Galatians 5

Ver. 2. Behold, I Paul] Your known Apostle. Dr. Hammond. Who, it seems, have been misrepresented to you, (see ver. 11,) as one that preaches circumcision, and gives countenance to the necessity of that law upon Christian converts. Pyle. “Behold, I Paul,” I the same Paul, who am reported to preach circumcision, witness again, ver. 3, continue my testimony, to every man, to you and all men. This so emphatical way of speaking may very well be understood to have regard to what he takes notice, ver. 11, to be cast upon him, that is to say, his preaching circumcision, and is a very significant vindication of himself. Locke.

— [If ye be circumcised.] That is, if ye join circumcision to the Gospel, as a thing necessary to justification and salvation. Burkitt. Common sense plainly requires us to take the assertion with such limits; which is also necessary to reconcile it with the hopes of all Jewish believers, and with the conduct of St. Paul himself in circumcising Timothy, Acts xvi. 3. And this accounts for the indifference with which he elsewhere speaks of circumcision as availing nothing. See chap. v. 6; vi. 15; 1 Cor. vii. 19. Dr. Doddridge.

— ye are not under the law.] And so “sin shall not have dominion over you,” Rom. vi. 14. Dr. Whitby.

— against such there is no law.] Of these words it is a very true sense, that the practisers of the Gospel virtues have, generally speaking, nothing to fear from human laws: and a very material sense, considering what severe punishments are frequently incurred by the contrary vices: on which account St. Peter justly asks, “Who is he that will harm you, if ye be followers of that which is good?” 1 Pet. iii. 13. But this, though a right meaning in itself, comes far short of the Apostle’s meaning: which is, that whereas the law of nature requires obedience, without giving any certainty of pardon and acceptance on whatever terms, after disobeying; and the law of Moses being “added, because of transgressions,” Gal. iii. 19; that is, partly to convince men of their transgressions, partly to restrain them from transgressing, increased both the number of duties and the fear of punishment, but afforded only obscure hopes, either of assistance or forgiveness; the Gospel of Christ was revealed in God’s due time, to relieve mankind, on the most equitable conditions, from the rigour of the two: supplying the promise of mercy after failures, taking off the heavy yoke of ritual observances, producing in men the good disposition required, and expressly assuring them, that a perfect obedience would not be expected, but a faithful and sincere one be sufficient, in order to obtain eternal happiness. Against such therefore as thus possess and exercise the several Christian graces there is no law. For them there is a law to direct and reward them; against them is none, to sentence and punish them. The strict demand of the covenant of works is relaxed; the burden of the Mosaick ordinance is removed; and “the law of the Spirit of life in Christ Jesus hath made them free from the law of sin and death,” Rom. viii. 2. Still indeed they are subject to the law, which gave them this freedom: “they are created in Christ Jesus unto good works, which God hath before ordained that they should walk in them,” Eph. ii. 10. But this the Apostle considers as a privilege, not a servitude: a privilege, however, necessary to be used; and therefore he expresses very distinctly the nature of it. “There is no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit,” Rom. viii. 1. “For to be carnally minded is death; but to be spiritually minded is life and peace,” Rom. viii. 6. Abp. Secker.

—by whom the world is crucified unto me.] So that it prevails not against me, to carry me away from my holy courses; “and I am crucified unto the world,” so that I affect not the glory and vanity thereof. Bp. Hall.

“Faith” indeed “saveth us,” Eph. ii. 8; but that alone which “worketh by love,” Gal. v. 6, to God, to our fellow-creatures, and to every thing good; which cannot consist with a ruling love to the ways of an evil world. Therefore St. John saith, “If any man love the world,” that is preferably, “the love of the Father is not in him,” 1 John ii. 15: and St. Paul only expresses the same meaning a little more strongly, when he reminds us by his own example that we must be crucified, dead to the world, and it to us, Gal. vi. 14. We must sacrifice all inordinate fondness for it to Him, who sacrificed Himself on the cross for our salvation, and mortally hate whatever is wrong in it, at the risk of being mortally hated by it. Still the comforts of life, which God hath provided for us, are to be enjoyed with duly proportioned gladness and thankfulness: the subordinations of life are to be maintained, the common business of it followed, the proprieties and civilities of it preserved, and perverse noncompliances diligently avoided. But when all this is done, much will remain to be renounced and crucified. For, as St. John hath admonished us, “we are of God, and the whole world,” even what calls itself the Christian world, “leth in wickedness,” 1 John v. 19, powerfully encouraging every bad thing, to which our appetites and passions prompt us, and many to which they do not. Abp. Secker.

