{"id":29006,"date":"2022-09-24T13:04:19","date_gmt":"2022-09-24T18:04:19","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-14\/"},"modified":"2022-09-24T13:04:19","modified_gmt":"2022-09-24T18:04:19","slug":"exegetical-and-hermeneutical-commentary-of-galatians-14","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-14\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Galatians 1:4"},"content":{"rendered":"

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: <\/i><\/b><\/h3>\n

4<\/strong>. who gave himself our Father<\/em> ] The Apostle here prepares the way for the discussion of his great subject. He cannot think of the Gospel pardon, justification, acceptance with God, and eternal life apart from the atoning death of Christ. The efficacy of that “precious death” depends on the voluntary surrender of Himself by our Blessed Lord, “to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.” (Article 11.)<\/p>\n

who gave himself<\/em> ] The Father gave the Son. The Son gave Himself.<\/p>\n

for our sins<\/em> ] not merely to denounce sin Moses and the prophets had done this; not merely to set us a perfect example this would have been to mock the misery of unpardoned, unsanctified men and women. His death was for<\/em> our sins. The exact force of the preposition may fall short of asserting the vicarious<\/em> nature of our Lord’s sacrifice indeed the reading of the Original is not free from doubt. But the Apostle’s language is in entire accord with his teaching elsewhere, and must be so explained. (Comp. Rom 3:25 ; 2Co 5:21<\/span>; Gal 3:13<\/span>; 1Ti 2:6<\/span>.)<\/p>\n

that he might deliver us<\/em> ] Rescue us from the thraldom of, &c. The same word is used of the deliverance of Joseph (Act 7:10<\/span>) and by our Lord Himself in reference to St Paul (Act 26:17<\/span>). Freedom as the result of emancipation is the great blessing of the Gospel. See Gal 5:1<\/span>; Gal 5:13<\/span>, and comp. Joh 8:32-36<\/span>. It is also “the keynote of this Epistle”.<\/p>\n

from this present evil world<\/em> ] World, lit. age. The Greek word signifies, the present state of things, the world’s life, regarded in its transitory nature, as a condition of existence, rather than the material creation. Matter is not essentially evil. It becomes an instrument of evil by reason of man’s transgression of the law of God. There is a similar usage in the familiar expression of the Roman historian ‘Corrumpere et corrumpi sculum vocatur,’ Tac. Germ<\/em>. 17; compare ‘fecunda culp scula,’ of Horace. Two other renderings of the phrase are admissible; (1) from the present (or besetting) evil of the world; or (2) from the evil of the present world. Our Lord prayed for His disciples, not that they should be taken out of the world, but that they should be kept from the evil; and He has taught us to pray, ‘Deliver us from the evil.’ There is however a true sense in which Christians are delivered, rescued from this present evil age or dispensation, from its power and its contamination a dispensation so often contrasted with “that world” (Luk 20:35<\/span>) into which sin and defilement cannot enter. Satan, who is the god of this present evil world, will then be finally vanquished and “tormented day and night for ever and ever” (Rev 20:10<\/span>).<\/p>\n

according to the will of God and our Father<\/em> ] Better, of God our Father<\/strong>. That ‘will’ is the ultimate cause and law. Redemption is its fulfilment. Hence our Lord declares that He came to do the will of Him that sent Him. Joh 4:34<\/span>; Joh 5:30<\/span>, and espec. Joh 6:38-40<\/span>; comp. Heb 10:7-10<\/span>, “By which will we have been sanctified through the offering of the body of Jesus Christ once for all.” The will of the Father and the will of the Son are distinct, but in perfect harmony.<\/p>\n

The will is Divine, and therefore claims our submission. It is our Father’s will, and therefore appeals to our filial love and confidence. This thought inspires the ascription,<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Who gave himself for our sins – <\/B>The reason why Paul so soon introduces this important doctrine, and makes it here so prominent, probably is, that this was the cardinal doctrine of the Christian religion, the great truth which was ever to be kept before the mind, and because this truth had been in fact lost sight of by them. They had embraced doctrines which tended to obscure it, or to make it void. They had been led into error by the Judaizing teachers, who held that it was necessary to be circumcised, and to conform to the whole Jewish ritual. Yet the tendency of all this was to obscure the doctrines of the gospel, and particularly the great truth that people can be justified only by faith in the blood of Jesus; Gal 5:4<\/span>; compare Gal 1:6-7<\/span>. Paul, therefore, wished to make this prominent – the very starting point in their religion; a truth never to be forgotten, that Christ gave himself for their sins, that he might deliver them from all the bad influences of this world, and from all the false systems of religion engendered in this world. The expression who gave ( <\/SPAN><\/span> tou dontos is one that often occurs in relation to the work of the Redeemer, where it is represented as a gift, either on the part of God, or on the part of Christ himself; see note on Joh 3:16<\/span>; compare Joh 4:10<\/span>; Rom 4:25<\/U><\/span>; 2Co 9:15<\/span>; Gal 2:20<\/span>; Eph 5:25<\/span>; Tit 2:14<\/span>. This passage proves:<\/P>

(1) That it was wholly voluntary on the part of the Lord Jesus. No one compelled him to come; no one could compel him. It is not too much to say, that God could not, and would not compel any innocent and holy being to undertake the great work of the atonement, and endure the bitter sorrows which were necessary to redeem man. God will compel the guilty to suffer, but he never will compel the innocent to endure sorrows, even on behalf of others. The whole work of redemption must be voluntary, or it could not be performed.<\/P>

(2) It evinced great benevolence on the part of the Redeemer. He did not come to take upon himself unknown and unsurveyed woes. He did not go to work in the dark. He knew what was to be done. He knew just what sorrows were to be endured – how long, how keen, how awful. And yet, knowing this, he came resolved and prepared to endure all those woes, and to drink the bitter cup to the dregs.<\/P>

(3) If there had not been this benevolence in his bosom, man must have perished forever. He could not have saved himself; and he had no power or right to compel another to suffer on his behalf; and even God would not lay this mighty burden on any other, unless he was entirely willing to endure it. How much then do we owe to the Lord Jesus; and how entirely should we devote our lives to him who loved us, and gave himself for us. The word himself, is rendered by the Syriac, his life (nafsh); and this is in fact the sense of the Greek, that he gave his life for our sins, or that he died in our stead. He gave his life up to toil, tears, privation, sorrow, and death, that he might redeem us. The phrase, for our sins ( <\/SPAN><\/span> huper ton hamartion hemon), means the same as on account of; meaning, that the cause or reason why he gave himself to death, was our sins; that is, he died because we are sinners, and because we could be saved only by his giving himself up to death. Many mss. instead of (<\/SPAN><\/span> huper), here read (<\/SPAN><\/span> peri), but the sense is not materially varied. The Syriac translates it, who gave himself instead of, by a word denoting that there was a substitution of the Redeemer in our place. The sense is, that the Lord Jesus became a vicarious offering, and died in the stead of sinners. It is not possible to express this idea more distinctly and unambiguously than Paul has done, in this passage. Sin was the procuring cause of his death; to make expiation for sin was the design of his coming; and sin is pardoned and removed only by his substituted suffering.<\/P>

That he might deliver us – <\/B>The word used here (<\/SPAN><\/span> exeletai) properly means, to pluck out, to tear out; to take out from a number, to select; then to rescue or deliver. This is the sense here. He came and gave himself that he might rescue or deliver us from this present evil world. It does not mean to take away by death, or to remove to another world, but that he might effect a separation between us and what the apostle calls here, this present evil world. The grand purpose was, to rescue sinners from the dominion of this world, and to separate them unto God.<\/P>

This present evil world – <\/B>See Joh 17:15-16<\/span>. Locke supposes, that by this phrase is intended the Jewish institutions, or the Mosaical age, in contradistinction from the age of the Messiah. Bloomfield supposes, that it means the present state of being, this life, filled as it is with calamity, sin, and sorrow; or, rather, the sin itself, and the misery consequent upon it. Rosenmuller understands by it, the men of this age, Jews, who reject the Messiah; and pagans, who are devoted to idolatry and crime. The word rendered world (<\/SPAN><\/span> aion), means properly age, an indefinitely long period of time; then eternity, forever. It then comes to mean the world, either present or future; and then the present world, as it is, with its cares, temptations, and desires; the idea of evil, physical and moral, being everywhere implied – Robinson, Lexicon; Mat 13:22<\/span>; Luk 16:8<\/span>; Luk 20:34<\/span>; Rom 12:2<\/span>. Here it means the world as it is, without religion, a world of bad passions, false opinions, corrupt desires; a world full of ambition, and of the love of pleasure, and of gold; a world where God is not loved or obeyed; a world where people are regardless of right, and truth, and duty; where they live for themselves, and not for God; in short, that great community, which in the Scriptures is called the world, in contradistinction from the kingdom of God. That world, that evil world, is fall of sin; and the object of the Redeemer was to deliver us from that; that is, to effect a separation between his followers and that. It follows, therefore, that his followers constitute a unique community, not governed by the prevailing maxims, or influenced by the special feelings of the people of this world. And it follows, also, that if there is not in fact such a separation, then the purpose of the Redeemers death, in regard to us, has not been effected, and we are still a part of that great and ungodly community, the world.<\/P>

According to the will of God … – <\/B>Not by the will of man, or by his wisdom, but in accordance with the will of God. It was His purpose that the Lord Jesus should thus give himself; and his doing it was in accordance with His will, and was pleasing in His sight. The whole plan originated in the divine purpose, and has been executed in accordance with the divine will. If in accordance with His will, it is good, and is worthy of universal acceptation.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Gal 1:4-5<\/span><\/p>\n

Who gave Himself for our sins.<\/em><\/p>\n<\/p>\n

Christs giving Himself to death<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>Its occasion: our sins.<\/p>\n

2. <\/strong>Its purpose: our deliverance therefrom.<\/p>\n

Or–<\/p>\n

1. <\/strong>The strongest testimony against us.<\/p>\n

2. <\/strong>The mightiest consolation for us. (J. P. Lange, D. D.<\/em>)<\/p>\n<\/p>\n

The atonement<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>Its great effect: to deliver us from this evil world.<\/p>\n

2. <\/strong>Whence it has this effect: as being a satisfying and bearing, and thereby a taking away of the Divine wrath.<\/p>\n

3. <\/strong>In whom it is thus effectual: only in those who are His in faith. (J. P. Lange, D. D.<\/em>)<\/p>\n<\/p>\n

The appropriation of Christs merits<\/strong><\/p>\n

1. <\/strong>Every one needs it on account of his sins.<\/p>\n

2. <\/strong>The sinner needs it precisely as sinner. (J. P. Lange, D. D.<\/em>)<\/p>\n<\/p>\n

The Christians surrender<\/strong><\/p>\n

If Christ has for our sakes given His all, ah! should not we surrender ourselves, with all that in us is, to Him? Man! keep thyself from sin, on account of which Christ hath endured so much lest thou thyself bring to nought for Him this great work for which He came. (Starke.<\/em>)<\/p>\n<\/p>\n

The Christians treatment of this world<\/strong><\/p>\n

The character of this world is evil:<\/p>\n

1. <\/strong>Therefore the Christian in this world longs for the world to come.<\/p>\n

2. <\/strong>He must, however, be delivered from this present world, in order to enter the world to come. (J. P. Lange, D. D.<\/em>)<\/p>\n<\/p>\n

Redemption through Christ rests upon the will of God<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>This is a rich consolation against all doubts.<\/p>\n

2. <\/strong>At the same <\/strong>time it conveys an earnest admonition; for, whoever lightly esteems the redemption accomplished through Christ, sins thereby against the will of God Himself. (J. P. Lange, D. D.<\/em>)<\/p>\n<\/p>\n

The power of the Cross<\/strong><\/p>\n

Christ by His death introduced a new power into the world: a power by means of which man is rescued from the tyranny of sin, the captive is set free.<\/p>\n


I. <\/strong>The redemptive act of Christ.<\/p>\n

1. <\/strong>It was voluntary. He gave Himself. No opposition of will between the Father and the Son. Gods mercy is just, and His justice is merciful.<\/p>\n

2. <\/strong>It was vicarious. He gave Himself for our sins. His life was sacrificed in place of ours. Suffering was endured by Him which must otherwise have fallen upon us.<\/p>\n


II. <\/strong>The design of Christ in thus giving himself for our sins. To deliver us from this present evil world. To free us from the condemnation and from the power of sin.<\/p>\n

1. <\/strong>The Cross of Christ declares to man the will of a righteous and loving Father. It is at once a witness to His righteousness, and a pledge of His mercy.<\/p>\n

2. <\/strong>The Cross reveals sin put away by the sacrifice of Christ.<\/p>\n

3. <\/strong>The Cross reveals to man the love of Christ. (Emilius Bayley, B. D.<\/em>)<\/p>\n<\/p>\n

Particular application of Christs merits<\/strong><\/p>\n

Mark diligently the word our, for therein lies all the virtue, viz., that all which is said concerning us in Holy Scriptures, in such passages as for me, for us, for our sin, and the like, we should know how to take well in mind, and apply particularly to ourselves, and hold fast thereto by faith. (Luther.<\/em>)<\/p>\n<\/p>\n

Our Fathers redemptive purposes<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>The will of God concerning us.<\/p>\n

1. <\/strong>Distinguish between the desire of a<\/p>\n

(1)<\/strong> king concerning his subjects–to suppress their rebellion;<\/p>\n

(2)<\/strong> a master concerning his servants–to enforce their obedience;<\/p>\n

(3)<\/strong> a father concerning his children–to win their liberty, rectitude, and love.<\/p>\n

2. <\/strong>So our heavenly Father desires to win us from the bondage of sin to Himself.<\/p>\n

(1)<\/strong> He only can estimate this bondage aright.<\/p>\n

(2)<\/strong> His purpose is to deliver us from it.<\/p>\n


II. <\/strong>The gracious way in which our Father works out His will.<\/p>\n

1. <\/strong>Jesus is the liberator.<\/p>\n

2. <\/strong>He has gained the liberating power.<\/p>\n

3. <\/strong>He uses this power in His self-sacrifice.<\/p>\n

4. <\/strong>He liberates by<\/p>\n

(1)<\/strong> training our trustful love;<\/p>\n

(2)<\/strong> gaining entrance into our lives. (R. Tuck, B. A.<\/em>)<\/p>\n<\/p>\n

The grand in Christianity<\/strong><\/p>\n


I. <\/strong>In its history. The grand fact of Christianity, its corner stone, the key-note of all its melodies, is Who gave Himself (1Ti 2:6<\/span>; Tit 2:14<\/span>; Gal 2:20<\/span>).<\/p>\n

1. <\/strong>The greatest gift of love.<\/p>\n

2. <\/strong>The model gift of love. Self-sacrifice should be<\/p>\n

(1)<\/strong> systematic;<\/p>\n

(2)<\/strong> spiritual.<\/p>\n


II. <\/strong>In its purpose. World, not nature, but the carnal, selfish, and devilish . <\/em>Christ came to deliver us from sin.<\/p>\n

1. <\/strong>Its guilt.<\/p>\n

2. <\/strong>Its pollution.<\/p>\n

3. <\/strong>Its dominion.<\/p>\n


III. <\/strong>In its spring. The will of God–<\/p>\n

1. <\/strong>Originated the mission of Christ.<\/p>\n

2. <\/strong>Met with the hearty concurrence of Christ (Heb 10:7-9<\/span>).<\/p>\n


IV. <\/strong>In its issue (verse 5).<\/p>\n

1. <\/strong>This doxology is usual after the mention of Gods wonderful love (Rom 11:6<\/span>; Eph 3:21<\/span>; 1Ti 1:17<\/span>).<\/p>\n

