Chapter XXX The Brand of Jesus
“From henceforth let no man trouble me: for I bear branded on my body the marks of Jesus. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.”—Gal. vi. 17, 18.
The Apostle’s pen lingers over the last words of this Epistle. His historical self-defence, his theological argument, his practical admonitions, with the blended strain of expostulation and entreaty that runs through the whole—now rising into an awful severity, now sinking into mother-like tenderness—have reached their conclusion. The stream of deep and fervent thought pouring itself out in these pages has spent its force. This prince of the Apostles in word and doctrine has left the Church no more powerful or characteristic utterance of his mind. And Paul has marked the special urgency of his purpose by his closing message contained in the last six verses, an Epistle within the Epistle, penned in large, bold strokes from his own hand, in which his very soul transcribes itself before our eyes.
It only remains for him to append his signature. We should expect him to do this in some striking and special way. His first sentence (ch. i. 1-10) revealed the profound excitement of spirit under which he is labouring; not otherwise does he conclude. Ver. 17 sharply contrasts with the words of peace that hushed our thoughts at the close of the last paragraph. Perhaps the peace he wishes these troubled Churches reminds him of his own troubles. Or is it that in breathing his devout wishes for “the Israel of God,” he cannot but think of those who were “of Israel,” but no sons of peace, in whose hearts was hatred and mischief toward himself? Some such thought stirs anew the grief with which he has been shaken; and a pathetic cry breaks from him like the sough of the departing tempest.
Yet the words have the sound of triumph more than of sorrow. Paul stands a conscious victor, though wounded and with scars upon him that he will carry to his grave. Whether this letter will serve its immediate purpose, whether the defection in Galatia will be stayed by it, or not, the cause of the cross is sure of its triumph; his contention against its enemies has not been in vain. The force of inspiration that uplifted him in writing the Epistle, the sense of insight and authority that pervades it, are themselves an earnest of victory. The vindication of his authority in Corinth, which, as we read the order of events, had very recently occurred, gave token that his hold on the obedience of the Gentile Churches was not likely to be destroyed, and that in the conflict with legalism the gospel of liberty was certain to prevail. His courage rises with the danger. He writes as though he could already say, “I have fought the good fight. Thanks be to God, which always leadeth us in triumph” (2 Tim. iv. 7; 2 Cor. ii. 14).
The warning of ver. 17 has the ring of Apostolic dignity. “From henceforth let no man give me trouble!” Paul speaks of himself as a sacred person. God’s mark is upon him. Let men beware how they meddle with him. “He that toucheth you,” the Lord said to His people after the sorrows of the Exile, “toucheth the apple of Mine eye” (Zech. ii. 8). The Apostle seems to have had a similar feeling respecting himself. He announces that whosoever from this time lays an injurious hand upon him does so at his peril. Henceforth—for the struggle with Legalism was the crisis of Paul’s ministry. It called forth all his powers, natural and supernatural, into exercise. It led him to his largest thoughts respecting God and man, sin and salvation; and brought him his heaviest sorrows. The conclusion of this letter signalises the culmination of the Judaistic controversy, and the full establishment of Paul’s influence and doctrinal authority. The attempt of Judaism to strangle the infant Church is foiled. In return it has received at Paul’s hands its death-blow. The position won in this Epistle will never be lost; the doctrine of the cross, as the Apostle taught it, cannot be overthrown. Looking back from this point to “prove his own work,” he can in all humility claim this “glorying in regard to himself” (ver. 4). He stands attested in the light of God’s approval as a good soldier of Christ Jesus. He has done the cause of truth an imperishable service. He takes his place henceforth in the front rank amongst the spiritual leaders of mankind. Who now will bring reproach against him, or do dishonour to the cross which he bears? Against that man God’s displeasure will go forth. Some such thoughts were surely present to the Apostle’s mind in writing these final words. They cannot but occur to us in reading them. Well done, we say, thou faithful servant of the Lord! Ill must it be for him who henceforth shall trouble thee.
“Troubles” indeed, and to spare, Paul had encountered. He has just passed through the darkest experience of his life. The language of the Second Epistle to Corinth is a striking commentary upon this verse. “We are pressed on every side,” he writes, “perplexed, pursued, smitten down” (ch. iv. 8, 9). His troubles came not only from his exhausting labours and hazardous journeys; he was everywhere pursued by the fierce and deadly hatred of his fellow-countrymen. Even within the Church there were men who made it their business to harass him and destroy his work. No place was safe for him—not even the bosom of the Church. On land or water, in the throngs of the city or the solitudes of the desert, his life was in hourly jeopardy (1 Cor. xv. 30; 2 Cor. xi. 26).
Beside all this, “the care of the Churches” weighed on his mind heavily. There was “no rest” either for his flesh or spirit (2 Cor. ii. 13; vii. 5). Recently Corinth, then Galatia was in a ferment of agitation. His doctrine was attacked, his authority undermined by the Judaic emissaries, now in this quarter, now in that. The tumult at Ephesus, so graphically described by Luke, happening at the same time as the broils in the Corinthian Church and working on a frame already overstrung, had thrown him into a prostration of body and mind so great that he says, “We despaired even of life. We had the answer of death in ourselves” (2 Cor. i. 8, 9). The expectation that he would die before the Lord’s return had now, for the first time it appears, definitely forced itself on the Apostle, and cast over him a new shadow, causing deep ponderings and searchings of heart (2 Cor. v. 1-10). The culmination of the legalistic conflict was attended with an inner crisis that left its ineffaceable impression on the Apostle’s soul.
But he has risen from his sick bed. He has been “comforted by the coming of Titus” with better news from Corinth (2 Cor. vii. 6-16). He has written these two letters—the Second to the Corinthians, and this to the Galatians. And he feels that the worst is past. “He who delivered him out of so great a death, will yet deliver” (2 Cor. i. 10). So confident is he in the authority which Christ gave and enabled him to exercise in utter weakness, so signally is he now stamped as God’s Apostle by his sufferings and achievements, that he can dare any one from this time forth to oppose him. The anathema of this Epistle might well make his opponents tremble. Its remorseless logic left their sophistries no place of refuge. Its passionate entreaties broke down suspicion and sullenness. Let the Circumcisionists beware how they slander him. Let fickle Galatians cease to trouble him with their quarrels and caprices. So well assured is he for his part of the rectitude of his course and of the Divine approval and protection, that he feels bound to warn them that it will be the worse for those who at such a time lay upon him fresh and needless burdens.
One catches in this sentence too an undertone of entreaty, a confession of weariness. Paul is tired of strife. “Woe is me,” he might say, “that I sojourn in Meshech, that I dwell among the tents of Kedar! My soul hath long had her dwelling with him that hateth peace.” “Enmities, ragings, factions, divisions”—with what a painful emphasis he dwells in the last chapter on these many forms of discord. He has known them all. For months he has been battling with the hydra-headed brood. He longs for an interval of rest. He seems to say, “I pray you, let me be at peace. Do not vex me any more with your quarrels. I have suffered enough.” The present tense of the Greek imperative verb (παρεχέτω) brings it to bear on the course of things then going on: as much as to say, “Let these weapons be dropped, these wars and fightings cease.” For his own sake the Apostle begs the Galatians to desist from the follies that caused him so much trouble, and to suffer him to share with them God’s benediction of peace.
But what an argument is this with which Paul enforces his plea,—“for I bear the brand of Jesus in my body!”
“The stigmata of Jesus”—what does he mean? It is “in my body”—some marks branded or punctured on the Apostle’s person, distinguishing him from other men, conspicuous and humiliating, inflicted on him as Christ’s servant, and which so much resembled the inflictions laid on the Redeemer’s body that they are called “the marks of Jesus.” No one can say precisely what these brands consisted in. But we know enough of the previous sufferings of the Apostle to be satisfied that he carried on his person many painful marks of violence and injury. His perils endured by land and sea, his imprisonments, his “labour and travail, hunger and thirst, cold and nakedness,” his three shipwrecks, the “night and day spent in the deep,” were sufficient to break down the strength of the stoutest frame; they had given him the look of a worn and haggard man. Add to these the stoning at Lystra, when he was dragged out for dead. “Thrice” also had he been beaten with the Roman rods; “five times” with the thirty-nine stripes of the Jewish scourge (2 Cor. xi. 23-27).
Is it to these last afflictions, cruel and shameful they were in the extreme, that the Apostle specially refers as constituting “the brand of Jesus”? For Jesus was scourged. The allusion of 1 Pet. ii. 24—“by whose stripes (literally, bruise or weal) ye were healed”—shows how vividly this circumstance was remembered, and how strongly it affected Christian minds. With this indignity upon Him—His body lashed with the torturing whip, scored with livid bruises—our Blessed Lord was exposed on the cross. So He was branded as a malefactor, even before His crucifixion. And the same brand Paul had received, not once but many times, for his Master’s sake. As the strokes of the scourge fell on the Apostle’s shuddering flesh, he had been consoled by thinking how near he was brought to his Saviour’s passion: “The servant,” He had said, “shall be as his Lord.” Possibly some recent infliction of the kind, more savage than the rest, had helped to bring on the malady which proved so nearly fatal to him. In some way he had been marked with fresh and manifest tokens of bodily suffering in the cause of Christ. About this time he writes of himself as “always bearing about in his body the dying of the Lord Jesus” (2 Cor. iv. 10); for the corpse-like state of the Apostle, with the signs of maltreatment visible in his frame, pathetically imaged the suffering Redeemer whom he preached. Could the Galatians have seen him as he wrote, in physical distress, labouring under the burden of renewed and aggravated troubles, their hearts must have been touched with pity. It would have grieved them to think that they had increased his afflictions, and were “persecuting him whom the Lord had smitten.”
His scars were badges of dishonour to worldly eyes. But to Paul himself these tokens were very precious. “Now I rejoice in my sufferings for you,” he writes from his Roman prison at a later time: “and am filling up what is lacking of the afflictions of Christ in my flesh” (Col. i. 24). The Lord had not suffered everything Himself. He honoured His servants by leaving behind a measure of His afflictions for each to endure in the Church’s behalf. The Apostle was companion of his Master’s disgrace. In him the words of Jesus were signally fulfilled: “They have hated Me; they will also hate you.” He was following, closely as he might, in the way that led to Calvary. All men may know that Paul is Christ’s servant; for he wears His livery, the world’s contempt. Of Jesus they said, “Away with Him, crucify Him;” and of Paul, “Away with such a fellow from the earth: for it is not fit that he should live” (Acts xxii. 22). “Enough for the disciple to be as his Master:” what could he wish more?
