Galatians 6:14

Gal 6:18 . Verse 1 Brethren, if a man be overtaken - Εαν προληφθη· If he be surprised, seized on without warning, suddenly invaded, taken before he is aware: all these meanings the word has in connections similar to this. Strabo, lib. xvi., page 1120, applies it to the rhinoceros, in its contests with the elephant: he suddenly rips up the belly of the elephant, αν μη προληφθη τῃ προβοσκιδι, that he may not be surprised with his trunk. For, should the elephant seize him with his trunk first, all resistance would be afterwards in vain; therefore he endeavors to rip up the elephant's belly with the horn which is on his nose, in order to prevent this. It is used also by Arrian, in Peripl. Mar. Eryth., page 164, and page 168, to signify a vessel being suddenly agitated and whirled by the waves, and then dashed on the rocks. See Kypke. Ye which are spiritual - Ye who still retain the grace of the Gospel, and have wisdom and experience in Divine things; Restore such a one - Καταρτιζετε τον τοιουτον· Bring the man back into his place. It is a metaphor taken from a dislocated limb, brought back by the hand of a skillful and tender surgeon into its place. In the spirit of meekness - Use no severity nor haughty carriage towards him; as the man was suddenly overtaken, he is already deeply humbled and distressed, and needs much encouragement and lenient usage. There is a great difference between a man who being suddenly assailed falls into sin, and the man who transgressed in consequence of having Walked in the counsel of the Ungodly, or Stood in the way of Sinners. Considering thyself - Σκοπων σεαυτον· Looking to thyself; as he fell through a moment of unwatchfulness, look about, that thou be not surprised; As he fell, so mayest thou: thou art now warned at his expense; therefore keep a good look out. Lest thou also be tempted - And having had this warning, thou wilt have less to plead in extenuation of thy offense. It is no wonder if a harsh and cruel censurer of a weak, backsliding brother, should be taught moderation and mercy by an awful proof of his own frailty. Such a one may justly dread the most violent attacks from the arch enemy; he will disgrace him if he can, and if he can overtake him he will have no small triumph. Consider the possibility of such a case, and show the mercy and feeling which thou wouldst then wish to receive from another. From the consideration of what we are, what we have been, or what we may be, we should learn to be compassionate. The poet Mantuanus has set this in a fine light in his Eclogue, De honesto Amore: - Id commune malum; semel insanivimus omnes: Aut sumus, aut fuimus, aut possemus omne quod hic est. "This is a common evil; at one time or other we have all done wrong. Either we are, or have been, or may be, as bad as he whom we condemn." Verse 2 Bear ye one another's burdens - Have sympathy; feel for each other; and consider the case of a distressed brother as your own. And so fulfill the law of Christ - That law or commandment, Ye shall love one another; or that, Do unto all men as ye would they should do unto you. We should be as indulgent to the infirmities of others, as we can be consistently with truth and righteousness: our brother's infirmity may be his burden; and if we do not choose to help him to bear it, let us not reproach him because he is obliged to carry the load. Verse 3 If a man think himself to be something - i.e. To be a proper Christian man; when he is nothing; being destitute of that charity which beareth, hopeth, and endureth all things. See 1Cor 13:1 , etc. Those who suppose themselves to excel all others in piety, understanding, etc., while they are harsh, censorious, and overbearing, prove that they have not the charity that thinketh no evil; and in the sight of God are only as sounding brass and a tinkling cymbal. There are no people more censorious or uncharitable than those among some religious people who pretend to more light and a deeper communion with God. They are generally carried away with a sort of sublime, high sounding phraseology, which seems to argue a wonderfully deep acquaintance with Divine things; stripped of this, many of them are like Samson without his hair. Verse 4 Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath left us an example that we should follow his steps. Verse 5 Every man shall bear his own burden - All must answer for themselves, not for their neighbors. And every man must expect to be dealt with by the Divine Judge, as his character and conduct have been. The greater offenses of another will not excuse thy smaller crimes. Every man must give account of himself to God. Verse 6 Let him that is taught in the word - He who receives instructions in Christianity by the public preaching of the word; Communicate unto him that teacheth - Contribute to the support of the man who has dedicated himself to the work of the ministry, and who gives up his time and his life to preach the Gospel. It appears that some of the believers in Galatia could receive the Christian ministry without contributing to its support. This is both ungrateful and base. We do not expect that a common schoolmaster will give up his time to teach our children their alphabet without being paid for it; and can we suppose that it is just for any person to sit under the preaching of the Gospel in order to grow wise unto salvation by it, and not contribute to the support of the spiritual teacher? It is unjust. Verse 7 Be not deceived - Neither deceive yourselves, nor permit yourselves to be deceived by others. He seems to refer to the Judaizing teachers. God is not mocked - Ye cannot deceive him, and he will not permit you to mock him with pretended instead of real services. Whatsoever a man soweth - Whatsoever kind of grain a man sows in his field, of that shall he reap; for no other species of grain can proceed from that which is sown. Darnel will not produce wheat, nor wheat, darnel. Verse 8 He that soweth to his flesh - In like manner, he that sows to the flesh - who indulges his sensual and animal appetites, shall have corruption as the crop: you cannot expect to lead a bad life and go to heaven at last. According as your present life is, so will be your eternal life whether your sowing be to the flesh or to the Spirit, so will your eternal reaping be. To sow, here, means transacting the concerns of a man's natural life. To reap, signifies his enjoyment or punishment in another world. Probably by flesh and Spirit the apostle means Judaism and Christianity. Circumcision of the flesh was the principal rite of the former; circumcision in the heart, by the Spirit, the chief rite of the latter; hence the one may have been called flesh, the other, Spirit. He who rejects the Gospel, and trusts only in the rites and ceremonies of the law for salvation, will reap endless disappointment and misery. He who trusts in Christ, and receives the gifts and graces of the Holy Spirit, shall reap life everlasting. Verse 9 Let us not be weary - Well-doing is easier in itself than ill-doing; and the danger of growing weary in the former arises only from the opposition to good in our own nature, or the outward hinderances we may meet with from a gainsaying and persecuting world. In due season we shall reap - As the husbandman, in ploughing, sowing, and variously laboring in his fields, is supported by the hope of a plentiful harvest, which he cannot expect before the right and appointed time; so every follower of God may be persuaded that he shall not be permitted to pray, weep, deny himself, and live in a conformity to his Maker's will, without reaping the fruit of it in eternal glory. And although no man obtains glory because he has prayed, etc., yet none can expect glory who do not seek it in this way. This is sowing to the Spirit; and the Spirit and the grace are furnished by Christ Jesus, and by him the kingdom of heaven is opened to all believers; but only those who believe, love, and obey, shall enter into it. Verse 10 As we have - opportunity - While it is the time of sowing let us sow the good seed; and let our love be, as the love of Christ is, free, manifested to all. Let us help all who need help according to the uttermost of our power; but let the first objects of our regards be those who are of the household of faith - the members of the Church of Christ, who form one family, of which Jesus Christ is the head. Those have the first claims on our attention, but all others have their claims also, and therefore we should do good unto all. Verse 11 Ye see how large a letter - There is a strange diversity of opinions concerning the apostle's meaning in this place. Some think he refers to the length of the epistle, others to the largeness of the letters in which this epistle is written, others to the inadequacy of the apostle's writing. It appears plain that most of his epistles were written by an amanuensis, and simply subscribed by himself; but the whole of the Epistle to the Galatians was written by his own hand. To say that the apostle was unskilled in Greek, and especially in the Greek characters, is in my opinion absurd. He was born in Tarsus, a city which, according to Strabo, rivaled both Athens and Alexandria in philosophy, and in arts and sciences; and therefore he could not be ignorant of a tongue which must have been the very means of conveying all this instruction. As to writing it, there was in his time nothing difficult, because the uncial character was that which was alone in use in those days, and this character is as easily made as the capitals in the Roman alphabet, which have been taken from it. I conclude, therefore, that what the apostle says must be understood of the length of the epistle, in all probability the largest he had ever written with his own hand; though several, much larger, have been dictated by him, but they were written by his scribe or amanuensis. Verse 12 A fair show in the flesh - The Jewish religion was general in the region of Galatia, and it was respectable, as it appears that the principal inhabitants were either Jews or proselytes. As it was then professed and practiced among the Jews, this religion had nothing very grievous to the old man; an unrenewed nature might go through all its observances with little pain or cross-bearing. On the other hand, Christianity could not be very popular; it was too strict. A Jew made a fair show there, according to his carnal system, and it was a temptation to a weak Christian to swerve into Judaism, that he might be exempted from persecution, and be creditable among his countrymen. This is what the apostle intimates: "They constrain you to be circumcised, lest they should suffer persecution for the cross of Christ." Verse 13 Neither they themselves who are circumcised - They receive circumcision and profess Judaism, not from a desire to be conformed to the will of God; but Judaism was popular, and the more converts the false teachers could make; the more occasion of glorying they had, and they wished to get those Christian converts, who had been before proselytes of the gate, to receive circumcision, that they might glory in their flesh. Behold my converts! Thus they gloried, or boasted, not that the people were converted to God, hut that they were circumcised. Verse 