กาลาเทีย 5:5 วิจารณ์

In this chapter the apostle comes to make application of his foregoing discourse. He begins it with a general caution, or exhortation (Gal 5:1), which he afterwards enforces by several considerations (Gal 5:2-12). He then presses them to serious practical godliness, which would be the best antidote against the snares of their false teachers; particularly, I. That they should not strive with one another (Gal 5:13-15). II. That they would strive against sin, where he shows, 1. That there is in every one a struggle between flesh and spirit (Gal 5:17). 2. That it is our duty and interest, in this struggle, to side with the better part (Gal 5:16, Gal 5:18). 3. He specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be brought forth and cherished, and shows of what importance it is that they be so (Gal 5:19-24). And then concludes the chapter with a caution against pride and envy.

INTRODUCTION TO GALATIANS 5 In this chapter the apostle exhorts to stand fast in Christian liberty, and warns against the abuse of it; and directs to shun various vices, and encourages, to the exercise of several graces, and the observance of several duties; and concludes with a caution against vain glory, provocation to wrath, and envy: and whereas, in the latter part of the preceding chapter, he had made it appear that the believers under the Gospel dispensation were free from the bondage of the law, he begins this with an exhortation to continue steadfastly in the liberty of the Gospel; and the rather, since it was what Christ obtained for them, and bestowed on them; and to take care, that they were not again brought under the bondage of the ceremonial law, particularly the yoke of Circumcision, Gal 5:1, and dissuades from submitting to it, by observing, that it tended to make Christ unprofitable to them, Gal 5:2, and that it laid them under an obligation to keep the whole law, Gal 5:3, and that it made Christ wholly useless to them; and that such who sought for justification by obedience to the ceremonial law were apostates from the Gospel of the grace of God, Gal 5:4, as also by showing, that it was contrary to the general faith and expectation of the saints, who were looking for and expecting eternal glory and happiness, not by the works of the law, but by faith in Christ, under the influence of the Holy Spirit, Gal 5:5, nor were circumcision or uncircumcision of any avail, but the true faith in Christ, which shows itself by love to him and to his people, Gal 5:6, and likewise by reminding them how well they set out at their first conversion, and proceeded; nor had they any to hinder them from obeying the truth, and therefore it was shameful in them to go back to the beggarly elements they had first relinquished, Gal 5:7, nor was the present opinion they had imbibed, of God that called them, or what they received when first effectually called by grace, but what had been since taken up, Gal 5:8, and whereas it might be objected, that it was only in a single article concerning the ceremonial law, and which was, embraced only by a few persons, and therefore not to be regarded, the apostle puts them in mind of a proverb, that a little leaven leavens the whole lump, and therefore not to be connived at, Gal 5:9, however, a little to mitigate the sharpness of his reproof, he expresses his good opinion and confidence of them, that upon a mature consideration of things, they would not be otherwise minded than they formerly had been, or he now was; and lays the blame of all upon the false teacher, or teachers, that troubled them, and who should bear their own judgment or condemnation, Gal 5:10, and whereas it was insinuated, that the apostle himself had preached up circumcision as necessary to salvation, he removes this calumny by observing, that were it true, he would not suffer persecution as he did, nor would the Jews be offended at his preaching as they were, Gal 5:11, and then out of zeal for the glory of God, and hearty affection to the Galatians, he wishes those false teachers that troubled them with their pernicious doctrines were cut off either by the Lord, or from the church, Gal 5:12, and next he directs to the right use of Christian liberty, to which they were called; and cautions against the abuse of it; that they should not use it as an occasion to the flesh, but, on the contrary, serve one another in love, Gal 5:13 giving this as a reason, because love is the fulfilling of the law, Gal 5:14, whereas a contrary spirit and conduct are attended with pernicious consequences, even the destruction of each other, Gal 5:15, and therefore advises them to walk in the Spirit, whose fruit is love, and then they would not fulfil the lust of the flesh, Gal 5:16, for these two, flesh and Spirit, are contrary the one to the other, and the Spirit hinders the performance of the lusts of the flesh, Gal 5:17, besides, such who give up themselves to the conduct of the Spirit, and are led thereby, are not under the law, the bondage of it, nor liable to its curse, Gal 5:18, and having made mention both of flesh and Spirit, he takes notice of the works and fruits of the one, and of the other, by which they are known; and as for the works of the flesh he observes, that they are manifest, and gives an enumeration of them in "seventeen" particulars; and to deter from them declares, that whoever lives in the commission of them, shall not inherit the kingdom of God, Gal 5:19, and as for the fruits of the Spirit, these are also well known by spiritual men, "nine" of which are particularly mentioned, and against which there is no law, Gal 5:22, and from the whole concludes, that such as are true believers in Christ, and are led by his Spirit, and have the fruits of it, have the flesh with its affections and lusts crucified, Gal 5:24, and ends the chapter with some exhortations to walk in the Spirit, and not be ambitious of worldly honour, nor provoke one another to wrath, nor envy each other's happiness, Gal 5:25.