His condition inspired reverence in all who loved and honoured Jesus Christ. Paul’s Christian brethren were moved by feelings of the tenderest respect by the sight of his wasted and crippled form. “His bodily presence is weak (2 Cor. x. 10): he looks like a corpse!” said his despisers. But under that physical feebleness there lay an immense fund of moral vigour. How should he not be weak, after so many years of wearying toil and relentless persecution and torturing pain? Out of this very weakness came a new and unmatched strength; he “glories in his infirmities,” for there rests upon him the strength of Christ (2 Cor. xii. 9).
Under the expression “stigmata of Jesus” there is couched a reference to the practice of marking criminals and runaway slaves with a brand burnt into the flesh, which is perpetuated in our English use of the Greek words stigma and stigmatize. A man so marked was called stigmatias, i.e., a branded scoundrel; and such the Apostle felt himself to be in the eyes of men of the world. Captain Lysias of Jerusalem took him for an Egyptian leader of banditti. Honourable men, when they knew him better, learned to respect him; but such was the reputation that his battered appearance, and the report of his enemies, at first sight gained for him.
The term stigmata had also another and different signification. It applied to a well-known custom of religious devotees to puncture, or tattoo, upon themselves the name of their God, or other sign expressive of their devotion (Isa. xiiv. 5; Rev. iii. 12). This signification may be very naturally combined with the former in the employment of the figure. Paul’s stigmata, resembling those of Jesus and being of the same order, were signs at once of reproach and of consecration. The prints of the world’s insolence were witnesses of his devotion to Christ. He loves to call himself “the slave of Christ Jesus.” The scourge has written on his back his Master’s name. Those dumb wounds proclaim him the bondman of the Crucified. At the lowest point of personal and official humiliation, when affronts were heaped upon him, he felt that he was raised in the might of the Spirit to the loftiest dignity, even as “Christ was crucified through weakness, yet liveth through the power of God” (2 Cor. xiii. 4.)
The words I bear—not united, as in our own idiom, but standing the pronoun at the head and the verb at the foot of the sentence—have each of them a special emphasis. I—in contrast with his opponents, man-pleasers, shunning Christ’s reproach; and bear he says exultantly—“this is my burden, these are the marks I carry,” like the standard-bearer of an army who proudly wears his scars (Chrysostom). In the profound and sacred joy which the Apostle’s tribulations brought him, we cannot but feel even at this distance that we possess a share. They belong to that richest treasure of the past, the sum of
“Sorrow which is not sorrow, but delight
To hear of, for the glory that redounds
Therefrom to human kind and what we are.”
The stigmatization of Paul, his puncturing with the wounds of Jesus, has been revived in later times in a manner far remote from anything that he imagined or would have desired. Francis of Assisi in the year 1224 A.D. received in a trance the wound-prints of the Saviour on his body; and from that time to his death, it is reported, the saint had the physical appearance of one who had suffered crucifixion. Other instances, to the number of eighty, have been recorded in the Roman Catholic Church of the reproduction, in more or less complete form, of the five wounds of Jesus and the agonies of the cross; chiefly in the case of nuns. The last was that of Louise Lateau, who died in Belgium in the year 1883. That such phenomena have occurred, there is no sufficient reason to doubt. It is difficult to assign any limits to the power of the human mind over the body in the way of sympathetic imitation. Since St. Francis’ day many Romanist divines have read the Apostle’s language in this sense; but the interpretation has followed rather than given rise to this fulfilment. In whatever light these manifestations may be regarded, they are a striking witness to the power of the cross over human nature. Protracted meditation on the sufferings of our Lord, aided by a lively imagination and a susceptible physique, has actually produced a rehearsal of the bodily pangs and the wound-marks of Calvary.
This mode of knowing Christ’s sufferings “after the flesh,” morbid and monstrous as we deem it to be, is the result of an aspiration which however misdirected by Catholic asceticism, is yet the highest that belongs to the Christian life. Surely we also desire, with Paul, to be “made conformable to the death of Christ.” On our hearts His wounds must be impressed. Along the pathway of our life His cross has to be borne. To all His disciples, with the sons of Zebedee, He says, “Ye shall indeed drink of My cup; and with the baptism that I am baptized withal shall ye be baptized.” But “it is the Spirit that quickeneth,” said Jesus; “the flesh profiteth nothing.” The pains endured by the body for His sake are only of value when, as in Paul’s case, they are the result and the witness of an inward communion of the Spirit, a union of the will and the intelligence with Christ.
The cup that He would have us drink with Him, is one of sorrow for the sins of men. His baptism is that of pity for the misery of our fellows, of yearning over souls that perish. It will not come upon us without costing many a pang. If we receive it there will be ease to surrender, gain and credit to renounce, self to be constantly sacrificed. We need not go out of our way to find our cross; we have only not to be blind to it, not to evade it when Christ sets it before us. It may be part of the cross that it comes in a common, unheroic form; the service required is obscure; it consists of a multitude of little, vexing, drudging sacrifices in place of the grand and impressive sacrifice, which we should be proud to make. To be martyred by inches, out of sight—this to many is the cruellest martyrdom of all. But it may be Christ’s way, the fittest, the only perfect way for us, of putting His brand upon us and conforming us to His death.
