1. Stand fast therefore. After having told them that they are the children of the free woman, he now reminds them that they ought not lightly to despise a freedom so precious.

2. Behold, I Paul. He could not have pronounced a severer threatening than that it would exclude them entirely from the grace of Christ. But what is the meaning of this, that Christ will profit nothing to all who are circumcised? Did Christ profit nothing to Abraham? Nay, it was in order that…

3. For I testify again. What he now advances is proved by the contradiction involved in the opposite statement. He who is a debtor to do the whole law will never escape death, but will always continue to be held as guilty; for no man will ever be found who satisfies the law.

4. Christ has become of no effect unto you. “If ye seek any part of righteousness in the works of the law, Christ has no concern with you, and ye are fallen from grace.” They were not so grossly mistaken as to believe that by the observance of the law alone they were justified, but attempted to mix…

5. For we through the Spirit. He now anticipates an objection that, might readily occur. “Will circumcision then be of no use?” In Jesus Christ, he replies, it availeth nothing. Righteousness, therefore, depends on faith, and is obtained, through the Spirit, without ceremonies.

6. For in Jesus Christ. The reason why believers now wait for the hope of righteousness through the Spirit is, that in Christ, that is, in the kingdom of Christ, or in the Christian church, circumcision with its appendages is abolished; for, by a figure of speech in which a part is taken for the…

7. Ye did run well. The censure which the apostle administers for their present departure from the truth is mingled with approbation of their former course, for the express purpose that, by being brought to a sense of shame, they may return more speedily to the right path.

8. This persuasion cometh not. Having formerly combated them by arguments, he at length pronounces, with a voice of authority, that their persuasion came not from God. Such an admonition would not be entitled to much regard, were it not supported by the authority of the speaker.

9. A little leaven. This refers, I think, to doctrine, not to men. It guards them against the mischievous consequences which arise from corruption of doctrine, and warns them not to consider it, as is commonly done, to be a matter attended by little or no danger.

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 a sincere belief.

11. And I, brethren. This argument, is drawn from the final cause. “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.

12. Would that 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,” appears to be employed in allusion to the circumcision which they pressed.

13. Ye have been called to 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.

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.

15. But if ye bite and devour one another. From the nature of the subject, as well as from the language employed, we may conjecture that the Galatians had disputes among themselves; for they differed about doctrine.

16. This I say then. Now follows the remedy. The ruin of the church is no light evil, and whatever threatens it must be opposed with the most determined resistance.

17. For the flesh lusteth. The spiritual life maintained without a struggle. We are here informed of the nature of the difficulty, which arises from our natural inclinations being opposed to the Spirit.

18. But if ye be led by the Spirit. In the way of the Lord believers are apt to stumble. But let them not be discouraged, because they are unable to satisfy the demands of the law.

19. Now the works of the flesh are manifest. To obey the spirit and to oppose the flesh, are two great objects which have been set before Christians, and for the attainment of which they have been urged to make the most strenuous exertions.

21. Of which I tell you before. By this awful threatening he intended not only to alarm the Galatians, but likewise to glance indirectly at the false apostles, who had laid aside the far more valuable instruction, and spent their time in disputing about ceremonies.

22. But the fruit of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits.

23. Against such there is no law. Some understand these words as meaning simply that the law is not directed against good works, “from evil manners have sprung good laws.” But Paul’s real meaning is deeper and less obvious; namely, that, where the Spirit reigns, the law has no longer any dominion.

24. And they that are Christ’s. He adds this, in order to show that all Christians have renounced the flesh, and therefore enjoy freedom. While he makes this statement, the apostle reminds the Galatians what true Christianity is, so far as relates to the life, and thus guards them against a false…

25. If we live in the Spirit. According to his usual custom, the apostle draws from the doctrine a practical exhortation. The death of the flesh is the life of the Spirit. If the Spirit of God lives in us, let him govern our actions.

26. Let us not be desirous of vain-glory, The special exhortations which were addressed to the Galatians were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother.