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Matthew Henry’s Complete Commentary
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Matthew Henry |
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,
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,
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.
| Tenderness in Reproving; Self-Examination; Spiritual Mindedness and Beneficence. | 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
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
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
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.
| 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
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,
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
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
that it is faith which worketh by love, and in
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
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,
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,
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,
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,
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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