mh_parser/vol_split/48 - Galatians/Chapter 6.xml

<div2 id="Gal.vii" n="vii" next="Eph" prev="Gal.vi" progress="57.38%" title="Chapter VI">
<h2 id="Gal.vii-p0.1">G A L A T I A N S.</h2>
<h3 id="Gal.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="Gal.vii-p1">This chapter chiefly consists of two parts. In the
former the apostle gives us several plain and practical directions,
which more especially tend to instruct Christians in their duty to
one another, and to promote the communion of saints in love,
<scripRef id="Gal.vii-p1.1" osisRef="Bible:Gal.6.1-Gal.6.10" parsed="|Gal|6|1|6|10" passage="Ga 6:1-10">ver. 1-10</scripRef>. In the latter
he revives the main design of the epistle, which was to fortify the
Galatians against the arts of their judaizing teachers, and confirm
them in the truth and liberty of the gospel, for which purpose he,
I. Gives them the true character of these teachers, and shows them
from what motives, and with what views, they acted, <scripRef id="Gal.vii-p1.2" osisRef="Bible:Gal.6.11-Gal.6.14" parsed="|Gal|6|11|6|14" passage="Ga 6:11-14">ver. 11-14</scripRef>. And, II. On the other
hand he acquaints them with his own temper and behaviour. From both
these they might easily see how little reason they had to slight
him, and to fall in with them. And then he concludes the epistle
with a solemn benediction.</p>
<scripCom id="Gal.vii-p1.3" osisRef="Bible:Gal.6" parsed="|Gal|6|0|0|0" passage="Ga 6" type="Commentary"/>
<scripCom id="Gal.vii-p1.4" osisRef="Bible:Gal.6.1-Gal.6.10" parsed="|Gal|6|1|6|10" passage="Ga 6:1-10" type="Commentary"/><div class="Commentary" id="Bible:Gal.6.1-Gal.6.10">
<h4 id="Gal.vii-p1.5">Tenderness in Reproving; Self-Examination;
Spiritual Mindedness and Beneficence. (<span class="smallcaps" id="Gal.vii-p1.6">a.
d.</span> 56.)</h4>
<p class="passage" id="Gal.vii-p2">1 Brethren, if a man be overtaken in a fault, ye
which are spiritual, restore such an one in the spirit of meekness;
considering thyself, lest thou also be tempted.   2 Bear ye
one another's burdens, and so fulfil the law of Christ.   3
For if a man think himself to be something, when he is nothing, he
deceiveth himself.   4 But let every man prove his own work,
and then shall he have rejoicing in himself alone, and not in
another.   5 For every man shall bear his own burden.   6
Let him that is taught in the word communicate unto him that
teacheth in all good things.   7 Be not deceived; God is not
mocked: for whatsoever a man soweth, that shall he also reap.
  8 For he that soweth to his flesh shall of the flesh reap
corruption; but he that soweth to the Spirit shall of the Spirit
reap life everlasting.   9 And let us not be weary in well
doing: for in due season we shall reap, if we faint not.   10
As we have therefore opportunity, let us do good unto all
<i>men,</i> especially unto them who are of the household of
faith.</p>
<p class="indent" id="Gal.vii-p3">The apostle having, in the foregoing
chapter, exhorted Christians <i>by love to serve one another</i> (
<scripRef id="Gal.vii-p3.1" osisRef="Bible:Gal.5.13" parsed="|Gal|5|13|0|0" passage="Ga 5:13"><i>v.</i> 13</scripRef>), and also
cautioned us (<scripRef id="Gal.vii-p3.2" osisRef="Bible:Gal.5.16" parsed="|Gal|5|16|0|0" passage="Ga 5:16"><i>v.</i> 16</scripRef>)
against a temper which, if indulged, would hinder us from showing
the mutual love and serviceableness which he had recommended, in
the beginning of this chapter he proceeds to give some further
directions, which, if duly observed, would both promote the one and
prevent the other of these, and render our behaviour both more
agreeable to our Christian profession and more useful and
comfortable to one another: particularly,</p>
<p class="indent" id="Gal.vii-p4">I. We are here taught to deal tenderly with
those who are overtaken in a fault, <scripRef id="Gal.vii-p4.1" osisRef="Bible:Gal.6.1" parsed="|Gal|6|1|0|0" passage="Ga 6:1"><i>v.</i> 1</scripRef>. He puts a common case: <i>If a man
be overtaken in a fault,</i> that is, be brought to sin by the
surprise of temptation. It is one thing to overtake a fault by
contrivance and deliberation, and a full resolution in sin, and
another thing to be overtaken in a fault. The latter is the case
here supposed, and herein the apostle shows that great tenderness
should be used. <i>Those who are spiritual,</i> by whom is meant,
not only the ministers (as if none but they were to be called
spiritual persons), but other Christians too, especially those of
the higher form in Christianity; these must <i>restore such a one
with the spirit of meekness.</i> Here observe, 1. The duty we are
directed to—to restore such; we should labour, by faithful
reproofs, and pertinent and seasonable councils, to bring them to
repentance. The original word, <b><i>katartizete,</i></b> signifies
<i>to set in joint,</i> as a dislocated bone; accordingly we should
endeavour to set them in joint again, to bring them to themselves,
by convincing them of their sin and error, persuading them to
return to their duty, comforting them in a sense of pardoning mercy
thereupon, and having thus recovered them, confirming our love to
them. 2. The manner wherein this is to be done: <i>With the spirit
of meekness;</i> not in wrath and passion, as those who triumph in
a brother's falls, but with meekness, as those who rather mourn for
them. Many needful reproofs lose their efficacy by being given in
wrath; but when they are managed with calmness and tenderness, and
appear to proceed from sincere affection and concern for the
welfare of those to whom they are given, they are likely to make a
due impression. 3. A very good reason why this should be done with
meekness: <i>Considering thyself, lest thou also be tempted.</i> We
ought to deal very tenderly with those who are overtaken in sin,
because we none of us know but it may some time or other be our own
case. We also may be tempted, yea, and overcome by the temptation;
and therefore, if we rightly consider ourselves, this will dispose
us to do by others as we desire to be done by in such a case.</p>
<p class="indent" id="Gal.vii-p5">II. We are here directed <i>to bear one
another's burdens,</i> <scripRef id="Gal.vii-p5.1" osisRef="Bible:Gal.6.2" parsed="|Gal|6|2|0|0" passage="Ga 6:2"><i>v.</i>
2</scripRef>. This may be considered either as referring to what
goes before, and so may teach us to exercise forbearance and
compassion towards one another, in the case of those weaknesses,
and follies, and infirmities, which too often attend us—that,
though we should not wholly connive at them, yet we should not be
severe against one another on account of them; or as a more general
precept, and so it directs us to sympathize with one another under
the various trials and troubles that we may meet with, and to be
ready to afford each other the comfort and counsel, the help and
assistance, which our circumstances may require. To excite us
hereunto, the apostle adds, by way of motive, that so we shall
<i>fulfil the law of Christ.</i> This is to act agreeably to the
law of his precept, which is the law of love, and obliges us to a
mutual forbearance and forgiveness, to sympathy with and compassion
towards each other; and it would also be agreeable to his pattern
and example, which have the force of a law to us. He bears with us
under our weaknesses and follies, he is <i>touched with a
fellow-feeling of our infirmities;</i> and therefore there is good
reason why we should maintain the same temper towards one another.
Note, Though as Christians we are freed from the law of Moses, yet
we are under the law of Christ; and therefore, instead of laying
unnecessary burdens upon others (as those who urged the observance
of Moses's law did), it much more becomes us to fulfil the law of
Christ by bearing one another's burdens. The apostle being aware
how great a hindrance pride would be to the mutual condescension
and sympathy which he had been recommending, and that a conceit of
ourselves would dispose us to censure and contemn our brethren,
instead of bearing with their infirmities and endeavouring to
restore them when overtaken with a fault, he therefore (<scripRef id="Gal.vii-p5.2" osisRef="Bible:Gal.6.3" parsed="|Gal|6|3|0|0" passage="Ga 6:3"><i>v.</i> 3</scripRef>) takes care to caution us
against this; he supposes it as a very possible thing (and it would
be well if it were not too common) for a man to think himself to be
something—to entertain a fond opinion of his own sufficiency, to
look upon himself as wiser and better than other men, and as fit to
dictate and prescribe to them—when in truth he is nothing, has
nothing of substance or solidity in him, or that can be a ground of
the confidence and superiority which he assumes. To dissuade us
from giving way to this temper he tells us that such a one does but
deceive himself; while he imposes upon others, by pretending to
what he has not, he puts the greatest cheat upon himself, and
sooner or later will find the sad effects of it. This will never
gain him that esteem, either with God or good men, which he is
ready to expect; he is neither the freer from mistakes nor will he
be the more secure against temptations for the good opinion he has
of his own sufficiency, but rather the more liable to fall into
them, and to be overcome by them; for <i>he that thinks he stands
has need to take heed lest he fall.</i> Instead therefore of
indulging such a vain-glorious humour, which is both destructive of
the love and kindness we owe to our fellow-christians and also
injurious to ourselves, it would much better become us to accept
the apostle's exhortation (<scripRef id="Gal.vii-p5.3" osisRef="Bible:Phil.2.3" parsed="|Phil|2|3|0|0" passage="Php 2:3">Phil. ii.
3</scripRef>), <i>Do nothing through strife nor vain-glory; but in
lowliness of mind let each esteem others better than himself.</i>
Note, Self-conceit is but self-deceit: as it is inconsistent with
that charity we owe to others (for <i>charity vaunteth not itself,
is not puffed up,</i> <scripRef id="Gal.vii-p5.4" osisRef="Bible:1Cor.13.4" parsed="|1Cor|13|4|0|0" passage="1Co 13:4">1 Cor. xiii.