2. <\/strong>The great end of redemption is<\/p>\n

(1)<\/strong> the right,<\/p>\n

(2)<\/strong> the unceasing worship of the infinite Father. (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\n

The present evil world<\/strong><\/p>\n

This is not the beautiful universe, not humanity with its burden of sorrows and capacities for greatness; but the spirit of the age as far as it is a thing apart from God. It is not a thing of yesterday: it is a tradition of many ages and civilizations, to which each generation adds something of force, refinement, intellectual or social power, and the world is protean in its capacity for taking new forms. Sometimes it is gross idol worship; sometimes military empire; sometimes a cynical school of philosophy; sometimes the indifference of a blase <\/em>society. The Church conquered it in the form of the old pagan empire; but the world had a terrible revenge when it could point to such Popes as Julius II., Alexander VI., or Leo X., and to such courts as those of Louis XIV., and Charles II. It had thrown itself at the heart of the Church, and now between it and Christendom there is no hard and fast line of demarcation. The world is within the sanctuary, within the heart, as well as without, and sweeps around each soul like a torrent of hot air, and makes itself felt at every pore of the moral system. It penetrates like a subtle atmosphere in Christendom, while in heathendom it is organized into various systems; but it is the same thing at bottom. It is the essential spirit of corrupt human life, taking no serious account of God, either forgetting Him altogether or putting something in His place, or striking a <\/strong>balance between His claims and those of His antagonists: and thus it is at enmity with God, and thus Christ came to deliver us from it, and thus the first duty of His servants is to free themselves from its power. (Canon Liddon.<\/em>)<\/p>\n<\/p>\n

Pauls gospel<\/strong><\/p>\n

A <\/em>great statesman has no policy; he accepts a few leading principles, his wisdom being to show how these principles apply to the various occasions of human life. And, similarly, the leading rules of St. Pauls gospel were a few inductions, the application of which is universal. These are the redemption of man by the sacrifice of Christ, the four facts of which are of enormous extent and are exhibited under a multitude of phases,–redemption, the nature of man, sacrifice, the nature of Christ. Can any conception be more vast? Can any interest be more absorbing? (Paul of Tarsus.<\/em>)<\/p>\n<\/p>\n

Redemption by the life of Christ<\/strong><\/p>\n

We are familiar with the expression that Christ gave His life for man, and I would not take away anything from the meaning and magnitude of the act of dying. But I should be glad to give more emphasis to the facts that Christ gave His life as much while He was living as when He was dying, and that to give life may mean either to use it or lay it down. He gave Himself–in dying indeed, but also in living. All His life was a giving. Although comprehensively viewed it was a single gift, yet it was also a continuous gift, developing in every direction, and for the redemption of lost souls. (H. W. Beecher.<\/em>)<\/p>\n<\/p>\n

Redemption by the substitutionary death of Christ<\/strong><\/p>\n

In one of the back courts of Paris a fire broke out in the dead of night. The houses were built so that the higher stories overhung the foundation. A father, who was sleeping with his children in the top garret, was suddenly awakened by the flames and smoke. The man sprang out of bed and vaulted to the window of the opposite house. Then placing his feet firmly against the window sill, he launched his body forward and grasped the window of the burning house, and shouting to his eldest boy he said, Now, my boy, make haste; crawl over my body. This was done. The second and third followed. The fourth, a little fellow, would only do so after much persuasion: but as he was passing on he heard his father say, Quick! quick! quick! I cannot hold out much longer, and as the voices of friends were heard announcing his safety, the hold of the strong man relaxed, and with a heavy crash fell a lifeless corpse into the court below. So Jesus in His own sacred body provides a bridge whereby we may cross the chasm between us and God. The way home is through the rent veil, tile crucified flesh, of our Immanuel. (W. H. M. H. Aitken.<\/em>)<\/p>\n<\/p>\n

Loves delight<\/strong><\/p>\n

Love delights in the contemplation of the glory of its object, in the recollection of benefits enjoyed, and in every fit opportunity of renewing the mention of the one beloved name. Our Lord is here presented:<\/p>\n


I. <\/strong>As the greatest of all benefactors. Christ gave.<\/p>\n


II. <\/strong>As actually conferring the most precious and costly donation–He gave Himself. In creation Christ gave the creatures to man; in redemption He gave Himself.<\/p>\n


III. <\/strong>As contemplating, in the gift, the highest moral object–For our sins.<\/p>\n


IV. <\/strong>As securing the highest revenue of glory to the Divine character and administration. It was according to the will of God, the love of the Father being the originating cause of salvation: to whom be glory for ever,–a devout ascription in which all the redeemed family, and all assembled worlds, will unite. But these topics are not more impressive in themselves than they are applicable to the scope and bearing of the apostles argument, which was designed to convict the Galatians, and especially the Hebrew converts among them, of criminal folly in undervaluing the truth and grace of the gospel dispensation. For if Christ, whom they owned us Messiah, gave Himself for them, then were they guilty of the deepest ingratitude in deserting the standard of such a benefactor. If Christ came to rescue them from sin, and from the rigid discipline of the legal ceremonies, and from the servitude of this present evil world, then how ineffably absurd was it to go back again to the hard bondage whence they had been delivered! If this new and wonderful economy had been introduced according to the will of God and our Father, then how inconsistent and unfilial a line of conduct must it be, for adopted sons thus to oppose the Divine designs. (The Evangelist.<\/em>)<\/p>\n<\/p>\n

Who gave Himself<\/strong><\/p>\n


I. <\/strong>The gift conferred–He gave Himself. The Lord Jesus Christ.<\/p>\n

1. <\/strong>Look at the relation He sustains to God. Compared with Christ all the angels are infinitely less, than to you is the minutest mote that floats in the sunbeam.<\/p>\n

2. <\/strong>Though God He is also man–The man Christ Jesus.<\/p>\n

3. <\/strong>Although God, and although man, remember He was also incarnate God; God and man in one Person.<\/p>\n

4. <\/strong>While He lived on earth He was emphatically the Holy One. This was the Being who gave Himself.<\/p>\n


II. <\/strong>The purpose for which he gave himself–For our sins. This assertion throws light upon the doctrine of atonement. That doctrine is based upon two incontrovertable positions first, that God is a perfect Governor; second, that man is a rebel against Gods perfect government. How shall the Governor, without departing from the inherent perfection of His administration for good, admit the rebel man to His favour? Jesus gave Himself to this end. (A. B. Jack.<\/em>)<\/p>\n<\/p>\n

Jesus Himself the redemptive gift<\/strong><\/p>\n

For three and thirty years He bore the penalty of sin, an endurance which was consummated when He suffered for us on Calvary. And if you say His sufferings were temporary, and ours should have been eternal, I pray you to remember that His Godhead–and there is the power of His divinity, without which I believe no atonement could be made–that His Godhead gave these services and sufferings a value in the eye of justice far greater than all the services and all the sufferings of all Gods creatures. And it is easy to understand this. Just as the death of the Prince Royal of England, the heir apparent to the British throne, the oldest son of Victoria, would more honour the law of England, were he to die to-morrow on the scaffold, than the deaths of all the felons imprisoned in her jails–and you can fancy such a things; it needs fancy, for it was never shown on earth, the court and the country mourning, the palace plunged in grief, every cottage pale with astonishment, the news of it travelling on the wings of lightning from city to city, and travelling on the wings of the wind across the wave, a mighty multitude assembled, women weeping, and mens hearts beating, every eye in that sea of heads suffused with tears, while he who was born for a palace, born for a throne, steps forth from the prison to the gallows, to die in the room of the guilty–I say, brethren, just- as the death of that Prince would more honour the law of England than the death of ten hundred victims drawn from the lowest and vilest haunts of society, so the death of Jesus Christ hath honoured the law of God, and now in virtue of what Christ did, and in virtue of what Christ suffered, God stands forth by the cross, not only just, but the justifier of every one who believeth in Jesus. (A. B. Jack.<\/em>)<\/p>\n<\/p>\n

Jesus giving Himself for our sins<\/strong><\/p>\n

A <\/em>friend of mine who, in the days of slavery, was accustomed to visit an old coloured man in his cabin, to read the Bible to him, and to converse with him about good things, mentioned a little circumstance to me, which can best be told in his own words. Upon such occasions, I would sometimes request him to say what part of the Bible I should read; but this he would never willingly do. Any part, master, for its all good. His reason for this unwillingness he never gave. I divined, however, that he thought it irreverent to give a preference to any portion of the message, the whole of which was from God Himself. After coaxing him in vain, I would say, Well, if you cant tell me what you would like to hear, I may as well go back to the house. Then would come the ready answer, and unvarying: If it pleases you, sir, Id rather hear about the sufferings of our Lord and Saviour, Jesus Christ. From the moment the reading began, his whole being and consciousness seemed to be absorbed by it; and though no articulate word escaped him, the groans and sighs that accompanied the reading throughout, giving emphasis and expression to the words as they fell from my lips, bespoke unutterable fellowship of the sufferings of Jesus. Never before had I begun to enter into the unfathomable depths of that amazing tragedy as I then did. Never before or since have I heard anything from the pulpit that approached this in force and clearness of exposition. Such was the effect upon each of us that I was compelled to pause at intervals to recover a sufficient degree of composure to admit of my proceeding. There was preaching indeed; for the Holy Ghost Himself was the Preacher; preaching to my dear old friend through me, and to me through him, and to both of us through the written Word. (J. H. Norton.<\/em>)<\/p>\n<\/p>\n

Deliverance through sacrifice<\/strong><\/p>\n

On the 10th of June, 1770, the town of Port-au-Prince, in Hayti, was utterly overthrown by a dreadful earthquake. From one of the fallen houses the inmates had fled, except a negro woman, the nurse of her masters infant child. She would not desert her charge, though the walls were even then giving way. Rushing to its bed-side, she stretched forth her arms to enfold it. The building rocked to its foundation; the roof fell in. Did it crush the hapless pair? The heavy fragments fell indeed upon the woman, but the infant escaped unharmed: for its noble protectress extended her bended form across the body, and, at the sacrifice of her own life, preserved her charge from destruction.<\/p>\n

Christ gave Himself up for us<\/strong><\/p>\n

When the Birkenhead, <\/em>with five hundred soldiers on board, was sinking, the soldiers were drawn up in their ranks on the deck of the ship while the women and children were quietly put into one of the boats. Every one of them did as he was directed, and there was not a murmur or a cry among them till the vessel made her final plunge. Even so, silently and uncomplainingly, did Christ give Himself up (Rev. Ver.) for our salvation. (R. Brewin.<\/em>)<\/p>\n<\/p>\n

What shall we do then for Christ<\/strong><\/p>\n

Did Simon start from his couch, deeming it beneath his Masters dignity to stoop to a menial office, and wash his servants feet? And can we contemplate the Son of God, not stooping to wash us with water, but dying to wash us with His own precious blood, without these words bursting from our lips, Lord, what is man that Thou art mindful of him? Nay rather, should not, and shall not this be our language, That Thou hast done for me, what shall I do for Thee? What? but fondly embrace Thee with all my affections, love Thee with all my heart, serve Thee with all my powers, and, denying myself, but never Thee, say, What shall I render to the Lord for all His benefits? I will take the cup of salvation, and pay my vows to the Lord, now in the presence of all His people. (Dr. Guthrie.<\/em>)<\/p>\n<\/p>\n

Here is–<\/p>\n


I. <\/strong>A great fact.<\/p>\n


II. <\/strong>A glorious purpose.<\/p>\n


III. <\/strong>An adequate power.<\/p>\n


IV. <\/strong>A grand consummation. (J. Lyth.<\/em>)<\/p>\n<\/p>\n

The sacrifice of Christ is<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>Voluntary.<\/p>\n


II. <\/strong>Vicarious.<\/p>\n


III. <\/strong>Worthy.<\/p>\n


IV. <\/strong>Divinely appointed.<\/p>\n


V. <\/strong>Efficient. (J. Lyth.<\/em>)<\/p>\n<\/p>\n

An evil world<\/strong><\/p>\n


I. <\/strong>The principal fact of the gospel is, that Jesus Christ gave <\/em>Himself for our sins.<\/p>\n

1. <\/strong>For our sins–there was the occasion for this act. Did you ever reflect, my brethren, on the peculiar nature of this property, which is here said to belong to us–our sins? They are the only thing which we can truly call our own. Everything else that we possess, is given–nay, it is but lent to us; it came, in many instances, without our seeking, and we must quickly part with it again. But our sins are our own. The possession of them is of our own making and acquiring. We may, indeed, have had partners, prompters, assistants–each of whom has thereby added to his own accumulation of this property. But our share remains undiminished–there is none to divide it with us. And, what is worse, it is a property which, when once acquired, cannot be alienated or put away. Need I say, that it is a most worthless, most injurious, nay, ruinous possession? There is indeed good reason for all this anxiety: for our sins both deprive us of many present blessings, and entail upon us many future woes.<\/p>\n

2. <\/strong>Our text, my brethren, while it names the great fact of the gospel, answers this difficult question. Christ gave Himself for our sins–and that in such a manner, as to leave the fatal property just what it was, hateful, and condemned by God and man, while its owner is set free from its curse. Take Me, He exclaimed, instead of those sins. True, they are still our sins, and we must be humbled for them, and repent of them; but, by faith casting them afresh on the atoning Saviour, we shall find that they can no more interrupt our intercourse with God as a friend, than if they had never been committed.<\/p>\n


II. <\/strong>Its intended effect. Christ gave Himself for our sins, that He might deliver us from this present evil world<\/p>\n

1. <\/strong>This present world is evil, because it is a rebellious world. It has apostatized from the service of its true and rightful Master–of Him who made it.<\/p>\n

2. <\/strong>This present world is evil, because it is a corrupting world. When sinners have been reclaimed from it, they are still liable to be again entangled therein and overcome.<\/p>\n

3. <\/strong>This present world, is evil, for it is a doomed world. It bears upon every part of it the sentence of condemnation. (J. Jowett, M. A.<\/em>)<\/p>\n<\/p>\n