Galatians 5:2

2. — one another’s burdens.] Bear with one another’s infirmities, and help to support each other under your burdens. See a parallel exhortation, 1 Thess. v. 14, as also Rom. xv. 1. Locke.

Galatians 5:3

3. — [that he is a debtor to do the whole law.] He absolutely obliges himself to perfect obedience, without which the law cannot justify any, chap. iii. 10. Dr. Hammond. As by baptism we Christians do oblige ourselves to observe all the institutions of the Christian faith; so did the Jews by circumcision oblige themselves to yield obedience to the whole law of Moses. Dr. Whitby.

4. — when he is nothing.] In the sight of God, who regards him, not for his knowledge, but for his charity, 1 Cor. xiii. 2, 3. Dr. Whitby.

Galatians 5:4

4. — [whosoever of you are justified by the law:] That is, who seek and endeavour to be so justified: for none can be so in reality. Burkitt.

— [ye are fallen from grace.] That is, from Christianity and the covenant of grace. Ye have forfeited the grace of the Gospel by cleaving to the ceremonial law. Burkitt.

4. But let every man prove his own work, &c.] Let him so prove and examine his own actions, as to approve them to his own conscience and to God, and then he

Galatians 5:5

5. [For we through the Spirit &c.] We, who are renewed by the Spirit of God, are by the same Spirit taught to expect full justification from faith in Christ, and not from the works of the law. Bp. Hall.

6. For every man shall bear his own burden.] The righteous God in the great judgment will call no man to account for the sins of others, unless he has in some way been accessory to them, but “every one shall bear his own burden,” both of sin and of punishment. Burkitt.

Galatians 5:6

6. [For in Jesus Christ] That is, in His economy or dispensation. Dr. Wells.

— [but faith which worketh by love.] Not an idle and dead belief, but a lively and operative faith. Bp. Hall. Such as is made perfect by the addition of those duties, which we owe to God and to our brethren. Dr. Hammond.

The account which the Apostle here gives of faith, deserves attention. He does not say that it consists in

6. — communicate unto him that tescheth in all good things.] Returning to him temporal blessings, in lieu of those spiritual, which he receiveth from him. Bp. Hall.

Galatians 5:7

7. [Ye did run well:] In the beginning of your Christian race. Dr. Whitby. See the notes on 1 Cor. ix. 24.

8. Be not deceived; &c.] Let no man, when he unjustly draws back his hand from the maintenance of God’s ministers, pretend excuses: “be not deceived;” God is not mocked and eluded by our shifts. Bp. Hall.

— whatsoever a man soweth, &c.] In all acts of charity, and especially in acts of piety towards those that are employed by God, as a man deals with God, so shall God deal with him; as a man’s course of life is, so shall he speed at God’s tribunal. Dr. Hammond.

Galatians 5:8

8. [This persuasion] Of the necessity of your being circumcised and obeying the law of Moses. Dr. Whitby.

— [of him that calleth you.] Rather, ’that called you’ to a state of salvation by my preaching. Dr. Wells. See the note on chap. i. 6.

8. For he that soweth to his flesh &c.] He that spends his substance upon his lusts, seeking only his own private pleasure or profit, “shall reap corruption,” that is, only a perishing satisfaction at present, and eternal perdition afterwards: but “he that soweth to the Spirit,” or bestoweth his temporal goods upon holy and spiritual purposes, being therein led and directed by the Spirit of God, shall by the goodness of that same Spirit, graciously remunerating him, receive eternal life. Bp. Hall, Burkitt.

It would be as absurd for a man to expect that God’s mercy should save him without works of righteousness, as for the husbandman to look for a harvest without ever plowing and sowing his ground. He were a madman in his husbandry that should do this, and he is no less infatuated in his religion that doeth the other. The great truth, which St. Paul here tescheth us under a metaphor, the Scripture delivers in proper terms, when it tells us, as it often doth, that “God will render to (or reward) every man according to his deeds.” “Without holiness no man shall see the Lord,” saith the divine author of the Epistle to the Hebrews, chap.

Well doing recommended. CHAP. VI. What they intend that preach circumcision. Anno DOMINI 28.

Galatians 5:9

9. [A little leaven leaveneth the whole lump.] Intimating that a few false teachers, and a little error and false doctrine, crept into the church of Christ, may do unspeakable mischief by infecting the whole church. Burkitt. The expression is proverbial. See Matt. xvi. 11, 12; 1 Cor. v. 7. Dr. Macknight.

Galatians 5:10

10. — [none otherwise minded:] Than I exhort you to be. Dr. Whitby. Or, that you will believe nothing else to be necessary to your justification, than what I have taught you. Dr. Wells.

— [shall bear his judgment.] Some would understand this, only of the censure, which the church should pass upon him, or of the punishment, which he should suffer, when St. Paul came to exert his Apostolical authority, of which we have several instances elsewhere; (see 1 Cor. iv. 21, and the note;) yet it is reasonable to extend it to the solemn account he should give to God, and to the condemnation he should certainly receive, if he persisted in his endeavours to subvert the truth. Dr. Doddridge.

10.—let us do good unto all men.] The Galatians were in danger of Judaizing in their practice, as well as in their doctrines; that is, of loving none but themselves and their own countrymen. St. Paul therefore exhorts them to extend their charity universally to all and every one of the same nature with themselves. Burkitt.

—then who are of the household of faith.] That is, the whole body of believing Christians, all the members of Christ’s mystical body. Burkitt.

The general rule of Christian benevolence is, to do service gladly to every one of our fellow-creatures. But we are not bound to do them equal service. Their titles to it may be very unequal; and where there is a difference we ought to make one. The highest sort of merit is that which the Apostle here singles out, to recommend by the expression of “the household of faith.” All good Christians, being through the grace of God conformed to His likeness, and adopted by Him to be heirs of salvation, are therefore, when taken separately, called the children of their heavenly Father; when jointly, His family or household. And there being no admittance into this family, or continuance in it, but by such a belief of religion, as produces an uniform practice of it, therefore it is called the household of faith.

And one reason for directing the primitive Christians to do good, especially to their brethren in the faith, probably was, because the generality of them were of the poorer sort, and yet were least likely to meet with assistance from others: their heathen neighbours being offended by the singularity of their notions, and condemned by the strictness of their lives; on which account it was very needful that the rich members of their own communion should consider them in the first place.

But another main reason doubtless was, that Christians were, what the design of Christianity is to make them, more religious and virtuous than other men, and therefore bound to treat one another as being so. They were to prefer a fellow-believer in their benefactions, not only for belonging to the same body, but because “the righteous is more excellent than his neighbour,” Prov. xii. 26. And this points out a way for us all, though the household of faith, in outward profession and appearance, is of equal extent with our country, to observe however the spirit and intent of the Apostle’s precept, by making it one great rule of our charities, to be most liberal to the truest Christians; that is, the most pious, honest, and virtuous persons. And certainly nothing can be more judicious. Every kind of distinction ought to have a proportionable regard shewn it; and therefore the highest and most honourable ought to have the greatest. Abp. Secker.

Galatians 5:11

11. [And I, brethren, [If I yet preach circumcision, &c.] This verse is an answer to the suggestions of those who maintained the necessity of the law, that St. Paul was an hypocrite, in some places preaching up circumcision, in others not. Dr. Whitby.

— [why do I yet suffer persecution?] Implying, that the Jews persecuted him, and that his not preaching circumcision was the cause why they did so. Burkitt.

— [then is the offence of the cross ceased.] If I preach circumcision, then that scandal and slander of the cross, which the adversaries cast upon us, (in teaching that by

11. Ye see how large a letter I have written unto you with mine own hand.] St. Paul was wont only to dictate

his Epistles to others that wrote them; as Rom. xvi. 22; 1 Cor. xvi. 21: so that his writing this with his own hand was an argument of his more than ordinary concern. Dr. Wells.

Galatians 5:12

12. — cut off] Either cut off by excommunication, or cut off from all opportunity, hope, and power of disturbing you. Parkhurst.

13. As many as desire to make a fair shew in the flesh.] As many as affect glory and popularity, and their own ease and safety. Bp. Hall.

—lest they should suffer persecution] From the Jews, for preaching the full effect of the death or cross of Christ, without the works of the law. Bp. Hall.

The Apostle affirms, that all the fierceness of the zeal, pretended by the false teachers, of whom he speaks, for the law of Moses, was merely a time-serving compliance, to shelter themselves from the implacable malice of the Jews, who persecuted all those that had the hardiness to preach the expiration of the law, as a dispensation superseded by the death of Christ. Dean Stanhope.