Yes, conformity of spirit to the cross is the mark of Jesus. “If we suffer with Him”—so the Apostolic Churches used to sing—“we shall also be glorified together.” In our recoil from the artificial penances and mortifications of former ages, we are disposed in these days to banish the idea of mortification altogether from our Christian life. Do we not study our personal comfort in an un-Christlike fashion? Are there not many in these days, bearing the name of Christ, who without shame and without reproof lay out their plans for winning the utmost of selfish prosperity, and put Christian objects in the second place? How vain for them to cry “Lord, Lord!” to the Christ who “pleased not Himself!” They profess at the Lord’s Table to “show His death;” but to show that death in their lives, to “know” with Paul “the fellowship of His sufferings,” is the last thing that enters into their minds. How the scars of the brave Apostle put to shame the self-indulgence, the heartless luxury, the easy friendship with the world, of fashionable Christians! “Be ye followers of me,” he cries, “as I also of Christ.” He who shuns that path cannot, Jesus said, be My disciple.
So the blessed Apostle has put his mark to this Epistle. To the Colossians from his prison he writes, “Remember my bonds.” And to the Galatians, “Look on my wounds.” These are his credentials; these are the armorial bearings of the Apostle Paul. He places the seal of Jesus, the sign-manual of the wounded hand upon the letter written in His name.
THE BENEDICTION.
One benediction the Apostle has already uttered, in ver. 16. But that was a general wish, embracing all who should walk according to the spiritual rule of Christ’s kingdom. On his readers specifically he still has his blessing to pronounce. He does it in language differing in this instance very little from that he is accustomed to employ.
“The grace of our Lord Jesus Christ” is the distinctive blessing of the New Covenant. It is to the Christian the supreme good of life, including or carrying with it every other spiritual gift. Grace is Christ’s property. It descended with the Incarnate Saviour into the world, coming down from God out of heaven. His life displayed it; His death bestowed it on mankind. Raised to His heavenly throne, He has become on the Father’s behalf the dispenser of its fulness to all who will receive it. There exalted, thence bestowing on men “the abundance of grace and of the gift of righteousness,” He is known and worshipped as our Lord Jesus Christ.
What this grace of God in Christ designs, what it accomplishes in believing hearts, what are the things that contradict it and make it void, this Epistle has largely taught us. Of its pure, life-giving stream the Galatians already had richly tasted. From “Christ’s grace” they were now tempted to “remove” (ch. i. 6). But the Apostle hopes and prays that it may abide with them.
“With your spirit,” he says; for this is the place of its visitation, the throne of its power. The spirit of man, breathed upon by the Holy Spirit of God, receives Christ’s grace and becomes the subject and the witness of its regenerating virtue. This benediction contains therefore in brief all that is set forth in the familiar three fold formula—“the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost.”
After all his fears for his wayward flock, all his chidings and reproofs, forgiveness and confidence are the last thoughts in Paul’s heart: “Brethren” is the last word that drops from the Apostle’s pen,—followed only by the confirmation of his devout Amen.
To his readers also the writer of this book takes leave to address the Apostle Paul’s fraternal benediction: The Grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
Footnotes:
1 The text used in this exposition is, with very few exceptions, that of the Revised English Version, or its margin.
2 Compare Acts xiv. 4, 14 (Barnabas and Paul); 1 Thess. ii. 6 (Paul and his comrades); Rom. xvi. 7 (Andronicus and Junias); 2 Cor. viii. 23 (Titus and others, “apostles of the churches”); 2 Cor. xi. 13 (“false apostles”: Judean emissaries); also Rev. ii. 2; Heb. iii. 1; John xiii. 16. On the N.T. use of apostle, see Lightfoot’s Galatians, pp. 92-101; but especially Huxtable’s Dissertation in the Pulpit Commentary (Galatians), pp. xxiii.-l., the most satisfactory elucidation of the subject we have met with. Prebendary Huxtable however presses his argument too far, when he insists that St. Paul held his higher commission entirely in abeyance until the crisis of the Judaic controversy.
3 1 Cor. xv. 10; 2 Cor. iv. 2; vi. 3-10; xi. 5, 16-xii. 13.
4 2 Thess. i. 5-7; 2 Tim. iv. 18; Heb. x. 12, 13; 1 Pet. v. 10.
5 1 Cor. x. 11; Heb. ix. 26.
6 1 Cor. vii. 31; 1 John ii. 17.
7 Rom. viii. 18; Eph. i. 13, 14.
8 1 Cor. iv. 9-13; xv. 30, 32; 2 Cor. vi. 4, 10; xi. 16, 33.
9 1 Cor. iv. 3, 4; 2 Cor. v. 9-12; xii. 19.
10 2 Cor. i. 8-10; ii. 12, 13; iv. 8-11; vii. 5-7.
11 2 Cor. x. 1-11; xiii. 1-10; 1 Cor. iv. 18-21.
