Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Galatians 1:4 - King James

Verse	Translation	Text
Ga 1:4	King James	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:

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
gave himself-- (Gal 2:20); unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek is different in Eph 5:25 (see on Eph 5:25). for our sins--which enslaved us to the present evil world. deliver us from this--Greek, "out of the," &c. The Father and Son are each said to "deliver us," &c. (Col 1:13): but the Son, not the Father, gave Himself for us in order to do so, and make us citizens of a better world (Phi 3:20). The Galatians in desiring to return to legal bondage are, he implies, renouncing the deliverance which Christ wrought for us. This he more fully repeats in Gal 3:13. "Deliver" is the very word used by the Lord as to His deliverance of Paul himself (Act 26:17): an undesigned coincidence between Paul and Luke. world--Greek, "age"; system or course of the world, regarded from a religious point of view. The present age opposes the "glory" (Gal 1:5) of God, and is under the authority of the Evil One. The "ages of ages" (Greek, Gal 1:5) are opposed to "the present evil age." according to the will of God and our Father--Greek, "of Him who is at once God [the sovereign Creator] and our Father" (Joh 6:38-39; Joh 10:18, end). Without merit of ours. His sovereignty as "GOD," and our filial relation to Him as "OUR FATHER," ought to keep us from blending our own legal notions (as the Galatians were doing) with His will and plan. This paves the way for his argument.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

gave himself-- (Gal 2:20); unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek is different in Eph 5:25 (see on Eph 5:25).

for our sins--which enslaved us to the present evil world.

deliver us from this--Greek, "out of the," &c. The Father and Son are each said to "deliver us," &c. (Col 1:13): but the Son, not the Father, gave Himself for us in order to do so, and make us citizens of a better world (Phi 3:20). The Galatians in desiring to return to legal bondage are, he implies, renouncing the deliverance which Christ wrought for us. This he more fully repeats in Gal 3:13. "Deliver" is the very word used by the Lord as to His deliverance of Paul himself (Act 26:17): an undesigned coincidence between Paul and Luke.

world--Greek, "age"; system or course of the world, regarded from a religious point of view. The present age opposes the "glory" (Gal 1:5) of God, and is under the authority of the Evil One. The "ages of ages" (Greek, Gal 1:5) are opposed to "the present evil age."

according to the will of God and our Father--Greek, "of Him who is at once God [the sovereign Creator] and our Father" (Joh 6:38-39; Joh 10:18, end). Without merit of ours. His sovereignty as "GOD," and our filial relation to Him as "OUR FATHER," ought to keep us from blending our own legal notions (as the Galatians were doing) with His will and plan. This paves the way for his argument.

Notes on the Bible, by Albert Barnes, [1834]
Who gave himself for our sins - 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; compare Gal 1:6-7. 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" (τοῦ δόντος 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; compare Joh 4:10; Rom 4:25; Co2 9:15; Gal 2:20; Eph 5:25; Tit 2:14. This passage proves: (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. (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. (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" (ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν huper tōn hamartiōn hēmōn), 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 (ὑπὲρ huper), here read (περὶ 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. That he might deliver us - The word used here (ἐξέληται exelētai) 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. This present evil world - See Joh 17:15-16. 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" (αἰὼν aiōn), 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; Luk 16:8; Luk 20:34; Rom 12:2. 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 Redeemer's death, in regard to us, has not been effected, and we are still a part of that great and ungodly community, the world. According to the will of God ... - 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.

Notes on the Bible, by Albert Barnes, [1834]

Who gave himself for our sins - 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; compare Gal 1:6-7. 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" (τοῦ δόντος 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; compare Joh 4:10; Rom 4:25; Co2 9:15; Gal 2:20; Eph 5:25; Tit 2:14. This passage proves:

(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.

(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.

(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" (ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν huper tōn hamartiōn hēmōn), 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 (ὑπὲρ huper), here read (περὶ 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.

That he might deliver us - The word used here (ἐξέληται exelētai) 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.

This present evil world - See Joh 17:15-16. 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" (αἰὼν aiōn), 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; Luk 16:8; Luk 20:34; Rom 12:2. 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 Redeemer's death, in regard to us, has not been effected, and we are still a part of that great and ungodly community, the world.