4</scripRef>), so it is a cheat upon ourselves; and there is not a
more dangerous cheat in the world than self-deceit. As a means of
preventing this evil,</p>
<p class="indent" id="Gal.vii-p6">III. We are advised every one to prove his
own work, <scripRef id="Gal.vii-p6.1" osisRef="Bible:Gal.6.4" parsed="|Gal|6|4|0|0" passage="Ga 6:4"><i>v.</i> 4</scripRef>. By our
own work is chiefly meant our own actions or behaviour. These the
apostle directs us to prove, that is seriously and impartially to
examine them by the rule of God's word, to see whether or no they
are agreeable to it, and therefore such as God and conscience do
approve. This he represents as the duty of every man; instead of
being forward to judge and censure others, it would much more
become us to search and try our own ways; our business lies more at
home than abroad, with ourselves than with other men, <i>for what
have we to do to judge another man's servant?</i> From the
connection of this exhortation with what goes before it appears
that if Christians did duly employ themselves in this work they
might easily discover those defects and failings in themselves
which would soon convince them how little reason they have either
to be conceited of themselves or severe in their censures of
others; and so it gives us occasion to observe that the best way to
keep us from being proud of ourselves is to prove our ownselves:
the better we are acquainted with our own hearts and ways, the less
liable shall we be to despise and the more disposed to
compassionate and help others under their infirmities and
afflictions. That we may be persuaded to this necessary and
profitable duty of proving our own work, the apostle urges two
considerations very proper for this purpose:—</p>
<p class="indent" id="Gal.vii-p7">1. This is the way to <i>have rejoicing in
ourselves alone.</i> If we set ourselves in good earnest to
<i>prove our own work,</i> and, upon the trial, can approve
ourselves to God, as to our sincerity and uprightness towards him,
then may we expect to have comfort and peace in our own souls,
having the testimony of our own consciences for us (as <scripRef id="Gal.vii-p7.1" osisRef="Bible:2Cor.1.12" parsed="|2Cor|1|12|0|0" passage="2Co 1:12">2 Cor. i. 12</scripRef>), and this, he
intimates, would be a much better ground of joy and satisfaction
than to be able to rejoice <i>in another,</i> either in the good
opinion which others may have of us or in having gained over others
to our opinion, which the false teachers were wont to glory in (as
we see <scripRef id="Gal.vii-p7.2" osisRef="Bible:Gal.6.13" parsed="|Gal|6|13|0|0" passage="Ga 6:13"><i>v.</i> 13</scripRef>), or by
comparing ourselves with others, as, it should seem, some did, who
were ready to think well of themselves, because they were not so
bad as some others. Too many are apt to value themselves upon such
accounts as these; but the joy that results thence is nothing to
that which arises from an impartial trial of ourselves by the rule
of God's word, and our being able thereupon to approve ourselves to
him. Note, (1.) Though we have nothing in ourselves to boast of,
yet we may have the matter of rejoicing in ourselves: our works can
merit nothing at the hand of God; but, if our consciences can
witness for us that they are such as he for Christ's sake approves
and accepts, we may upon good ground rejoice therein. (2.) The true
way to have <i>rejoicing in ourselves</i> is to be much in
<i>proving our own works,</i> in examining ourselves by the
unerring rule of God's word, and not by the false measures of what
others are, or may think of us. (3.) It is much more desirable to
have matter of glorying in ourselves than in another. If we have
the testimony of our consciences that we are accepted of God, we
need not much concern ourselves about what others think or say of
us; and without this the good opinion of others will stand us in
little stead.</p>
<p class="indent" id="Gal.vii-p8">2. The other argument which the apostle
uses to press upon us this duty of proving our own work is that
every man shall bear his own burden (<scripRef id="Gal.vii-p8.1" osisRef="Bible:Gal.6.5" parsed="|Gal|6|5|0|0" passage="Ga 6:5"><i>v.</i> 5</scripRef>), the meaning of which is that at
the great day every one shall be reckoned with according as his
behaviour here has been. He supposes that there is a day coming
when we must all give an account of ourselves to God; and he
declares that then the judgment will proceed, and the sentence
pass, not according to the sentiments of the world concerning us,
or any ungrounded opinion we may have had of ourselves, or upon our
having been better or worse than others, but according as our state
and behaviour have really been in the sight of God. And, if there
be such an awful time to be expected, when he will <i>render to
every one according to his works,</i> surely there is the greatest
reason why we should prove our own works now: if we must certainly
be called to an account hereafter, surely we ought to be often
calling ourselves to an account here, to see whether or no we are
such as God will own and approve then: and, as this is our duty, so
if it were more our practice we should entertain more becoming
thoughts both of ourselves and our fellow-christians, and instead
of bearing hard upon one another, on account of any mistakes or
failings we may be guilty of, we should be more ready to fulfil
that law of Christ by which we must be judged in bearing one
another's burdens.</p>
<p class="indent" id="Gal.vii-p9">IV. Christians are here exhorted to be free
and liberal in maintaining their ministers (<scripRef id="Gal.vii-p9.1" osisRef="Bible:Gal.6.6" parsed="|Gal|6|6|0|0" passage="Ga 6:6"><i>v.</i> 6</scripRef>): <i>Let him that is taught in the
word communicate to him that teacheth, in all good things.</i> Here
we may observe, 1. The apostle speaks of it as a thing known and
acknowledged, that, as there are some to be taught, so there are
others who are appointed to teach them. The office of the ministry