12 Session vi., Can. xii.
13 Session xxii., Can. vi.
14 Comp. Rom. ix. 22; 1 Cor. xii. 3; xv. 1; 2 Cor. viii. 1.
15 See ch. ii. 6-14; 1 Cor. i. 12; iii. 22; iv. 9; ix. 1-5; xv. 8-10.
16 This genitive is, however, open to the other construction, which is unquestionable in 1 Cor. i. 7; 2 Thess. i. 7; also 1 Pet. i. 7, 13. Rev. i. 1 furnishes a prominent example of the subjective genitive.
17 Acts ix. 1-19; xxii. 5-16; xxvi. 12-18.
18 Ἐπιφανεία, a supernatural appearance, such as that of the Second Advent.
19 Φωτίζω, comp. 2 Cor. iv. 6.
20 Ch. v. 11; comp. 1 Cor. ix. 20; Acts xvi. 3; xxi. 20-26; xxiii. 6.
21 Acts vii. 58; viii. 1-3; ix. 1.
22 Les Apôtres, p. 180, note 1.
23 1 Cor. xiv. 18; 2 Cor. xii. 1-6; Acts xvi. 9; xviii. 8, 9; xxii. 17, 18.
24ἡμέραι ἱκαναί, a considerable time. The expression is indefinite.
25 Ver. 18: that is, parts of “three years,” according to ancient reckoning—say from 36 to 38 A.D., possibly less than two in actual duration.
26 2 Cor. xi. 13; iii. 1-3. See the remarks on the word Apostle in Chapter I. p. 12.
27 See Rom. ix. 1; 2 Cor. i. 17, 18, 23; 1 Thess. ii. 5.
28 Acts xi. 27-30. It is significant that this ministration was sent “to the Elders.”
29 For the ministry alluded to in Acts xxvi. 20 there were other, later opportunities, especially in the journey described in Acts xv. 3; see also Acts xxi. 15, 16.
30 Ver. 22. It is arbitrary in Meyer to exclude from this category the Church of Jerusalem.
31 We follow Lightfoot in reading the ποτὲ as in ch. i. 23, and everywhere else in Paul, as a particle of time.
32 The writer is compelled in this instance to depart from the rendering of the English Version, for reasons given in the sequel. See also a paper on Paul and Titus at Jerusalem, in The Expositor, 3rd series, vol. vi., pp. 435-442. The last three words within the brackets agree with the R.V. margin.
33 These fourteen years probably amounted to something less in our reckoning,—say, from 38 to 51 A.D. Some six years elapsed before Paul was summoned to Antioch.
34 Acts xiii. 2, 7, 13, 43, 45, 46, 50; xiv. 12, 14; xv. 2, 12.
35 Comp. Rom. xi. 13; xv. 16, 17.
36 Hibbert Lectures, p. 103. This testimony is the more valuable as coming from the ablest living exponent of the Baurian theory.
37 Acts xv. 28: “It seemed good to the Holy Ghost and to us.” This was in the Early Church no mere pious official form.
38 For this use of ἀλλ’ οὐδὲ compare Acts xix. 2 (here also after a question); 1 Cor. iii. 2; iv. 3. We observe a similar instance of the phrase in Æschylus, Persæ, l. 792. Ἀλλ’ opposes itself to the expectation of the Judaistic “compellers,” present to the mind of Paul and his readers.
39 This particle is a serious obstacle in the way of the ordinary punctuation, which attaches the following clause to ver. 3. The δὲ is similar to that of ver. 6 (ἀπὸ δὲ τ. δοκούντων); not of κατ’ ἰδίαν δὲ in ver. 2, nor of θανάτον δὲ σταύρου (Phil. ii. 8), which are parenthetical qualifications. And to say, “Because of the false brethren Titus was not compelled to be circumcised,” is simply an inconsequence. Would he have been compelled to be circumcised if they had not required it? This is the assumption implied by the above construction.
40 For this rendering of ποτὲ comp. ch. i. 13, 23; and see Lightfoot, or Beet, in loc.
41 Comp. Rom. ii. 11; 1 Cor. i. 27-31; xv. 9, 10; Eph. vi. 9; Col. iii. 25.
42 We cannot explain προσανέθεντο here by the ἀναθέμην of ver. 2, as though Paul wished to say, “I imparted to them my gospel; they imparted to me nothing further.” Forπρος- implies direction, rather than addition. See Meyer on this verb in ch. i. 16.
43 Ch. i. 18. See Chapter V., p. 87.
44 See Rom. i. 5; 1 Cor. xv. 10; Eph. iii. 2, 7, 8; 1 Tim. i. 13.
45 Zum Evangelien d. Paulus und d. Petrus, p. 273. Holsten is the keenest and most logical of all the Baurian succession.
46 Ch. i. 12; iii. 22; ix. 5.
47 The Acts of the Apostles critically investigated, vol. ii., pp. 28, 30: Eng. Trans.
48 Paulus, vol. i., p. 130: Eng. Trans.
49 Rom. ii. 25-iii. 1.
50 Rom. i. 16; ii. 9, 10; ix. 4, 5; xi. 1, 2.
51 In his L’apôtre Paul: esquisse d’une histoire de sa pensée, an admirable work, to which the writer is under great obligation.
