《Trapp ’s Complete Commentary - Galatians》(John Trapp)
Commentator
John Trapp, (5 June 1601, Croome D'Abitot - 16 October 1669, Weston-on-Avon), was an English Anglican Bible commentator. His large five-volume commentary is still read today and is known for its pithy statements and quotable prose. His volumes are quoted frequently by other religious writers, including Charles Spurgeon (1834 -1892), Ruth Graham, the daughter of Ruth Bell Graham, said that John Trapp, along with C.S. Lewis and George MacDonald, was one of her mother's three favorite sources for quotations.
Trapp studied at the Free School in Worcester and then at Christ Church, Oxford (B.A., 1622; M.A., 1624). He became usher of the free school of Stratford-upon-Avon in 1622 and its headmaster in 1624, and was made preacher at Luddington, near Stratford, before becoming vicar of Weston-on-Avon in Gloucestershire. He sided with parliament in the English Civil War and was arrested for a short time. He took the covenant of 1643 and acted as chaplain to the parliamentary soldiers in Stratford for two years. He served as rector of Welford-on-Avon in Gloucestershire between 1646 and 1660 and again as vicar of Weston from 1660 until his death in 1669.
Quotes from John Trapp:
Be careful what books you read, for as water tastes of the soil it runs through, so does the soul taste of the authors that a man reads. – John Trapp
He who rides to be crowned will not mind a rainy day. – John Trapp
Unity without verity is no better than conspiracy – John Trapp
00 Introduction
Book Overview - Galatians
The Country. (1) Politically it was the Roman province which included Lycaonia, Isauria, and parts of Phrygia and Pisidia. (2) Geographically it was the center of the Celtic tribes, and in this sense it seems to be used in this epistle and in Acts (Gal. 1:1; Acts. 13:14; 14:6; 16:6).
The Celtic People. They were descended from the Gauls who sacked Rome in the fourth century B. C. and in the third century B. C. invaded Asia Minor and northern Greece. A part of them remained in Galatia. predominating in the mixed population formed out of the Greek, Roman and Jewish people. They were quick-tempered, impulsive, hospitable and fickle people. They were quick to receive impressions and equally quick to give them up. They received Paul with enthusiastic joy, and were then suddenly turned from him (Gal. 4:13-16).
The Churches of Galatia. Just how and by whom these churches were established we do not know. The great highway from the East to Europe passed through this region, making it possible for some of those present at Pentecost to have sown the seed of the gospel there. It could have sprung up from work done by Paul while at Tarsus from the time of his return from Arabia to his going to Antioch with Barnabas. But the scripture gives us no word about this.
On the second missionary journey Paul visited them (Acts 16:6) and seems to have been taken sick while passing through and to have preached to them while unable to travel (Gal. 4:14-15). They gladly received his teaching, and churches seem to have sprung up. Paul also visited them while on the third missionary journey (Acts 18:23) and instructed and established them in the faith. The churches were running well when Paul left them, but Judaizing teachers had now come in and, acting upon their fickle and unstable nature, had greatly corrupted the simplicity of their faith.
The Occasion of the Epistle. (1) Judaizing teachers had gone among the Galatians, claiming that the Jewish law was binding upon Christians, admitting that Jesus was the Messiah, but claiming that salvation must, nevertheless, be obtained by the works of the law. They especially urged that all Gentiles be circumcised. (2) In order to gain their point and turn the Galatians from their belief, they were trying to weaken their confidence in Paul, their spiritual teacher. They said he was not one of the twelve, and therefore, not one of the apostles, and his teachings were not of binding authority. They suggested that he had learned his doctrine from others, especially from the apostles who were pillars of the church.
The Purpose of the Epistle. The purpose of the epistle was to root out the errors of doctrine introduced by the Judaizers and to hold the Galatians to their earlier faith. To do this it was necessary to establish his apostolic authority and the divine origin of his gospel. He also desired to show the practical value or application of his teaching. He especially shows the value of Christian freedom and at the same time shows that it is not license. In fulfilling these purposes he gave us an inspired classic upon the fundamental doctrine of justification by faith and forever settled the disturbing question of the relation of Christians to the Jewish law.
