THE EPISTLE OF PAUL TO THE GALATIANS.
What part of Asia was inhabited by the Galatians, and what were the boundaries of their country, is well known; but whence they originally came is not agreed among historians. It is universally admitted that they were Gauls, and, on that account, were denominated Gallo-Grecians. But from what part of Gaul they came it is more difficult to determine.
Strabo thought that the Tectosages came from Gallia Narbonensis, and that the remainder were Celtae; and this opinion has been generally adopted. But, as Pliny enumerates the Ambiani among the Tectosagi, and as it is universally agreed that they were allied to the Tolistobogi, who dwelt on the banks of the Rhine, I think it more probable that, they were Belgians, whose territory extended from a very distant part of the course of the Rhine to the English Channel. The Tolistobogi inhabited that part which receives from its present inhabitants the names of Cleves and Brabant.
The mistake originated, I think, in this way. A band of Tectosagi, who had made all irruption into Gallia Narbonensis, retained their own name, and gave it to the country which they had conquered. This is intimated by Ausonius, who says, |As far as the Teutosagi, whose original name was Belgians; for he calls them Belgians, and says that they were first called Teutosagi, and afterwards Tectosagi. Caesar, indeed, places the Tectosagi in the Hercynian forest; but I consider this to have been in consequence of their emigration, which indeed appears from that very passage.
But more than enough has now been said as to the origin of the nation, so far as relates to the present passage. Pliny informs us that the Galatians, who inhabited that part of Asia to which they gave their name, were divided into three chief nations, Tectosagi, Tolistobogi, and Trocmi, and accordingly occupied three chief cities. So great was the power which they at one time swayed over their unwarlike neighbors, that they received tribute from a great part of Lesser Asia. Losing at length their ancient valor, and giving themselves up to pleasure and luxury, they were vanquished in war and subdued, with little difficulty, by Cneius Manlius, a Roman consul.
At the time of the Apostle Paul they were under the dominion of the Romans. He had purely and faithfully instructed them in the Gospel; but false apostles had entered, during his absence, and had corrupted the true seed by false and erroneous doctrines. They taught that the observation of ceremonies was still necessary. This might appear to be a trivial matter; but Paul very properly contends as for a fundamental article of the Christian faith. It is no small evil to quench the light of the Gospel, to lay a snare for consciences, and to remove the distinction between the Old and New Testaments. He perceived that these errors were also connected with a wicked and dangerous opinion as to the manner in which justification is obtained. This is the reason why he fights with so much earnestness and vehemence; and, having learned from him the important and serious nature of the controversy, it is our duty to read with greater attention.
One who forms his views of the subject from the Commentaries of Origen and Jerome, will be astonished that Paul should take so deep an interest in external rites; but whoever goes to the fountain will acknowledge that there was abundant reason for all this sharpness of reproof. The Galatians had allowed themselves to be drawn aside from the right course by excessive credulity, or rather by lightness and folly. He therefore censures them more severely; for I do not agree with those who attribute the harshness of his language to their slowness of apprehension. The Ephesians and Colossians had been subjected to the same temptations. If they had lent as ready an ear to the tale of the impostors, do we imagine that Paul would have treated them with greater gentleness? This boldness of rebuke was not suggested by the disposition of the people, but extorted by the baseness of their conduct.
Having ascertained what was the design of writing the Epistle, let us attend to the order in which it is treated. In the first and second Chapters (Galatians 1 and Galatians 2) he maintains the authority of his Apostleship, except that, towards the close of the second chapter, he touches incidentally on his main point, the question of Man's Justification, which, however, is avowedly and directly argued in the third Chapter, Galatians 3. Although he appears in those two Chapters to have many objects in view, yet his sole object is to prove that He is equal to the highest apostles, and that there is no reason why he should not be considered to hold an equally honorable rank with any of them.
But it is of importance to know why he labors so hard in establishing his own claim to respect. Provided that Christ reigns, and that the purity of doctrine remains uncontaminated, what matters it whether he is higher or lower than Peter, or whether they are all on a footing of equality? If all must |decrease,| that Christ alone may |increase,| (John 3:30,) it is idle to dispute about human ranks. Besides, it may be asked, why does he draw a comparison between himself and other apostles? What dispute had he with Peter, and James, and John? What good purpose did it serve to bring into collision those who were united in sentiment, and in the closest friendship?
I reply, the false apostles, who had deceived the Galatians, endeavored to obtain favor by pretending that they had received a commission from the Apostles. Their chief influence arose from insinuating the belief that they represented the Apostles, and delivered their message. To Paul, on the other hand, they refused the name and authority of an Apostle. They objected that he had not been chosen by our Lord as one of the Twelve; that he had never been acknowledged as such by the college of the Apostles; that he did not receive his doctrine from Christ, or even from the Apostles themselves. All this tended not only to lower Paul's authority, but to rank him with the ordinary members of the Church, and therefore to place him far below those persons who made these insinuations.
If this had been merely a personal matter, it would have given no uneasiness to Paul to be reckoned an ordinary disciple. But when he saw that his doctrine was beginning to lose its weight and authority, he was not entitled to be silent. It became his duty to make a bold resistance. When Satan does not venture openly to attack doctrine, his next stratagem is to diminish its influence by indirect attacks. Let us remember, then, that in the person of Paul the truth of the Gospel was assailed; for, if he had allowed himself to be stripped of the honor of apostleship, it followed that he had hitherto claimed what he had no title to enjoy; and this false boasting would have made him liable to suspicion in other matters. The estimation in which his doctrine was held depended on the question, whether it came, as some had begun to think, from an ordinary disciple, or from an apostle of Christ.
