "When ye knew not God" (<em>ouk eidotes theon</em>)—their pre-Christian ignorance of the true God. To not know God is spiritual death, the root of idolatry. "Y...
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(8-11) The results of the foregoing argument are now turned against the Galatians. In their old heathen state they had been in bondage to gods that were no gods. From this bondage they had been delivered. They had been raised to a true knowledge of God, and received a Father’s recognition from Him. How then could they possibly think of returning to a system of mere ceremonialism. All this painful ...
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**15. his unspeakable gift--**the gift of His own Son, which includes all other inferior gifts (2Co 8:9; Ro 8:32). If we have received from God "His unspeakable gift," what great thing is it, if we give a few perishing gifts for His sake?
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? turn ye again: or, turn ye back elements: or, rudiments
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<strong>But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?</strong> Paul's bewildered rebuke. "But now, after that ye have known God" (<em>nyn de gnontes theon</em>)—dramatic contrast with verse 8. They've come to know God through the gospel. Paul immediately corrects: "or rather are kn...
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(9) **Known God.**—The word for “known” is different from that so translated in the verse above. It brings out more distinctly the process of obtaining knowledge, especially with reference to a state of previous ignorance. *Having come to know God.*
**Or rather are known of God.**—In speaking of the Galatians as “coming to know” God, it might seem as if too much stress was laid on the human side o...
Read full commentary →Ye observe days, and months, and times, and years.
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<strong>Ye observe days, and months, and times, and years.</strong> Paul identifies specific practices proving their drift to law-observance. "Ye observe" (<em>paratēreisthe</em>, παρατηρεῖσθε) means "carefully watch, scrupulously observe"—suggesting anxious compliance. "Days" (<em>hēmeras</em>, ἡμέρας) likely refers to Sabbaths and special holy days. "Months" (<em>mēnas</em>, μῆνας) probably mean...
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(10) **Ye observe.**—A compound word, signifying not only “to observe,” but “to observe *scrupulously.”* The word is used by Josephus in his paraphrase of the fourth commandment: “Remember the sabbath day to *keep* it holy” (*Ant. iii.* 5, § 5).
**Days**—*i.e.,* in the first instance and especially, the Jewish sabbaths; but other fasts or festivals which occupied a single day may be included.
**Mo...
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CHAPTER 10
2Co 10:1-18. He Vindicates His Apostolic Authority against Those Who Depreciated Him for His Personal Appearance. He Will Make His Power Felt When He Comes. He Boasts Not, as They, Beyond His Measure.
**1. I Paul myself--**no longer "we," "us," "our" (2Co 9:11): I who am represented by depreciators as "base," I, the same Paul, of my own accord "beseech you"; or rather "entreat," "ex...
Read full commentary →I am afraid of you, lest I have bestowed upon you labour in vain.
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<strong>I am afraid of you, lest I have bestowed upon you labour in vain.</strong> Paul's pastoral anxiety. "I am afraid of you" (<em>phoboumai hymas</em>, φοβοῦμαι ὑμᾶς)—literally "I fear concerning you." Not fear of them but fear for them—alarm at their spiritual trajectory. "Lest I have bestowed upon you labour in vain" (<em>mē pōs eikē kekopiaka eis hymas</em>)—that his missionary labors among...
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**2. I beseech you--**Intimating that, as he can beseech in letters, so he can be severe in their presence.
**that I may not be--**that I may not have to be bold, &c.
**with that confidence--**that authoritative sternness.
**I think--**I am minded to be.
**as if we walked according to the flesh--**His Corinthian detractors judged of him by themselves, as if he were influenced by fleshl...
Read full commentary →Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.
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<strong>Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.</strong> Paul's tender appeal despite rebuke. "Brethren" (<em>adelphoi</em>, ἀδελφοί)—he still considers them family. "I beseech you" (<em>deomai hymōn</em>)—I beg you, I earnestly request. The tone shifts from doctrinal argument to personal plea. "Be as I am" (<em>ginesthe hōs egō</em>)—imitate my exam...