Christ delivering believers from this present evil world<\/strong><\/p>\n

Let us now look at this rescue or deliverance as the principal subject of thought in the verse of our text. The world spoken of is the present world; it is called evil, and so, if this word evil <\/em>has any force, the deliverance is a moral and spiritual deliverance, A commentator of great name translates, instead of the present <\/em>world, the impending <\/em>world or age–that is, the age of apostasy and of the second coming of Christ as a Judge. But this is unnecessary and improbable. The word rendered present <\/em>is the same which occurs in the passage, Things present and things to come; it is used by the grammarians to denote the present tense as contrasted with the future; and it is a truly Christian idea, that escape from present sin and present corruption was offered by our Lord in His gospel and made possible for us by His death. But what is meant by the world<\/em>, and in what sense is it an evil world? There are two words used in the New Testament where we find world <\/em>in our translation. One () makes prominent the order or system of things as it exists in space, the other () <\/em>the course or flow of events in time. The two words, as denoting men, the inhabitants of the earth or world, in their present condition of estrangement from God as to their feelings, habits, character, in the world and in the ages of time, are used indiscriminately. In one or two instances the word is made to signify the material creation; , just as our word world, <\/em>which at first denoted an age of men, has come steadily to have the signification of the material earth or universe. We see from this exposition how and why the world is called evil. If Christ or His apostles have taught that in the order of created things evil is inherent, that this visible world is essentially a vile and corrupt place, owing to its material elements, they would have given sanction to the Gnostic doctrine that God, the supreme and the pure, is not the maker of heaven and earth, but that some other being made them, who is essentially imperfect. Thus Christian morality would have coincided with that ascetical system that has done so much mischief in the world, by teaching that escape from evil consists in extinction of desire, in abstinence from all that gratifies the senses, seclusion from society and absorption in contemplation of the Godhead. In this way we should have had a Christianity which was unfit for the mass of mankind, and which had the seeds of death in itself. Certainly, this was not the view of the world which He took who said, I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from evil. To the follower of Christ, then, the world, as continued by its Great Maker, in its structure, its sights and sounds, its influences on the soul, cannot appear to be evil. The present creation, though it may have fallen, with man, from a more perfect beauty that once belonged to it, is only good, just as it was at the first, when God saw everything that He had made and, behold, it was very good. The <\/em>sky and clouds are good, although sometimes monotonous rain-clouds cover the face of the heavens. Nor can I see what can possibly make a Christian look on the outer world without joy, when, besides having the same sources of pleasure in it which others find, he sees a God and a Father reflected from the whole universe. It has been sometimes said that the great seriousness which Christianity throws into life, the <\/strong>pressure upon the Christian mind of an unseen world and of the great thoughts of trial and of duty, ought naturally to call him away from things outward and visible. He may be compared to the soldier just before battle. What leisure has he for the music of the birds and the sweet forms of flowers, when victory and death are close at hand? Or he may be compared to the man just ready to embark on a vessel, whose thoughts are turned away from the beautiful outline of the coast, or the floating clouds, and fastened on the great, immeasurable ocean. And so it is said that the culture springing from the world and from life, the refinement of the taste and sensibility to things beautiful, are not encouraged by Christianity. Its influences are one-sidedly moral: it is imperfect, when alone, as a discipline for man. Some of the early Christians showed this defect; the stricter religionists since have shown it. They <\/em>have looked on the world as evil. In my apprehension this charge has no true foundation. The gospel aims to cultivate our nature, not to turn it into another nature. And this it tries to effect by bringing the most inspiring, elevating motives to bear on our life and character. But, setting the differences of men aside, the gospel has often awakened the slumbering seeds of feeling, the love of beauty or power of thought which lay dormant before, and it puts the soul in the best position to receive all the good, all the softening influences which God appointed for it in its education in this present world. How unlike Christs gospel is, in its view of the present evil world, to the religions which have swayed and pressed upon the souls of the great Hindoo race. To them the world was filled with illusions; personal existence was an evil; the soul was on an almost endless transit from one form of life to another; the great goal afar off was absorption in the supreme essence; and self-torture was a means to this consummation. So dreary did this religion of Brahminism become, that the atheism and extinction promised by Buddhism became a positive blessing. This present evil world, then, is such as man has made it, not such as God made it. The very essential doctrine of Christianity is, that God made His revelation and sent His Son to stem and abridge this evil. Here we may see two thoughts in the text. First, it is a present evil world as contrasted with a future and an unseen world. The presence of evil in a visible form, in a society of men whom we cannot avoid and from good whom we ought not to withdraw, if we would, gives to it its principal power. The which resists this evil, on the other hand, is spiritual and distant; there is a conflict between forces that draw their power from unseen realities and forces that have the senses and our temporal state and human opinion on their side. Let us next, for a moment, look at the nature of the evil of the world. It is, first, evil mixed with good, founded on desires and principles which, but for sin in the world, would lead only to good. Hence, it is insidious. We scarce know what excess is, where we must stop, how far we may venture. We have for all this no exact rules, and can have none. Herein lies a great part of our danger, that the judge within is <\/strong>blinded and misguided by the evil without, so that the decisions in the court of conscience are iniquitous. Again, there is an unrighteous sway, even a terror, over us, wielded by the evil or defective opinions of society. If the apostles opposed a false religion, they who wanted just that kind of religion which appeases the conscience and suits a feeble religious sense, became their enemies, Or it may he that a peculiarity of an age of the world consists in a decay of faith, an atmosphere of doubt which seems to act on the minds of men without their being conscious of it. In the light of Scripture this is, indeed, present evil, for it destroys the power of motives and deadens the religious nature. I will speak of but one other characteristic of the evil that may be in the world; it is the accumulation of objects to gratify the desires, and even those desires which may be called voluptuous. In a simple condition of society, where there is little wealth and little division of labour, this is not the predominant evil. Thus, early Rome–and the same is true of almost all simple societies–was outwardly virtuous, reverential, law-abiding, for some generations, only to fall into the grossest condition, at the decline of the Republic and through the Empire, when all the vices in a mingled stream seemed to be overflowing mankind. The apostle saw this; he saw the same decay of good habits in the Greek countries which he traversed; he might, if alive now, see it at Paris; he <\/strong>might see the inroads of thoroughly worldly enjoyment among us. Society ruins itself in such a decline, and needs frightful judgments, wide-sweeping changes, to make it endurable. All this enervating, voluptuous influence must act on every member of society, unless he fights against it and forms himself, by the conflict, into a heroic character. All this philosophers have felt, as well as Christians. There is a celebrated passage in one of Platos works, where he uses language something like <\/strong>the apostles: Evil, says Socrates (in Theaetetus, 176, a.b.), can never perish; for there must always remain something which is antagonistic to good. Of necessity they hover around this mortal sphere and the earthly nature, having no place among the gods in heaven. Wherefore, also, we ought to fly away thither; and to fly thither is to become like God, as far as this is possible; and to become like Him is to become holy, just, and wise. Plato saw the evil, and longed for a deliverance, and looked to wisdom and to the inspiration of moral beauty as the best means which he could offer. We look on him as one of the noblest of men, but we have a better guide–even Him who said, I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. His prayer was fulfilled. God has rescued many from the power of darkness and brought them into the kingdom of His dear Son. This rescue was accomplished by Christ, says the apostle, in His giving Himself for us. The first step is the offer of forgiveness of sins, which is procured, according to the uniform testimony of Scripture, by the death of Christ. Without this assurance of receiving pardon and help the sense of sin would be a paralysis of the souls active powers; and there would be, after a few fruitless efforts, a despair of making progress toward a holy and a perfect life. Christs disclosure of the evil of sin would then have been only a ministry of wrath and of death. Secondly, the soul is thus opened to all the genial motives which must act upon it in order that it may be delivered from the evil that is in the world. Once more, the evil of the world is, to a considerable extent, an excess of good. Desire may not be bad in itself, yet a large amount of the corruption in the world comes from inordinate desire, Finally, the closing words of our text assure us that all this which we have considered is no plan for the improvement of mankind as merely living on the earth, but for the renewal of the world and as an ultimate deliverance of men from sin, through Christ. And Christs giving of Himself for our sins, and His purpose, in so doing, to deliver us from the present evil world, took place according to the will of God and our Father. We do not owe our salvation to an impulse, a temporary movement in the mind of Christ, or to circumstances which awoke in a benevolent heart an opposition to the hypocrisy and covetousness of His day. We are taught by this high example, that a life thought out beforehand, carried through to the end according to one plan, is a life nearest to the life of God. (T. D. Woolsey.<\/em>)<\/p>\n<\/p>\n

To whom be glory for ever<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n

Ascription of praise to God<\/strong><\/p>\n

The Hebrews are wont in their writings to intermingle praise and giving of thanks. This custom the apostles themselves observe. Which thing may be very often seen in Paul. For the name of the Lord ought to be had in great reverence, and never to be named without praise and thanksgiving. And thus to do, is a certain kind of worship and service to God. So in worldly matters, when we mention the names of kings or princes, we are wont to do it with some comely gesture, reverence, and bowing of the knee, much more ought we when we speak of God, and to name the name <\/strong>of God with thankfulness and great reverence. (Luther.<\/em>)<\/p>\n<\/p>\n

The duty of ascribing glory to God<\/strong><\/p>\n

Here is the close of the salutation, in which, by holding forth His own practice for an example, He comprehends the duty of the redeemed. They are to ascribe lasting glory and praise to God the Father for His goodwill to this work of our redemption by Jesus Christ.<\/p>\n

1. <\/strong>As God, in this great work of our redemption, has made the glory of almost all His attributes, especially of His justice, mercy, and wisdom, to shine forth, so it is the duty of the redeemed to acknowledge that glory, and to wish that it may be set forth more and more both in ourselves and others.<\/p>\n

2. <\/strong>This duty can never be sufficiently discharged. There is required the leisure of eternity to ascribe glory to God.<\/p>\n

3. <\/strong>The glory of the Redeemer, and of God, who sent His son to do that work, shall be the long-lasting and never-ending song of the redeemed.<\/p>\n

4. <\/strong>Our praise and thanksgiving must not be formal or verbal only, but fervent and serious, proceeding from the most intimate affection of the heart. (James Fergusson.<\/em>)<\/p>\n<\/p>\n

The honour which is due to God for the redemption in Christ<\/strong><\/p>\n

The praise of God–<\/p>\n

1. <\/strong>A fruit of the redeemed state.<\/p>\n

2. <\/strong>A proof of the same. (J. P. Lange, D. D.<\/em>)<\/p>\n<\/p>\n

The praise which the redeemed bring to God–<\/strong><\/p>\n

(1)<\/strong> begins in time;<\/p>\n

(2)<\/strong> continues into eternity. (J. P. Lange, D. D.<\/em>)<\/p>\n<\/p>\n

Praise will go on for ever<\/strong><\/p>\n

Praise is the only part of duty in which we at present engage, which is lasting. We pray; but there shall be a time when prayer shall offer its last litany: we believe; but there shall be a time when faith shall be lost in sight: we hope, and hope maketh not ashamed; but there shall be a time when hope lies down and dies, lost in the splendour of the fruition that God shall reveal. <\/strong>But praise goes singing into heaven, and is ready, without a teacher, to strike the harp that is waiting for it, to transmit along the echoes of eternity the song of the Lamb. (W. M. Punshon.<\/em>)<\/p>\n<\/p>\n

The praise of God<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>Its nature.<\/p>\n

2. <\/strong>Its source.<\/p>\n

3. <\/strong>Its duration.<\/p>\n

4. <\/strong>Its diffusion. (J. Lyth.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 4<\/span>. Who gave himself for our sins<\/B><\/I>] Who became a sin-offering<\/I> to God in behalf of mankind, that they might be saved from their sins.<\/P>

<\/P>

Deliver us from this present evil world<\/B><\/I>] These words cannot mean created nature<\/I>, or the earth and its productions<\/I>, nor even wicked men<\/I>. The former we shall need while we live, the latter<\/I> we cannot avoid<\/I>; indeed they are those who, when converted, form the Church of God; and, by the successive conversion of sinners is the Church of Christ maintained; and the followers of God must live and labour among them<\/I>, in order to their conversion. The apostle, therefore, must mean the Jews<\/I>, and their system of carnal<\/I> ordinances; statutes which were not good, and judgments by which<\/I> they could not live<\/I>; Eze 20:25<\/span>; and the whole of their ecclesiastical economy, which was a burden neither they nor their fathers were able to bear, Ac 15:10<\/span>. Schoettgen<\/I> contends that the word , which we translate evil<\/I>, should be translated laborious<\/I> or oppressive<\/I>, as it comes from , labour, trouble<\/I>, c. The apostle takes occasion, in the very commencement of the epistle, to inform the Galatians that it was according to the will<\/I> and counsel of God that circumcision<\/I> should cease, and all the other ritual parts<\/I> of the Mosaic economy and that it was for this express purpose that Jesus Christ gave himself<\/I> a sacrifice for our sins<\/I>, because the law<\/I> could not make the comers thereunto perfect<\/I>. It had pointed out the sinfulness<\/I> of sin, in its various ordinances, washings<\/I>, c. and it had showed forth the guilt<\/I> of sin in its numerous sacrifices<\/I>; but the common sense, even of its own votaries, told them that it was impossible that the blood of bulls and goats<\/I> should take away sin<\/I>. A higher atonement was necessary; and when God provided that<\/I>, all its shadows and representations necessarily ceased. See Clarke on <\/span>Ga 4:3<\/span><\/span>.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Which Christ, though he was put to death by Pilate and the Jews, yet he was not compelled to die; for he laid down his life, no man took it from him, Joh 10:17<\/span>,18<\/span>. Sometimes it is said, he died for our sins, as Rom 5:8<\/span>; sometimes, that he gave himself, <\/I>( meaning, to death), as in Eph 5:2<\/span>,25<\/span>; 1Ti 2:6<\/span>; Tit 2:14<\/span>; he was given by his Father, and he gave himself by his own free and spontaneous act. <\/P>

For our sins, <\/B>must be interpreted by other scriptures: here is the defect of a word here, which the Socinians would have to be remission; others, expiation (of which remission is a consequent). Both, doubtless, are to be understood, and something more also, which is expressed in the following words of the verse. Remission of sins is granted to be the effect of the death of Christ, but not the primary and sole effect thereof; but consequential to the propitiation, <\/I>mentioned Rom 3:25<\/span>; the redemption, <\/I>Eph 1:7<\/I><\/span>; the sacrifice, <\/I>Heb 10:12<\/I><\/span>; both which texts show the absurdity of the Socinians, in quoting those texts to favour their notion of Christs dying for the remission of our sins, without giving the justice of God satisfaction. And though some other texts mention Christs dying for our sins, without mention of such expiation, propitiation, redemption, or satisfaction; yet they must be interpreted by the latitude of the end of Christs death (expressed in other scriptures) relating to sin. Which is not only expiation, and remission, but the delivery of us from the lusts and corruptions of <\/P>

this present evil world.<\/B> The apostle here deciphers this world, by calling it present<\/B> and evil:<\/B> by the first, he hinteth to us, that there is a world to come; by the latter, he showeth the sinful practices of the greatest part of men, (for by world<\/I> he means the corruption of persons living in the world), they are evil; and this was one end of Christs death, to deliver his saints from their evil practices and examples; thus, 1Pe 1:18<\/span>, we are said to be by the blood of Christ redeemed from<\/I> a vain conversation received by tradition from<\/I> our fathers.<\/I> This (he saith) was done according to the will of God; <\/B>the Greek word is <\/span>, not <\/span>: the will of God is his decree, purpose, or good pleasure, so as it signifieth both his eternal purpose, (according to Eph 1:4<\/span>), and his present pleasure or consent. I see no ground for the Socinian criticism, who would have us understand by it, Gods testament, or present will for things to be done after death; the word importeth no more than Gods eternal purpose, as to the redemption of man by the blood of Christ, and his well pleasedness with his undertaking and performance of that work; this God he calleth our Father, <\/I>not with respect to creation so much as adoption. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