is a divine institution, which does not lie open in common to all,
but is confined to those only whom God has qualified for it and
called to it: even reason itself directs us to put a difference
between the teachers and the taught (for, if all were teachers,
there would be none to be taught), and the scriptures sufficiently
declare that it is the will of God we should do so. 2. It is the
word of God wherein ministers are to teach and instruct others;
that which they are to preach is <i>the word,</i> <scripRef id="Gal.vii-p9.2" osisRef="Bible:2Tim.4.2" parsed="|2Tim|4|2|0|0" passage="2Ti 4:2">2 Tim. iv. 2</scripRef>. That which they are to
declare is <i>the counsel of God,</i> <scripRef id="Gal.vii-p9.3" osisRef="Bible:Acts.20.27" parsed="|Acts|20|27|0|0" passage="Ac 20:27">Acts xx. 27</scripRef>. They are not <i>lords of our
faith, but helpers of our joy,</i> <scripRef id="Gal.vii-p9.4" osisRef="Bible:2Cor.1.24" parsed="|2Cor|1|24|0|0" passage="2Co 1:24">2
Cor. i. 24</scripRef>. It is the word of God which is the only rule
of faith and life; this they are concerned to study, and to open,
and improve, for the edification of others, but they are no further
to be regarded than as they speak according to this rule. 3. It is
the duty of those who are taught in the word to support those who
are appointed to teach them; for they are <i>to communicate to them
in all good things,</i> freely and cheerfully to contribute, of the
good things with which God has blessed them, what is needful for
their comfortable subsistence. Ministers are <i>to give attendance
to reading, to exhortation, to doctrine</i> (<scripRef id="Gal.vii-p9.5" osisRef="Bible:1Tim.4.13" parsed="|1Tim|4|13|0|0" passage="1Ti 4:13">1 Tim. iv. 13</scripRef>); they are not to <i>entangle
themselves with the affairs of this life</i> (<scripRef id="Gal.vii-p9.6" osisRef="Bible:2Tim.2.4" parsed="|2Tim|2|4|0|0" passage="2Ti 2:4">2 Tim. ii. 4</scripRef>), and therefore it is but fit and
equitable that, while they are <i>sowing to others spiritual
things, they should reap their carnal things.</i> And this is the
appointment of God himself; for as, under the law, <i>those who
ministered about holy things lived of the things of the temple, so
hath the Lord ordained that those who preach the gospel should live
of the gospel,</i> <scripRef id="Gal.vii-p9.7" osisRef="Bible:1Cor.9.11 Bible:1Cor.9.13 Bible:1Cor.9.14" parsed="|1Cor|9|11|0|0;|1Cor|9|13|0|0;|1Cor|9|14|0|0" passage="1Co 9:11,13,14">1 Cor. ix.
11, 13, 14</scripRef>.</p>
<p class="indent" id="Gal.vii-p10">V. Here is a caution to take heed of
mocking God, or of deceiving ourselves, by imagining that he can be
imposed upon by mere pretensions or professions (<scripRef id="Gal.vii-p10.1" osisRef="Bible:Gal.6.7" parsed="|Gal|6|7|0|0" passage="Ga 6:7"><i>v.</i> 7</scripRef>): <i>Be not deceived, God is not
mocked.</i> This may be considered as referring to the foregoing
exhortation, and so the design of it is to convince those of their
sin and folly who endeavoured by any plausible pretences to excuse
themselves from doing their duty in supporting their ministers: or
it may be taken in a more general view, as respecting the whole
business of religion, and so as designed to take men off from
entertaining any vain hopes of enjoying its rewards while they live
in the neglect of its duties. The apostle here supposes that many
are apt to excuse themselves from the work of religion, and
especially the more self-denying and chargeable parts of it, though
at the same time they may make a show and profession of it; but he
assures them that <i>this their way is their folly,</i> for, though
hereby they may possibly impose upon others, yet they do but
deceive themselves if they think to impose upon God, who is
perfectly acquainted with their hearts as well as actions, and, as
he cannot be deceived, so he will not be mocked; and therefore, to
prevent this, he directs us to lay down as a rule to ourselves,
<i>That whatsoever a man soweth that shall he also reap;</i> or
that according as we behave ourselves now, so will our account be
in the great day. Our present time is seed-time: in the other world
there will be a great harvest; and, as the husbandman reaps in the
harvest according as he sows in the seedness, so we shall reap then
as we sow now. And he further informs us (<scripRef id="Gal.vii-p10.2" osisRef="Bible:Gal.6.8" parsed="|Gal|6|8|0|0" passage="Ga 6:8"><i>v.</i> 8</scripRef>) that, as there are two sorts of
seedness, sowing to the flesh and sowing to the Spirit, so
accordingly will the reckoning be hereafter: <i>If we sow to the
flesh, we shall of the flesh reap corruption.</i> If we sow the
wind, we shall reap the whirlwind. Those who live a carnal sensual
life, who instead of employing themselves to the honour of God and
the good of others, spend all their thoughts, and care, and time,
about the flesh, must expect no other fruit of such a course than
corruption—a mean and short-lived satisfaction at present, and
ruin and misery at the end of it. But, on the other hand, <i>those
who sow to the Spirit,</i> who under the guidance and influence of
the Spirit do live a holy and spiritual life, a life of devotedness
to God and of usefulness and serviceableness to others, may depend
upon it that <i>of the Spirit they shall reap life
everlasting</i>—they shall have the truest comfort in their
present course, and an eternal life and happiness at the end of it.
Note, Those who go about to mock God do but deceive themselves.
Hypocrisy in religion is the greatest folly as well as wickedness,
since the God we have to do with can easily see through all our
disguises, and will certainly deal with us hereafter, not according
to our professions, but our practices.</p>
<p class="indent" id="Gal.vii-p11">VI. Here is a further caution given us,
<i>not to be weary in well doing,</i> <scripRef id="Gal.vii-p11.1" osisRef="Bible:Gal.6.9" parsed="|Gal|6|9|0|0" passage="Ga 6:9"><i>v.</i> 9</scripRef>. As we should not excuse ourselves
from any part of our duty, so neither should we grow weary in it.