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(12-16) Let me beg of you: cast off the bondage of Judaism as I have done, just as I gave p its privileges to place myself on a level with you. I have no complaint to make against you. You remember the illness which detained me among you, and led me first to preach to you the gospel. You received me kindly and warmly enough *then,* though my bodily infirmities might well have tempted you to despis...
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**3. For--**Reason why they should regard him "beseeching" them (2Co 10:2) not to oblige him to have recourse to "bold" and stern exercise of authority. "We walk IN the flesh," and so in weakness: but not "ACCORDING TO the flesh" (2Co 10:2). Moreover, though we WALK in it, we do not WAR according to it. A double contrast or antithesis. "They who accuse us of walking after the flesh, shall find [to...
Read full commentary →Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
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<strong>Ye know how through infirmity of the flesh I preached the gospel unto you at the first.</strong> Paul reminds them of his initial visit. "Ye know" (<em>oidate</em>, οἴδατε)—you're aware, you remember. "Through infirmity of the flesh" (<em>di' astheneian tēs sarkos</em>)—because of weakness of the flesh. <em>Astheneia</em> (ἀσθένεια) means weakness, sickness, illness. Paul apparently had a ...
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(13) **Through infirmity of the flesh.**—Rather, *because* (or, *on account*)* of infirmity of flesh*—*i.e.,* some bodily weakness or ill-health. We should gather from this that St. Paul was detained in Galatia accidentally by illness, and that this led to his preaching the gospel there.
**At the first.**—*The first time;* on my first visit. This would be the one mentioned in Acts 16:6, in distinc...
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4. A confutation of those who try to propagate their creed by force and persecution (compare Lu 9:54-56).
**weapons--**for punishing offending members (2Co 10:6; 1Co 4:21; 5:5, 13); boldness of speech, ecclesiastical discipline (2Co 10:8; 2Co 13:10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit.
**carnal--**Translate, "fleshly," to preserve the al...
Read full commentary →And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.
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<strong>And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.</strong> Paul recalls their gracious reception. "My temptation which was in my flesh" (<em>ton peirasmon hymōn en tē sarki mou</em>)—better translated "your trial in my flesh" or "my condition that was a trial to you." Paul's physical affliction could have tempte...
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(14) **My temptation which was in my flesh.**—The true reading is here, *your temptation in my flesh*—*i.e.,* my bodily infirmities, which might have been a temptation to you to reject me. St. Paul seems to have suffered from grievous bodily infirmity, which he elsewhere (2Corinthians 12:7) describes as a “thorn (or rather, *stake*) in the flesh.” The effects of this were seen in his personal appe...
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**5. imaginations--**rather, "reasonings." Whereas "thought" expresses men's own purpose and determination of living after their own pleasure [Tittmann].
**high thing--**So it ought to be translated (Ro 8:39). A distinct Greek word from that in Ep 3:18, "height," and Re 21:16, which belongs to God and heaven from whence we receive nothing hurtful. But "high thing" is not so much "height" as some...
Read full commentary →Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. Where: or, What was then
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<strong>Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.</strong> Paul laments their lost joy. "Where is then the blessedness ye spake of?" (<em>pou oun ho makarismos hymōn</em>)—what happened to your happiness, your sense of privilege and blessing? <em>Makarismos</em> (μακαρισμός) m...
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(15) **Where.**—The reading of the Received text is “What,” which, however, must be taken as if it were equivalent to “where,” the reading which has the strongest attestation.
**The blessedness ye spake of.**—The Greek is a single word: *your felicitation of yourselves; your boast of blessedness;* or (as we should say) *your boasted blessedness.* What has become of all those loud assertions in whi...
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6. Translate, "Having ourselves (that is, being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action in due time.
**when your obedience, &c.--**He charitably assumes that most of the Corinthian Church will act obediently; therefore he says "YOUR obedience." But perhaps some will act otherwise; in order, the...
Read full commentary →Am I therefore become your enemy, because I tell you the truth?
