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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Galatians VI].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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[<A HREF="MHC48005.HTM">Previous</A>]
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>G A L A T I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. VI.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<P>
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This chapter chiefly consists of two parts. In the former the apostle
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gives us several plain and practical directions, which more especially
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tend to instruct Christians in their duty to one another, and to
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promote the communion of saints in love,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:1-10">ver. 1-10</A>.
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In the latter he revives the main design of the epistle, which was to
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fortify the Galatians against the arts of their judaizing teachers, and
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confirm them in the truth and liberty of the gospel, for which purpose
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he,
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I. Gives them the true character of these teachers, and shows them
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from what motives, and with what views, they acted,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:11-14">ver. 11-14</A>.
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And,
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II. On the other hand he acquaints them with his own temper and
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behaviour. From both these they might easily see how little reason
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they had to slight him, and to fall in with them. And then he concludes
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the epistle with a solemn benediction.</P>
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</FONT>
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<A NAME="Ga6_2"> </A>
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<A NAME="Ga6_4"> </A>
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<A NAME="Ga6_5"> </A>
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<A NAME="Ga6_8"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Tenderness in Reproving; Self-Examination; Spiritual Mindedness and Beneficence.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 56.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Brethren, if a man be overtaken in a fault, ye which are
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spiritual, restore such an one in the spirit of meekness;
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considering thyself, lest thou also be tempted.
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2 Bear ye one another's burdens, and so fulfil the law of
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Christ.
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3 For if a man think himself to be something, when he is
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nothing, he deceiveth himself.
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4 But let every man prove his own work, and then shall he have
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rejoicing in himself alone, and not in another.
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5 For every man shall bear his own burden.
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6 Let him that is taught in the word communicate unto him that
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teacheth in all good things.
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7 Be not deceived; God is not mocked: for whatsoever a man
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soweth, that shall he also reap.
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8 For he that soweth to his flesh shall of the flesh reap
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corruption; but he that soweth to the Spirit shall of the Spirit
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reap life everlasting.
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9 And let us not be weary in well doing: for in due season we
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shall reap, if we faint not.
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10 As we have therefore opportunity, let us do good unto all
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<I>men,</I> especially unto them who are of the household of faith.
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</FONT></P>
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<P>
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The apostle having, in the foregoing chapter, exhorted Christians <I>by
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love to serve one another</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+5:13">
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<I>v.</I> 13</A>),
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and also cautioned us
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+5:16"><I>v.</I> 16</A>)
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against a temper which, if indulged, would hinder us from showing the
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mutual love and serviceableness which he had recommended, in the
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beginning of this chapter he proceeds to give some further directions,
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which, if duly observed, would both promote the one and prevent the
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other of these, and render our behaviour both more agreeable to our
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Christian profession and more useful and comfortable to one another:
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particularly,</P>
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<P>
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I. We are here taught to deal tenderly with those who are overtaken in
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a fault,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:1"><I>v.</I> 1</A>.
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He puts a common case: <I>If a man be overtaken in a fault,</I> that
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is, be brought to sin by the surprise of temptation. It is one thing to
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overtake a fault by contrivance and deliberation, and a full resolution
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in sin, and another thing to be overtaken in a fault. The latter is
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the case here supposed, and herein the apostle shows that great
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tenderness should be used. <I>Those who are spiritual,</I> by whom is
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meant, not only the ministers (as if none but they were to be called
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spiritual persons), but other Christians too, especially those of the
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higher form in Christianity; these must <I>restore such a one with the
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spirit of meekness.</I> Here observe,
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1. The duty we are directed to--to restore such; we should labour, by
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faithful reproofs, and pertinent and seasonable councils, to bring them
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to repentance. The original word, <B><I>katartizete,</I></B> signifies
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<I>to set in joint,</I> as a dislocated bone; accordingly we should
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endeavour to set them in joint again, to bring them to themselves, by
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convincing them of their sin and error, persuading them to return to
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their duty, comforting them in a sense of pardoning mercy thereupon,
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and having thus recovered them, confirming our love to them.
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2. The manner wherein this is to be done: <I>With the spirit of
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meekness;</I> not in wrath and passion, as those who triumph in a
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brother's falls, but with meekness, as those who rather mourn for them.