There is in all of us too great a proneness to this; we are very
apt to flag and tire in duty, yea to fall off from it, particularly
that part of it to which the apostle has here a special regard,
that of doing good to others. This therefore he would have us
carefully to watch and guard against; and he gives this very good
reason for it, because <i>in due season we shall reap, if we faint
not,</i> where he assures us that there is a recompence of reward
in reserve for all who sincerely employ themselves in well doing;
that this reward will certainly be bestowed on us in the proper
season—if not in this world, yet undoubtedly in the next; but then
that it is upon supposition that we faint not in the way of our
duty; if we grow weary of it, and withdraw from it, we shall not
only miss of this reward, but lose the comfort and advantage of
what we have already done; but, if we hold on and hold out in
well-doing, though our reward may be delayed, yet it will surely
come, and will be so great as to make us an abundant recompence for
all our pains and constancy. Note, Perseverance in well-doing is
our wisdom and interest, as well as our duty, for to this only is
the reward promised.</p>
<p class="indent" id="Gal.vii-p12">VII. Here is an exhortation to all
Christians to do good in their places ( <scripRef id="Gal.vii-p12.1" osisRef="Bible:Gal.6.10" parsed="|Gal|6|10|0|0" passage="Ga 6:10"><i>v.</i> 10</scripRef>): <i>As we have therefore an
opportunity,</i> &amp;c. It is not enough that we be good to
others, if we would approve ourselves to be Christians indeed. The
duty here recommended to us is the same that is spoken of in the
<scripRef id="Gal.vii-p12.2" osisRef="Bible:Gal.6.1-Gal.6.10" parsed="|Gal|6|1|6|10" passage="Ga 6:1-10">foregoing verses</scripRef>; and, as
there the apostle exhorts us to sincerity and perseverance in it,
so here he directs us both as to the objects and rule of it. 1. The
objects of this duty are more generally all men. We are not to
confine our charity and beneficence within too narrow bounds, as
the Jews and judaizing Christians were apt to do, but should be
ready to extend it to all who partake of the same common nature
with us, as far as we are capable and they stand in need of us. But
yet, in the exercise of it, we are to have a special regard to the
household of faith, or to those who profess the same common faith,
and are members of the same body of Christ, with us: though others
are not to be excluded, yet these are to be preferred. The charity
of Christians should be extensive charity: but yet therein a
particular respect is to be had to good people. God does good to
all, but in an especial manner he is good to his own servants; and
we must in doing good be <i>followers of God as dear children.</i>
2. The rule which we are to observe in doing good to others is
<i>as we have opportunity,</i> which implies, (1.) That we should
be sure to do it while we have opportunity, or while our life
lasts, which is the only season wherein we are capable of doing
good to others. If therefore we would behave ourselves aright in
this matter, we must not, as too many do, neglect it in our
life-time, and defer it till we come to die, under a pretence of
doing something of this nature then: for, as we cannot be sure that
we shall then have an opportunity for it, so neither, if we should,
have we any ground to expect that what we do will be so acceptable
to God, much less that we can atone for our past neglects by
leaving something behind us for the good of others, when we can no
longer keep it ourselves. But we should take care to do good in our
life-time, yea, to make this the business of our lives. And, (2.)
That we be ready to improve every opportunity for it: we should not
content ourselves in having done some good already; but, whenever
fresh occasions offer themselves, as far as our capacity reaches we
should be ready to embrace them too, for we are directed to <i>give
a portion to seven and also to eight,</i> <scripRef id="Gal.vii-p12.3" osisRef="Bible:Eccl.11.2" parsed="|Eccl|11|2|0|0" passage="Ec 11:2">Eccl. xi. 2</scripRef>. Note, [1.] As God has made it our
duty to do good to others, so he takes care in his providence to
furnish us with opportunities for it. <i>The poor we have always
with us,</i> <scripRef id="Gal.vii-p12.4" osisRef="Bible:Matt.26.11" parsed="|Matt|26|11|0|0" passage="Mt 26:11">Matt. xxvi.
11</scripRef>. [2.] Whenever God gives us an opportunity of being
useful to others, he expects we should improve it, according to our
capacity and ability. [3.] We have need of godly wisdom and
discretion to direct us in the exercise of our charity or
beneficence, and particularly in the choice of the proper objects
of it; for, though none who stand in need of us are to be wholly
overlooked, yet there is a difference to be made between some and
others.</p>
</div><scripCom id="Gal.vii-p12.5" osisRef="Bible:Gal.6.11-Gal.6.18" parsed="|Gal|6|11|6|18" passage="Ga 6:11-18" type="Commentary"/><div class="Commentary" id="Bible:Gal.6.11-Gal.6.18">
<h4 id="Gal.vii-p12.6">Character of Seducing Teachers; Efficacy of
the Cross of Christ; Apostolical Benediction. (<span class="smallcaps" id="Gal.vii-p12.7">a.
d.</span> 56.)</h4>
<p class="passage" id="Gal.vii-p13">11 Ye see how large a letter I have written unto
you with mine own hand.   12 As many as desire to make a fair
show in the flesh, they constrain you to be circumcised; only lest
they should suffer persecution for the cross of Christ.   13
For neither they themselves who are circumcised keep the law; but
desire to have you circumcised, that they may glory in your flesh.
  14 But God forbid that I should glory, save in the cross of
our Lord Jesus Christ, by whom the world is crucified unto me, and
I unto the world.   15 For in Christ Jesus neither
circumcision availeth any thing, nor uncircumcision, but a new
creature.   16 And as many as walk according to this rule,
peace <i>be</i> on them, and mercy, and upon the Israel of God.