Galatians 5:13

13. — only use not liberty for an occasion to the flesh.] Here, and in what follows, the Apostle proposed to remedy the dissensions which had arisen in the churches of Galatia, as in other Gentile churches, where the Jewish converts insisted that the Gentiles should observe the distinction of meats and days prescribed by Moses; but the Gentiles strenuously maintained their Christian liberty. In carrying on these disputes, both parties, it seems, took such liberties with each other’s characters, that the Apostle termed it, ver. 16, a “biting and devouring of one another.” In the expression, “use not your liberty for an occasion to the flesh,” the Apostle insinuated that the Gentile Christians indulged their sensual appetites, by eating those meats, which their Jewish brethren reckoned unclean, without regarding the offence which they gave them by so doing: and that, on the other hand, the Jewish converts, enraged against the Gentiles, gave vent to their fleshly or angry passions, by speaking evil of them and giving them opprobrious names. See Rom. xiv; where the Apostle has treated of these disputes at great length. Dr. Macknight.

— by love serve one another.] The Apostle informs them, that though they were called by the Gospel to a state of liberty from the law, yet they were still as much as ever bound to their brethren in all the offices of love. Dr. Wells.

13. For neither they themselves &c.] These Judaizing teachers, though outwardly circumcised, do not keep the law in other things; so that it is plain they do not urge these matters out of any true zeal for the law. Bp. Hall.

—that they may glory in your flesh.] Might boast of this among the Jews, that they promoted circumcision even among the Gentiles, and by that pretence might avoid persecution. Dr. Whitby.

Galatians 5:14

14. — all the law] All the moral law respecting our neighbour. Dr. Whitby.

Either the law touching our neighbour, or the law in general, Matt. vii. 12; because the love of our neighbour is the completing our love to God, 1 John iv. 12. “If we love one another, God dwelleth in us, and His love is perfected in us.” Bp. Fell.

14.—God forbid that I should glory, save in the cross of our Lord Jesus Christ.] That is, in His submission to die upon it, not merely as a confirmation of His sincerity, which puts His and His Apostles’ martyrdoms almost on a level, but as a propitiatory offering, by which, to speak the language of holy writ, “He hath reconciled us to God, making peace by the blood of His cross, in the body of His flesh through death,” Col. i. 20—22. Abp. Secker.

—save in the cross of our Lord Jesus Christ.] The cross of Christ is the doctrine, to which all the other doctrines of the Gospel refer, and from which they derive all the efficacy and influence they have towards purging our consciences from dead works: and therefore in that single article they are often all of them summed up and comprised. “We preach Christ crucified,” says St. Paul, 1 Cor. i. 23; as if that, and that alone, were the subject of all he wrote and all he spoke. And again, “I determined not to know any thing save Jesus Christ, and Him crucified,” 1 Cor. ii. 2: as if that were the great point of saving knowledge, to which those who learn, or who teach, the religion of Christ, should altogether apply themselves. Can we look upon it under this view, and refrain from glorying in it? To this article of our faith the enemies of the Gospel have always taken the greatest exceptions: and in this therefore we ought to triumph most, as being secure against their attacks, and despising their vain objections and reasonings. The first preachers of our faith must in this case be our patterns. They knew that “Christ crucified was to the Jews a stumblingblock,” 1 Cor i.

Paul’s dependence on Christ alone. Anno DOMINI 53. is crucified unto me, and I unto the world.

Galatians 5:15

15. — consumed one of another.] It may end in the ruin of you all, and in the discredit and bane of your common profession. Pyle.

Galatians 5:16

16. — Walk in the Spirit, and ye shall not fulfil &c.] Behave yourselves as men, that make the Gospel their rule, and are guided by the Spirit of God; and this will prevent your being enslaved by the lusts of the flesh. Dean Stanhope.

The words “flesh” and “spirit,” though employed by the writers of the New Testament in different senses, according to the subject of which they treat, are yet commonly expressions of the moral state and character of man; the dispositions of his heart towards piety or sin. Spirit is the principle of reason and religion: flesh of appetite and passion. Every one feels in himself both right and wrong inclinations. The former our conscience approves. And therefore pursuing them would on

16. For in Christ Jesus &c.] Under the Gospel covenant it is of no consequence whether a man be circumcised or not; but all depends upon the renewal of the heart and life. Dean Stanhope.