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<strong>Am I therefore become your enemy, because I tell you the truth?</strong> Paul's painful rhetorical question. "Am I therefore become your enemy" (<em>hōste echthros hymōn gegona</em>, ὥστε ἐχθρὸς ὑμῶν γέγονα)—have I turned into your enemy? The perfect tense <em>gegona</em> suggests a state that has come about: I have become and remain. <em>Echthros</em> (ἐχθρός) means personal enemy, one ha...
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(16) **Your enemy.**—“The enemy” was the name by which St. Paul was commonly referred to by the party hostile to him in the next century. It is quite possible that the phrase “your enemy” ought to be placed, as it wore, in inverted commas, and attributed to the Judaising sectaries—”your enemy,” as these false teachers call me.
**Because I tell you the truth.**—It would seem that something had happ...
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7. Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, such as they admired in the false teachers to the disparagement of Paul, 2Co 10:10; see on 2Co 5:12)? Even in outward bearing when I shall be present with you (in contrast to "by letters," 2Co 10:9) I will show that I am more really armed with the au...
Read full commentary →They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. exclude you: or, exclude us
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<strong>They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.</strong> Paul exposes the Judaizers' manipulative tactics. "They zealously affect you" (<em>zēlousin hymas ou kalōs</em>, ζηλοῦσιν ὑμᾶς οὐ καλῶς)—they court you, pursue you with zeal, but "not well" (<em>ou kalōs</em>)—not for good purpose. <em>Zēloō</em> can mean zealous pursuit or jealous com...
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(17-20) All this eagerness to court your favour springs from an interested motive: they wish to make a sect of you, in which they shall be masters and courted in their turn. Not but that it is a good thing for teachers and taught—you and I—to seek favour with each other, so long as it is done disinterestedly, and that, too, when I am absent as well as when I am present. My heart yearns towards you...
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8. "For even if I were to boast somewhat more exceedingly (than I do, 2Co 10:3-6) of our (apostolic) authority (2Co 10:6; 2Co 13:10) ... I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)."
**for edification ... not for ... destruction--**Greek, "for building up ... not for ... CASTING...
Read full commentary →But it is good to be zealously affected always in a good thing, and not only when I am present with you.
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<strong>But it is good to be zealously affected always in a good thing, and not only when I am present with you.</strong> Paul clarifies he's not against zeal itself. "It is good to be zealously affected" (<em>kalon de zēlousthai en kalō</em>, καλὸν δὲ ζηλοῦσθαι ἐν καλῷ)—literally "it's good to be zealously courted in a good thing." Zeal directed toward good ends is praiseworthy. Paul isn't jealou...
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(18) **It is good to be zealously affected always in a good thing.**—A disinterested zeal between teachers and taught is indeed good in itself. The Apostle does not wish to dissuade the Galatians from that. He would be only too glad to see such a mutual interchange himself—in his absence as well as in his presence. It seems a mistake to refer this either to the Galatians alone or to St. Paul alone...
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9. I say this lest I should seem to be terrifying you, as children, with empty threats [Bengel]. Estius explains, "I might boast more of my authority, but I forbear to do so, that I may not seem as if," &c. But this ellipsis is harsh: and 2Co 10:10, 11 confirm Bengel's view.
My little children, of whom I travail in birth again until Christ be formed in you,
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<strong>My little children, of whom I travail in birth again until Christ be formed in you,</strong> Paul's maternal imagery reveals pastoral heart. "My little children" (<em>teknia mou</em>, τεκνία μου)—term of endearment, literally "little born ones." The diminutive expresses affection and concern for their spiritual immaturity. "Of whom I travail in birth again" (<em>hous palin ōdinō</em>, οὓς ...
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(19) **My little children.**—The form is a diminutive, not found elsewhere in the writings of St. Paul, though common in St. John. It is used to heighten the tenderness of the appeal. The simple form, however, “my children,” is found in some of the best MSS., and perhaps should be adopted. St. Paul regards as his spiritual children all who first received the gospel from him.