According to the will of God ... - 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
sins Sin (See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Gave himself for our sins Comp. Mat 20:28; Eph 5:25; Ti1 2:6; Tit 2:14. 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 (περὶ) 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 ὑπὲρ on behalf of. The general preposition, however, may include the special. Out of this present evil world (ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ) Lit. out of the world, the present (world which is) evil. For αἰών age or period, see Joh 1:9, and additional note on Th2 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. Co2 4:4. Ἑνεστῶτος, present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών the now world (Ti1 6:17); ὁ αἰὼν τοῦκοσμοῦ the period of this world (Eph 2:2); ὁ αἰὼν οὗτος this world or age (Rom 7:2). Ἑνεστῶτος, not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (Th2 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. Th2 2:2; Ti2 3:1; Co1 7:26. The sense of present as related to future is clear in Rom 8:38; Co1 3:22; Heb 9:9. For the evil character of the present world as conceived by Paul, see Rom 12:2; Co1 2:6; Co2 4:4; Eph 2:2.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
That he might deliver us from the present evil world - From the guilt, wickedness, and misery wherein it is involved, and from its vain and foolish customs and pleasures. 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, he alters his style, and first sets down his main proposition, That by the merits of Christ alone, giving himself for our sins, we are justified: neither does he term them, as he does others, either saints," elect," or churches of God."

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Who gave himself for our sins - Who became a sin-offering to God in behalf of mankind, that they might be saved from their sins. Deliver us from this present evil world - These words cannot mean created nature, or the earth and its productions, nor even wicked men. The former we shall need while we live, the latter we cannot avoid; 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 labor among them, in order to their conversion. The apostle, therefore, must mean the Jews, and their system of carnal ordinances; statutes which were not good, and judgments by which they could not live; Eze 20:25; and the whole of their ecclesiastical economy, which was a burden neither they nor their fathers were able to bear, Act 15:10. Schoettgen contends that the word πονηρος, which we translate evil, should be translated laborious or oppressive, as it comes from πονος, labor, trouble, etc. The apostle takes occasion, in the very commencement of the epistle, to inform the Galatians that it was according to the will and counsel of God that circumcision should cease, and all the other ritual parts of the Mosaic economy; and that it was for this express purpose that Jesus Christ gave himself a sacrifice for our sins, because the law could not make the comers thereunto perfect. It had pointed out the sinfulness of sin, in its various ordinances, washings, etc.; and it had showed forth the guilt of sin in its numerous sacrifices; but the common sense, even of its own votaries, told them that it was impossible that the blood of bulls and goats should take away sin. A higher atonement was necessary; and when God provided that, all its shadows and representations necessarily ceased. See the note on Gal 4:3.

Top

¹⁸ No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

³⁸ For I came down from heaven, not to do mine own will, but the will of him that sent me.
³⁹ And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

⁵ To whom be glory for ever and ever. Amen.

¹⁷ Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

¹³ Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

²⁰ For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

¹³ Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

²⁵ Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

²⁰ I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

² And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

³⁴ And Jesus answering said unto them, The children of this world marry, and are given in marriage:

⁸ And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

²² He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

¹⁵ I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
¹⁶ They are not of the world, even as I am not of the world.

¹⁴ Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

²⁵ Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

¹⁵ Thanks be unto God for his unspeakable gift.

²⁵ Who was delivered for our offences, and was raised again for our justification.

¹⁰ Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

¹⁶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

⁶ I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
⁷ Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

⁴ Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

²³ For all have sinned, and come short of the glory of God;

² Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

⁴ In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

⁶ Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

² And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

⁹ Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

²² Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;

³⁸ For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,

²⁶ I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.

¹ This know also, that in the last days perilous times shall come.

² That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

³ Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

² For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.

² Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

¹⁷ Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

⁴ In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

⁹ Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

⁹ That was the true Light, which lighteth every man that cometh into the world.

¹⁴ Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

⁶ Who gave himself a ransom for all, to be testified in due time.

²⁵ Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

²⁸ Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

³ Even so we, when we were children, were in bondage under the elements of the world:

¹⁰ Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

²⁵ Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;