  17 From henceforth let no man trouble me: for I bear in my
body the marks of the Lord Jesus.   18 Brethren, the grace of
our Lord Jesus Christ <i>be</i> with your spirit. Amen.</p>
<p class="indent" id="Gal.vii-p14">The apostle, having at large established
the doctrine of the gospel, and endeavoured to persuade these
Christians to a behaviour agreeable to it, seems as if he intended
here to have put an end to the epistle, especially when he had
acquainted them that, as a particular mark of his respect for them,
he had written this large letter with his own hand, and had not
made use of another as his amanuensis, and only subscribed his name
to it, as he was wont to do in his other epistles: but such is his
affection to them such his concern to recover them from the bad
impressions made upon them by their false teachers, that he cannot
break off till he has once again given them the true character of
those teachers, and an account of his own contrary temper and
behaviour, that by comparing these together they might the more
easily see how little reason they had to depart from the doctrine
he had taught them and to comply with theirs.</p>
<p class="indent" id="Gal.vii-p15">I. He gives them the true character of
those teachers who were industrious to seduce them, in several
particulars. As, 1. They were men who <i>desired to make a fair
show in the flesh,</i> <scripRef id="Gal.vii-p15.1" osisRef="Bible:Gal.6.12" parsed="|Gal|6|12|0|0" passage="Ga 6:12"><i>v.</i>
12</scripRef>. They were very zealous for the externals of
religion, forward to observe, and to oblige others to observe, the
rites of the ceremonial law, though at the same time they had
little or no regard to real piety; for, as the apostle says of them
in the <scripRef id="Gal.vii-p15.2" osisRef="Bible:Gal.6.13" parsed="|Gal|6|13|0|0" passage="Ga 6:13">following verse</scripRef>,
<i>neither do they themselves keep the law.</i> Proud, vain, and
carnal hearts desire nothing more than to make a fair show in the
flesh, and they can easily be content with so much religion as will
help them to keep up such a fair show; but frequently those have
least of the substance of religion who are most solicitous to make
a show of it. 2. They were men who were afraid of suffering, for
they constrained the Gentile Christians to be circumcised, <i>only
lest they should suffer persecution for the cross of Christ.</i> It
was not so much out of a regard to the law as to themselves; they
were willing to sleep in a whole skin, and to save their worldly
cargo, and cared not though they made shipwreck of faith and a good
conscience. That which they chiefly aimed at was to please the
Jews, and to keep up their reputation among them, and so to prevent
the trouble that Paul, and other faithful professors of the
doctrine of Christ, lay open to. And, 3. Another part of their
character was that they were men of a party spirit, and who had no
further zeal for the law than as it subserved their carnal and
selfish designs; for they desired to have these Christians
circumcised, <i>that they might glory in their flesh</i> (<scripRef id="Gal.vii-p15.3" osisRef="Bible:Gal.6.13" parsed="|Gal|6|13|0|0" passage="Ga 6:13"><i>v.</i> 13</scripRef>), that they might say
they had gained them over to their side, and made proselytes of
them, of which they carried the mark in their flesh. And thus,
while they pretended to promote religion, they were the greatest
enemies of it; for nothing has been more destructive to the
interest of religion than men-siding and party-making.</p>
<p class="indent" id="Gal.vii-p16">II. He acquaints us, on the other hand,
with his own temper and behaviour, or makes profession of his own
faith, hope, and joy; particularly,</p>
<p class="indent" id="Gal.vii-p17">1. That his principle glory was in the
cross of Christ: <i>God forbid,</i> says he, <i>that I should
glory, save in the cross of our Lord Jesus Christ,</i> <scripRef id="Gal.vii-p17.1" osisRef="Bible:Gal.6.14" parsed="|Gal|6|14|0|0" passage="Ga 6:14"><i>v.</i> 14</scripRef>. By the cross of Christ
is here meant his sufferings and death on the cross, or the
doctrine of salvation by a crucified Redeemer. This was what the
Jews stumbled at and the Greeks accounted foolishness; and the
judaizing teachers themselves, though they had embraced
Christianity, yet were so far ashamed of it that in compliance with
the Jews, and to avoid persecution from them, they were for mixing
the observance of the law of Moses with faith in Christ, as
necessary to salvation. But Paul had a very different opinion of
it; he was so far from being offended at the cross of Christ, or
ashamed of it, or afraid to own it, that he gloried in it; yea, he
desired to glory in nothing else, and rejected the thought of
setting up anything in competition with it, as the object of his
esteem, with the utmost abhorrence; <i>God forbid,</i> &amp;c. This
was the ground of all his hope as a Christian: this was the
doctrine which, as an apostle, he was resolved to preach; and,
whatever trials his firm adherence to it might bring upon him, he
was ready, not only to submit to them, but to rejoice in them.