For we through the Spirit wait,.... Who have believed in Christ, Christians in general, and the apostle and the brethren with him in particular; who also were Jews born, and brought up as such; and yet they did not look for, and expect heaven and happiness through circumcision, or any of the works of the law, but through the righteousness of Christ received by faith, under the influence and testimony of the Spirit of God, and therefore much less should Gentiles: for the hope of righteousness by faith; by which is meant, not the believer's justifying righteousness, as if it was something future he is waiting for; for this is already wrought out, and brought in by Christ, the end of the law for righteousness; is revealed in the Gospel from faith to faith; is discovered and applied to the saints by the Spirit of God; is put upon them, and imputed to them by the Father; and is what they now have, not in hope, but in hand; their faith having received it, as their justifying righteousness; in which they will ever be found, living and dying: but eternal glory and felicity is here intended, called "hope"; because it is the object of hope, or is what is hoped for; it is unseen, as what is hoped for is: it is future, and what is to be enjoyed hereafter, and therefore hoped for; it is certain, possible to be enjoyed, though with difficulty; which gives room for hope, and exercises and tries that grace; the foundation and encouragement of hope in it are the person, blood, sacrifice, and righteousness of Christ, who is our hope: and hence it is styled "the hope of righteousness", because none but righteous persons shall enjoy it: and that by virtue, and in consequence of their being justified by the righteousness of Christ, which gives them their title to it; and hence they look for it, and shall enjoy it, on the foot of justice, as well as of grace and goodness: "waiting" for it supposes it to be certain, real, solid, substantial, valuable, and worth waiting for; which, when possessed, will be with the utmost pleasure, and be abundantly satisfying; and that the persons that wait for it have knowledge, and at least hope of interest in it; and do highly value and esteem it, having their hearts set on it, and looking with contempt on the things of time and sense, in comparison of it: the manner in which they wait is, "through the Spirit", and "by faith"; the Syriac version reads, "through the Spirit, which is of faith"; that is, by the Spirit received through faith; see Gal 3:14 but it is best to consider them apart; believers look and wait for heaven, under the influence and encouragement of the Spirit of God; who is the author of the faith by which they look for it, and of the hope which is concerned with it; and who is the revealer and applier of the righteousness of Christ, the foundation of it; and which gives some glimpses of the heavenly glory to the saints, shows them their interest in it, witnesses to their sonship, and so to their heirship; and is the pledge and earnest of their inheritance; all which gives great strength and encouragement to faith, by which they also expect it; believing not only the reality of it, but their own interest in it; and so walk by faith in the believing views thereof, until they receive the end of it.

Concerning this expectation and hope Paul writes to the Galatians: "For we through the Spirit wait for the hope of righteousness by faith." He says "we wait for it," not we are in possession of it.

We need none of those legal observances, he says; faith suffices to obtain for us the Spirit, and by Him righteousness, and many and great benefits.

(Verse 5.) For we by the Spirit wait for the hope of righteousness through faith. He places the Spirit, to distinguish it from the letter. But the hope of righteousness is to be understood as Christ, because he is the truth, patience, hope, righteousness, and all virtues, whose coming we await according to the judgment of all, and not now with patience, but with righteousness he will come to give to each according to his works. The presence of this God the Apostle and those who are like him, anticipating, say: Thy kingdom come (Matt. 6:10), that when the Son shall have delivered up the kingdom to God and the Father, and shall have been made subject to him in all things, then the head shall be subjected to the body, and God will be all in all (1 Cor. 15). Because he who is now in part, through each individual, will then begin to be the whole through all.

"we through the Spirit." For we the faithful, he says, do not expect to be saved by the law, but through the visitation of the Holy Spirit. "by faith wait for the hope of righteousness," expecting to be saved by a share of grace. Well placed is the phrase "by faith." For our faith must be considered, and therefore one receives justification through the Spirit by faith.

We, he says, believers, hope to receive justification not in the law, but in the Holy Spirit. In what way? By faith. Therefore, one must submit to the guidance of faith, then by the descent of the Holy Spirit receive the forgiveness of sins and be deemed worthy of justification in baptism.

Having explained the second point, namely, that they must not submit to the yoke of serving the Law, the Apostle here returns to the first and shows that they must stand fast. First, he gives an example of standing; Secondly, he removes an obstacle to standing (v. 7); Thirdly, he tells them its mode (v. 13). As to the first, he does two things: First, he proposes an example of standing; Secondly, he assigns its cause (v. 6). He says therefore: Those who want to be justified in the Law, Christ profits them nothing, because they are fallen from grace. But we, namely, the apostles, stand through hope, because "we wait for the hope of justice", i.e., for justice and hope, namely, eternal happiness: "He hath regenerated us unto a lively hope by the resurrection of Jesus Christ from the dead" (1 Pet. 1:3). Or, "the hope of justice," i.e., Christ, by Whom we have a hope for justice, because we are justified by Him: "We look for the savior, Our Lord Jesus Christ" (Phil 3:20); "Who of God is made unto us wisdom and justice and sanctification and redemption" (1 Cor 1:30). Or, "the hope of justice", i.e., the hope which is concerned with justice; that we be justified not by the Law but by faith: "We account a man to be justified by faith without the works of the law" (Rom 3:28). Or, "the hope of justice," i.e., the things we hope for, and unto which justice tends, namely, eternal life: "As to the rest, there is laid up for me a crown of justice which the Lord, the just judge, will render to me in that day" (2 Tim 4:8). And this "by faith," "because the justice of God is by faith of Jesus Christ," as is said in Romans (3:22). Which faith is not of man but of the Holy Spirit Who inspires it. "You have received the spirit of adoption of Sons, whereby we cry: Abba, (Father)" (Rom 8:15). Therefore, as faith is from the Spirit, so from faith is hope, and from hope the justice through which we reach eternal life.