52 See Chapter VII. pp. 109, 110.
53 ἐὰν μὴ has the same partially exceptive force as εἰ μὴ in ch. i. 7, 19. Comp. Rom. xiv. 14; also Luke iv. 26, 27.
54 For this emphatic found, describing a process of moral conviction and inward discovery, comp. Rom. vii. 10, 18, 21; the whole passage strikingly illustrates the reminiscence of our text.
55 Commentarii, in loc.
56 See Grimm’s Lexicon, or Trench’s N. T. Synonyms, on this word. Comp. ch. iii. 19; Rom. ii. 23-27; iv. 15; v. 14.
57 The I of this sentence is quite indefinite. On the other hand ver. 19, with its emphatic ἐγώ γάρ, brings us into a new vein of thought.
58 Comp. ch. iii. 10-12, 19; Rom. iii. 20; iv. 15.
59 This verb has, as Schott suggests, a tinge of irony.
60 Rom. vii. 7-viii. 1.
61 Hofmann is so far right when he makes the Apostle turn to the Galatians in ch. ii. 15, and draws at this point the line between the historical and doctrinal sections of the Epistle.
62 What is said of χάρις, applies also to its derivatives, χαρίζομαι, κ.τ.λ.
63 Eph. i. 5-9; 2 Tim. i. 9; Rom. iii. 24; Heb. ii. 9; 2 Cor. v. 20-vi. 1; Gal. iv. 5; Tit. iii. 5-7; ii. 11-14; Rom. v. 21.
64 Rom. vii. 12, 14; 2 Thess. ii. 4-8; comp. 1 John iii. 4.
65 Rom. iii. 20; iv. 15; v. 20; vii. 5, 24; Gal. ii. 16; iii. 10, 11, 19.
66 Rom. iii. 24, 25; Eph. ii. 8; etc.
67 Rom. iv. 1-4; xi. 6; Gal. ii. 16; iii. 12.
68 Rom. iv. 16; viii. 28-39; xi. 5; Eph. i. 4-6; Tit. iii. 7; Acts xx. 32; Gal. iii. 18: δι’ ἐπαγγελίας κεχάρισται ὁ Θεός.
69 1 Cor. xv. 3, 4, 11; Rom. iv. 24, 25; x. 9; 1 Thess. iv. 14.
70 Rom. v. 14; 1 Cor. xv. 22, 45-48; 1 Tim. ii. 5.
71 1 Cor. xv. 45-49; comp. Col. i. 15-17; John i. 4, 9, 15, 16.
72 Pfleiderer, Hibbert Lectures, pp. 65, 6. Dr. Pfleiderer’s delicate and sympathetic interpretation of Paul’s teaching (in these Lectures, and still more in his Paulinism) has made all students of the Apostle his debtors, however much they may quarrel with his historical criticism.
73 Ch. iii. 14; iv. 6, 7; v. 5; 1 Cor., vi. 17, 19; Rom. viii. 9-16.
74 Ch. iii. 28; Col. iii. 11; Rom. xv. 5-7.
75 The verb προεγράφη (openly set forth) probably means painted up rather than placarded. This more vivid meaning belongs to γράφω, and there is no sufficient reason why it should not attach to προ-γράφω. It is entirely in place here. “Jesus Christ crucified” is not an announcement to be made, but an object to be delineated.
76 On βασκαίνω see the note in Lightfoot’s Commentary in loc.; also Grimm’s N. T. Lexicon. “The Scripture calleth envy an ‘evil eye;’... so there still seemeth to be acknowledged in the act of envy an ejaculation or irradiation of the eye. Envy hath in it something of witchcraft.... It is the proper attribute of the Devil, who is called ‘The envious man, that soweth tares among the wheat by night.’”—(Lord Bacon: Essay ix.)
77 Comp. 2 Cor. xi. 1-4, a passage closely parallel to this context, containing what is expressed here and in Gal. i. 6, 7; iv. 11, 17, 18.
78 2 Tim. ii. 10; Eph. vi. 24 (ἀφθαρσία is incorruption everywhere else in Paul: why not here?)
79 Ch. iii. 26, 27; Rom. vi. 2-4; Col. ii. 11-13; Tit. iii. 5.
80 Comp. 2 Thess. i. 4-6; Ph. i. 28-30; Rom. viii. 17; 2 Tim. i. 8.
81 Matt. iii. 9; John viii. 33-59.
82 Gen. xii. 3: the first promise to Abraham. In this text the Hebrew and the Greek (LXX) say, All the tribes (families) of the earth. The synonymous ἔθνη, with its special Jewish connotation, suited Paul’s purpose better; and it is used in the repetition of the promise in Gen. xviii. 18.
83 Rom. viii. 4; 1 Cor. vi. 9; Eph. v. 9; Tit. ii. 12-14; etc.
84 Of faith qualifies live in the Hebrew of the prophet, and in the LXX, also in the quotation of Heb. x. 38. The presumption is that it does so in Rom. i. 17, and Gal. iii. 11. We can see no sufficient reason in these passages to the contrary.
85 2 Chron. xx. 7; Isai. xli. 8; comp. Jas. ii. 23.