4. gave himself<\/B> (Ga2:20<\/span>); unto death, as an offering. Found only in this and thePastoral Epistles. The Greek<\/I> is different in Eph5:25<\/span> (see on Eph 5:25<\/span>). <\/P>

for our sins<\/B>whichenslaved us to the present evil world. <\/P>

deliver us from this<\/B>Greek,<\/I>“out of the,” c. The Father and Son are each said to”deliver us,” &c. (Col1:13<\/span>): but the Son, not the Father, gave Himself for us<\/I> inorder to do so, and make us citizens of a better world (Php3:20<\/span>). The Galatians in desiring to return to legal bondage are,he implies, renouncing the deliverance<\/I> which Christ wroughtfor us. This he more fully repeats in Ga3:13<\/span>. “Deliver” is the very word used by the Lord as toHis deliverance of Paul himself (Ac26:17<\/span>): an undesigned coincidence between Paul and Luke. <\/P>

world<\/B>Greek,<\/I>“age” system<\/I> or course<\/I> of the world, regardedfrom a religious point of view. The present age<\/I> opposes the”glory” (Ga 1:5<\/span>) ofGod, and is under the authority of the Evil One. The “ages ofages” (Greek,<\/I> Ga 1:5<\/span>)are opposed to “the present evil age.” <\/P>

according to the will of Godand our Father<\/B>Greek,<\/I> “of Him who is at once God[the sovereign Creator] and our Father” (Joh 6:38<\/span>;Joh 6:39<\/span>; Joh 10:18<\/span>,end). Without merit of ours. His sovereignty as “GOD,”and our filial relation to Him as “OURFATHER,” ought tokeep us from blending our own legal notions (as the Galatians weredoing) with His will and plan. This paves the way for his argument.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Who gave himself for our sins<\/strong>,…. The antecedent to the relative “who, is our Lord Jesus Christ”, Ga 1:3<\/span> and the words are an illustration of the good will of God the Father, and of the grace and love of Christ, in the gift of himself, for the sins of his people: he did not merely give, “sua, his own things”, what were his properly, but, “se, himself”; not the world, and the fulness of it, gold, silver, and such like corruptible things; no, nor men for them, and people for their lives; nor angels, his creatures, and ministering spirits; but his own self, his life, his flesh, his blood, his body, and soul, his whole human nature, and this as in union with himself, a divine person, the eternal Son of God. He gave himself freely, cheerfully, voluntarily, into the hands of men, justice, and death itself, as a sacrifice for sin, to expiate it, make reconciliation and atonement for it, which could not be done by the sacrifices of the legal dispensation; to procure the remission of it, which could not be had without shedding or blood; and utterly to take it away, finish it, and make an end of it, and abolish it, so as that it might never rise any more to the condemnation of his people: and this reached to “sins” of all sorts, not only original, but actual, and these of thought, word, and deed; and this oblation of himself upon the cross, was not for any sin of his own, who had none, nor for the sins of angels, of whom he was no Redeemer aud Saviour, but “for our sins”; not the sins of the apostles, or of the Jews only, nor yet of all mankind, but of God’s elect, called the friends of Christ, his sheep and church, for whom he gave himself; and his end in so doing was,<\/p>\n

that he might deliver us from this present evil world<\/strong>; by which is meant, either the Jewish world, or church state, in which were a worldly sanctuary, and which were subject to ceremonies and traditions, called the elements and rudiments of the world; and who were possessed of worldly notions, and in expectation of a worldly kingdom to be set up by the Messiah; and both in principle and in practice were sadly degenerated, and were become very evil and wicked: or the present age and generation of men, whether of Jews or Gentiles, which was so corrupt, as the like was never known; or in general the present world, and the men of it, in distinction either from the world before the flood, as in 2Pe 3:5<\/span> or rather from the new heavens and earth, which will be after the present ones, and wherein will dwell righteousness; or, in a word, from the world which is to come, as they are frequently opposed in Scripture: and which is said to be “evil”, not with respect to the matter, that being all very good, as created by God; but with respect to the men of it, who lie in wickedness, under the power of the wicked one, and of their own sins; and to the things which are in it, all which are the lust of the flesh, the lust of the eyes, and the pride of life. Now Christ gave himself a sacrifice for the sins of his people, that as in consequence of this they might be delivered and saved from the damning power, so from the governing power and influence of all that is evil in this present world; as from Satan, the god of it, who has usurped a power over it; from the lusts that are predominant in it; from the vain conversation of the men of it; from the general conflagration of it at the last day, and from the perdition of ungodly men, and their eternal destruction in hell: and all this is<\/p>\n

according to the will of God, and our Father<\/strong>, It was by the determinate counsel and foreknowledge of God that Christ was delivered up into the hands of wicked men, and put to death by them; it was his will of purpose and decree, to deliver him up into the hands of justice and death, and that he should give himself sacrifice for sin; yea, it was his will of command, that he should lay down his life for his sheep, to which he was obedient; it was his pleasure, it was what was agreeable to him, was to his good liking, that he should die for the sins of his people; it was owing to the love of God, who is our Father in Christ, and by adopting grace, and not to any worth or desert of ours, that Christ gave himself for us; as his own love, so his Father’s will, were what solely moved him to it.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

For our sins <\/B> ( <\/SPAN><\/span>). Some MSS. have <\/SPAN><\/span> (concerning). In the Koine<\/I> this use of <\/SPAN><\/span> as like <\/SPAN><\/span> has come to be common. He refers to the death of Christ (cf. 1Cor 15:3<\/span>; Gal 2:20<\/span>; Rom 5:6<\/span>). As a rule <\/SPAN><\/span> occurs of things, <\/SPAN><\/span> of persons.<\/P>

Deliver <\/B> (<\/SPAN><\/span>). Second aorist middle subjunctive (final clause with <\/SPAN><\/span>) of <\/SPAN><\/span>, old verb to pluck out, to rescue (Ac 23:27<\/span>). “Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage” (Lightfoot).<\/P>

Out of this present evil world <\/B> ( <\/SPAN><\/span>). Literally, “out of the age the existing one being evil.” The predicate position of <\/SPAN><\/span> calls emphatic attention to it. Each word here is of interest and has been already discussed. See on Mt 13:22<\/span> for <\/SPAN><\/span>, Mt 6:23<\/span> for <\/SPAN><\/span>. <\/SPAN><\/span> is genitive masculine singular of <\/SPAN><\/span> second perfect (intransitive) participle of <\/SPAN><\/span> for which see on 2Thess 2:12<\/span>; 1Cor 3:22<\/span>; 1Cor 7:26<\/span>. It is present as related to future (Rom 8:38<\/span>; Heb 9:9<\/span>).<\/P>

According to the will of God <\/B> ( <\/SPAN><\/span>). Not according to any merit in us. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Gave himself for our sins. Comp. Mt 20:28<\/span>; Eph 5:25<\/span>; 1Ti 2:6<\/span>; Tit 2:14<\/span>. Purposely added with reference to the Galatians’ falling back on the works of the law as the ground of acceptance with God. For or with reference to sins [<\/SPAN><\/span>] expresses the general relation of Christ ‘s mission to sin. The special relation, to atone for, to destroy, to save and sanctify its victims, is expressed by uJper on behalf of. The general preposition, however, may include the special Out of this present evil world [ ] <\/SPAN><\/span>. Lit. out of the world, the present (world which is) evil. For aijwn age or period, see Joh 1:9<\/span>, and additional note on 2Th 1:9<\/span>. Here it has an ethical sense, the course and current of this world ‘s affairs as corrupted by sin. Comp. 2Co 4:4<\/span>. Enestwtov, present, as contrasted with the world to come. Elsewhere we have oJ nun aijwn the now world (1Ti 6:17<\/span>); oJ aijwn toukosmou the period of this world (Eph 2:2<\/span>); oJ aijwn outov= this world or age (Rom 7:2<\/span>). Enestwtov, not impending, as some expositors, – the period of wickedness and suffering preceding the parousia (2Th 2:3<\/span>), which would imply a limitation of Christ ‘s atoning work to that period. Comp. 2Th 2:2<\/span>; 2Ti 3:1<\/span>; 1Co 7:26<\/span>. The sense of present as related to future is clear in Rom 8:38<\/span>; 1Co 3:22<\/span>; Heb 9:9<\/span>. For the evil character of the present world as conceived by Paul, see Rom 12:2<\/span>; 1Co 2:6<\/span>; 2Co 4:4<\/span>; Eph 2:2<\/span>.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “Who gave himself,”<\/strong> (tou dontos heauton) “The one having given or who gave himself,” Gal 2:20<\/span>; Tit 2:14<\/span>; Joh 10:15<\/span>; Joh 10:18<\/span>; 1Ti 2:5-6<\/span>.<\/p>\n

2) “For our sins,”<\/strong> (huper hamartion hemon) “on behalf of our sins,” the sins of us (all). Law offerings were made (peri) concerning man’s sins, but Jesus Christ offered himself up freely (huper) on behalf of our sins, Heb 10:6<\/span>; Heb 10:8<\/span>; 1Pe 3:18<\/span>.<\/p>\n

3) “That he might deliver us,” <\/strong>(hopos ekseletai hemas) “so as (that) He might deliver us,” 1Pe 2:24<\/span>; Rom 4:25<\/span>; 2Co 1:10<\/span>. This deliverance was from the penalty, power, and presence of sin with which every person is confronted.<\/p>\n

4) “From this present evil world,”<\/strong> (ek tou aionos tou enestotos ponerou) “out of the age of the present wickedness;” Christ gave himself for the salvation (deliverance) of all men from sin, not merely for the minority or a few, Joh 3:16<\/span>; Luk 19:10<\/span>; Luk 12:2<\/span>.<\/p>\n

5) “According to the will of God and our Father;”<\/strong> (kata to thelema tou theou kai patros hemon) “according to the will of the God, our Father,” Joh 3:17<\/span>; 1Jn 2:15-17<\/span>; Joh 20:21<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

4. Who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on Him the attention of the Galatians; for, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion. He who knows Christ in a proper manner beholds him earnestly, embraces him with the warmest affection, is absorbed in the contemplation of him, and desires no other object. The best remedy for purifying our minds from any kind of errors or superstitions, is to keep in remembrance our relation to Christ, and the benefits which he has conferred upon us. <\/p>\n

These words, who gave himself for our sins, were intended to convey to the Galatians a doctrine of vast importance; that no other satisfactions can lawfully be brought into comparison with that sacrifice of himself which Christ offered to the Father; that in Christ, therefore, and in him alone, atonement for sin, and perfect righteousness, must be sought; and that the manner in which we are redeemed by him ought to excite our highest admiration. What Paul here ascribes to Christ is, with equal propriety, ascribed in other parts of Scripture to God the Father; for, on the one hand, the Father, by an eternal purpose, decreed this atonement, and gave this proof of his love to us, that he “spared not his only-begotten Son, (Rom 8:32<\/span>,) but delivered him up for us all;” and Christ, on the other hand, offered himself a sacrifice in order to reconcile us to God. Hence it follows, that his death is the satisfaction for sins. (15) <\/p>\n

That he might deliver us. He likewise declares the design of our redemption to be, that Christ, by his death, might purchase us to be his own property. This takes place when we are separated from the world; for so long as we are of the world, we do not belong to Christ. The word αιών, ( age,) is here put for the corruption which is in the world; in the same manner as in the first Epistle of John, (1Jo 5:19<\/span>) where it is said that “the whole world lieth in the wicked one,” and in his Gospel, (Joh 17:15<\/span>,) where the Savior says, <\/p>\n

“<\/p>\n

I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil;” <\/p>\n

for there it signifies the present life. <\/p>\n

What then is meant by the word “World” in this passage? Men separated from the kingdom of God and the grace of Christ. So long as a man lives to himself, he is altogether condemned. The World is, therefore, contrasted with regeneration, as nature with grace, or the flesh with the spirit. Those who are born of the world have nothing but sin and wickedness, not by creation, but by corruption. (16) Christ, therefore, died for our sins, in order to redeem or separate us from the world. <\/p>\n

From the present wicked age. By adding the epithet “wicked”, he intended to shew that he is speaking of the corruption or depravity which proceeds from sin, and not of God’s creatures, or of the bodily life. And yet by this single word, as by a thunderbolt, he lays low all human pride; for he declares, that, apart from that renewal of the nature which is bestowed by the grace of Christ, there is nothing in us but unmixed wickedness. We are of the world; and, till Christ take us out of it, the world reigns in us, and we live to the world. Whatever delight men may take in their fancied excellence, they are worthless and depraved; not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul, and which ought to satisfy our minds. <\/p>\n

According to the will. He points out the original fountain of grace, namely, the purpose of God; <\/p>\n

“<\/p>\n

for God so loved the world, that he gave his only-begotten Son.” (Joh 3:16<\/span>.) <\/p>\n

But it deserves notice, that Paul is accustomed to represent the decree of God as setting aside all compensation or merit on the part of men, and so Will denotes here what is commonly called “good pleasure.” (17) The meaning is, that Christ suffered for us, not because we were worthy, or because anything done by us moved him to the act, but because such was the purpose of God. Of God and our Father is of the same import as if he had said, “Of God who is our Father.” (18) <\/p>\n

(15) “ Pour nos pechez.” “For our sins.” <\/p>\n

(16) “ Non pas que cela viene de la creation, mais de leur corruption.” “Not that this comes from creation, but from their corruption.” <\/p>\n

(17) Οὐκ εἶπε κατ ᾿ ἐπιταγὴν τοῦ Πατρὸς ἀλλὰ κατὰ τὸ θέλημα, τουτέστι τὴν εὐδοκίαν “He did not say, according to the command, but according to the will, that is, according to the good pleasure, of the Father.” — Theophylact. <\/p>\n

(18) “An English reader would readily suppose that ‘God and our Father’ are two different persons. The original text suggests no such idea. The meaning is, ‘our God and Father’. — The particle καὶ (and) is here hermeneutic. As Crellius says, it is equivalent to ‘that is’ or ‘who is;’ or rather, it does not connect different persons, but different descriptions of the same person: 1Co 2:2<\/span>; Eph 1:3<\/span>; Eph 4:6<\/span>; 1Th 1:3<\/span>; 1Th 3:11<\/span>; 1Pe 1:2<\/span> ̔Ημῶν belongs equally to both nouns, Θεοῦ and Πατρός — Brown. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(4) Who gave himself.<\/strong>Surrendered Himself, of His own free act and will, to those who sought His death. The phrase has a parallel in Tit. 2:14<\/span>, and appears in its full and complete form in the Gospel saying (Mat. 20:28<\/span>; Mar. 10:45<\/span>): The Son of Man came to give His life a ransom for many ; and in 1Ti. 2:6<\/span> : Who gave Himself a ransom (the word is here a compound, which brings out more strongly the sense of vicariousness) for all.<\/p>\n

For our sins.<\/strong>In the Greek there are three prepositions, which can only be translated by the single word for in English. The first has for its primary sense concerning, or relating to; it merely marks a connection or relation between two facts. The second has rather the sense in behalf of, in the interests of. The third means strictly in place of. The first, as might be expected, is naturally used in respect of things;<\/em> the second and third of persons.<\/em> The death of Christ was a sacrifice for sins, i.e.,<\/em> the sins of mankind stood in a distinct relation to it, which was really that of cause. The sins of mankind it was which set the whole scheme of redemption in motion, and to take away those sins was its main object. The death of Christ was a sacrifice for sinners.<\/em> It was a sacrifice wrought in their behalf, for their benefit. It was also a sacrifice wrought in their stead.<\/em> Christ suffered in order that they might not suffer. He gave His life a ransom for <\/em>(i.e., in place of<\/em>) many. The first of these meanings is represented in Greek by the preposition peri,<\/em> the second by huper,<\/em> the third by anti.<\/em> The distinction, however, is not quite strictly kept up. We not unfrequently find the death of Christ described as a sacrifice for (on behalf of<\/em>) sins. This would correspond rather to our phrase for the sake of. The object was to do away with sins. They were, as it were, the final cause of the atonement.<\/p>\n

It is somewhat doubtful which of the first two prepositions is to be read here. By far the majority of MSS. have peri,<\/em> but the famous Codex Vaticanus, and one of the corrections of the Sinaitic MS., have huper.<\/em> The two prepositions are not unfrequently confused in the MSS., and the probability in this case is that the numerical majority is right. It will then be simply stated in the text that the sins of men and the sacrifice of Christ have a relation to each other. If there had been no sin there would have been no redemption.<\/p>\n

Deliver us.<\/strong>The deliverance present to the mind of the Apostle appears to be rather (in technical language) that of sanctification than that of justification. The object of redemption is regarded for the moment as being to deliver men from sin, and not so much to deliver them from guilt, the consequence of sin. The Atonement has really both objects, but it is the first that the Apostle has in view in this passage.<\/p>\n

