14. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, though a Jew by nature, hast life (i. e. Christian life) on the same terms as the Gentiles, and not by virtue of thy being a Jew, why dost thou compel the Gentiles to Judaize?1 17. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? But if, while we are2 striving to maintain that we have been justified through Christ, even we are found sinners, is therefore Christ the minister of sin? 20. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: &c. I am crucified with Christ, and live3 no longer myself, but Christ liveth in me: &c. 1 Our translation of this passage seems to imply that Peter was then living in non-observance of Mosaic ordinances, a supposition that is quite at variance with fact, and which moreover renders the whole passage unintelligible. The use of the verb w, with the meaning I have attached to it, is common in Scripture, especially in this epistle. See verses 19 and 20 of this chapter, and verse 25 of chapter v. Peter, at the council of Jerusalem (Acts xv. 10, 11), which 21. I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. I do not frustrate the grace of God: for if righteousness come by the law, then has not Christ died in vain? III. 24. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. Wherefore the law was our guardian slave to conduct us to Christ, that we might be justified by faith. IV. 10. Ye observe days, and months, and times, and years. Do ye observe days, and months, and times, and years ?5 12. Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Brethren, I beseech you, be as I am; for I was as ye are: ye have not injured me at all. 15. Where is then the blessedness ye spake of? What was then your happiness?6 17. They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. They zealously affect you, but not well; yea, they would exclude you? (from us) that ye might be zealous for them. 24. Which things are an allegory: &c. V. 4. Christ is become of no effect unto you, whosoever of you are justified by the law; &c. Ye are loosed1 from the Anointed One, whosoever of you are justified by the law; &c. 8. This persuasion cometh not of him that calleth you. The persuasion came not of him who called you. 12. I would they were even cut off which trouble you. I would that they who subvert3 you would also cut themselves off* 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. For the flesh lusteth against the spirit, and the spirit against the flesh and these are contrary the one to the other, tending to prevent you from doing that which your will prefers.5 or precept, of which we are at all authorized to doubt the literal truth, although it may have a typical signification besides. When St. Paul compares Hagar to the Jewish Church, and to Mount Sinai, he does not mean to deny the actual existence of her, and Sarah, and Ishmael, and Isaac, but proclaims their lives and lots as having an allegorical signification. The Greek word is ἀλληγορουμενα.—See Hinds History of Christianity, p. 518, note. • Κατηργήθητε ἀπὸ τοῦ Xporou. Christ is not a name, but a title, of our Saviour. In many passages it is immaterial whether it be rendered as a name or as a title, but there are some (and this is one) in which it is of consequence to translate it. 2 Τοῦ καλοῦντος. The participle used substantively. 3 Αναστατοῦντες. The word occurs at Acts xvii. 6, where it is translated turned upside down. 4 i. e. from the Christian society. The full meaning of the verse is-I wish that they who subvert all your religious notions by preaching circumcision, would not only practise on themselves circumcision but also excision. Observe kai and the middle voice. See Conybeare and Howson's Epistles of St. Paul. 5 The Authorized Version is here stronger than the original 20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Idolatry, witchcraft, enmities, variance, jealousies, wrath, strife, separations,6 heresies, 25. If we live in the Spirit, let us also walk in the Spirit. If we live by the Spirit, let us also walk by the Spirit. VI. 5. For every man shall bear his own burden. For each man shall bear his own load." 11. Ye see how large a letter I have written unto you with mine own hand. Behold in what large letters I have written unto you with mine own hand. ¶ Unto the Galatians written from Rome.9 warrants. The antagonism between the flesh and the spirit does not take away all power, but makes it difficult for us to do what we desire. 6 66 Sedition" now denotes merely a state crime. The word in the Greek, however, (διχοστασίαι) means those uncharitable and causeless divisions, which break not only the civil, but the religious ties of mankind. See an excellent note in Hare's Mission of the Comforter, p. 188 (B). 7 Though in the original all is plain, it is difficult in English to avoid an apparent contradiction between this verse and the second of the chapter, burden occurring in both. But in verse 2, where we are told to "bear one another's burdens," the Greek has βάρη, which means inconvenient weights, and, as regards men, sorrows, calamities, &c.; but in the present verse we find popríov, which is the burden which a ship carries, and means the store which each man is laying up within himself, whether good or evil, for himself at the end of his voyage of life. 8 Πηλίκοις γράμμασιν. St. Paul does not say he wrote the whole epistle with his own hand, but this is the commencement of his usual autograph postscript, and equivalent to so I write in 2 Thess. iii. 17. 9 See note on Rom. xvi. ¶ THE EPISTLE OF PAUL THE APOSTLE PAUL, TO THE EPHESIANS. I. 1. DAUL, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: Paul, an apostle of Jesus Christ by the will of God, to the saints, even the believers in Christ Jesus, who are at Ephesus.1 6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved: To the praise of the glory of his grace, wherewith he favoured us in his beloved: 8. Wherein he hath abounded toward us in all wisdom and prudence; Which he hath made to abounds toward us in all wisdom and prudence, 9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; The Authorized Version naturally leads us to suppose the Apostle to be addressing his epistle to two distinct classes of persons:-"to the saints which are at Ephesus, and to the faithful in Christ Jesus." But the original will not bear that sense. The word "faithful " (observes Archbishop Whately, from whose sermon on Rom. i. 1 and 7 this note is taken) was used in the times when our translators wrote, in a sense which it has now lost, 2 Εν ᾗ ἐχαρίτωσεν. |