The only sure evidence of the goodness of our condition is the sincerity of an obedience, flowing from

motives truly Christian. And accordingly what the Apostle calls here in the text “a new creature,” he calls in a parallel place of the preceding chapter, “faith working by love;” and in another, “keeping the commandments of God.” So that when he saith, the new creature will avail, and nothing else, he saith it on supposition of its being so completed as to answer its end; which end unless we are careful to attain, by exerting the principles of the spiritual life conferred on us in baptism, and growing up in all Christian graces; however great a blessing in itself our sacramental regeneration is, it will be none to us; but we had better not have been born, better not have been new born, if it only entitles us to privileges that we finally forfeit; and become, to use St. Jude’s expression, “twice dead.” Our Saviour hath told us, that the tree is known by its fruit, Matt. xii. 33. And “the fruits of the Spirit” are the virtues of a holy life. If we experience these, we have a mark of our acceptance with God, which cannot deceive; all other marks, all other feelings, be they ever so lively, ever so pleasing, may. Abp. Secker.

16. And as many as walk according to this rule.] That is, to the rule that I have in this my Epistle commended unto you, seeking justification only by Christ, without the works of the law, peace be unto them, and mercy; and not to them only, but to the whole church of God, every where. Bp. Hall.

Assuredly so extraordinary a method for our justification as the passion of our Saviour, would never have been taken without extraordinary need of it. That we should fully discern the need is no way necessary: it suffices that God did. Our concern is no more than to accept salvation, His own gift on His own terms; renouncing all merit in ourselves, laying hold, by a lively faith, on the merits of our Redeemer’s obedience, thanking our heavenly Father from the bottom of our souls for sending His blessed Son into the world, and esteeming most highly the Christian creed, the Christian worship, the Christian sacraments. “God forbid,” then, “that we should glory” in any thing, “save in the cross of our Lord Jesus Christ;” or ever be ashamed of that, for all the scorn and ridicule of a thoughtless and profane world. But God forbid also, that while we profess to believe on Him, we should crucify Him to ourselves afresh, and “put Him” and His religion “to shame,” Heb. vi. 6, by transgressing and neglecting any obligation of piety towards our Maker, our Saviour, our Sanctifier; of justice or goodness towards our fellow-creatures; of humility, sobriety, temperance, chastity, in the government of ourselves. For in vain do we call Him Lord, unless we do the things, Luke vi. 46, which He commands us; in vain do we trust in His sacrifice, unless we “present our” souls and “bodies a living sacrifice, holy, acceptable unto God,” Rom. xii. 1; in vain do we imagine our peace is made through Him in heaven, unless on earth we “follow peace with all men, and” that universal “holiness” of life, “without which no man shall see the Lord.” Abp. Secker.

Galatians 5:17

17. For the flesh lusteth against the Spirit, &c.] For there is a continual enmity betwixt the flesh, which is our corrupted nature, and the Spirit, whereby we are regenerated. Bp. Hall. The meaning of the Apostle is, that as Christians, who still continue to be men, carry about with them a corrupt principle, inclining them one way; so have they, by virtue of their being Christians, a supernatural and divine principle, namely, the rational spiritual faculty, or reason instructed by the Gospel, and assisted and strengthened by the grace and Spirit of God, drawing them another: and that, if the former constantly disposes them to evil, the latter, as constantly, disposes them to good. Dean Stanhope, Dr. Hammond.

— so that ye cannot do the things that ye would] That is, whatsoever you do in compliance with one of these principles, you do in opposition to the other. Dr. Hammond.

The dictates of the Spirit, and the lusts of the flesh, are represented by St. Paul as “contrary the one to the other:” if the former prevail, “the fruit is” those Christian graces and virtues enumerated by the Apostle, which will make us “meet to be partakers of the inheritance of the saints in light;” if the latter, “its works are” that catalogue of crimes and vices which he declares will exclude those who do them from the kingdom of God. This opposition of the flesh to the Spirit, and the precepts to “walk in the Spirit;” “not to quench the Spirit;” “not to grieve the Spirit;” with others of a similar nature, plainly prove, that the influence of the Holy Spirit may be withstood, and that it rests with ourselves whether we will obey His suggestions. Even St. Paul allowed the possibility of his having received the grace of God “in vain:” and surely the same possibility must be admitted with respect to all other Christians. Bp. Tomlone.