This present evil world.<\/strong>The reading of the three oldest and best MSS. tends rather to emphasise the word evilthis present world, with all its evils. A question is raised as to the word translated present, which might probably mean impending; but the Authorised version is probably right. This present world is strictly this present age.<\/em> The Jews divided the history of the world into two great periodsthe times antecedent to the coming of the Messiah, and the period of the Messianic reign. The end of the first and the beginning of the second were to be especially attended with troubles; and it was just in this transition periodthe close of the older dispensation of thingsin which the Apostles regarded themselves as living. The iniquities of the Pagan society around them would naturally give them an intense longing for release; but the release which they seek is moral and spiritual. They do not so much pray that they may be taken out of the world as that they may be kept from the evil. This the Christian scheme, duly accepted and followed, would do. The Atonement free men from guilt, but its efficacy does not cease there; it sets going a train of motives which hold back the Christian from sin, and constrain him to use his best endeavours after a holy life. The Galatians had lost sight of the power of the Atonement to do this, and had fallen back upon the notion of a legal righteousness, through the vain attempt to keep the commandments of the Law.<\/p>\n

According to the will.<\/strong>The scheme of redemption was willed by God, and therefore all that was done, either on the part of man or of his Redeemer, was a carrying out of His will.<\/p>\n

Of God and our Father.<\/strong>Or, as it might be, of our God and Father.<\/em> It was the fatherly love of God for His creature, man, that set the work of redemption in motion; hence, in reference to the work of redemption, He is spoken of as our<\/em> Fatheri.e.,<\/em> the Father of mankind.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

4<\/strong>. <\/strong> Gave himself<\/strong> He was full owner of his own life: his death was a gift from him to us. So in Mat 20:28<\/span>; Mar 10:45<\/span>; he gave his life as a ransom for many. Note, Joh 10:18<\/span>. <\/p>\n

For<\/strong> The better reading instead of is, on account of concerning our sins. <\/em> As Paul’s titling of himself asserts his apostleship, so this clause asserts the atonement for which his apostleship existed, and both which circumcision was crowding out. <\/p>\n

Present evil world<\/strong> This aeon, <\/em> or time-world of sin, error, apostasy, and strife; to the misery of which the Galatic fickleness was adding its element. Where were once faith and peace, now were distrust and quarrel. Present <\/strong> is the same Greek word as at hand<\/strong>, in 2Th 2:2<\/span>, where see note. It blends the idea of present <\/strong> and setting in, <\/em> or approach, <\/em> as of a state already commencing, and as good as here. This inserting <\/em> and initially present era <\/em> is the same as the latter times <\/strong> of 1Ti 4:1<\/span>, where see note, and the last days <\/strong> of 2Ti 3:1<\/span>. Meyer says, the present world <\/strong> is the last part of the this world <\/strong> mentioned in Rom 12:2<\/span>, and 1Co 1:20<\/span>. But it by no means follows, as Meyer infers, that this insetting era <\/em> was a brief space intervening before the then approaching second advent.<\/p>\n

Previous to Christ the Jews used the phrases this aeon, the aeon to come, <\/em> to designate the ages antecedent to, and subsequent to, the Messiah. In the New Testament the terms slid into the meanings of the periods before and after the second advent. <\/p>\n

According to the will of God<\/strong> Spoken of Christ’s self-giving, and the resultant redemption through him. This, and not perpetual circumcision, is God’s will.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘Who gave himself for our sins, that he may deliver us from this present evil world, according to the will of our God and Father, to whom be the glory for ever and ever. Amen.’<\/p>\n

He then declares that in full accordance with the Father’s will, Christ has freely given Himself up and paid a price for us (compare 1Co 6:20<\/span>; 1Pe 1:18-19<\/span>), offering Himself up for our sins so as to set us free from all the controls and influences, and all the condemnation, of this present ‘evil age’. This is something too that he will develop later in his letter. We are therefore to see ourselves as dead with Christ (Gal 2:20<\/span>), dead to the flesh and to the Law (Gal 2:19<\/span>), dead to condemnation (Rom 8:1<\/span>) and as raised with Him to walk with God and serve Him (Gal 2:20<\/span>), no longer looking to what will benefit us, and what we can get out of the world, but looking to how we can please God and be free from the world’s influences (Gal 2:20<\/span>).<\/p>\n

‘Who gave Himself for our sins.’ Jesus Christ, he tells them, freely gave Himself. He chose to lay down His life (Joh 10:18<\/span>). What happened was no accident or unexpected circumstance. It happened within the divine purpose. It was the divine gift. He came as the sacrificial Lamb, chosen from the foundation of the world (Isa 53:10<\/span>; Joh 1:29<\/span>; Rev 13:8<\/span>), in order that He might offer Himself for us. He was made sin for us (2Co 5:21<\/span>), and made a sin offering (Isa 53:10<\/span>; Heb 10:12-14<\/span>)<\/p>\n

‘That He may deliver us from this present evil world.’ And through that sacrifice of Himself offered once for all (Heb 10:10<\/span>) He had brought deliverance so that men could be forgiven, could be declared acceptable to God, could be ‘counted as righteous’, and could be freed from sin and its demands. Of old God had delivered His people from bondage in Egypt. Now, through Christ’s sacrifice of Himself, He is delivering men from the evil that corrupts and condemns the world.<\/p>\n

This is what the letter is in fact all about. It answers the question, How do we come to enjoy that deliverance? Is it by faith? Or is it by slavishly seeking to fulfil God’s Law, and entering the Jewish version of the covenant, and seeking to fulfil all its detailed requirements, a hard and unthankful, and indeed impossible task?<\/p>\n

The ‘present evil age’ is in contrast with the ‘ages of the ages’ (translated ‘for ever and ever’) in which God will receive glory. In contrast with God’s everlastingness man has only a brief span in this world. And yet he uses it to evil ends, through selfishness, and thoughtlessness and lack of consideration (we have not done those things that we ought to have done), and through violence, lust, greed and self-seeking (we have done those things which we ought not to have done). It refers to man living for himself with his eyes and his thoughts concentrated on the present world and its ways, with all that that involves of selfishness, sin and wickedness, and with little real concern for God and His ways, and no thought for the eternal future.<\/p>\n

Thus by this introduction Paul brings home his main concern. It is to centralise their thoughts on the crucified and risen One and what He has accomplished, in contrast with what they are in themselves. For to him the death and resurrection of Christ is the one central message, which alone can free those who trust in Him from all bondage, both of sin and of the Law.<\/p>\n

The word ’aiownos can be translated either ‘world’ or ‘age’. It regularly stresses a contrast between ‘the world’ in its present existence and the working and purposes of God throughout the ages and in the ages to come. So while Christians are in ‘the world’, they are not of it. They live in this age but they look for, and live in the light of, the age to come.<\/p>\n

‘According to the will of our God and Father.’ And he wanted us to recognise that what Jesus Christ did was part of the eternal will of God, as the Father now reaches out to draw to Himself those whom He has given to His Son (Joh 6:44<\/span>) in order to deliver them from the evil that is intrinsic in the world, and give them new life, eternal life, and prepare them for their glorious future. This is the will of God for those whom He has chosen out for Himself (compare Eph 1:4<\/span>).<\/p>\n

‘To Whom be the glory for ever and ever (to the ages of the ages).’ All glory arising from this deliverance must therefore go to God. It is not of our doing, but of His. And it will be His into unseen ages, in contrast with those who cling to this age (Gal 1:4<\/span>).<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Gal 1:4<\/span><\/em><\/strong>. <\/strong>From this present evil world,<\/em><\/strong><\/strong> “From the vicious customs and practices of the world.”The original is ambiguous: some would render it from the evil of this present world. <\/em>Mr. Locke argues from 1Co 2:6<\/span>; 1Co 2:8<\/span> that the term signifies the Jewish nation, <\/em>under the Mosaic constitution; and supposes these words to contain an intimation, that God intended to take the Jews themselves out of it, so far was he from any purpose of bringing the Gentiles under it. But it is certain that the word often signifies the same with the word , that is, the world. <\/em>See Mat 13:39-40<\/span>. 2Co 4:4<\/span>. <\/span>Tit 2:12<\/span>. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Gal 1:4<\/span> . This addition prepares the readers thus early for the recognition of their error; for their adhesion to Judaism was indeed entirely opposed to the aim of the atoning death of Jesus. Comp. Gal 2:20<\/span> , Gal 3:13<\/span> ff. “See how he directs every word against self-righteousness,” Luther’s gloss.<\/p>\n

] that is, who did not withhold ( , Rom 8:32<\/span> ), but surrendered Himself<\/em> , namely, to be put to death. [16] This special application of the words was obvious of itself to the Christian consciousness, and is placed beyond doubt by the addition . . . Comp. Mat 20:28<\/span> ; Eph 5:25<\/span> ; Tit 2:14 ; 1Ti 2:6<\/span> ; 1Ma 6:44 ; and Wetstein in loc<\/em> .<\/p>\n

. .] in respect of our sins<\/em> (Rom 8:3<\/span> ), on account of them<\/em> , namely, in order to atone for them<\/em> . See Rom 3:23<\/span> ff.; Gal 3:12<\/span> ff. In essential sense is not different from (1Pe 3:18<\/span> ; Mat 26:28<\/span> ; Heb 10:26<\/span> ; Heb 13:11<\/span> ; Xen. Mem<\/em> . i. 1. 17; Eur. Alc<\/em> . 176, comp. 701; Hom. Il<\/em> . xii. 243, comp. i. 444; see Buttmann, Ind. ad Mid<\/em> . p. 188; Schaefer, App. Dem<\/em> . I. p. 190; Bremi, ad Dem. Ol<\/em> . p. 188, Goth.), and the idea of satisfaction is implied, not in the signification of the preposition, but in the whole nature of the case. Hom. Il<\/em> . i. 444: ( for the benefit of the Danai<\/em> ), . As to and in respect to the death of Jesus, the latter of which (never ) is always used by Paul when the reference to persons<\/em> is expressed, see further on 1Co 1:13<\/span> ; 1Co 15:3<\/span> .<\/p>\n

. . .] End<\/em> , which that self-surrender was to attain. The is usually understood as equivalent to , . Certainly in practical meaning may denote present<\/em> (hence in the grammarians, , tempus praesens<\/em> ), but always only with the definite reference suggested by the literal signification, setting in<\/em> , that is, in the course of entrance<\/em> , that which has already begun<\/em> . So not merely in passages such as Dem. 255. 9, 1466. 21; Herodian, ii. 2. 3; Polyb. i. 75. 2; 3 Esd. 5:47, 9:6; 3Ma 1:16 , but also in Xen. Hell<\/em> . ii. 1. 5; Plat. Legg<\/em> . ix. p. 878; Dinarch. i. 93; Polyb. i. 83. 2, i. 60. 9, vii. 5. 4; Mal 3:17<\/span>Mal 3:17<\/span> ; 2Ma 6:9 ; comp. Schweighuser, Lex. Polyb<\/em> . p. 219; Dissen, ad Dem. de Cor<\/em> . p. 350. So also universally in the N.T., Rom 8:38<\/span> ; 1Co 3:22 ; 1Co 7:26<\/span> ; 2Th 2:2<\/span> (comp. 2Ti 3:1<\/span> ; Heb 9:9<\/span> ). Now, as this definite reference of its meaning would be quite unsuitable to designate the , because the latter is not an aeon just begun<\/em> , but one running its course from the beginning and lasting until the ; and as elsewhere Paul always describes this present<\/em> as the (Rom 12:2<\/span> ; 1Co 1:20<\/span> ; and frequently: comp. , 1Ti 6:17<\/span> ; 2Ti 4:10<\/span> ; Tit 2:12<\/span> ), we must explain it as the period of time which is already in the act of setting in<\/em> , the evil time which has already begun<\/em> , that is, the time immediately<\/em> preceding the , so that the is the last part<\/em> of the . This is not only very full of sorrow<\/em> through the dolores Messiae<\/em> (see on 1Co 7:26<\/span> ), to which, however, the ethical in our passage does not<\/em> refer; but it is also in the highest degree immoral<\/em> , inasmuch as many fall away from the faith, and the antichristian principle developes great power and audacity (2Th 2:3<\/span> ff.; 1Ti 4:1<\/span> ff.; 2Ti 3:1<\/span> ff.; 2Pe 3:3<\/span> ; Jud 1:18<\/span> ; 1Jn 2:18<\/span> ; Mat 24:10-12<\/span> ). Comp. Usteri, l.c<\/em> . p. 348 ff.; Lcke and Huther on 1Jn 2:18<\/span> . On that account<\/em> this period of time is pre-eminently . With his idea of the nearness of the , Paul conceived this period as having then already begun (comp. 2Th 2:7<\/span> ), although its full development was still in reserve (2Th 2:8<\/span> ). Accordingly, the same period is here designated which in other places is called (1Pe 1:5<\/span> ), (Act 2:17<\/span> ; 2Ti 3:1<\/span> ), (1Jn 2:18<\/span> ), and in Rabbinic or or (Isa 2:2<\/span> ; Jer 23:20<\/span> ; Mic 4:1<\/span> ). See Schoettgen, Hor. ad<\/em> 2Ti 3:1<\/span> . Christ, says Paul, desired by means of His atoning death to deliver<\/em> us out of<\/em> this wicked period, that is, to place us out of fellowship with it<\/em> , inasmuch as through His death the guilt of believers was blotted out, and through faith, by virtue of the Holy Spirit, the new moral life the life in the Spirit was brought about in them (Rom 6:8<\/span> ). Christians have become objects of God’s love and holy, and as such are now taken out of that <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , so that, although living in this <\/em><\/strong> , they yet have nothing in common with its <\/em><\/strong> . [17] Comp. Barnabas, Ep<\/em> . 10, where the righteous man, walking in this world, . The <\/em><\/strong> , moreover, has the emphasis and is accordingly prefixed. For how antagonistic to this separation<\/em> , designed by Christ, was the fellowship<\/em> with the into which the readers had relapsed through their devotion to the false teachers!<\/p>\n

Observe, moreover, that the <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> forms one idea, and therefore it was not necessary to repeat the article before <\/em><\/strong> (as Matthias contends); see Krger, 57. 2. 3.<\/p>\n

<\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> ] strengthens the weight of the <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> , to which it belongs. Comp. Eph 1:4<\/span> f.; Col 1:13<\/span> f. The salvation was willed by God<\/em> , to whom Christ was obedient<\/em> (Phi 2:8<\/span> ); the reference of . . . . . to the whole sentence from <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> onwards (Bengel, Wieseler, probably also Hofmann) is less simple, and unnecessary. The connection with <\/em><\/strong> (Matthias) would only be possible, if the latter were predicative, and would yield an idea entirely paradoxical.<\/p>\n

<\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> .] of God, who (through Christ) is our Father. Comp. Phi 4:20<\/span> ; 1Th 1:3<\/span> ; 1Th 3:11 ; 1Th 3:13<\/span> . As to the <\/em><\/strong> , comp. on 1Co 15:24<\/span> ; Eph 1:3<\/span> : from the latter passage it must not be concluded that <\/em><\/strong> belongs also to <\/em><\/strong> (Hofmann). The more definite designation <\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> conveys the motive<\/em> of the , love<\/em> .<\/p>\n

[16] Comp. Clem. Cor<\/em> . I. 49, . For instances from Greek authors of , see Dissen, ad Dem. de Cor<\/em> . p. 348.<\/p>\n