86 Deut. xxvii. 26; Jos. viii. 32-35. All things, given by the LXX in the former passage, is wanting in the Hebrew. But the phrase is true to the spirit of this text, and is read in the parallel Deut. xxviii. 15.
87 Hab. ii. 4. For the construction, see note on p. 186.
88 Lev. xviii. 5.
89 The Hebrew of Deut. xxi. 23 reads “a curse of God;” the LXX, “cursed by God” (κεκαταρημένος however, not ἐπικατάρατος as in Paul’s phrase). The Apostle omits the two last words, not inadvertently, as Meyer supposes, for he must have had a painfully vivid remembrance of the wording of the original, but out of a reverence that made it impossible to speak of the Redeemer as “accursed by God.”
90 See the able and convincing elucidation of διαθήκη in Cremer’s Biblico-Theological Lexicon of N.T. Greek.
91 See Heb. ix. 16-18, where so much ingenuity has been expended to turn testament into covenant.
“Sweet is the memory of His name,
Who blessed us in His will.”
92 Gen. xxii. 16-18; Heb. vi. 17.
93 Comp. Rom. viii. 33, 34; Acts xi. 17; 2 Cor. i. 21, for a similar emphasis.
94 We gain nothing, and we may lose much, in “trying to settle questions of Old Testament historical criticism by casual allusions in the New Testament.” (See Mr. Beet’s sensible observations, in his Commentary ad loc.)
95 Gen. xii. 2, 3; xv. 2-6; xvii. 4-8, 15-21; xxii. 16-18.
96 Ch. iv. 21-31; Rom. iv. 17-22; comp. Heb. xi. 11, 12.
97 Rom. xi.
98 Luke i. 54, 55, 68-73.
99 Τῶν παραβάσεων: the definite article can scarcely mean less than this.
100 Comp. the reference to this word in Chapter IX., p. 143.
101 Acts vii. 53: comp. διαταγὰς ἀγγέλων and διαταγεὶς δι’ ἀγγέλων. Stephen’s last words may well have lingered in the ear of Saul. From the lips of Stephen, they were something of an argumentum ad hominem.
102 A doubtful citation at the best: the reading of the LXX is more to the point than the Hebrew text.
103 See the quotations from Jewish writers to this effect given by Meyer or Lightfoot.
104 Comp. Heb. ii. 2-4; also Col. ii. 15: “(scil. God) having stripped off the principalities and powers”—the earlier forms of angelic mediation. The writer may refer on this latter passage to his note in the Pulpit Commentary, also to The Expositor, 1st series, x. 403-421.
105 But the title “mediator” belongs to Christ, given by Paul himself—the “one mediator between God and men, the man Christ Jesus” (1 Tim. ii. 5). (Comp. Heb. viii. 6; ix. 15; xii. 24.) Christ is so styled however under an aspect very different from that in which the word appears here. “There is one mediator,” the Apostle writes in 1 Timothy, “who gave Himself a ransom for all,” the one atoning mediator. But Christ’s manifestation of God was direct, as that of Moses was not. His Person does not come between men and God, like that of the Sinaitic mediator; it brings God into immediate contact with men. Moses acted for a distant God: Christ is Immanuel, God with us. On the human side Christ is mediator (ἄνθρωπος Χριστὸς Ἰησοῦς); He acts for individual men with God. On the Divine side, He is more than mediator, being God Himself.
106 Matt. xix. 8. Comp. Ezek. xx. 25.
107 Comp. 1 Cor. viii. 6; 1 Tim. ii. 5; also Mark xii. 29, 30; Jas. ii. 19.
108 Hence the present participle, συγκλειόμενοι (Revised reading of ver. 23), in combination with the imperfect of the foregoing verb, ἐφρονρουμεθα.
109 The phrase faith in Christ Jesus is a link between this Epistle and those of the third and fourth groups. Comp. Col. i. 4; Eph. i. 15; 1 Tim. iii. 13; 2 Tim. i. 13; iii. 15. More frequently in this connection our “in” represents εἰς (into), not ἐν as here.
110 Rom. vi. 1, 2; Tit. iii. 4-7 (“not of works... that we had done).”
111 Comp. Eph. ii. 15; iv. 13; but neuter in ii. 14.
112 Surely the world of men, not the cosmical elements; comp. Col. ii. 8, 20 (where rudiments of the world is parallel to tradition of men); also Gal. vi. 14; Heb. ix. 1. 1 Cor. iii. 1-3 supplies an interesting parallel: those who are babes in Christ, are so far carnal and walk according to man, animated by the spirit of this world (1 Cor. ii. 12).
113 Comp. Rom. i. 3, 4; ix. 5; 2 Cor. xiii. 4; Eph. iv. 9, 10; Ph. ii. 6-8; Col. i. 15, 18; ii. 9; 1 Tim. iii. 16.
114 Matt. x. 20; Luke xi. 13; John xiv. 16; Acts i. 4, 5.
115 John xiv. 17; the present (ἐστίν) is the preferable reading. See Westcott ad loc.
116 Comp. Rom. viii. 31-35; Acts xi. 17.
117 John xii. 26; xvii. 24; Rev. iii. 21; Phil. i. 23; Col. iii. 4; 1 Pet. v. 1.
118 For the rendering of this clause, see the exposition which follows.
119 Comp. 2 Cor. ii. 4; vii. 8.
120 Comp. 1 Thess. i. 5; ii. 7, 8.
121 1 Cor. ii. 3; 2 Cor. iv. 7; x. 1, 10; xi. 6.