**Of whom I travail in...
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**10. letters--**implying that there had been already more letters of Paul received by the Corinthians than the one we have, namely, First Corinthians; and that they contained strong reproofs.
**say they--**Greek, "says one," "such a one" (2Co 10:11) seems to point to some definite individual. Compare Ga 5:10; a similar slanderer was in the Galatian Church.
**weak--**(2Co 12:7; 1Co 2:3). There...
Read full commentary →I desire to be present with you now, and to change my voice; for I stand in doubt of you. I stand: or, I am perplexed for you I stand: or, I am perplexed for you
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<strong>I desire to be present with you now, and to change my voice; for I stand in doubt of you.</strong> Paul's frustration with written communication's limitations. "I desire to be present with you now" (<em>ēthelon de pareinai pros hymas arti</em>, ἤθελον δὲ παρεῖναι πρὸς ὑμᾶς ἄρτι)—I wish I could be there right now. "And to change my voice" (<em>kai allaxai tēn phōnēn mou</em>)—and alter my t...
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(20) **I desire.**—The Greek is not quite so definite: “I could indeed wish.”
**Change my voice.**—Rather, *change my tone;* speak in terms less severe.
**I stand in doubt of you.**—Rather, as in the margin, *I am perplexed about you*—*i.e.,* I do not know what to say to you—how I ought to deal with you so as to win you back from this defection. If the Apostle had been present, so as to see what e...
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**11. think this--**"consider this."
**such will we be--**or "are," in general, not merely shall we be at our next visit.
The Example of Hagar and Sarah
Tell me, ye that desire to be under the law, do ye not hear the law?
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<strong>Tell me, ye that desire to be under the law, do ye not hear the law?</strong> Paul launches into allegory using Scripture. "Tell me" (<em>legete moi</em>, λέγετέ μοι)—answer me, respond. "Ye that desire to be under the law" (<em>hoi hypo nomon thelontes einai</em>, οἱ ὑπὸ νόμον θέλοντες εἶναι)—those wanting to live under law's jurisdiction and authority. They desire law-based relationship ...
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(21-31) The next eleven verses contain an elaborate argument from the history of the two sons of Abraham, as types of the two covenants, in further proof that freedom is the essential character of the Christian dispensation.
We have seen that St. Paul applies the history of the natural Israel allegorically to the spiritual Israel; and not only does he do this with reference to the history of the f...
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12. "We do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of commending himself (2Co 3:1; 5:12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the "approved" being set down on the roll [Wahl].
**measuring t...
Read full commentary →For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
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<strong>For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.</strong> Paul begins his allegory from Genesis. "For it is written" (<em>gegraptai gar</em>, γέγραπται γάρ)—Scripture says, introducing authoritative citation. "Abraham had two sons" (<em>Abraam dyo huious eschen</em>)—Isaac and Ishmael (Genesis 16, 21). Actually Abraham had more sons (Genesis 25...
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(22) **For.**—This particle would naturally not be expressed in English. It was a reason for the question which had been asked just before: “For the Law *does* supply a case in point.”
**The one by a bondmaid.**—Hagar, it seems from Genesis 16:1, was an Egyptian. The word for “bondmaid” was not confined to this sense in earlier Greek, but was used for any young girl.
Jamieson-Fausset-Brown Bible Commentary
**13. not boast ... without ... measure--**Greek, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (2Co 10:13) and his fellows, and does not compare himself with his superiors. It marks the personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistle...
Read full commentary →But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
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<strong>But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.</strong> Paul contrasts the two births' nature. "He who was of the bondwoman was born after the flesh" (<em>all' ho men ek tēs paidiskēs kata sarka gegenēntai</em>, ἀλλ' ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται)—Ishmael was born "according to flesh" (<em>kata sarka</em>, κατὰ σάρκα), that ...
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(23) **But.**—Both were alike in being children of Abraham; they were unlike in that one was born naturally, the other by divine instrumentality.