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Many needful reproofs lose their efficacy by being given in wrath; but
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when they are managed with calmness and tenderness, and appear to
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proceed from sincere affection and concern for the welfare of those to
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whom they are given, they are likely to make a due impression.
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3. A very good reason why this should be done with meekness:
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<I>Considering thyself, lest thou also be tempted.</I> We ought to deal
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very tenderly with those who are overtaken in sin, because we none of
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us know but it may some time or other be our own case. We also may be
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tempted, yea, and overcome by the temptation; and therefore, if we
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rightly consider ourselves, this will dispose us to do by others as we
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desire to be done by in such a case.</P>
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<P>
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II. We are here directed <I>to bear one another's burdens,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:2"><I>v.</I> 2</A>.
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This may be considered either as referring to what goes before, and so
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may teach us to exercise forbearance and compassion towards one
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another, in the case of those weaknesses, and follies, and infirmities,
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which too often attend us--that, though we should not wholly connive at
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them, yet we should not be severe against one another on account of
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them; or as a more general precept, and so it directs us to sympathize
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with one another under the various trials and troubles that we may meet
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with, and to be ready to afford each other the comfort and counsel, the
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help and assistance, which our circumstances may require. To excite us
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hereunto, the apostle adds, by way of motive, that so we shall
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<I>fulfil the law of Christ.</I> This is to act agreeably to the law of
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his precept, which is the law of love, and obliges us to a mutual
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forbearance and forgiveness, to sympathy with and compassion towards
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each other; and it would also be agreeable to his pattern and example,
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which have the force of a law to us. He bears with us under our
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weaknesses and follies, he is <I>touched with a fellow-feeling of our
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infirmities;</I> and therefore there is good reason why we should
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maintain the same temper towards one another. Note, Though as
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Christians we are freed from the law of Moses, yet we are under the law
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of Christ; and therefore, instead of laying unnecessary burdens upon
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others (as those who urged the observance of Moses's law did), it much
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more becomes us to fulfil the law of Christ by bearing one another's
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burdens. The apostle being aware how great a hindrance pride would be
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to the mutual condescension and sympathy which he had been
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recommending, and that a conceit of ourselves would dispose us to
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censure and contemn our brethren, instead of bearing with their
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infirmities and endeavouring to restore them when overtaken with a
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fault, he therefore
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:3"><I>v.</I> 3</A>)
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takes care to caution us against this; he supposes it as a very
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possible thing (and it would be well if it were not too common) for a
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man to think himself to be something--to entertain a fond opinion of
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his own sufficiency, to look upon himself as wiser and better than
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other men, and as fit to dictate and prescribe to them--when in truth
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he is nothing, has nothing of substance or solidity in him, or that can
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be a ground of the confidence and superiority which he assumes. To
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dissuade us from giving way to this temper he tells us that such a one
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does but deceive himself; while he imposes upon others, by pretending
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to what he has not, he puts the greatest cheat upon himself, and sooner
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or later will find the sad effects of it. This will never gain him that
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esteem, either with God or good men, which he is ready to expect; he is
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neither the freer from mistakes nor will he be the more secure against
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temptations for the good opinion he has of his own sufficiency, but
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rather the more liable to fall into them, and to be overcome by them;
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for <I>he that thinks he stands has need to take heed lest he fall.</I>
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Instead therefore of indulging such a vain-glorious humour, which is
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both destructive of the love and kindness we owe to our
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fellow-christians and also injurious to ourselves, it would much better
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become us to accept the apostle's exhortation
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:3">Phil. ii. 3</A>),
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<I>Do nothing through strife nor vain-glory; but in lowliness of mind
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let each esteem others better than himself.</I> Note, Self-conceit is
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but self-deceit: as it is inconsistent with that charity we owe to
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others (for <I>charity vaunteth not itself, is not puffed up,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:4">1 Cor. xiii. 4</A>),
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so it is a cheat upon ourselves; and there is not a more dangerous
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cheat in the world than self-deceit. As a means of preventing this
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evil,</P>
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<P>
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III. We are advised every one to prove his own work,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:4"><I>v.</I> 4</A>.
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By our own work is chiefly meant our own actions or behaviour. These
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the apostle directs us to prove, that is seriously and impartially to
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examine them by the rule of God's word, to see whether or no they are
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agreeable to it, and therefore such as God and conscience do approve.