14 But God forbid that I should glory - Whatever others may do, or whatever they may exult or glory in, God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified, he having made an atonement for the sin of the world by his passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Christ. By whom the world is crucified unto me - Jewish rites and Gentile vanities are equally insipid to me; I know them to be empty and worthless. If Jews and Gentiles despise me, I despise that in which they trust; through Jesus, all are crucified to me - their objects of dependence are as vile and execrable to me, as I am to them, in whose sight these things are of great account. Verse 15 In Christ Jesus - Under the dispensation of the Gospel, of which he is head and supreme, neither circumcision - nothing that the Jew can boast of, nothing that the Gentile can call excellent, availeth any thing - can in the least contribute to the salvation of the soul. But a new creature - Αλλα καινη κτισις· But a new creation; not a new creature merely, (for this might be restrained to any new power or faculty), but a total renewal of the whole man, of all the powers and passions of the soul; and as creation could not be effected but by the power of the Almighty, so this change cannot be effected but by the same energy; no circumcision can do this; only the power that made the man at first can new make him. See the note on 1Cor 7:19 , and on 2Cor 5:17 (note). Verse 16 As many as walk according to this rule - Τῳ κανονι τουτῳ· This canon; viz. what is laid down in the preceding verses, that redemption is through the sacrifice of Christ; that circumcision and uncircumcision are equally unavailable; and that none can be saved without being created anew. This is the grand canon or rule in Christianity. Peace be on them - Those who act from this conviction will have the peace and mercy of God; for it is in this way that mercy is communicated and peace obtained. The Israel of God - The true Christians, called here the Israel of God, to distinguish them from Israel according to the flesh. See the notes on Rom 2:29 ; Rom 4:12 (note). Verse 17 From henceforth let no man trouble me - Put an end to your contentions among yourselves; return to the pure doctrine of the Gospel; abandon those who are leading you astray; separate from the Church those who corrupt and disturb it; and let me be grieved no longer with your defections from the truth. I bear in my body the marks of the Lord Jesus - The στιγματα, stigmata, of which the apostle speaks here, may be understood as implying the scars of the wounds which he had received in the work of the ministry; and that he had such scars, we may well conceive, when we know that he had been scourged, stoned, and maltreated in a variety of ways. The writer could show such scars himself, received in the same way. Or, the apostle may allude to the stigmata or marks with which servants and slaves were often impressed, in order to ascertain whose property they were. A Burman servant often has indelible marks on his thighs and elsewhere, which ascertain to whose service he belongs. "Do not trouble me; I bear the marks of my Lord and Master, Jesus; I am his, and will remain so. You glory in your mark of circumcision; I glory in the marks which I bear in my body for the testimony of the Lord; I am an open, professed Christian, and have given full proof of my attachment to the cause of Christianity." The first sense appears to be the best: "I have suffered already sufficiently; I am suffering still; do not add any more to my afflictions." Verse 18 The grace - Favor, benevolence, and continual influence of the Lord Jesus, be with your spirit - may it live in your heart, enlighten and change your souls, and be conspicuous in your life! Amen - So let it be; and the prayer which I offer up for you on earth, may it be registered in heaven! Unto the Galatians, written from Rome - This, or the major part of it, is wanting in the best and most ancient MSS. Written from Rome is wanting in ACDEFG, and others. Claudius Antissiodor, has εγραφη απ' Εφεσου· Written from Ephesus. Some add, by the hands of Paul, others, by Titus. The Syriac has, The end of the Epistle to the Galatians, which was written from the city of Rome. The Aethiopic, To the Galatians. The Coptic, Written from Rome. The Vulgate, nothing. The Arabic, Written from the city of Rome by Titus and Luke. Little respect is to be paid to these subscriptions. The epistle was written by Paul himself, not Titus, Luke nor Tychicus; and there is no evidence that it was written from Rome, but rather from Corinth or Ephesus. See the preface. The great similarity between the Epistle to the Romans and that to the Galatians has been remarked by many; and indeed it is so obvious, that the same mode of interpretation may be safely pursued in the elucidation of both; as not only the great subject, but the phraseology, in many respects, is the same. The design of the apostle is to show that God has called the Gentiles to equal privileges with the Jews, pulling down the partition wall that had separated them and the Gentiles, calling all to believe in Christ Jesus, and forming out of the believers of both people one holy and pure Church, of which, equally, himself was the head; none of either people having any preference to another, except what he might derive from his personal sanctity and superior usefulness. The calling of the Gentiles to this state of salvation was the mystery which had been hidden from all ages, and concerning which the apostle has entered into such a laborious discussion in the Epistle to the Romans; justifying