Note, The cross of Christ is a good Christian's chief glory, and
there is the greatest reason why we should glory in it, for to it
we owe all our joys and hopes.</p>
<p class="indent" id="Gal.vii-p18">2. That he was dead to the world. By
Christ, or by the cross of Christ, <i>the world was crucified to
him, and he to the world;</i> he had experienced the power and
virtue of it in weaning him from the world, and this was one great
reason of his glorying in it. The false teachers were men of a
worldly temper, their chief concern was about their secular
interests, and therefore they accommodated their religion
thereunto. But Paul was a man of another spirit; as the world had
no kindness for him, so neither had he any great regard to it; he
had got above both the smiles and the frowns of it, and had become
as indifferent to it as one who is dying out of it. This is a
temper of mind that all Christians should be labouring after; and
the best way to attain it is to converse much with the cross of
Christ. The higher esteem we have of him the meaner opinion shall
we have of the world, and the more we contemplate the sufferings
our dear Redeemer met with from the world the less likely shall we
be to be in love with it.</p>
<p class="indent" id="Gal.vii-p19">3. That he did not lay the stress of his
religion on one side or the other of the contesting interests, but
on sound Christianity, <scripRef id="Gal.vii-p19.1" osisRef="Bible:Gal.6.15" parsed="|Gal|6|15|0|0" passage="Ga 6:15"><i>v.</i>
15</scripRef>. There was at that time an unhappy division among
Christians; circumcision and uncircumcision had become names by
which they were distinguished from each other; for (<scripRef id="Gal.vii-p19.2" osisRef="Bible:Gal.2.9 Bible:Gal.2.12" parsed="|Gal|2|9|0|0;|Gal|2|12|0|0" passage="Ga 2:9,12"><i>ch.</i> ii. 9, 12</scripRef>) the Jewish
Christians are called <i>the circumcision,</i> and <i>those of the
circumcision.</i> The false teachers were very zealous for
circumcision; yea, to such a degree as to represent it as necessary
to salvation, and therefore they did all they could to constrain
the Gentile Christians to submit to it. In this they had carried
the matter much further than others did; for, though the apostles
connived at the use of it among the Jewish converts, yet they were
by no means for imposing it upon the Gentiles. But what they laid
so great a stress upon Paul made very little account of. It was
indeed of great importance to the interest of Christianity that
circumcision should not be imposed on the Gentile converts, and
therefore this he had set himself with the utmost vigour to oppose;
but as for mere circumcision or uncircumcision, whether those who
embraced the Christian religion had been Jews or Gentiles, and
whether they were for or against continuing the use of
circumcision, so that they did not place their religion in it—this
was comparatively a matter of little moment with him; for he very
well knew that <i>in Jesus Christ,</i> that is, in his account, or
under the Christian dispensation, <i>neither circumcision availed
any thing nor uncircumcision,</i> as to men's acceptance with God,
<i>but a new creature.</i> Here he instructs us both wherein real
religion does not and wherein it does consist. It does not consist
in circumcision or uncircumcision, in our being in this or the
other denomination of Christians; but it consists in our being new
creatures; not in having a new name, or putting on a new face, but
in our being renewed in the spirit of our minds and having Christ
formed in us: this is of the greatest account with God, and so it
was with the apostle. If we compare this text with some others, we
may more fully see what it is that renders us most acceptable to
God, and about which we should therefore be chiefly concerned. Here
we are told that it is <i>a new creature,</i> and in <scripRef id="Gal.vii-p19.3" osisRef="Bible:Gal.5.6" parsed="|Gal|5|6|0|0" passage="Ga 5:6"><i>ch.</i> v. 6</scripRef> that it is <i>faith
which worketh by love,</i> and in <scripRef id="Gal.vii-p19.4" osisRef="Bible:1Cor.7.19" parsed="|1Cor|7|19|0|0" passage="1Co 7:19">1
Cor. vii. 19</scripRef> that it is <i>the keeping of the
commandments of God,</i> from all which it appears that it is a
change of mind and heart, whereby we are disposed and enabled to
believe in the Lord Jesus and to live a life of devotedness to God;
and that where this inward, vital, practical religion is wanting,
no outward professions, nor particular names, will ever stand us in
any stead, or be sufficient to recommend us to him. Were Christians
duly concerned to experience this in themselves, and to promote it
in others, if it did not make them lay aside their distinguishing
names, yet it would at least take them off from laying so great a
stress upon them as they too often do. Note, Christians should take
care to lay the stress of their religion where God has laid it,
namely, on those things which are available to our acceptance with
him; so we see the apostle did, and it is our wisdom and interest
herein to follow his example. The apostle having shown what was of
chief consideration in religion, and what he laid the greatest
stress upon, namely, not a mere empty name or profession, but a
sound and saving change, in <scripRef id="Gal.vii-p19.5" osisRef="Bible:Gal.6.16" parsed="|Gal|6|16|0|0" passage="Ga 6:16"><i>v.</i>
16</scripRef> he pronounces a blessing upon all those who walk
according to this rule: <i>And as many as walk according to this
rule peace be upon them, and mercy upon the Israel of God.</i> The
rule which he here speaks of may signify more generally the whole
word of God, which is the complete and perfect rule of faith and
life, or that doctrine of the gospel, or way of justification and
salvation, which he had laid down in this epistle, namely, by faith
in Christ without the works of the law; or it may be considered as
more immediately referring to the new creature, of which he had
just before been speaking. The blessings which he desires for those
who walk according to this rule, or which he gives them the hope
and prospect of (for the words may be taken either as a prayer or a
promise), are <i>peace and mercy</i>—peace with God and
conscience, and all the comforts of this life as far as they are
needful for them, and mercy, or an interest in the free love and
favour of God in Christ, which are the spring and fountain of all
other blessings. A foundation is laid for these in that gracious
change which is wrought in them; and while they behave themselves
as new creatures, and govern their lives and hopes by the rule of
the gospel, they may most assuredly depend upon them. These, he
declares, shall be the portion of <i>all the Israel of God,</i> by
whom he means all sincere Christians, whether Jews or Gentiles, all
who are Israelites indeed, who, though they may not be the natural,
yet are become the spiritual seed of Abraham; these, being heirs of
his faith, are also heirs together with him of the same promise,
and consequently entitled to the peace and mercy here spoken of.