[17] It is therefore self-evident how unjust is the objection taken by Hilgenfeld to our interpretation, that it limits the Redeemer’s death to this short period of transition. This the apostle in no way does, but he portrays redemption concretely, displaying the whole importance and greatness of its salvation by the force of strongest contrast. This remark also applies to Wieseler’s objection.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

DISCOURSE: 2049
THE GREAT OBJECT OF CHRISTS COMING<\/strong><\/p>\n

Gal 1:4<\/span>. 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<\/em>.<\/p>\n

T<\/strong>HESE words are a part of an introductory prayer, with which St. Paul begins almost all his epistles. The portion of it which I have selected for the subject of our present contemplation, expresses a truth, which, if stated in a didactic form, might have somewhat of a forbidding aspect; but, as incidentally mentioned, in the midst of a prayer which conveyed to the Galatian Church the strongest evidence of his regard for their welfare, it comes recommended to us by all the endearments of Christian love. One thing, in particular, we cannot fail to notice; namely, that the sentiment contained in it was well known amongst them, and universally approved. It needed nothing to confirm it, nothing to enforce it. They were in the habit of looking to the Saviour, as well as to God the Father, for all the blessings of grace and peace: and to the one, as well as to the other, of these divine Persons, did they ascribe all glory for ever and ever. The nature of their obligations, too, both to the one and to the other, they clearly understood. They knew, that to deliver them from this present evil world, was the Fathers object in sending to them his Son, and the Sons object in dying for them. The introduction therefore of this sentiment would not offend them: on the contrary, it would meet with their most cordial concurrence; and would increasingly occupy their minds, whenever they were engaged in the blessed work of supplication and thanksgiving. Well therefore may the truths which it will of necessity lead me to inculcate be received by you, not as hard sayings, but as expressions of love.<\/p>\n

Consider, then, with me,<\/p>\n

I.<\/p>\n

What is the great object aimed at in our redemption by Christ<\/p>\n

Persons at all conversant with the Gospel would, without hesitation, say, that Christ gave himself for us, to deliver us from the guilt of our sins, and from the condemnation due to them. But the complete connexion which that subject has with our deliverance from the world would not so immediately occur to the minds of all. That<\/em>, therefore, it shall now be my endeavour to point out.<\/p>\n

Through the fall of our first parents, the world has usurped, in the heart of man, the place which was originally assigned to God
[The world, as first constituted, and as subordinated to God, was good: but, as rivalling God in the affections of men, if and every thing in it, is evil. To fallen man it is become his one object of desire, his one source of pleasure, his one ground of confidence. It occupies all his thoughts: it is his pursuit, his portion, and his god. As for his Creator, he flees from him, as Adam did in Paradise. He delights not to contemplate him, to seek him, to serve him, to enjoy him. Nay, if the inspired testimony be true, God is not in all his thoughts. The things of time and sense engross him utterly. When he rises in the morning, when he passes through the day, when he lies down to rest at night, the world, with its cares, its pleasures, its vanities, binds him as with adamantine chains, and keeps him from ever soaring to his God. He loves his bonds indeed, and feels them not: but he is bound notwithstanding; and, whilst walking according to the course of this world, he is walking according to the dictates of the prince of the power of the air, the spirit that now worketh in all the children of disobedience [Note: Eph 2:2<\/span>.].]<\/p>\n

To deliver him from this state was the great end for which our Lord and Saviour came into the world
[He came to cast out every idol from our hearts, and to bring us back to God. Not that he grudges us the enjoyment of earthly things; for he has given us all things richly to enjoy [Note: 1Ti 6:17<\/span>.]; but he cannot endure that God should have a rival in our hearts. By contemplating man in Paradise, we may form an idea what that state is to which the Lord Jesus Christ seeks to restore us. Before sin had defiled the soul of Adam, he had as rich an enjoyment of earthly things as a creature could possess. But he enjoyed God in them: and it was this which rendered them so sweet to his taste. God was the first and last in all his thoughts. He dressed, indeed, and kept the garden in which he was placed; but it caused him no anxious care; nor excited any idolatrous attachment in his mind; nor alienated his soul from God, even for a moment. It never unfitted him for communion with God, or deadened the ardour of his affections towards God: no; he walked as before God, every day and all the day long: he walked with God, as a man walketh with his friend. Now, to bring us back to this, is the true end of redemption, and the proper scope of all that God has ever done for our souls.]<\/p>\n

Let us now proceed to consider,<\/p>\n

II.<\/p>\n

How great an object this is<\/p>\n

It is the one object aimed at both by the Father and the Son
[For this the Lord Jesus Christ gave up himself. For this he left the bosom of his Father: for this he vacated his throne of glory: for this he assumed our nature: for this he lived; for this he died: for this he rose again, and ascended into heaven, and took upon him the government of the world. This is the end he ever keeps in view, in the chastisements he inflicts, and in the blessings he bestows. In all this, the Father also concurred with him. The very proposal, so to speak, originated with the Father; as the Son himself testifies: Sacrifice and offering thou wouldest not: but a body hast thou prepared me. In burnt-offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come<\/em>, (in the volume of the book it is written of me,) to do thy will, O God<\/em> [Note: Psa 40:6-8<\/span>. with Heb 10:5-7<\/span>.]. The Father, as is here said, prepared him a body, and sent him into the world; and gave him a commandment, what he should say, and what he should do [Note: Joh 6:38<\/span>; Joh 14:31<\/span>.]. The Father upheld him also in the whole of his work [Note: Isa 42:1<\/span>.]; and raised him up from the dead, and gave him glory [Note: 1Pe 1:21<\/span>.]; and committed all things into his hands, that he might accomplish in man all the purposes of his love [Note: Eph 4:10<\/span>.].]<\/p>\n

What an object, then, must this be!
[We are accustomed to judge of objects, in general, by the efforts made to obtain them. And, if we take that criterion, what is there that can equal the great object before us? That it should ever occupy for a moment the mind of the Deity, is amazing: but that it should ever be so desirable in Jehovahs mind, that he should give his only dear Son to effect it; and that his Son, also, should willingly endure all the curses of the broken law to attain it; yea, that the Holy Spirit, too, should undertake, by his own almighty power, to accomplish in us this good work; that the Sacred Trinity, I say, should all combine thus to effect it, exhibits such a view of its importance as nothing can exceed, Yet, how little is it viewed in this light! How little do men, at that season of the year when we commemorate the Saviours Advent, recollect for what end he came! If we were to judge by the conduct of the generality amongst us, we should rather suppose that the Saviour gave himself to deliver us to<\/em>, and not to deliver us from<\/em>, this present evil world: precisely as the Jews of old committed all manner of iniquity, and then said, We are delivered to do<\/em> all these abominations [Note: Jer 7:9-10<\/span>.]. You well know, that, as by general consent, this is made a season of more than usual conviviality; insomuch that dissipation is, if I may so speak, the order of the day: and the man who has no greater portion than usual of mirth and gaiety seems to himself to have failed in the peculiar exercises of his mind, which the season calls for. If one were to say, that such commemorations were an insult to the Deity; that they obstructed the very ends for which the Saviour came; and were a direct act of rebellion against God the Father, whose avowed will was opposed; one should be thought a gloomy enthusiast, and an enemy to all social happiness. But so it is, whatever ungodly men may think concerning it; and so it will be found at the last day. God says, Give me thy heart; and that command must<\/em> be obeyed. We must withdraw it from all things that stand in competition with him. The most lawful and honourable attachments must be subordinated to him: we must set our affections altogether on things above, and not on things on the earth [Note: Col 3:2<\/span>.]: we must have our conversation in heaven. Our blessed Lord has shewn us, in this respect, how to walk; and we must follow his steps. In<\/em> the world we are, and must be: but of<\/em> the world we must not be, either in our spirit or our conduct. If we will be his followers indeed, we must not be of the world, even as he was not of the world [Note: Joh 17:14-16<\/span>.].]<\/p>\n

In this subject we may clearly see,
1.<\/p>\n

How few experience the full benefits of Christs redemption!<\/p>\n

[The light of Christianity has certainly raised the tone of morals, where its precepts are heard: but a complete conformity to the Christian code is rarely seen. Where do we find persons living according to the pattern of Christ and his Apostles? Where does the cross of Christ so operate, that they who look to it regard the world as a crucified object, or as a person that was himself crucified would regard it [Note: Gal 6:14<\/span>.]? This is a feeling utterly unknown, except amongst a few; who, on that very account, are despised and hated by the whole world [Note: Joh 15:19<\/span>.]. The truth is, that Christians in general differ very little from either Jews or Heathens. Christianity occupies their heads; but heathenism their hearts. They pretend to have faith: but, as for the faith that overcomes the world, they know nothing about it [Note: 1Jn 5:4-5<\/span>.]. Their whole life, instead of being occupied in a progressive transformation of the soul after the Divine image, is one continued state of conformity to the world [Note: Rom 12:2<\/span>.]: and, instead of regarding the friendship of the world as a decisive proof of their enmity against God, they affect it, they seek it, they glory in it [Note: Jam 4:4<\/span>. See the amazing strength of the original : the very inclination constitutes a man an enemy to God.]. I appeal to all, whether these observations be not true; and whether those who are dead to the world be not as signs and wonders in our day? Know, however, that they, and they only, are right; and that all the knowledge, or all the experience, that leaves us short of this, is but learned ignorance, and specious delusion. The whole world lieth in wickedness: and they who are of God come out of it, even as Lot did out of Sodom [Note: 1Jn 5:19<\/span>.]. If we love the world, the love of the Father is not in us [Note: 1Jn 2:15-16<\/span>.].]<\/p>\n

2.<\/p>\n

How blessed is the effect of real Christianity upon the soul<\/p>\n

[It emancipates us from the sorest bondage; and brings us into a state of liberty and peace. The votaries of this world, see with what cares they are harassed, with what disappointments they are vexed! See them in the full enjoyment of their portion; What have they? what, but vanity and vexation of spirit? But, on the other hand, behold the Christian that is enabled to live above the world: his acquisitions cause no idolatrous feelings, like those which the rich man expressed, when he said Soul, take thine ease; eat, drink, and be merry [Note: Luk 12:19<\/span>.]: nor do his losses cast him down, or cause him to cry out, Ye have taken away my gods; and what have I more [Note: Jdg 18:24<\/span>.]? He knows how to be full or to be hungry, as God shall see fit: and in whatsoever state he be, to be therewith content [Note: Php 4:11-12<\/span>.]. His happiness is independent of earthly things. God himself is his portion, and his inheritance [Note: Psa 16:5<\/span>.]: and death, which is so formidable to a worldly man, is to him an object of desire [Note: Php 1:23<\/span>.], because it brings him to the full fruition of all that he holds dear. In a word, in him is fulfilled the will of God the Father; and in him is accomplished the purpose of Christ his Saviour [Note: The text.]. Behold this man! I ask not whether he be rich or poor, learned or unlearned, infirm or strong; but this I ask, Is there a person who does not in his heart envy him? I know, full well, that in words<\/em> the generality will reproach him, as a weak enthusiast: but who would not wish, in a dying hour, to be found in his place? A superiority to the cares and pleasures of life, if accompanied with a suitable deportment in other respects, carries such evidence along with it, as men know not how to reject. They may be ignorant of the principle from whence such conduct flows; but the conduct itself commends itself to their consciences, with a force which they cannot resist. All in their hearts congratulate the consistent saint; and though they will not say, Let me live his life, they will say, Let me die his death, and let my latter end be like his.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

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: <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 4. From this present evil world<\/strong> ] 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, Pro 7:26<\/span> . <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

4<\/strong> .] He thus obiter<\/em> reminds the Galatians, who wished to return to the bondage of the law, of the great object of the Atonement, which they had forgotten. Ch. Gal 3:13 is but a restatement, in more precise terms, of this.<\/p>\n

<\/strong> .<\/strong> ] viz. as an offering, unto death: an expression only found (in N. T.) here and in the Pastoral Epistles. Several such will occur; see the inference, in Prolegomena to Past. Epistles, i. 32, note.<\/p>\n

<\/strong> , in this connexion, has much the same sense as : see reff., and note on Eph 6:19<\/span> ; also Ellic.’s note here.<\/p>\n

<\/strong> . <\/strong> <\/strong> ] is the very word used by the Lord of St. Paul’s own great deliverance, see reff.<\/p>\n

<\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> ] the present<\/strong> (not, as Mey., ‘ coming<\/em> .’ The word will not bear this meaning in 1Co 7:26<\/span> , nor apparently (see note) in 2Th 2:2<\/span> , much less in Rom 8:38 ) evil age<\/strong> (state of things; i.e. the course of this present evil world; and, as understood, make us citizens and inheritors of a better , . So Luther: “vocat hunc totum mundum, qui fuit, est et erit, prsens seculum, ad differentiam futuri et terni sculi.” The allusion (Jowett) to the Jewish expressions, “the present age,” “the age to come,” as applying to the periods before and after the Messiah’s coming, is very faint, indeed hardly traceable, in the change which the terms had undergone as used in a spiritual sense by Christians. See however the rest of his note, which is full of interest).<\/p>\n

<\/strong> <\/strong> ] And this, (1) not according to our own plan, in proportion to our legal obedience or any quality in us, but according to the Father’s sovereign will, the prime standard of all the process of redemption: and (2) not so that we may trifle with such rescuing purpose of Christ by mixing it with other schemes and fancies, seeing that it is according to a procedure prescribed by Him, who doeth all things after the counsel of His own will. And this, not as the lord merely of His works, but as , bound to us in the ties of closest love for our good, as well as to fulfil His own eternal purpose. On the question, whether the genitive depends on both, or only on the latter of the two nouns . , I agree in Ellicott’s conclusion, that as is regularly anarthrous, and thus purely grammatical considerations are confounded, as conveys one absolute idea, while might convey many relative ones, it is natural to believe that the Apostle may have added a defining genitive to , which he did not intend to be referred to . Render therefore, God and our Father<\/strong> , not ‘ our God and Father<\/em> .’<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Gal 1:4<\/span> . . . The sin offerings of the Law were designated ( cf.<\/em> Heb 10:6<\/span> ; Heb 10:8<\/span> ), but and were equally applicable with reference to Christ’s offering of Himself for our sins; the former fixing attention on the effect of His sacrifice in doing away sin, the latter on the motive which prompted Him, viz.<\/em> , love for sinners. The two prepositions are combined in 1Pe 3:18<\/span> . It is often difficult to decide which is the genuine reading owing to the variation of MSS.: but here they are greatly in favour of , which is also more appropriate to the context: for in this clause a comparison is intended between the sin-offerings of Christ and the typical sin-offerings of the Law; while the next expresses the motive of the Saviour by the addition . In early Greek this word denoted the appointed lifetime of man, and so combined the thought of an overruling destiny with the course of human life. From the conception of individual life was developed that of corporate life, whether of families, nations or societies, and the idea of divine appointment was more distinctly fastened on the word in Scripture, so that every successive dispensation of God was designated as an . In this place denotes the world which Jesus found existing at the time of His coming, out of which He chose His disciples. World<\/em> is the nearest English equivalent to in this sense, if only it be understood to mean a particular phase of human society, as in the phrases religious world, scientific world<\/em> , etc., and not the material universe. : existing<\/em> . This participle is twice elsewhere applied to things existing by way of contrast to things future ( ), in Rom 8:38<\/span> and 1Co 3:22<\/span> . A similar contrast is here suggested between and , i.e.<\/em> , between the world which Christ found existing on earth and the Messianic world whose coming Hebrew prophets had foretold. . This sweeping condemnation of the existing world corresponds to the language of the Baptist and to Christ’s own denunciations of the evil generation to which He came. In spite of all that revelation and conscience had done to leaven it, He found the faithful few in number, and evil predominant in the mass. . Here, as in Act 26:17<\/span> , this verb coupled with can only denote choice out of<\/em> the world, not deliverance from<\/em> it, which would require the addition of , as in Act 12:11<\/span> , or some equivalent. The clause describes the process of selection begun by Christ on earth, and still continued by the risen Christ as He calls fresh disciples into His Church continually.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

for. Greek. huper, but the texts read peri. App-104. <\/p>\n

sins. Greek. hamartia. App-128. <\/p>\n

that = so that. <\/p>\n

deliver. Greek. exaireo. See Act 7:10. <\/p>\n

this = the. <\/p>\n

evil. Greek. poneros. App-128. <\/p>\n

world. Greek. aion. App-129. Compare Rom 12:2. 2Co 4:4. 1Jn 5:19 (kosmos). <\/p>\n

according to. Greek. kata, App-104. <\/p>\n

will. Greek. thelema. App-102. <\/p>\n

of God, &c. = of our God and Father. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