17.—for I bear in my body the marks of the Lord Jesus.] The Apostle calls the scars he received from stripes, chains, &c. in the service of Christ, “the marks

Galatians 5:18

18. But if ye be led of the Spirit,] If ye habitually follow the dictates of your better part. Dr. Macknight.

Anno DOMINI Or, fulfil not. The works of the flesh. The fruits of the Spirit. Anno DOMINI 58. fornication, uncleanness, lasciviousness,

Galatians 5:19

19. Now the works of the flesh are manifest, &c.] It is observable, that amongst “the works of the flesh” some are reckoned, which seem to consist in the errors and evil dispositions of the mind: such as heresy, malice, envy, and others. But it is to be considered, that even these are effects of the same cause, a wicked and worldly principle; and that the ends, which men propose to themselves by indulging them, are gratifications of the outward man, by some pleasures or advantages peculiar to the present state, and of a sensual nature. By these “works of the flesh” being said to be “manifest,” we may understand, that the malignity of their nature and consequences evidences itself to the reason of every thinking man: and that nothing but corruption, and prejudice, and passion, could blind our judgment, or ever reconcile us to the practice and indulgence of vices so pernicious and detestable. Dean Stanhope.

Galatians 5:20

20. — witchcraft.] Those pretended arts of incantation and charming, and all the pretended communications with invisible malignant powers, whereby the heathen priests promoted the reverence and worship of their idol gods, and enriched themselves. Dr. MacKnight.

Galatians 5:21

21. — revellings.] These amongst the Greeks were a disorderly spending of the night in feasting, with a licentious indulgence of wine, good cheer, musick, dancing, &c. Locke.

Galatians 5:22

22. But the fruit of the Spirit is love, &c.] Probably the Apostle did not here intend to make out a complete list of Christian graces, but to specify those only on which it was most necessary to fix the minds of the persons to whom he wrote; namely, those of a kind and charitable disposition and behaviour, one towards another. The rest would be understood by parity of reason, or further instruction, if they were not already: and had they been crowded all together, the multiplicity would have distracted their thoughts too much. Abp. Secker.

— love, joy.] By what precedes and follows, “love” appears to signify love to our fellow-creatures: “joy” therefore must be confined in the same manner; and so it will mean delighting in their good, spiritual and temporal; suitably to the character given of “charity,” the same word with “love” in the original, that “it rejoiceth not in iniquity, but rejoiceth in the truth,” 1 Cor. xiii. 6. Abp. Secker.

— faith.] Fidelity to our words and promises. Pyle.

Galatians 5:23

23. — temperance.] Or self-command. For the original word extends to the governing and preserving within proper bounds every movement of our hearts, not only towards pleasure, but wealth, honours, resentment, any thing indeed which can either entice or provoke us to act injuriously. And in this general sense

Galatians 5:24

24. And they that are Christ’s have crucified the flesh &c.] They that truly belong to Christ make proof of it by mortifying the corrupt inclinations of the carnal principle in their hearts; so that, however those inclinations may have some remainder of life, yet they have not so much vigour as to reign and rule. Dean Stanhope. Bp. Hall.

Galatians 5:25

25. If we live in the Spirit, &c.] Wherefore if we are members of this pure and spiritual religion of the Gospel, which is attended with such assistance of the Holy

Galatians 5:26

26. — provoking one another.] Reproaching one another with faults, infirmities, and errors; or irritating and wounding one another with invectives. Schlemm. Theodoret here observes, that they, who stood firm in the faith, and so enjoyed their spiritual gifts, might be apt to condemn and glory over the weak on that account; and others might envy their gifts: and this shews the seasonableness of this exhortation, and connects these words with the beginning of the following chapter, where the Apostle condemns them who had high thoughts of themselves, and upon that account were apt to overlook and neglect a fallen brother. Dr. Whitby.

Chap. VI. The Apostle continues his exhortation to a tender and peaceable temper: admonisheth the spiritual governors of the church, to endeavour the recovery of such as fall into errors and irregularities, by kind and gentle treatment: reflects upon the pride of their false teachers: encourages the Galatians to a liberal and impartial contribution for the maintenance of their ministers: and to charity towards all mankind, especially their fellow Christians. He then sums up the argument of his whole Epistle, and concludes with his blessing. Pyle.

Ver. 1. — ye which are spiritual.] That is, endowed with those spiritual gifts, which enable you to perform the publick ministrations of the church. Dr. Whitby. You who are eminent in the church for knowledge, practice, and gifts. Locke.

— restore such an one] To a right understanding of his duty, and a suitable practice. Dr. Whitby.

— lest thou also be tempted.] Lent thou also thyself fall into the like sin in time of temptation. Dr. Hammond.