The Jews and judaizing teachers were for confining these blessings
to such as were circumcised and kept the law of Moses; but, on the
contrary, the apostle declares that they belong to all who walk
according to the rule of the gospel, or of the new creature, even
to all the Israel of God, intimating that those only are the true
Israel of God who walk according to this rule, and not that of
circumcision, which they insisted so much upon, and therefore that
this was the true way to obtain peace and mercy. Note, (1.) Real
Christians are such as walk by rule; not a rule of their own
devising, but that which God himself has prescribed to them. (2.)
Even those who walk according to this rule do yet stand in need of
the mercy of God. But, (3.) All who sincerely endeavour to walk
according to this rule may be assured that peace and mercy will be
upon them: this is the best way to have peace with God, ourselves,
and others; and hereupon, as we may be sure of the favour of God
now, so we may be sure that we shall find mercy with him
hereafter.</p>
<p class="indent" id="Gal.vii-p20">4. That he had cheerfully suffered
persecution for the sake of Christ and Christianity, <scripRef id="Gal.vii-p20.1" osisRef="Bible:Gal.6.17" parsed="|Gal|6|17|0|0" passage="Ga 6:17"><i>v.</i> 17</scripRef>. As the cross of Christ,
or the doctrine of salvation by a crucified Redeemer, was what he
chiefly gloried in, so he had been willing to run all hazards
rather than he would betray this truth, or suffer it to be
corrupted. The false teachers were afraid of persecution, and this
was the great reason why they were zealous for circumcision, as we
see, <scripRef id="Gal.vii-p20.2" osisRef="Bible:Gal.6.12" parsed="|Gal|6|12|0|0" passage="Ga 6:12"><i>v.</i> 12</scripRef>. But this
was the least of Paul's concern; he was not moved at any of the
afflictions he met with, <i>nor did he count his life dear to him,
so that he might finish his course with joy, and the ministry which
he had received of the Lord Jesus, to testify the gospel of the
grace of God,</i> <scripRef id="Gal.vii-p20.3" osisRef="Bible:Acts.20.24" parsed="|Acts|20|24|0|0" passage="Ac 20:24">Acts xx.
24</scripRef>. He had already suffered much in the cause of Christ,
for <i>he bore in his body the marks of the Lord Jesus,</i> the
scars of those wounds which he had sustained from persecuting
enemies, for his steady adherence to him, and that doctrine of the
gospel which he had received from him. As from this it appeared
that he was firmly persuaded of the truth and importance of it, and
that he was far from being a favourer of circumcision, as they had
falsely reported him to be, so hereupon, with a becoming warmth and
vehemence, suitable to his authority as an apostle and to the deep
concern of mind he was under, he insists upon it that no man should
henceforth trouble him, namely by opposing his doctrine or
authority, or by any such calumnies and reproaches as had been cast
upon him; for as, both from what he had said and what he had
suffered, they appeared to be highly unjust and injurious, so also
those were very unreasonable who either raised or received them.
Note, (1.) It may justly be presumed that men are fully persuaded
of those truths in the defence of which they are willing to suffer.
And (2.) It is very unjust to charge those things upon others which
are contrary not only to their profession, but their sufferings
too.</p>
<p class="indent" id="Gal.vii-p21">III. The apostle, having now finished what
he intended to write for the conviction and recovery of the
churches of Galatia, concludes the epistle with his apostolical
benediction, <scripRef id="Gal.vii-p21.1" osisRef="Bible:Gal.6.18" parsed="|Gal|6|18|0|0" passage="Ga 6:18"><i>v.</i> 18</scripRef>.
He calls them his brethren, wherein he shows his great humility,
and the tender affection he had for them, notwithstanding the ill
treatment he had met with from them; and takes his leave of them
with this very serious and affectionate prayer, that <i>the grace
of our Lord Jesus Christ may be with their spirit.</i> This was a
usual farewell wish of the apostle's, as we see, <scripRef id="Gal.vii-p21.2" osisRef="Bible:Rom.16.20 Bible:1Cor.16.23" parsed="|Rom|16|20|0|0;|1Cor|16|23|0|0" passage="Ro 16:20,1Co 16:23">Rom. xvi. 20, 24, and 1 Cor. xvi.
23</scripRef>. And herein he prays that they might enjoy the favour
of Christ, both in its special effects and its sensible evidences,
that they might receive from him all that grace which was needful
to guide them in their way, to strengthen them in their work, to
establish them in their Christian course, and to encourage and
comfort them under all the trials of life and the prospect of death
itself. This is fitly called <i>the grace of our Lord Jesus
Christ,</i> as he is both the sole purchaser and the appointed
dispenser of it; and though these churches had done enough to
forfeit it, by suffering themselves to be drawn into an opinion and
practice highly dishonourable to Christ, as well as dangerous to
them, yet, out of his great concern for them, and knowing of what
importance it was to them, he earnestly desires it on their behalf;
yea, that it might <i>be with their spirit,</i> that they might
continually experience the influences of it upon their souls,
disposing and enabling them to act with sincerity and uprightness
in religion. We need desire no more to make us happy than the grace
of our Lord Jesus Christ. This the apostle begs for these
Christians, and therein shows us what we are chiefly concerned to
obtain; and, both for their and our encouragement to hope for it,
he adds his <i>Amen.</i></p>
</div></div2>