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This he represents as the duty of every man; instead of being forward
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to judge and censure others, it would much more become us to search and
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try our own ways; our business lies more at home than abroad, with
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ourselves than with other men, <I>for what have we to do to judge
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another man's servant?</I> From the connection of this exhortation with
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what goes before it appears that if Christians did duly employ
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themselves in this work they might easily discover those defects and
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failings in themselves which would soon convince them how little reason
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they have either to be conceited of themselves or severe in their
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censures of others; and so it gives us occasion to observe that the
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best way to keep us from being proud of ourselves is to prove our
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ownselves: the better we are acquainted with our own hearts and ways,
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the less liable shall we be to despise and the more disposed to
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compassionate and help others under their infirmities and afflictions.
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That we may be persuaded to this necessary and profitable duty of
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proving our own work, the apostle urges two considerations very proper
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for this purpose:--</P>
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<P>
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1. This is the way to <I>have rejoicing in ourselves alone.</I> If we
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set ourselves in good earnest to <I>prove our own work,</I> and, upon
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the trial, can approve ourselves to God, as to our sincerity and
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uprightness towards him, then may we expect to have comfort and peace
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in our own souls, having the testimony of our own consciences for us
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(as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+1:12">2 Cor. i. 12</A>),
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and this, he intimates, would be a much better ground of joy and
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satisfaction than to be able to rejoice <I>in another,</I> either in
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the good opinion which others may have of us or in having gained over
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others to our opinion, which the false teachers were wont to glory in
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(as we see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:13"><I>v.</I> 13</A>),
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or by comparing ourselves with others, as, it should seem, some did,
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who were ready to think well of themselves, because they were not so
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bad as some others. Too many are apt to value themselves upon such
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accounts as these; but the joy that results thence is nothing to that
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which arises from an impartial trial of ourselves by the rule of God's
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word, and our being able thereupon to approve ourselves to him. Note,
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(1.) Though we have nothing in ourselves to boast of, yet we may have
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the matter of rejoicing in ourselves: our works can merit nothing at
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the hand of God; but, if our consciences can witness for us that they
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are such as he for Christ's sake approves and accepts, we may upon good
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ground rejoice therein.
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(2.) The true way to have <I>rejoicing in ourselves</I> is to be much
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in <I>proving our own works,</I> in examining ourselves by the unerring
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rule of God's word, and not by the false measures of what others are,
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or may think of us.
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(3.) It is much more desirable to have matter of glorying in ourselves
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than in another. If we have the testimony of our consciences that we
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are accepted of God, we need not much concern ourselves about what
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others think or say of us; and without this the good opinion of others
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will stand us in little stead.</P>
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<P>
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2. The other argument which the apostle uses to press upon us this duty
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of proving our own work is that every man shall bear his own burden
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:5"><I>v.</I> 5</A>),
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the meaning of which is that at the great day every one shall be
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reckoned with according as his behaviour here has been. He supposes
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that there is a day coming when we must all give an account of
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ourselves to God; and he declares that then the judgment will proceed,
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and the sentence pass, not according to the sentiments of the world
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concerning us, or any ungrounded opinion we may have had of ourselves,
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or upon our having been better or worse than others, but according as
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our state and behaviour have really been in the sight of God. And, if
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there be such an awful time to be expected, when he will <I>render to
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every one according to his works,</I> surely there is the greatest
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reason why we should prove our own works now: if we must certainly be
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called to an account hereafter, surely we ought to be often calling
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ourselves to an account here, to see whether or no we are such as God
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will own and approve then: and, as this is our duty, so if it were more
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our practice we should entertain more becoming thoughts both of
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ourselves and our fellow-christians, and instead of bearing hard upon
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one another, on account of any mistakes or failings we may be guilty
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of, we should be more ready to fulfil that law of Christ by which we
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must be judged in bearing one another's burdens.</P>
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<P>
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IV. Christians are here exhorted to be free and liberal in maintaining
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their ministers
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:6"><I>v.</I> 6</A>):
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<I>Let him that is taught in the word communicate to him that teacheth,
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in all good things.</I> Here we may observe,
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1. The apostle speaks of it as a thing known and acknowledged, that, as
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there are some to be taught, so there are others who are appointed to
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teach them. The office of the ministry is a divine institution, which
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does not lie open in common to all, but is confined to those only whom
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God has qualified for it and called to it: even reason itself directs
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us to put a difference between the teachers and the taught (for, if all
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were teachers, there would be none to be taught), and the scriptures
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sufficiently declare that it is the will of God we should do so.