4.] He thus obiter reminds the Galatians, who wished to return to the bondage of the law, of the great object of the Atonement, which they had forgotten. Ch. Gal 3:13 is but a restatement, in more precise terms, of this.<\/p>\n

.] viz. as an offering, unto death: an expression only found (in N. T.) here and in the Pastoral Epistles. Several such will occur; see the inference, in Prolegomena to Past. Epistles, i. 32, note.<\/p>\n

, in this connexion, has much the same sense as : see reff., and note on Eph 6:19; also Ellic.s note here.<\/p>\n

. ] is the very word used by the Lord of St. Pauls own great deliverance, see reff.<\/p>\n

. . . ] the present (not, as Mey., coming. The word will not bear this meaning in 1Co 7:26, nor apparently (see note) in 2Th 2:2, much less in Rom 8:38) evil age (state of things; i.e. the course of this present evil world;-and, as understood, make us citizens and inheritors of a better , . So Luther: vocat hunc totum mundum, qui fuit, est et erit, prsens seculum, ad differentiam futuri et terni sculi. The allusion (Jowett) to the Jewish expressions, the present age, the age to come, as applying to the periods before and after the Messiahs coming, is very faint,-indeed hardly traceable, in the change which the terms had undergone as used in a spiritual sense by Christians. See however the rest of his note, which is full of interest).<\/p>\n

] And this, (1) not according to our own plan, in proportion to our legal obedience or any quality in us, but according to the Fathers sovereign will, the prime standard of all the process of redemption: and (2) not so that we may trifle with such rescuing purpose of Christ by mixing it with other schemes and fancies, seeing that it is according to a procedure prescribed by Him, who doeth all things after the counsel of His own will. And this, not as the lord merely of His works, but as , bound to us in the ties of closest love-for our good, as well as to fulfil His own eternal purpose. On the question, whether the genitive depends on both, or only on the latter of the two nouns . , I agree in Ellicotts conclusion, that as is regularly anarthrous, and thus purely grammatical considerations are confounded,-as conveys one absolute idea, while might convey many relative ones, it is natural to believe that the Apostle may have added a defining genitive to , which he did not intend to be referred to . Render therefore, God and our Father, not our God and Father.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Gal 1:4. , who gave) Paul adds such a periphrasis nowhere else to the prayer for grace and peace: who gave himself, Gal 2:20.-, for our sins) which had enslaved us to this evil world.-, might deliver) Paul describes the whole benefit of redemption on that side, on which the Galatians, carried away by the mischievous influence of Jewish teaching, experienced greatest difficulty.-, present) This present lasts as long as wickedness prevails.- ; evil world) A rare mode of speaking by which the whole economy of sin under the authority of Satan is denoted. The ages of ages (for ever and ever) in the following verse are opposed to this world [which is both depraved and unhappy.-V. g.], on which comp. Rom 5:6 : and by it the Galatians had been almost entirely led away. The present world obstructs the glory of God, and is under the authority , of the Wicked One. Paul speaks of Satan nowhere more sparingly than in this epistle.-, according to) construed with, who gave; Joh 10:18, at the end.- the will) without any merit of ours; comp. Joh 6:38-39.-, and) See Rom 15:6, note [of Him who is at once God (the Creator) and our Father].<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Gal 1:4<\/p>\n

Gal 1:4<\/p>\n

who gave himself for our sins,-Jesus gave himself up to a life of toil, tears, privation, sorrow, and death to obtain the forgiveness of sins, that he might deliver us from the evils of this world-a deliverance from the power and control of evil, raising us above the evils while we are yet in the world. Jesus said: I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one. (Joh 17:15).<\/p>\n

that he might deliver us out of this present evil world,-[A world of bad passions, corrupt desires; a world full of ambition, of the love of pleasure; and love of riches; a world where God is not loved and obeyed; a world where men are regardless of right and truth and duty-where they live for themselves, and not for God; in short, that great community which in the scriptures is called the world in contradistinction from the kingdom of God. It follows, therefore, that his followers constitute a people for his own possession (Tit 2:14), not predominated by the feelings of the world. If there is not a separation, then the purpose of the Redeemers death in regard to us has not been affected, and we are still a part of that great and ungodly community.] There is no deliverance from the evils of the world until we are delivered from our sins. Sin is the cause of the evil of the world.<\/p>\n

according to the will of our God and Father:-Christ came to deliver from sin that we might be delivered from evil in accordance with the will of God the Father. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. (Joh 3:16). This is all spoken to show that Paul was sent by Jesus, and Jesus was sent of the Father. So he was an apostle of Jesus Christ and God his Father.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

sins <\/p>\n

Sin. (See Scofield “Rom 3:23”). <\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

gave: Gal 2:20, Mat 20:28, Mat 26:28, Mar 10:45, Luk 22:19, Joh 10:11, Joh 10:17, Joh 10:18, Rom 4:25, Eph 5:2, 1Ti 2:6, Tit 2:14, Heb 9:14, Heb 10:9, Heb 10:10, 1Pe 2:24, 1Pe 3:18, 1Jo 2:2, 1Jo 3:16, Rev 1:5 <\/p>\n

from: Gal 6:14, Isa 65:17, Joh 12:31, Joh 14:30, Joh 15:18, Joh 15:19, Joh 17:14, Joh 17:15, Rom 12:2, 2Co 4:4, Eph 2:2, Eph 6:12, Heb 2:5, Heb 6:5, Jam 4:4, 1Jo 2:15-17, 1Jo 5:4, 1Jo 5:5, 1Jo 5:19, 1Jo 5:20, Rev 5:9, Rev 7:9 <\/p>\n

according: Psa 40:8, Mat 26:42, Luk 22:42, Joh 5:30, Joh 6:38, Joh 14:30, Joh 14:31, Rom 8:3, Rom 8:27, Rom 8:32, Eph 1:3, Eph 1:11, Heb 10:4-10 <\/p>\n

our: Mat 6:9, Rom 1:7, Eph 1:2, Phi 4:20, 1Th 3:11, 1Th 3:13, 2Th 2:16 <\/p>\n

Reciprocal: Mat 6:13 – deliver Luk 11:2 – Our Joh 1:29 – which Joh 10:15 – and I Joh 16:33 – I Rom 16:27 – God 1Co 1:30 – redemption 1Co 15:3 – Christ Eph 5:25 – loved Tit 2:12 – this Jam 1:27 – to keep 1Pe 1:18 – received<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Gal 1:4. -who gave Himself for our sins. <\/p>\n

The of the received text is found in B and 3, and some of the Greek fathers, but has the authority of A, D, F, K, , several minuscules, and is apparently the preferable reading. The correction to might appear to be more in the apostle’s manner (Meyer). The two prepositions, so similar in meaning, are often exchanged in New Testament MSS. Meyer holds that they are not different in meaning. <\/p>\n

The act here ascribed to Christ Himself is often ascribed to God, as in Rom 8:32; sometimes it assumes the form of a simple statement, as in Rom 4:25; Rom 5:8; but here, as also in other places, especially in the pastoral epistles, it is regarded as the spontaneous act of the Self-offerer, as in Joh 10:18, 1Ti 2:6, Tit 2:14, Eph 5:2 where a compound verb is used. (Rom 5:6; Rom 5:8, etc.; 1Ma 6:44.) Wetstein quotes in illustration from Xiphilinus, the abbreviator of Dio Cassius (in Othone, p. 193), the following clause: , . Meyer says, and so far correctly, that the idea of satisfaction lies not in the meaning of the preposition, but in the whole Sachverhltniss; quoting also Iliad, 1.444: <\/p>\n

. <\/p>\n

Wesselius cites the versiculus notissimus of Cato: <\/p>\n

Ipse nocens cum sis, moritur cur victima pro te? <\/p>\n

, as might be expected from the meaning of the words in such a connection, is often used with the thing, and with the persons: , (1Pe 3:18; Sir 29:15). But the usage is not uniform, as Heb 5:3, , . . . , . . . ; and in the first verse also of the same chapter, . In 1Co 15:3, is used with , but is a personal qualification. In Mat 26:28 we have , but the personal design is introduced, ; and in the parallel passages, Mar 14:24, Luk 22:19, occurs, and the personal explanatory clause is wanting. In 1Th 5:10 the various reading is -, and a personal purpose follows. The preposition denotes a closer relation-over, or for the benefit of, on behalf of, personal interest in, that interest being often an element of conscious recognition (Gal 2:20; 1Co 5:20; Rom 14:15), and has a meaning verging very close on that of , in room of, as the context occasionally indicates (chap. Gal 3:13; Eph 5:2; Phm 1:13). See Fritzsche on Rom 5:7-8; Poppo on the phrase , which he renders suo loco, pro , Thucydides, part iii. vol. i. p. 704; Euripides, Alcestis, 690; Polybius, 1.67, 7; Matthiae, 582; Rost und Palm, sub voce. is more general in meaning, and may denote on account of, in connection with, bringing out the object or motive of the act: Jesus Christ gave Himself for our sins-on account of them, or in such a connection with them-that He might deliver us. See under Eph 6:19. The distinction between the two prepositions is often very faint, though frequently expresses only mentis circumspectionem, simul animi propensionem (Weber, Demosth. p. 130). See also Schaefer’s full note on the phrase of Demosthenes, , Annot. vol. i. p. 189; and the remarks of Bremi, Demosthenes, Orat. p. 188. The two prepositions may, as commonly employed, characterize the atonement or self-oblation of Christ; the first in its object generally, the second specially in its recipients, and the benefits conferred upon them. Christ gave Himself for us, on account of our sins, that expiation might be made, or on behalf of sinners, that by such expiation they might obtain forgiveness and life. See more fully under Eph 5:2; Eph 5:25. is more precise, and, signifying in room of, points out the substitutionary nature of Christ’s death. Mat 5:38; Luk 11:11; 1Co 11:15; Jam 4:15; Mat 17:27, etc. <\/p>\n

The meaning is, that He gave Himself to death (not volenti diabolo, Ambrosiast.), or, as in other places, gave His life. Mat 20:28; Mar 10:45. Sometimes a predicate is added, as , 1Ti 2:6; , Eph 5:2. Such a predicate is here implied in the clause defined by , and in the purpose indicated by . The freeness of the self-gift is prominent, as well as its infinite value-HIMSELF. We pause not over theological distinctions as to the two natures of the Mediatorial person in this act: He gave Himself-a gift impossible without incarnation-a gift valueless without a mysterious union with divinity, as is at least indicated by the common vinculum of in the first verse, and of in the second verse. The refers primarily to the apostle, the brethren with him and the persons addressed by him in Galatia, but does not by its use define in any way the extent of the atonement, either as limiting it to us believers, as some have argued, or extending it to us mankind sinners, as others contend. The doctrine taught is, that Jesus Christ did spontaneously offer Himself as the one propitiation, so that He is the source of grace and peace; and the inference is, because He gave Himself, the oblation is perfect as also the deliverance secured by it, so that obedience to the Mosaic law as a means of salvation is quite incompatible with faith in Him. <\/p>\n

The self-oblation of Jesus is surely no mere Jewish image, as Jowett represents it, something now in relation to us like a husk out of which the kernel had fallen. True, as he says, the image must have had a vividness in the days when sacrifices were offered that it may not have now; but the truth imaged has not therefore faded out. Take away all that is Jewish in the presentation of that truth, yet you alter not its essence and purpose; for through the death of Christ, and its relation to or influence on the divine government, God is just while He is justifying the ungodly. The teaching of Scripture is something more than that Christ took upon Him human flesh, that He was put to death by sinful men, and raised men out of the state of sin-in this sense taking their sins upon Him: that is, in no true sense bearing our guilt. For not only expiation or propitiation, but reconciliation, justification, acceptance, redemption from the curse, are ascribed to His death. Men are raised out of a state of sin when their guilt is forgiven, and the power of sin is destroyed within them; and both blessings are traced to the Self-sacrifice of the Son of God. The sinfulness of the men that put Him to death is not incompatible with the voluntariness and atoning merit of His death; for it was more than a tragedy or a martyrdom, though it is not without these aspects. The figures, as Jowett says, are varied; but such variation does not prove them to be figures only, and the truth underlying them has varying and connected phases of relation and result. The believer is identified with the various stages of the life of Christ; true, but his life springs from Christ’s death, and is a life in union with the risen Lord. Gal 2:20. The definite doctrine of Scripture is, that in dying, Christ bore a representative or a substitutionary relation to sin and sinners, as is expressed by , and implied in and . This teaching of Scripture in the age of the apostles is the truth still to us, even though its imagery may be dimmed. Moulded for one age, and given primarily to it, it is adapted to all time as a permanent and universal gospel. The palpable terms fashioned in Jewry ray light through the world. The apostolic theology, though bodied forth by Hebrew genius, and glowing with illustrations from Hebrew history and ritual, is all the more on that account adapted to us, for it speaks in no dull monotone, and it is no exhibition of such abstract and colourless formulas as would satisfy the scanty creed of modern spiritualism. The purpose of the self-sacrifice is <\/p>\n

-that He might deliver us out of the present world-an evil one: nequam, Vulg.; malo, Clarom.; maligno, Aug. Perhaps this is the better reading, and it is supported by A, B, 1. The received text places before , omitting the article, and is also well supported by a large number of MSS., some versions and fathers. The verb, from its position, is emphatic, and is virtually a tertiary predicate. is the apostle’s favourite term, and the relative particle -in such manner that-is rarely used by him. In the New Testament it is construed with the subjunctive, sometimes with , but it is found with other moods in classical writers (Krger, 54, 8, etc.; Klotz-Devarius, vol. ii. pp. 629, etc., 681, etc., in which sections and are distinguished in meaning and use). The verb (eriperet, Vulgate) occurs only here in Paul’s epistles. In other passages of the New Testament it has the sense of rescue from peril by an act of power, as of Joseph (Act 7:10); of the Hebrews out of slavery (Act 7:34); of Peter from the hand of Herod (Act 12:11); of Paul from the mob in Jerusalem (Act 23:27); and it is the word used by the Divine Master to the apostle in reference to his frequent deliverances from danger (Act 26:17). Compare Gen 32:11, Isa 42:22, Psa 140:1. The noun connected with , Latin aevum, and the Saxon aye (God shall endure for aye), means duration; its adjunct determining whether that duration reach indefinitely backwards or forwards, as in or in the one case, and in the other. The latter is a common meaning both in the classics and in the New Testament: Ast, Lexicon Platon. sub voce. With a more restricted duration, it often means in the New Testament, the age or present course of time, with the underlying idea of corruption and sinfulness, though, as having a temporal sense in more or less prominence, it is not to be identified with . Luk 16:8; Rom 12:2; Eph 1:21; Eph 2:2. In rabbinical usage, there was the , the present or pre-Messianic age, and , the coming age, or period after Messiah’s advent. Allusions to such use would almost seem to be in Mat 24:3, Heb 6:5; Heb 9:26. The , however, of the New Testament is not so restricted as the corresponding rabbinical phrase, Mat 12:32, Mar 10:30, Luk 18:30, Eph 1:21. The noun, in Christian use, and in both references, acquires a deeper significance. The of the pastoral epistles, 1Ti 6:17, 2Ti 4:10, Tit 2:12 – , Rom 12:2 -has a pervading element of evil in it, in contrast to the , , which is characterized by purity and happiness (Mar 10:30; Luk 18:30). The is this passing age-this world as it now is-fallen, guilty, and corrupt, in bondage to a god (2Co 4:4), and to who are opposed to God (1Co 2:6; Eph 6:12). We often use the word world very similarly, as signifying a power opposed to Christ in its maxims, fashions, modes of thought, and objects of pursuit, and as continually tempting and often subduing His people; the scene of trial and sorrow, where sense ever struggling for the mastery over faith, embarrasses and overpowers the children of God. See Cremer, Biblisch-theolog. Wrterb. sub voce, Gotha 1866. <\/p>\n