122 Comp. 2 Cor. xii. 7-10, referring apparently to the first outbreak of this mysterious affliction.
123 Comp. Matt. xviii. 9.
124 Ζηλόω, to have zeal towards a person or thing, to affect (A.V.: in its older English sense of seeking, paying regard to any one).
125 The full stop placed in the English Version at the end of ver. 18, on this view, is out of place.
126 Kalisch, Commentary, on Genesis xxi. 9.
127 Comp. Heb. xi. 11, 12; 1 Pet. iii. 6.
128 Paul writes “the Sinai mountain” (τὸ Σινᾶ ὄρος) in tacit opposition to the other, familiar Mount Zion (Hofmann in loc.). In Heb. xii. 22 the same inversion appears, with the same significance.
129 The reading of this clause is doubtful. The ancient witnesses disagree. Dr. Hort suggests that the Revised reading—the best attested, but scarcely grammatical—may be due to a primitive corruption, ΤΗ for ΕΠ (ἐλευθερίᾳ). This emendation gives an excellent and apposite sense: for (with a view to) freedom Christ set us free. The phrase ἐπ’ ἐλευθερίᾳ is found in ver. 13, and would gain additional force there, if read as a repetition of what is affirmed here. The confusion of letters involved is a natural one; and once made at an early time in some standard copy, it would account for the extraordinary confusion of reading into which the verse has fallen. If conjectural emendation may be admitted anywhere in the N. T., it is legitimate in this instance.
130 Comp. John xv. 5, 6, where in ἐβλήθη, ἐξηράνθη, there is a like summary aorist.
131 Comp. 2 Pet. iii. 17; for the figure suggested, Eph. iv. 14; 1 Tim. i. 19.
132 Acts xxiii. 6; xxiv. 15; xxvi. 6-8; comp. John vi. 39, 40, 44.
133 “Working through love,” not wrought (R.V. margin). The latter rendering of the participle is found in some of the Fathers, and is preferred by Romanist interpreters in the interest of their doctrine of fides formata. Paul’s theology and his verbal usage alike require the middle sense of this verb, adopted by modern commentators with one consent. The middle voice implies that through love faith gets into action, is operative, efficacious, shows what it can do. Comp., for Pauline usage, Rom. vii. 5; 2 Cor. i. 6, iv. 12; Eph. iii. 20; Col. i. 29; 1 Thess. ii. 13; 2 Thess. ii. 7; and see Moulton’s Winer’s N. T. Grammar, p. 318 (note on dynamic middle).
134 See Chapter I, pp. 15, 16, on the date of the Epistle.
135 Comp. ch. iii. 4: “ye suffered so many things.”
136 Comp. Chapter XII, pp. 193-4.
137 Compare Chapter IX, pp. 131-4. We refer this occurrence to the interval between the second and third of Paul’s missionary journeys (Acts xviii. 22), A.D. 54.
138 The rendering of the R.V. margin is that of all the Greek interpreters, and of Meyer, Lightfoot, Beet, and the strict grammatical commentators amongst the moderns. The form and usage of the verb do not allow of any other. Apart from its unseemliness, the expression is powerfully appropriate. This condemnation of the Old-Testament sacrament is not more severe than the language of Isa. lxvi. 3: “He that slaughtereth an ox is a man-slayer, he that bringeth a meal-offering—it is swine’s blood.”
139 The construction of ch. vi. 16; Rom. iv. 12; Phil. iii. 16, is not strictly analogous.
140 Comp. Jas. iv. 5: “The Spirit which He made to dwell in us, yearneth even unto jealous envy” (R. V. margin); also the double use of ζηλόω in ch. iv. 17, 18 (Chapter XVIII, pp. 279, 280.).
141 See Rom. vi. 6, 12; vii. 4, 5, 23, 24; viii. 10-13; Col. ii. 11-13; iii. 5.
142 Comp., 1 Tim. ii. 13-15: saved through the childbearing—i.e., surely, the bearing of the Child Jesus, the seed of the woman.
143 For this pregnant force of έν see the grammarians: Moulton’s Winer, pp. 514, 5; A. Buttmann, pp. 328, 9. (Eng. Ver.).
144 1 Tim. ii. 14: the expression is parallel in point of grammar, as well as sense; γέγονεν έν παραβάσει.
145 1 Cor. iv. 1-5; 2 Cor. i. 12; v. 10-12.
146 See 2 Thess. iii. 17, 18; 1 Cor. xvi. 21-23. In ver. 22 of the latter passage we can trace a similar autographic message, on a smaller scale. Comp. also Philemon 19.
147 ὁι περιτεμνόμενοι (Revised Text). On this idiom, see Winer’s Grammar, p. 444; A. Buttmann’s N. T. Grammar, p. 296. In ch. i. 23, and in ii. 2 (τ. δοκοῦσι), we have had instances of this usage.
148 Στοιχήσουσιν; comp. ch. v. 25.