G
A L A T I A N S
CHAP. VI.
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, ver. 1-10. 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, ver. 11-14.
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.
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Tenderness
in Reproving; Self-Examination;
Spiritual Mindedness and Beneficence.
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A. D. 56.
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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 men, especially unto them who are of the household of faith.
The apostle having, in the foregoing chapter, exhorted Christians by love
to serve one another ( v. 13), and also cautioned us (v. 16)
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,
I. We are here taught to deal tenderly with those who are overtaken in a
fault, v. 1. He puts a common case: If a man be overtaken in a
fault, 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. Those who are spiritual, 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 restore such a one with the spirit of meekness. 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, katartizete,
signifies to set in joint, 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: With the spirit of meekness; 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: Considering thyself, lest
thou also be tempted. 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.
II. We are here directed to bear one another's burdens, v. 2.
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 fulfil the law of Christ. 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 touched
with a fellow-feeling of our infirmities; 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 (v. 3) 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 he that thinks he stands has need to take heed lest
he fall. 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 (Phil. ii. 3), Do nothing through strife nor
vain-glory; but in lowliness of mind let each esteem others better than
himself. Note, Self-conceit is but self-deceit: as it is inconsistent with
that charity we owe to others (for charity vaunteth not itself, is not
puffed up, 1 Cor. xiii. 4), 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,
III. We are advised every one to prove his own work, v. 4. 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, for what have we to do to judge
another man's servant? 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:--
1. This is the way to have rejoicing in ourselves alone. If we set
ourselves in good earnest to prove our own work, 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 2 Cor. i. 12), and this, he
intimates, would be a much better ground of joy and satisfaction than to be
able to rejoice in another, 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 v. 13), 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 rejoicing in ourselves is to be much
in proving our own works, 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.
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 (v.
5), 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 render to
every one according to his works, 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.
IV. Christians are here exhorted to be free and liberal in maintaining their
ministers (v. 6): Let him that is taught in the word communicate to
him that teacheth, in all good things. 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 the word, 2 Tim. iv. 2. That which they are
to declare is the counsel of God, Acts xx. 27. They are not lords of
our faith, but helpers of our joy, 2 Cor. i. 24. 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 to communicate to them in all good things,
freely and cheerfully to contribute, of the good things with which God has
blessed them, what is needful for their comfortable subsistence. Ministers are
to give attendance to reading, to exhortation, to doctrine (1 Tim. iv.
13); they are not to entangle themselves with the affairs of this life
(2 Tim. ii. 4), and therefore it is but fit and equitable that, while they are
sowing to others spiritual things, they should reap their carnal things.
And this is the appointment of God himself; for as, under the law, 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,
1 Cor. ix. 11, 13, 14.
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 (v.
7): Be not deceived, God is not mocked. 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 this their way is their folly, 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, That whatsoever a man soweth that shall he also reap; 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 (v.
8) that, as there are two sorts of seedness, sowing to the flesh and sowing to
the Spirit, so accordingly will the reckoning be hereafter: If we sow to
the flesh, we shall of the flesh reap corruption. 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, those
who sow to the Spirit, 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 of the
Spirit they shall reap life everlasting--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.
VI. Here is a further caution given us, not to be weary in well doing, v.
9. 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 in
due season we shall reap, if we faint not, 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.
VII. Here is an exhortation to all Christians to do good in their places ( v.
10): As we have therefore an opportunity, &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 foregoing
verses; 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 followers of God as dear children.
2. The rule which we are to observe in doing good to others is as we have
opportunity, 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 give a portion to seven and also to eight,
Eccl. xi. 2. 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. The
poor we have always with us, Matt. xxvi. 11. [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.
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Character
of Seducing Teachers; Efficacy of the Cross of Christ;
Apostolical Benediction.
A. D. 56.
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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 be
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 be
with your spirit. Amen.
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.
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 desired to
make a fair show in the flesh, v. 12. 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
following verse, neither do they themselves keep the law. 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, only lest they should suffer persecution for the cross of
Christ. 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, that they
might glory in their flesh (v. 13), 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.
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,
1. That his principle glory was in the cross of Christ: God forbid,
says he, that I should glory, save in the cross of our Lord Jesus Christ,
v. 14. 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; God
forbid, &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.
2. That he was dead to the world. By Christ, or by the cross of Christ, the
world was crucified to him, and he to the world; 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.
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, v. 15. 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 (ch. ii. 9, 12) the Jewish Christians are called the
circumcision, and those of the circumcision. 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 in Jesus Christ, that is, in his account, or under the
Christian dispensation, neither circumcision availed any thing nor
uncircumcision, as to men's acceptance with God, but a new creature.
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 a new creature, and in ch.
v. 6 that it is faith which worketh by love, and in 1 Cor. vii. 19 that
it is the keeping of the commandments of God, 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 v. 16 he pronounces a
blessing upon all those who walk according to this rule: And as many as
walk according to this rule peace be upon them, and mercy upon the Israel of
God. 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 peace and mercy--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 all the Israel of God, 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.
4. That he had cheerfully suffered persecution for the sake of Christ and
Christianity, v. 17. 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, v.
12. But this was the least of Paul's concern; he was not moved at any of the
afflictions he met with, 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, Acts xx. 24. He
had already suffered much in the cause of Christ, for he bore in his body
the marks of the Lord Jesus, 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.
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, v. 18. 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 the
grace of our Lord Jesus Christ may be with their spirit. This was a usual
farewell wish of the apostle's, as we see, Rom. xvi. 20, 24, and 1 Cor. xvi.
23. 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 the grace of our Lord Jesus Christ,
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 be with their spirit, 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 Amen.
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