The participle has two meanings, either time present actually, or present immediately-time now, or time impending. The first meaning is apparent in Rom 8:38, , nor things present, nor things to come-present and future in contrast. Similarly 1Co 3:22; 1Co 7:26; Heb 9:9. Instances abound in the classics and Septuagint, Ezr 5:47; Ezr 9:6, ; 3Ma 1:16; frequently in Polybius, 1.60, 75, 18.38; Xen. Hellen. 2, 1, 6; Joseph. Antiq. 16.6, 2; Philo, de Plantat. Noe, Opera, vol. iii. p. 136, Erlangae 1820. Phavorinus defines it by , and Hesychius gives it as . The Syriac renders it this age, and the Vulgate praesenti saeculo. Sextus Empir. divides times into , Advers. Phys. 2.192, p. 516, ed. Bekker. It is also the term used by grammarians for the present tense; thus -the present participle. Theodore of Mopsuestia, in loc., defines the term by , and explains it as the period stretching on to the second advent, ed. Fritzsche, p. 121. Compare Clement. Hom. 2.40, Ignat. ad Eph. xi., Corpus Ignatianum, ed. Cureton, p. 29. While there may be a few passages in which it will bear the sense of impending (Polybius, 1.71-4), or ideally present, as good as come or seen as certainly coming, it is questioned whether it has such a meaning in the New Testament, even in 2Th 2:2, compared with 2Ti 3:1. See Schoettgen’s Horae on this place. But this view is taken by Meyer, Bisping, and Trana, the phrase denoting, according to them, impending time,-the evil time predicted as coming and preceding the second advent. 2Pe 3:3; 1Jn 2:18; Jud 1:18; 2Ti 3:1. Matthias, a recent annotator (Cassel 1865), holds the same view, and would punctuate , -that is, the evil is allowed by God to culminate just before the second advent, that it may be effectually and for ever put down. The first interpretation is preferable. It accords with the simple meaning of the passage, which states, without any occult or prophetic allusion, the immediate purpose of Christ’s death; and such is, in general, the theme of the epistle. Nor does there seem to be anything in the context to suggest to the apostle’s mind the idea of the last apostasy, or to deliverance from it as the design of the atonement. His thoughts, so soon to find utterance, concern present blessing through Christ, and Him alone; the reception of such blessing being prevented by looking away from Him, and putting partial or complete trust in legal observances. <\/p>\n

The phrase this present evil world cannot therefore mean merely the Mosaical constitution (Locke, Krause), or the entire system of things defective and unsatisfactory connected with it (Carpzov, Gwynne),-an exegesis too technical and narrow, and which comes far short of the meaning of the apostle’s pregnant words. The meaning of the verse is, that the purpose of Christ’s self-sacrifice was to rescue believers out of () a condition fraught with infinite peril to them-the kingdom of darkness-and bring them into a condition safe and blessed-the kingdom of His dear Son. This change is not, in the first instance, one of character, as so many assert, but one of state or relation having reference rather to justification than to sanctification, though change of relation most certainly implies or entails change of character (De Wette, Meyer, Hofmann). Believers are rescued out of this present age, with all its evils of curse, corruption, sense, and selfishness, not by being removed from earth, but being translated into another age-accepted, blessed, adopted, regenerated. Joh 17:15-16. Not that redemption is confined in any sense to the present age, for its recipients are at length received up into that glory which lasts . Chrysostom and Jerome are anxious to guard against the Manichaean heresy, that the age or world is essentially and in itself evil, for it is only made so by evil ; the latter dwelling on the deliramenta of the Valentinians, and the mystical meanings which they attached to the Hebrew , H6409, as written with or without the , and as meaning eternity in the first case, and the space reaching to the year of jubilee in the other. <\/p>\n

-according to the will of God and our Father. Theophylact distinguishes from , and identifies it with . (See under Eph 1:11.) Is connected only with , or is the proper rendering our God and Father? It is rather difficult to answer. The article is omitted before , according to usage. Middleton, p. 57; Winer, 19, 4. The seems to have its ordinary connecting force. The phrase occurs with a genitive following in several places, Rom 15:6, 2Co 1:3, Eph 1:3, Col 1:3, 1Pe 1:3; and in these places the dependent genitive is I. X. See under Eph 1:3. A simple follows the phrase, Php 4:20, 1Th 3:11, 2Th 2:16; and it stands alone in 1Co 15:24, Eph 5:20, Jam 1:27. That is connected only with is probable, because not only, as Ellicott says, is the idea in absolute, and that in relative-the relation being indicated by the pronoun-but also because has often, in the apostle’s usage, a genitive after it when it follows : Rom 1:7, 1Co 1:3, 2Co 1:2 -God our Father. The places last quoted, however, have not the conjunction. Nor will the article before indicate that both clauses are connected with , for it is usually inserted in such a connection of two predicates. Winer, 19, 3, footnote 2. The rendering, then, is, According to the will of God who is also our Father-He who is God is also our Father-the article not repeated before the second noun, as both are predicates of the same person. In fine, this statement underlies the whole verse, and is not in mere connection with (Chrysostom, Wieseler), nor with the clause before it- (Meyer, Schott); nor is the elective will of God in the rescue of certain individuals (Usteri). But Christ’s Self-sacrifice, with its gracious and effective purpose, was no human plan, and is in no sense dependent on man’s legal obedience. Its one source is the supreme and sovereign will of God, and that God is in relation to us a father who wins back his lost child. Luk 15:11. The process of salvation stands out in divine and fatherly pre-eminence, and is not to be overlaid by man’s devices which would either complicate or enfeeble it. In harmony with the eternal purpose, the Son of God incarnate gave Himself for us, and for our rescue. This redemptive work was no incident suddenly devised, nor was it an experiment made on the law and government of God. Alike in provision and result, it was in harmony with the highest will, and therefore perfect and permanent in nature-an argument against the Judaists. <\/p>\n

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians<\/b><\/i><\/h4>\n

Gal 1:4. The churches of Macedonia were praised for their liberal support of the brethren in Christ (2Co 8:5), and their devotion is accounted for partly by the fact that they “first gave their own selves to the Lord.” The same motive is ascribed to Christ in his sacrifice for mankind, namely, he gave himself for our sins. Many people are willing to bestow some favor upon others if it does not require any personal inconvenience upon themselves. And it is usually even then in a case where the person to be bene-fitted is “a worthy individual.” But Jesus made his supreme sacrifice for the sins of the world. Furthermore, this favor from Christ was not with the motive that the ones benefited might be placed in a condition where they could “return the favor” upon their benefactor; it was to deliver them from this present evil world; that is, rescue them from the evil influences and results of the present world or age.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Gal 1:4. Paul here touches on the doctrinal, as in Gal 1:1 he touched on the personal, point of controversy with the false teachers. He holds up at once before the Galatians, who were returning to the bondage of the law, the picture of the dying Saviour, who, by the one sacrifice on the cross, fully and forever accomplished our redemption, so that we need not resort to any human means of salvation or go back to a preparatory dispensation.<\/p>\n

Who gave himself, nothing less than His own person, into death, as a ransom and expiatory sacrifice (Rom 4:25; 1Ti 2:6; Tit 2:14; Mat 20:28).<\/p>\n

For our sins, to atone for them, and thereby to abolish the guilt and to reconcile us to God (Rom 3:25; Gal 3:13). All sins are included, great and small, past and present, known and unknown.<\/p>\n

That he might deliver us. Lit, tear away, from a power, the expression used by the Lord of Pauls own deliverance (Act 26:17). It strikes the key-note of the Epistle. The gospel is a rescue, an emancipation from a state of bondage (Lightfoot).<\/p>\n

From (or out of) this present evil world (on, age), from the state and order of this transitory world, where sin and death reign, from the world which lies in wickedness (1Jn 5:19), in opposition to the supernatural order of the heavenly kingdom, which begins even here on earth (for he who believeth in Christ hath eternal life), but which will not be fully revealed till the glorious appearance of Christ (Rom 12:2; Eph 2:2; 1Ti 6:17; Heb 6:5). The words contain an allusion to the Jewish distinction between this world and the world to come, or the period before and the period after the appearance of the Messiah. But the distinction is modified in the New Testament: the present world of temptation and trial extends to the second and glorious coming of Christ; and the future world, though beginning here in faith, does not fully appear to sight till the consummation. The primary distinction of time (present and future) is lost in the moral distinction (good and evil); and hence evil is placed in the Greek emphatically at the end. The verse implies a longing after the glorious liberty of the children of God. The Apostles lived on the border line of two aeons, looking sadly on one and hopefully on the other. So all true Christians are pilgrims and strangers in this world of sin and sorrow, and have their citizenship in heaven.<\/p>\n

According to the will of God, from whom the whole plan and process of redemption proceeds, so that all the glory belongs to Him, and not to man. The sacrifice of the Son was not forced, or even commanded, by the Father, but strictly voluntary, as is implied in the preceding words: Who gave himself for our sins (comp. Joh 10:18). It was the act of His free love in full harmony with the eternal design of the Father, who is not desiring that any should perish, but that all should come unto repentance (2Pe 3:9).<\/p>\n

And our Father, who is at the same time our loving, merciful Father, and who out of infinite love gave His Son for our salvation.<\/p>\n

Our, however, may also be connected with both nouns: our God and Father.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

That is, “Our Lord Jesus Christ gave himself unto death, for the remission of our sins, that he might deliver us from this evil world; namely, to separate or bring us off from the evil customs and practices of the wicked men in the world, and engage us to live a life of strict holiness according to the will and command of God our Father.” <\/p>\n

Here note, 1. The priestly office of Christ declared and asserted; He gave himself for our sins: that is, an expiatory sacrifice for our sins. So deadly was the guilt of sin, so exact the justice of God, and so unalterable his faithfulness, in executing the judgment which was denounced against sinners, that there was no hope for guilty sinners pardon, without satisfaction given to the injured justice of God, for sin; and nothing less would satisfy than the blood of God: that is, the blood of Jesus Christ, who is essentially, truly, and really God.<\/p>\n

Note, 2. A farther end and design which Christ had in giving himself for us, namely, to deliver us from the rage of our lusts, as well as from the wrath of God, to sanctify our natures for us, and to mortify our corruptions in us, to redeem us from our vain conversation, and deliver us from this present evil world; not totally to remove us out of the world, but morally to oblige us to abandon the wicked courses, the sinful practices of the evil men of the world.<\/p>\n

Blessed be God, that Jesus Christ did not only purchase pardon and remission, but holiness and sanctification also for his ransomed and redeemed ones, and is as willing to free us from the dominion, as from the danger of our sins: He gave himself for us, that he might deliver us from this present evil world.<\/p>\n

Note, 3. As the final cause of Christ’s death, deliverance from God’s wrath and sin’s rage, so the efficient cause of his death, the will of his Father. He gave himself for us according to the will of God; that is, according to the purpose and appointment of God. Christ, as Mediator, was the Father’s servant; and whatever he did in the work of mediation for us, was by the appointment and with the special approbation of God the Father. Eternal thanks be given, that the Son’s purchase was the Father’s pleasure.<\/p>\n

Note, 4. The comfortable relation in which God now stands unto us, since Christ gave himself for us, namely, that of a Father; according to the will of God and our Father; that is, who is now our Father.<\/p>\n

Learn hence, that satisfaction being given by Christ so provoked justice for our sins, God, who was before a consuming fire, and a sin-punishing judge, is become our gracious and reconciled Father; our Father by adoption, who before was our Father only by creation; according to the will of God and our Father.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Gal 1:4-5. Who gave himself for our sins See on 1Co 15:3; that he might deliver us from this present evil world From the ignorance and folly, sinfulness and guilt, corruption and misery, wherein it is involved, and from its vain and foolish customs and pleasures, that friendship and society with worldly men, and that inordinate desire after, and attachment to worldly things, which is enmity against God, Rom 8:7; Jas 4:4; according to the will of God Without any merit of ours. St. Paul begins most of his epistles with thanksgiving, but writing to the Galatians, who had generally departed from the truth, he alters his style, and first sets down his main proposition, that we are saved by the merits of Christ alone: neither does he term them, as he does others, either saints, elect, or churches of God. To whom be glory For this his gracious will.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

who gave himself for our sins, that he might deliver us out of this present evil world, according to the will of our God and Father<\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

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: <\/p>\n

“Who gave himself for our sins” – the term gave is of note – it relates often to the giving of or granting of, thus indicating Christ offered Himself to the crucifiers, He granted them the opportunity to take His life. 1Ti 2:5 “For [there is] one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time.” <\/p>\n

The term translated “sin” has the thought of missing the mark. The term is the Greek word “hamartia” which is the term from which we gain the name for the study of sin in theology “Hamartiology.” It seems to have the thought also of knowing the mark and aiming for the mark but at the same time missing it. It isn’t that man doesn’t know God’s standard, it is that he decides to reject that standard. We know where the mark is, we know how to hit the mark, but we choose to miss the mark and strike our own mark. <\/p>\n

“Deliver us from this present evil world” The term present is in the perfect tense indicating that this was and is and ever will be an evil world right up to the end of it. The world will not have its good days and its bad days, it will always have only bad days. It isn’t a good world now and then, it is always and ever will be an evil world. <\/p>\n

Now, to apply that to our everyday life, we might consider that the lost world is against God and as a result against believers. We are to understand this so that we can operate in a manner consistent with God’s will. <\/p>\n

“According to the will of God and our Father” Here we see a great truth. God the Father determined the path of Christ during His time on earth. God willed that Jesus go to the cross for sinful men. This also shows a hierarchy within the Godhead. God planned it and Christ completed it. There is a subservience of Christ to the Father’s will – Christ was not less than God, He was equal to, but subservient to the Father. <\/p>\n

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n

1:4 {2} Who gave himself for our sins, that he might deliver us from this present evil {d} world, according to the will of God and our Father:<\/p>\n

(2) The sum of the true Gospel is this, that Christ by his offering alone saves us who are chosen out of the world, by the free decree of God the Father.<\/p>\n

(d) Out of that most corrupt state which is without Christ.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

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: 4. who gave himself our Father ] The Apostle here prepares the way for the discussion of his great subject. He cannot think of the Gospel pardon, justification, acceptance with … Continue reading “Exegetical and Hermeneutical Commentary of Galatians 1:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29006","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29006","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29006"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29006\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29006"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29006"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29006"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}