Verse 20. - Idolatry, witchcraft (εἰδωλολατρεία φαρμακεία); idolatry, sorcery. These two form a second group - sins of irreligion; and such as would be likely greatly to beset new converts from idolatry. We may compare, "in respect to the former, the temptations which the apostle recognizes the danger of in the case of the Corinthians (1 Corinthians rift. and 10.). "Sorcery." The word φαρμακεία, originally denoting the use of drugs merely, means, sometimes, their use for poisoning; but this sense would not be very suitable here. But the nouns φαρμακός, φαρμακεύς, and φαρμακεία, like veneficus and veneficium in Latin, are also often used with reference to the employment of drugs in charms and incantations; and thence of the employment of black arts in general - magic, sorcery, witchcraft; cf. Revelation 9:21; Revelation 21:8; Revelation 22:15; where the Authorized Version gives "sorceries," "sorcerers;" and in the Septuagint, Exodus 7:11, 22; Exodus 8:18 (Authorized Version, "magicians" ); Isaiah 47:9, 12 ("enchantments" ). See also μαγεύων μαγείας ("sorceries" ), Acts 8:9, 11. The claim to the possession of such powers, common at Ephesus (Acts 19:19; 2 Timothy 3:13, γόντες), and rife, perhaps, universally among heathens, certainly so in the Roman empire round the Mediterranean, had no doubt been a snare also to the Galatians. Bishop Lightfoot adverts to a very stringent canon of the Council of Ancyra (the capital of Galatia), A.D. 314, condemning φαρμακεῖαι. It may be doubted whether the apostle himself would regard, or had reason to regard, pretensions to such supernatural arts as merely delusive or superstitious. Experiences such as that recorded in Acts 16:16-18, would hardly permit him to do so. Hatred, variance, emulations, wrath, strife, seditious, heresies (ἔχθραι ἔρις [Receptus, ἔρεις], ζῆλοι θυμοί, ἐριθεῖαι διχοστασίαι αἱρέσεις); enmities, strife, jealousies, wraths, factions, divisions, heresies (or, parties). This third group, to which belongs also the envyings (φθόνοι), together with the probably not genuine murders (φόνοι) of the next verse, is bound together by the common characteristic of malignity. This vice of our nature, so inveterate in our fallen state - the antithesis to the love which is the essence of goodness - is, strangely enough as it at first sight seems, most readily stimulated into rancour by differences in religion. As at this very same time at Corinth, so here in Galatia likewise, the "flesh" displayed its malignity in "jealousy, strife, and divisions (ζῆλος καὶ ἔρις καὶ διχοστᾶσίαι)," originating from this cause (1 Corinthians 3:3). "Emnities;" manifestations of aversion openly displaying itself. "Strife;" the outward mutual conflict of persons animated with such sentiments. The plural number of ἔρεις, strifes, given by the Textus Receptus, as well as, perhaps, the plural of ζῆλοι, jealousies, which not improbably should also be read in the singular, ζῆλος, jealousy, may have owed its introduction by the copyists to the plural number of ἔχθραι, which is not questioned. The precise import of ζῆλος, rendered "jealousy," is not easily determined. It is spoken of as a virtue in John 2:17, "the zeal of thine house;" Romans 10:2, "zeal for God;" Philippians 3:6, "touching zeal, persecuting the Church;" 2 Corinthians 7:7, "your fervent mind [or, 'your zeal'] for me;" ibid., ver. 11, "what zeal" But in perhaps all these cases, the ardent favouring of what is good is thought of as either ready to take, or actually taking, the aspect of boiling resentment against its assailants; thus also Hebrews 10:27 ("fiery indignation," Authorized Version), literally, "zeal of fire." So in Galatians 1:14, "zealous;" comp. Exodus 20:5, Θεὸς ζηλωτής, "jealous God" (Authorized Version); Hebrews el qanna To this line of meaning is to be referred Acts 5:17, "filled with indignation (ζήλου)." In another class of passages the word denotes a wrong state of feeling, where in the Authorized Version it is uniformly rendered "envy" or "envying.' ' These are Acts 13:45 (Revised Version, "jealousy" ), where it surely means the resentment which the Jews felt at the supposed invasion of their own theocratic prerogatives. In the remaining passages of the New Testament in which it occurs it is linked either with "strife," as it is here; namely, Romans 13:13; 1 Corinthians 3:3; 2 Corinthians 12:20; or with ἐριθεία, as James 3:14, 16. In these passages there does not seem any reason on the face of them for supposing that it means "envy," that is, grudging to another some advantage; this in Greek is φθόνος. A more probable view is that ζῆλος denotes eagerness to find in another some ground for hot resentment against him. Perhaps we have no single equivalent word in our language, "jealousy" being the nearest approach. In the Epistle of Clement of Rome to the Corinthians, ch. 4-6, we have a long list of instances given of persons who have suffered through being objects of ζῆλος: in many of them "envy," or "rivalry," would seem to be the more prominent notion in the word; but in others it appears to mean rather "jealousy;" in some the same as in Acts 5:17 or Acts 13:45. The next word θυμοί, wraths, denotes violent ebullitions of