**Was born.**—Strictly, *is born*—*i.e.,* is stated to have been born, was born *as we still read.*
**After the flesh**—*i.e.,* in the regular course of nature.
**By promise.**—The birth of Isaac is regarded as due to the direct agency of the promise, Th...
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14. "We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you: (but we do), for as far as even to you have we come in preaching the Gospel."
Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. covenants: or, testaments Sinai: Gr. Sina
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<strong>Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.</strong> Paul explicitly identifies his interpretive method. "Which things are an allegory" (<em>hatina estin allēgoroumena</em>, ἅτινά ἐστιν ἀλληγορούμενα)—these things are being allegorized, spoken as allegory. <em>Allēgoreō</em> (ἀλληγορέω) means to spe...
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(24) **Which things are an allegory.**—Literally, *Which things are allegorised*—*i.e.,* spoken in double sense,—
“Where more is meant than meets the ear.”
The allegorical sense does not exclude the literal sense. but is added to it. In like manner St. Paul speaks of the events which happened to the Israelites in their wanderings in the wilderness as happening “for our ensamples,” or, more correct...
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15. "Not boasting to unmeasured bounds (that is, not exceeding our own bounds by boasting) of (literally, 'in') other men's labors."
**when--**"As your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put off preaching to o...
Read full commentary →For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. answereth to: or, is in the same rank with
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<strong>For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.</strong> Paul extends the allegory geographically. "For this Agar is mount Sinai in Arabia" (<em>to gar Hagar Sina oros estin en tē Arabia</em>, τὸ γὰρ Ἅγαρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ)—Hagar corresponds to Mount Sinai, located in Arabia (where Ishmael's descendants dwelt)...
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(25) **For this Agar is mount Sinai in Arabia.**—This clause will be, perhaps, best dealt with in an excursus, of which we will at present merely summarise the result by saying that the true (or, rather, most probable) reading appears to be: *Now this Agar is Mount Sinai in Arabia;* and the sense: “By the word Hagar is meant Mount Sinai in Arabia.” There appears to be sufficient evidence to show t...
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**16. To--**that is, so as to preach ... beyond you (and) not to boast, &c.
**in another man's line of things made ready to our hand--**Do not connect "line of things," &c.; but "boast of things," &c. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in another man's line (that is, within the line, or ...
Read full commentary →But Jerusalem which is above is free, which is the mother of us all.
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<strong>But Jerusalem which is above is free, which is the mother of us all.</strong> The glorious contrast! "But Jerusalem which is above" (<em>hē de anō Ierousalēm</em>, ἡ δὲ ἄνω Ἰερουσαλήμ)—the Jerusalem above, heavenly Jerusalem. This corresponds to Sarah, the free woman. "Is free" (<em>eleuthera estin</em>, ἐλευθέρα ἐστίν)—she is characterized by freedom, not slavery. This heavenly Jerusalem ...
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(26) **Jerusalem which is above.**—The ideal or heavenly Jerusalem. (Comp. Hebrews 12:22, “Ye are come to . . . the heavenly Jerusalem;” Revelation 21:2, “the holy city, new Jerusalem.” This “new” or “heavenly” Jerusalem is the seat or centre of the glorified Messianic kingdom, just as the old Jerusalem had been the centre of the earthly theocracy. The conception of the “heavenly Jerusalem” among ...
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**17. glorieth--**Translate, to accord with 2Co 10:16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, Paul declares the only true boasting is in the Lord (1Co 1:31; 15:10).
For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
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<strong>For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.</strong> Paul cites Isaiah 54:1 to support his argument. The prophet addressed exiled Israel as a barren woman who would miraculously bear many children. Paul applies this to Sarah and the church. "Rejoice, thou ba...
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(27) **Rejoice, thou barren.**—The quotation is from Isaiah 54:1. It has reference, in the first instance, to the restoration of the exiled Jews to Jerusalem and to the coming greatness of the newly-settled city. Though at present it is desolate and in ruins, it shall become greater and more populous than ever it had been in its best days before. The revived theocracy under Zerubbabel is naturally...