the reprobation as well as the election of the Jews, and vindicating both the justice and mercy of God in the election of the Gentiles. The same subjects are referred to in this epistle, but not in that detail of argumentation as in the former. In both, the national privileges of the Jews are a frequent subject of consideration; and, as these national privileges were intended to point out spiritual advantages, the terms which express them are used frequently in both these senses with no change; and it requires an attentive mind, and a proper knowledge of the analogy of faith, to discern when and where they are to be restricted exclusively to one or the other meaning, as well as where the one is intended to shadow forth the other; and where it is used as expressing what they ought to be, according to the spirit and tenor of their original calling. Multitudes of interpreters of different sects and parties have strangely mistaken both epistles, by not attending to these most necessary, and to the unprejudiced, most obvious, distinctions and principles. Expressions which point out national privileges have been used by them to point out those which were spiritual; and merely temporal advantages or disadvantages have been used in the sense of eternal blessings or miseries. Hence, what has been spoken of the Jews in their national capacity has been applied to the Church of God in respect to its future destiny; and thus, out of the temporal election and reprobation of the Jews, the doctrine of the irrespective and eternal election of a small part of mankind, and the unconditional and eternal reprobation of the far greater part of the human race, has been formed. The contentions produced by these misapprehensions among Christians have been uncharitable and destructive. In snatching at the shadow of religion in a great variety of metaphors and figures, the substance of Christianity has been lost: and the man who endeavors to draw the contending parties to a consistent and rational interpretation of those expressions, by showing the grand nature and design of these epistles, becomes a prey to the zealots of both parties! Where is truth in the mean time? It is fallen in the streets, and equity is gone backwards; for the most sinister designs and most heterodox opinions have been attributed to those who, regarding the words of God only, have refused to swim with either torrent; and, without even consulting their own peculiar creed, have sought to find out the meaning of the inspired writers, and with simplicity of heart, and purity of conscience, to lay that meaning before mankind. The Israelites were denominated a peculiar treasure unto God, above all people; a kingdom of priests, and a holy nation, Exo 19:5 , Exo 19:6 . A holy people whom he had chosen to be a special people unto himself, above all the people who were upon the face of the earth, Deu 7:6 . This was their calling, this was their profession, and this was their denomination; but how far they fell practically short of this character their history most painfully proves. Yet still they were called a holy people, because called to holiness, ( Lev 11:44 ; Lev 19:2 ; Lev 20:7 ), and separated from the impure and degrading idolatries of the neighboring nations. Under the New Testament, all those who believe in Christ Jesus are called to holiness - to have their fruit unto holiness, that their end may be eternal life; and hence they are called saints or holy persons. And the same epithets are applied to them as to the Israelites of old; they are lively stones, built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Christ; they are also called a chosen generation, a royal priesthood, a holy nation, a peculiar people, that should show forth the praises of him who had called them from darkness into his marvelous light, 1Pet 2:5 , 1Pet 2:9 . All this they were called to, all this was their profession, and to have all these excellences was their indisputable privilege. As they professed to be what God had called them to be, they are often denominated by their profession; and this denomination is given frequently to those who, in experience and practice, fall far short of the blessings and privileges of the Gospel. The Church of Corinth, which was in many respects the most imperfect, as well as the most impure, of all the apostolic Churches, is nevertheless denominated the Church of God, sanctified in Christ Jesus, and called to be saints, 1Cor 1:2 . That there were many saints in the Corinthian Church, and many sanctified in Christ Jesus both in it and in the Churches of Galatia, the slightest perusal of the epistles to those Churches will prove: but that there were many, and in the Galatian Churches the majority, of a different character, none can doubt; yet they are all indiscriminately called the Churches of God, saints, etc. And, even in those early times, saint appears to have been as general an appellative for a person professing faith in Christ Jesus, as the term Christian is at the present day, which is given to all who profess the Christian religion; and yet these terms, taken in their strict and proper sense, signify, a holy person, and one who has the Spirit and mind of Christ. In my notes on the Epistle to the Romans I have entered at large into a discussion of the subjects to which I have referred in these observations; and, to set the subject in a clear point of view, I have made a copious extract from Dr. Taylor's Key to that epistle; and I have stated, that a consistent exposition of that epistle cannot be given but upon that plan. I am still of the same opinion. It is by attending to