passionate anger; the plural pointing to different occasions prompting such. The following term, ἐριθεῖαι (rendered "factious" ), was formerly imagined to be etymologically connected with ἔρις, strife - a notion which is now generally abandoned. The verb from which it is derived, ἐριθεύω, is to act the part of an ἔριθος, day-labourer, the noun signifying "labour for hire;" then, scheming or intriguing for a post of employment; and next, "party-action," "the contentious spirit of faction., In the New Testament it occurs six times besides here. In Romans 2:8, τοῖς δὲ ἐξ ἐριθείας (Authorized Version, "them who are contentious" ), it appears to denote those who set themselves in factious opposition to the truth, the apostle having no doubt especially in his eye Jewish gainsayers of the gospel. In Philippians 1:16, "some preach Christ ἐξ ἐριθείας," it points to factious opposition to Christ's divinely appointed heralds. In Philippians 2:3, "let nothing be done κατ ἐριθείαν," the same sense of factious opposition to others is quite suitable. In the remaining passages, 2 Corinthians 12:20, where ζῆλοι θυμοί ἐριθεῖαι, come together as they do here, and James 3:14-16, where, as above noted, it is coujoined with ζῆλον, the notion of "factiousness," or "faction," perfectly satisfies the context. In the present passage the plural, ἐριθεῖαι, denotes factious feelings roused on behalf of this cause and that; such sentiments as are likely to eventuate in διχοστασίαι, divisions, that is, more distinctly formed parties "standing apart" from each other; whilst these again culminate in αἱρέσεις. The noun διχοστασίαι, occurs also in 1 Corinthians 3:3, where they are spoken of as indicative of a fleshly mind. and in Romans 16:17, "Mark them which cause divisions and (σκάνδαλα) occasions of stumbling." We may regard this word as standing in the same relation to αἱρέσεις as the σχίσματα, "divisions," or "schisms," do which are mentioned in 1 Corinthians 11:18," When ye come together in the Church, I hear that divisions exist among you; and I partly believe it; for there must be also heresies among you." In endeavouring to ascertain the exact import of this last word (αἱρέσεις), "heresies," we must first ascertain the sense in which αἵρεσις was currently used before it was employed to describe phenomena appearing in the Church. The proper sense of "choice" was in this word often limited to the specific sense of "choice of views," particularly in philosophy or religion; that is, it meant "ways of thinking;" and then, by an easy transition, "those who followed a particular way of thinking"- "a school of thought." Thus it occurs in Dionysius of Halicarnassus, 'De Dora. et Arist.,' 7, etc. (see Liddell and Scott). This sense was so current in Dionysius's time as to appear in Latin in the contemporary writings of Cicero; thus, in 'Protein. Parad.,' Cicero writes, "Care in ea est haeresi [sc. the Stoic], quae nullum sequitur florem orationis;" 'Ad Famil.,' 15:16; 'Ad Att.,' 14:14. Similarly Vitruvius writes, 'Prier.,' 5, "Pythagorae haeresin sequi." It is not always easy to discriminate whether the "school of thought" so designated means the way of thinking itself or the set of men who held it. In this sense the word is used in the New Testament. Thus Acts 5:17, "the high priest and all they that were with him, which is the heresy (αἵρεσις) of the Sadducees;" where it means the sect, and not their views. So again, Acts 15:5, "certain of those of the heresy of the Pharisees;" ibid., 24.5, "ringleader of the heresy of the Nazaraeans," where Tertullus plainly meant those who held the views of the Nazaraeans, and not the views themselves. But, on the other hand, in the same chapter St. Paul in his reply (ver. 14), when he says, "After the way which they call a heresy, so serve I the God of our fathers," evidently uses the term as applying to "the Way" itself (comp. Acts 9:2), and not to the people who followed it. In Acts 26:5, "after the straitest heresy of our religion (θρησκείας) I lived a Pharisee," the word may be taken either way. In Acts 28:22. "concerning this heresy, it is known to us that everywhere it is spoken against," it seems, of the two, to be rather the more obvious way to take it of "what Paul thought," than of the persons so thinking. If, however, it be taken of persons, it is of course to be taken of them as holding and representing such views. In 2 Peter 2:1, "false teachers, who shall privily bring in heresies of perdition," the qualifying genitive, "of perdition," would seem to favour our understanding the "heresies" of the doctrines of these false teachers, rather than of the parties following their teaching. On the whole review of these passages, it is of the utmost importance to note the manner in which, in Acts 24:14, etc., St. Paul treats Tertullus's application of the term to the Christian faith. "I confess," he says, "that after the way which they call αἵρεσις, so serve I the God of our fathers, believing all things which are according to the Law, and which are written in the prophets: having hope towards God, which these also themselves look for, that there shall be a resurrection, both of the just and unjust." In thus