He was overwhelmed, on the other hand, by the lustre of great names. Those who referred, in a boastful manner, to Peter, and James, and John, pretended to apostolical authority. If Paul had not manfully resisted this boasting, he would have given way to falsehood, and would have allowed the truth of God to suffer again in his own person. He therefore contends earnestly for both points: that he was appointed by the Lord to be an apostle, and that he was in no respect inferior to the rest, but enjoyed the same title, and was equal to them in authority and rank. He might, indeed, have denied that those men were either sent, or hold any commission from Peter and his associates. But he takes far higher ground, that he does not yield to the Apostles themselves; and if he had declined doing so, he would have been supposed to have distrusted his cause.
Jerusalem was, at that time, the Mother of all the Churches; for the Gospel had spread from it over the whole world, and it might be said to be the principal seat of the kingdom of Christ. Any one who came from it into other churches was received with due respect. But many were foolishly elated with the thought that they had enjoyed the friendship of the Apostles, or at least had been taught in their school; and therefore nothing pleased them but what they had seen at Jerusalem. Every custom that had not been practiced there was not only disliked, but unsparingly condemned by them. This peevish manner becomes highly pernicious, when the custom of a single church is attempted to be enforced as a universal law. We are sometimes so devoted to an instructor or a place, that, without exercising any judgment of our own, we make the opinion of one man the standard for all men, and the customs of one place the standard for every other place. Such attachment is ridiculous, if there be not always in it a mixture of ambition; or rather we should say, excessive peevishness is always ambitious.
To return to those false apostles, if they had only attempted, through wicked contention, to establish everywhere the use of those ceremonies, which they had seen observed at Jerusalem, that would have been no slight offense; for, when a custom is forthwith converted into a law, injustice is perpetrated. But a more serious evil was involved in the wicked and dangerous doctrine, which held consciences to be bound to them by religious considerations, which made justification to depend on the observation of them. Such were the reasons why Paul defended his Apostleship with so much earnestness, and why he contrasted himself with the rest of the Apostles.
He pursues this subject to the end of the second Chapter, Galatians 2, when he proceeds to argue the doctrine, that we are justified in the sight of God by Free Grace, and not by the Works of the Law. His argument is this: If Ceremonies have not the power of bestowing Justification, the observation of them is therefore unnecessary. We must remark, however, that he does not confine himself entirely to Ceremonies, but argues generally about Works, otherwise the whole discussion would be trifling.
If any person thinks that we are thus straining the matter too far, let him attend to the two following reasons. First, the question could not be settled without assuming the general principle, that we are justified by the free grace of God; and this principle sets aside not only ceremonies, but every other kind of works. Secondly, Paul did not attach so much importance to Ceremonies as to the wicked doctrine of obtaining Salvation by Works. Let it be observed, therefore, that Paul had good reasons for recurring to first principles. It was necessary to go to the fountain, and to warn his readers that the controversy related, not to some insignificant trifle, but to the most important of all matters -- the method of obtaining salvation.
It is a mistake, therefore, to suppose that the Apostle confined himself wholly to the special question about Ceremonies, a subject which did not admit of being settled by itself. A similar instance occurs in history. (Acts 15:2.) Strife and contention had arisen out of the question, whether or not Ceremonies were necessary to be observed. In the course of the discussion, the Apostles dwell largely on the intolerable yoke of the Law, and on the Forgiveness of Sins through Free Grace. What was the object of this? It appears to be a foolish departure from the point in hand; but the contrary is the fact, for a particular error cannot be satisfactorily refuted without assuming a universal principle. As, for instance, if I am called to dispute about, forbidding the use of flesh, I shall not speak merely about the different kinds of food, but shall arm myself with the general doctrine: What authority have the Traditions of men for binding the conscience? I shall quote the declaration, that
|There is one Lawgiver, who has power to save and to destroy.| (James 4:12.)
In short, Paul here argues negatively from general to particular propositions, which is the ordinary and most natural method of reasoning. By what evidences and arguments he proves this principle, that we are justified by the grace of God alone, we shall see when we come to the passage. He pursues this topic till the end of the third Chapter, Galatians 3.
In the commencement of the fourth Chapter, Galatians 4, he inquires into the proper use of Ceremonies, and the reason why they were appointed; shewing, at the same time, that they are now abolished. It became necessary to meet this silly objection, which might occur to some minds. What, then, was the purpose of Ceremonies? Were they useless? Were the Fathers idly employed in observing them? He illustrates briefly two statements, that in their own time they were not superfluous, and that they have now been abolished by the coming of Christ, because He is the truth and end of them; and therefore he shews that we must abide by Him. Glancing briefly at the difference between our condition and that of the Fathers, he infers that the doctrine of the false apostles is wicked and dangerous, because it darkens the clearness of the gospel by ancient shadows. The Apostle's doctrine is now intermingled with some affecting exhortations. Towards the close of the Chapter his argument is enlivened by a beautiful allegory.
In the fifth Chapter, Galatians 5, he exhorts them to hold fast the Liberty which has been obtained by the blood of Christ, that they may not surrender their consciences to be ensnared by the opinions of men. But he reminds them, at the same time, in what manner Liberty may be lawfully used. He then takes occasion to point out the proper employments of Christians, that they may not uselessly spend their time in Ceremonies, and neglect matters of real importance.