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18. (Pr 27:2).
**whom the Lord commendeth--**to whom the Lord has given as His "Epistle of commendation," the believers whom he has been the instrument of converting: as was Paul's case (2Co 3:1-3).
**is approved--**can stand the test of the final trial. A metaphor from testing metals (Ro 16:10; 1Co 11:19). So on the other hand those finally rejected by the Lord are termed "reprobate silver" (...
Read full commentary →Now we, brethren, as Isaac was, are the children of promise.
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<strong>Now we, brethren, as Isaac was, are the children of promise.</strong> Paul applies the allegory directly. "Now we" (<em>hēmeis de</em>, ἡμεῖς δέ)—we believers, both Jewish and Gentile Christians. "Brethren" (<em>adelphoi</em>, ἀδελφοί)—fellow believers. "As Isaac was" (<em>kata Isaak</em>, κατὰ Ἰσαάκ)—according to the pattern of Isaac, in the same category as Isaac. "Are the children of pr...
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(28) **We.**—The better reading appears to be *Ye.* Children of promise.—Children born in accomplishment of the promise. (See Romans 9:8, and Note.)
But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
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<strong>But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.</strong> Paul points to historical pattern. "But as then" (<em>all' hōsper tote</em>, ἀλλ' ὥσπερ τότε)—just as in that time. "He that was born after the flesh" (<em>ho kata sarka gennētheis</em>)—Ishmael, representing the flesh-principle. "Persecuted him that was born after the Sp...
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(29) **Persecuted.**—The expression used in Genesis 21:9 is translated in our version “mocking.” It seems doubtful whether the Hebrew can really mean more than “playing.” The Jewish traditions added that Ishmael took out the child Isaac and “shot at him with arrows under pretence of sport.” The Arab tribes, Ishmael’s descendants, had always been a thorn in the side of their Israelite neighbours.
*...
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CHAPTER 11
2Co 11:1-33. Through Jealousy over the Corinthians, Who Made More Account of the False Apostles Than of Him, He Is Obliged to Commend Himself as in Many Respects Superior.
**1. Would to God--**Translate as Greek, "I would that."
**bear with me--**I may ask not unreasonably to be borne with; not so the false apostles (2Co 11:4, 20).
**my--**not in the oldest manuscripts.
**foll...
Read full commentary →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 freewoman.
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<strong>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 freewoman.</strong> Paul quotes Genesis 21:10 (Sarah's demand). "Nevertheless what saith the scripture?" (<em>alla ti legei hē graphē</em>, ἀλλὰ τί λέγει ἡ γραφή)—despite persecution, what's Scripture's verdict? "Cast out the bondwoman and her son" (...
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(30) **What saith the scripture?**—In Genesis 21:10 the words are put into the mouth of Sarah, but they are afterwards endorsed by the divine command.
**The son of the bondwoman shall not be heir.**—A bold declaration of the incompatibility of Judaism with Christianity, by which the Apostle clinches his argument against the practices which the Galatian Judaisers were trying to introduce. This is f...
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**2. For I am jealous--**The justification of his self-commendations lies in his zealous care lest they should fall from Christ, to whom he, as "the friend of the Bridegroom" (Joh 3:29), has espoused them; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly."
**godly jealousy--**literall...
Read full commentary →So then, brethren, we are not children of the bondwoman, but of the free.
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<strong>So then, brethren, we are not children of the bondwoman, but of the free.</strong> Paul's triumphant conclusion to chapter 4. "So then" (<em>dio</em>, διό)—therefore, based on everything said. "Brethren" (<em>adelphoi</em>, ἀδελφοί)—fellow believers, emphasizing family identity. "We are not children of the bondwoman" (<em>ouk esmen paidiskēs tekna</em>, οὐκ ἐσμέν παιδίσκης τέκνα)—emphatic ...
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**3. I fear--**(2Co 12:20); not inconsistent with love. His source of fear was their yielding character.
**subtilty--**the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (2Co 11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility ins...
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