speaking, the apostle repudiates the application of the term αἵρεσις to the Christian faith; not, however, on the ground that the term denoted a flagrantly erroneous and vicious form of doctrine; for there is nothing to show that this was the idea which Tertullus meant to convey to Felix's mind, in so designating either Christians or their faith: what, indeed, should Felix care about the soundness or unsoundness of their doctrines? The apostle rather repudiates the term, because, as signifying" choice," it implied that the views referred to were adopted on the prompting of individual opinion or liking. That it was not this, he shows by referring partly to the broad basis of Divine revelation in general as propounding the doctrine of the resurrection, which lay at the foundation of the Christian faith; and partly to the fact that his accusers themselves admitted that doctrine. Christians believed that Jesus was raised from the dead, not because they "chose" to think so, but because God's Word taught them so to believe. We are thus landed at the conclusion that, antecedently to its introduction into the language of the Church, the term αἵρεσις denoted a school of thought or a set of opinions; sometimes the opinions them-solves; sometimes the people holding them; but that it was understood to do so with reference to points on which there did not appear to be any decisive authority to determine men's convictions, and respecting which, therefore, men might choose their own opinions as they thought themselves best able, This conclusion will help us to understand its import in 1 Corinthians 11:19, in the passage before us, and in 2 Peter 2:1, as well as the passage in Titus 3:10, 11, in which the case of "a man that is an heretic (ἄνθρωπος αἱρετικός)" is dealt with. It is clear, from Galatians 1:6-9, that the apostle regarded the "gospel" which had been delivered to the world (Jude 1:3) by himself and his fellow-apostles, as being a revelation so certain and authoritative that any teacher introducing doctrine seriously infringing upon its substantial import would subject himself to the extreme malediction of God. The whole tenor of this Epistle shows that its author considered the Churches of Galatia as at this very time in danger of either producing from their own bosom, or else admitting from the teaching of others, doctrine which would be thus fatally subversive of the truth. Was it not, then, extremely probable that, when here enumerating, with an especial eye to the case of the Churches he was addressing, "the works of the flesh," which would cut off those who gave themselves up to their practice from the inheritance of the kingdom of God, he would specify this particular "work" of propounding, or embracing when propounded by others, doctrine which should vitally deprave the truth which God had revealed? Any doctrine which thus tampered with the gospel would, of course, be a αἵρεσις - views of men's own devising and "choosing." The term, as has been seen, might also describe a body of adherents to such false doctrine. But in the passage before us, in which the works of the flesh are recited, and not the doers of such works, the term must describe, not persons, but acts - acts, that is, of conceiving or propounding in the Church views subversive of the gospel, and gathering adherents to such views; such adherents would, among Christians, form a αἵρεσις antagonistic to the doctrine of Christ received in the Church. "Caballings" and "divisions,' ' ἐριθεῖαι and διχοστασίαι, might arise among Christians who still held fast to the substance of the gospel; fatal to the spiritual life, it might be, of those indulging in them; but yet essentially different from "heresies," because not involving departure from the faith once for all delivered to the saints, or conscious rebellion against the accredited organ d. It is of prime importance in estimating the nature of this "work of the flesh," with a practical view to our present circumstances, that we bear in mind this feature of it - that it is a relinquishment, a conscious relinquishment of the teaching of Christ, a breaking off from "the Head." The above view is precisely that given by Tertullian, ' De Prsescriptionibus Haereticorum,' 6. Bishop Lightfoot, in his Introduction to his Commentary on this Epistle, pp. 30, 31, writes thus: "It is not idle, as it might seem at, first sight, to follow the stream of history beyond the horizon of the apostolic age. The fragmentary notices of its subsequent career reflect some light on the temper and disposition of the Galatian Church in St. Paul's day. To Catholic writers of a later date, indeed, the failings of its infancy seemed to be so faithfully reproduced in its mature age, that they invested the apostle's rebuke with a prophetic import. Asia Minor was the nursery of heresy: and of all the Asiatic Churches it was nowhere so rife as in Galatia. The Galatian capital [Ancyra] was the stronghold of the Montanist revival, which lingered on for more than two centuries, splitting into diverse sects, each distinguished by some fantastic or minute ritual observance. Here, too, were to be found Ophites, Manicheans, sectarians of all kinds."