The apostle exhorts the Galatians to stand fast in the liberty of the Gospel, and not by receiving circumcision bring themselves into a yoke of bondage, Gal 5:1-4. Shows the superior excellence of Christianity, Gal 5:5, Gal 5:6. Mentions their former steadiness, and warns them against the bad doctrine which was then preached among them, Gal 5:7-9. Expresses his confidence that they will yet return; and shows that he who perverted them shall bear his own punishment, Gal 5:10-12. States that they are called to liberty, and that love is the fulfilling of the law, Gal 5:13, Gal 5:14. Warns them against dissensions, and enumerates the fruits of the flesh, which exclude those who bear them from the kingdom of God, Gal 5:15-21. Enumerates also the fruits of the Spirit, which characterize the disciples of Christ, Gal 5:22-24. Exhorts them to live in the Spirit, and not provoke each other, Gal 5:25, Gal 5:26.

For we, Christians, through the Spirit - Through the operation of the Holy Ghost, under this spiritual dispensation of the Gospel, wait for the hope of righteousness - expect that which is the object of our hope, on our being justified by faith in Christ. Righteousness, δικαιοσυνη, may here, as in many other places of St. Paul's epistles, mean justification, and the hope of justification, or the hope excited and inspired by it, is the possession of eternal glory; for, says the apostle, Rom 5:1, Rom 5:2, Being justified by faith, we have peace with God - and rejoice in Hope of the Glory of God. But, as this glory is necessarily future, it is to be waited for; but this waiting, in a thorough Christian, is not only a blessed expectation, but also a continual anticipation of it; and therefore the apostle says, απεκδεχομεθα, we receive out if it, from απο, from εκ, out of, and δεχομαι, I receive. This is no fanciful derivation; it exists in the experience of every genuine Christian; he is continually anticipating or receiving foretastes of that glory, the fullness of which he expects after death. Thus they are receiving the end of their faith, the salvation of their souls. Pe1 1:9. That they could not have the Holy Spirit without faith, was a doctrine also of the Jews; hence it is said, Mechilta, fol. 52: "That faith was of great consequence with which the Israelites believed in Him who, with one word, created the universe; and because the Israelites believed in God, the Holy Spirit dwelt in them; so that, being filled with God, they sang praises to him." Cicero, De Nat. Deor., lib. ii., has said: Nemo vir magnus sine aliquo afflatu divino unquam fuit: "There never was a great man who had not some measure of the Divine influence." However true this may be with respect to the great men of the Roman orator, we may safely assert there never was a true Christian who had not the inspiration of God's Holy Spirit.

PERORATION. EXHORTATION TO STAND FAST IN THE GOSPEL LIBERTY, JUST SET FORTH, AND NOT TO BE LED BY JUDAIZERS INTO CIRCUMCISION, OR LAW JUSTIFICATION: YET THOUGH FREE, TO SERVE ONE ANOTHER BY LOVE: TO WALK IN THE SPIRIT, BEARING THE FRUIT THEREOF, NOT IN THE WORKS OF THE FLESH. (Gal. 5:1-26) The oldest manuscripts read, "in liberty (so ALFORD, MOBERLEY, HUMPHRY, and ELLICOTT. But as there is no Greek for 'in,' as there is in translating in Co1 16:13; Phi 1:27; Phi 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Gal 4:24; Act 15:10). On "again," see on Gal 4:9.

For--proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians. through the Spirit--Greek, rather, "by the Spirit": in opposition to by the flesh (Gal 4:29), or fleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with "whosoever of you would be justified by the law" (Gal 5:4). the hope of righteousness--"We wait for the (realization of the) hope (which is the fruit) of the righteousness (that is, justification which comes) by (literally, 'from--out of') faith," Rom 5:1, Rom 5:4-5; Rom 8:24-25, "Hope . . . we with patience wait for it." This is a farther step than being "justified"; not only are we this, but "wait for the hope" which is connected with it, and is its full consummation. "Righteousness," in the sense of justification, is by the believer once for all already attained: but the consummation of it in future perfection above is the object of hope to be waited for: "the crown of righteousness laid up" (Ti2 4:8): "the hope laid up for you in heaven" (Col 1:5; Pe1 1:3).