Author and Date. It was written by Paul, probably from Corinth in A.D. 57.
Analysis.
Introduction, 1:1-10.
I. Authoritativeness of Paul's Gospel, 1:11-2 end.
1. It is independent of man, 1:11 end.
2. It is the gospel of an apostle, Ch. 2.
II. Teaching of Paul's Gospel, Chs. 3-4. Justification by faith.
1. Their experience proves it, 3:1-5.
2. The example of Abraham attests it, 3:6-8.
3. The scripture teaches it, 3:10-12.
4. The work of Christ provides for it, 3:13-14.
5. Its superior results demonstrate it. 3:15-4:20.
6. The experiences of Sarah and Hagar and their sons illustrate it, 4:21 end.
III. Application of Paul's Gospel to Faith and Conduct, 5:1-6:10.
1. He exhorts them to stand fast in the liberty of Christ; 5:1-12; 5:12. This liberty excludes Judaism.
2. He exhorts them not to abuse their liberty, 5:13-6:10.
Conclusion, 6:11 end.
For Study and Discussion. (1) The dangers of fickleness (1:6; 4:9; 15:16). (2) The methods of false teachers: (a) Their chief method is to attack men prominent in the movement, (b) They usually put forward some one else for leader; They would supplant Paul with Peter, (c) One may well consider how a man will often allow the influence of another to be undermined if he is himself exalted. (3) The reasons Paul gives to show that his teaching is not of man, 1:11 end. (4) The confirmation of Paul's divine call, 2:1-10. (5) Difference between one under law and under faith, 4:1-7. (6) The lusts of the flesh, sins of body and mind are included, 5:19-21. (7) The fruits of the spirit, 5:22-23. (8) The words, liberty, lust, flesh, spirit, works of the law, live and die, servant and bondage, justified, righteousness, faith and believe. (9) For more advanced study list and study passages in Galatians that coincide with or correspond to passages in Romans.
01 Chapter 1
Verse 1
1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;)
Ver. 1. Who raised him from the dead] And by the same almighty power causeth dead souls to hear the voice of the Son of God in his ministers and live, John 5:25; Ephesians 1:19.
Verse 2
2 And all the brethren which are with me, unto the churches of Galatia:
Ver. 2. The Churches of Galatia] They are not unchurched though much corrupted. Uzziah ceased not to be a king when he began to be a leper; the disease of his forehead did not remove his crown.
Verse 3
3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
Ver. 3. Grace be, &c.] {See Trapp on "Romans 1:7"} This Epistle to the Galatians is an epitome of that to the Romans. Peter Martyr observeth that Paul deals more mildly in that Epistle to the Romans than in this to the Galatians; because the Galatians were at first well instructed in the matter of justification, but afterwards did mix other things with Christ; therefore he so sharpens them up, yea, thundereth against them.
Verse 4
4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
Ver. 4. From this present evil world] Bewitched wherewith the Galatians were relapsed from Christ. A subtle and sly enemy it is surely, and hath cast down many wounded; yea, many strong men have been slain by it, as by Solomon’s harlot, Proverbs 7:26.
Verse 5
5 To whom be glory for ever and ever. Amen.
Ver. 5. To whom be glory] The benefit of our redemption should make us lift up many a humble, joyful, and thankful heart to God.
Verse 6
6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
Ver. 6. That ye are so soon] Giddy headed hearers have religionem ephemeram, are whirred about with every wind of doctrine, being constant only in their inconstancy, as Ecebolus, Balduinus, and our modern sects. The bishops and doctors of England (said that martyr) in their book against the pope’s supremacy, spoke as much as Luther or any Lutheran ever did or could. If they dissembled, who could ever so deeply, speaking so pithily? if not, who could ever turn head to tail so suddenly and so shortly as these did?