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2. It is the word of God wherein ministers are to teach and instruct
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others; that which they are to preach is <I>the word,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+4:2">2 Tim. iv. 2</A>.
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That which they are to declare is <I>the counsel of God,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:27">Acts xx. 27</A>.
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They are not <I>lords of our faith, but helpers of our joy,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+1:24">2 Cor. i. 24</A>.
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It is the word of God which is the only rule of faith and life; this
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they are concerned to study, and to open, and improve, for the
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edification of others, but they are no further to be regarded than as
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they speak according to this rule.
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3. It is the duty of those who are taught in the word to support those
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who are appointed to teach them; for they are <I>to communicate to them
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in all good things,</I> freely and cheerfully to contribute, of the
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good things with which God has blessed them, what is needful for their
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comfortable subsistence. Ministers are <I>to give attendance to
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reading, to exhortation, to doctrine</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:13">1 Tim. iv. 13</A>);
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they are not to <I>entangle themselves with the affairs of this
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life</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+2:4">2 Tim. ii. 4</A>),
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and therefore it is but fit and equitable that, while they are
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<I>sowing to others spiritual things, they should reap their carnal
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things.</I> And this is the appointment of God himself; for as, under
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the law, <I>those who ministered about holy things lived of the things
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of the temple, so hath the Lord ordained that those who preach the
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gospel should live of the gospel,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+9:11,13,14">1 Cor. ix. 11, 13, 14</A>.</P>
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<P>
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|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:7"><I>v.</I> 7</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:8"><I>v.</I> 8</A>)
|
|
|
|
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>
|
|
|
|
VI. Here is a further caution given us, <I>not to be weary in well
|
|
doing,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:9"><I>v.</I> 9</A>.
|
|
|
|
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>
|
|
|
|
VII. Here is an exhortation to all Christians to do good in their
|
|
places
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:10">
|
|
<I>v.</I> 10</A>):
|
|
|
|
<I>As we have therefore an opportunity,</I> &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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:1-10">foregoing verses</A>;
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+11:2">Eccl. xi. 2</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:11">Matt. xxvi. 11</A>.
|
|
|
|
[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>
|
|
|
|
<A NAME="Ga6_11"> </A>
|
|
<A NAME="Ga6_12"> </A>
|
|
<A NAME="Ga6_13"> </A>
|
|
<A NAME="Ga6_14"> </A>
|
|
<A NAME="Ga6_15"> </A>
|
|
<A NAME="Ga6_16"> </A>
|
|
<A NAME="Ga6_17"> </A>
|
|
<A NAME="Ga6_18"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Character of Seducing Teachers; Efficacy of the Cross of Christ; Apostolical Benediction.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 56.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:12"><I>v.</I> 12</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:13">following verse</A>,
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:13"><I>v.</I> 13</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:14"><I>v.</I> 14</A>.
|
|
|
|
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>
|
|
&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>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:15"><I>v.</I> 15</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:9,12"><I>ch.</I> ii. 9, 12</A>)
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+5:6"><I>ch.</I> v. 6</A>
|
|
|
|
that it is <I>faith which worketh by love,</I> and in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:19">1 Cor. vii. 19</A>
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:16"><I>v.</I> 16</A>
|
|
|
|
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,
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|
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,
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|
which are the spring and fountain of all other blessings. A foundation
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|
is laid for these in that gracious change which is wrought in them; and
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|
while they behave themselves as new creatures, and govern their lives
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|
and hopes by the rule of the gospel, they may most assuredly depend
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|
upon them. These, he declares, shall be the portion of <I>all the
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Israel of God,</I> by whom he means all sincere Christians, whether
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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
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|
spoken of. The Jews and judaizing teachers were for confining these
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|
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,
|
|
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|
(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>
|
|
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<P>
|
|
|
|
4. That he had cheerfully suffered persecution for the sake of Christ
|
|
and Christianity,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:17"><I>v.</I> 17</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:12"><I>v.</I> 12</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:24">Acts xx. 24</A>.
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:18"><I>v.</I> 18</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+16:20,1Co+16:23">Rom. xvi. 20, 24,
|
|
and 1 Cor. xvi. 23</A>.
|
|
|
|
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>
|
|
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