Removed from him, &c.] From Christ and me his apostle. Luther often in his books testifieth that he was much afraid, lest when he was dead, that sound doctrine of justification by faith alone would die also. It proved so in various places in Germany. Men fell to Popery as fast as leaves fall in autumn. The word here rendered removed, signifieth properly transported or transplanted. He alludes (saith Jerome) to the word Galal, to roll, as if he should say, You are Galatians, that is, rolling and changing, falling from the gospel of Christ to the law of Moses.
Verse 7
7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
Ver. 7. There be some] That would fain have blended Pharisaism and Christianity, Acts 15:5.
That trouble you] ταρασσοντες. As camels with their feet trouble the waters they should drink of.
And would pervert the gospel] They pretended only to bring in a Jewish rite or two, and yet are said to pervert the gospel, μεταστρεψαι. Ea quae post tergum sunt, in faciem convertere, as Jerome hath it, to turn that before that should be behind; to speak distorted things, διεστραμμενα, such as produce convulsions of conscience, Acts 20:30. A little thing untowardly mingled mars all. The monstrous heresy of Nestorius lay but in one letter, θεοδοχος, and of Arius, but in one syllable, ομοιουσιος.
Verse 8
8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
Ver. 8. Or an angel] Not an evil angel (as Ambrose understands it), but a good angel, per impossibile, as John 8:55.
Than that which we, &c.] Or besides that which we have preached. He saith not, contrary to that, but besides that; for indeed that which is directly besides, is indirectly against the gospel.
Verse 9
9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.
Ver. 9. Than that ye have] Of the camel it is said, that he will never carry any more weight than what at first is laid upon him; nor go one foot beyond his ordinary journey. Conscience will not budge nor yield a hair for an angel’s authority. Stand fast in the good old way, and find rest, Jeremiah 6:16.
Verse 10
10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.
Ver. 10. For do I now persuade men] That is, men’s doctrines and devices.
Or do I seek to please men] Ut κοινοφιλης, qui ab omnibus gratiam inire cupit, quem quidam per iocum Placentam vocat. Men pleasers, that curry favour with all, and covet to be counted no meddlers. These lose a friend of God. Neither do they long hold in with those whom for present they do so much please. Constantine checked a preacher, qui ausus est imperatorem in os beatum dicere, that was so bold as to call him a blessed man to his face, thinking thereby to ingratiate. (Euseb. de Vit. Const.) Theodoric, an Arian king, did exceedingly affect a certain deacon, although an orthodox. The deacon thinking to please him better and get preferment, became an Arian; which when the king understood, he changed his love into hatred, and caused his head to be struck from his shoulders. Erasmus, by seeking to please both sides, was neither owned by the Papists nor honoured by the Protestants, Pusillanimitas et ανθρωπαρεσκεια in praeclaro hoc Dei organo praepotuere. Dastardliness and man pleasance prevailed too much with him, who otherwise did the Church of God singular good service. (Amama.) How much better had he done if passing by Placenza he had held a straight course to Verona! but he dared not (as Luther) meddle either with the pope’s triple crown, or with the monks’ fat paunches, lest for his Vae vobis Woe to you, he should have been brought coram nobis, publicly to us, as father Latimer said. He held it best policy to keep his finger out of the sore: and either to say no more than Eli did to his sons, "Why do ye such things," &c., or than Jehoshaphat did to Ahab, "Let not the king say so." As pruriginosa istorum hominum scabies aspetiori certe strigili fricanda fuerat, saith Amama. But those men’s mangy hides deserved a sharper currycomb.
For if I yet pleased men] As once I did while I was a Pharisee.
I should not be, &c.] That rule holds good in rhetoric, but not in divinity, Non ad veritatem solum, sed etiam ad opinionem eorum qui audiunt, accommodanda est oratio. (Cic. in Partib.)