the above distinctions, which are most obvious to all unprejudiced persons, that we plainly see that the doctrines of eternal, unconditional reprobation and election, and the impossibility of falling finally from the grace of God, have no foundation in the Epistle to the Romans. Dr. Taylor has shown that the phrases and expressions on which these doctrines are founded refer to national privileges, and those exclusive advantages which the Jews, as God's peculiar people, enjoyed during the time in which that peculiarity was designed to last; and that it is doing violence to the sense in which those expressions are generally used, to apply them to the support of such doctrines. In reference to this, I have quoted Dr. Taylor; and those illustrations of his which I have adopted, I have adopted on this ground, taking care never to pledge myself to any peculiar or heterodox opinions, by whomsoever held; and, where I thought an expression might be misunderstood, I took care to guard it by a note or observation. Now I say that it is in this sense I understand the quotations I have made, and in this sense alone these quotations ought to be understood; and my whole work sufficiently shows that neither Dr. Taylor's nor any person's peculiar theological system makes any part of mine; that, on the doctrine of the fall of man or original sin, the doctrine of the eternal deity of Jesus Christ, the doctrine of justification by faith in the atoning blood, and the doctrine of the inspiration and regenerating influence of the Holy Ghost, I stand on the pure orthodox creed, diametrically opposite to that of the Arians and Socinians. Yet this most distinguishing difference cannot blind me against the excellences I find in any of their works, nor can I meanly borrow from Dr. Taylor, or any other author, without acknowledging my obligation; nor could I suppress a name, however obnoxious that might be, as associated with any heterodox system, when I could mention it with deference and respect. Let this be my apology for quoting Dr. Taylor, and for the frequent use I have made of his industry and learning in my exposition of the Epistle to the Romans. If I have quoted, to illustrate the sacred writings, passages almost innumerable from Greek and Roman heathens; from Jewish Talmudists and rabbinical expositors; from the Koran; from Mohammedan writers, both Arabic and Persian; and from Brahminical polytheists; and these illustrations have been well received by the Christian public; surely I may have liberty to use, in the same way, the works of a very learned man, and a most conscientious believer in the books of Divine revelation, however erroneous he may appear to be in certain doctrines which I myself deem of vital importance to the creed of an experimental Christian. Let it not be said that, by thus largely quoting from his work, I tacitly recommend an Arian creed, or any part of that system of theology peculiar to him and his party; I no more do so than the Indian matron who, while she gives the nourishing farina of the cassava to her household, recommends them to drink the poisonous juice which she has previously expressed from it. After this declaration, it will be as disingenuous as unchristian for either friends or foes to attribute to me opinions which I never held, or an indifference to those doctrines which (I speak as a fool) stand in no work of the kind, in any language, so fully explained, fortified, and demonstrated, as they do in that before the reader. On such a mode of judgment and condemnation as that to which some resort in matters of this kind, I might have long ago been reputed a Pagan or a Mohammedan, because I have quoted heathen writers and the Koran. And, by the same mode of argumentation, St. Paul might be convicted of having abandoned his Jewish creed and Christian faith, because he had quoted the heathen poets Aratus and Cleanthes. The man is entitled to my pity who refuses to take advantage of useful discoveries in the philosophical researches of Dr. Priestley, because Dr. Priestley, as a theologian, was not sound in the faith. I have made that use of Dr. Taylor which I have done of others; and have reason to thank God that his Key, passing through several wards of a lock which appeared to me inextricable, has enabled me to bring forth and exhibit, in a fair and luminous point of view, objects and meanings in the Epistle to the Romans which, without this assistance, I had perhaps been unable to discover. I may add, farther, that I have made that use of Dr. Taylor which himself has recommended to his readers: some of his censors will perhaps scarcely believe that the four following articles constitute the charge with which this learned man commences his theological lectures: - I. "I do solemnly charge you, in the name of the God of truth, and of our Lord Jesus Christ, who is the way, the truth, and the life, and before whose judgment seat you must in no long time appear, that, in all your studies and inquiries of a religious nature, present or future, you do constantly, carefully, impartially, and conscientiously attend to evidence, as it lies in the Holy Scriptures, or in the nature of things and the dictates of reason, cautiously guarding against the sallies of imagination, and the fallacy of ill-grounded conjecture. II. "That you admit, embrace, or assent to no principle or sentiment, by me taught or advanced, but only so far as it shall appear to you to be justified by proper evidence from revelation, or the reason of things. III. "That if at any time hereafter any principle or sentiment by me taught or advanced, or by you admitted or embraced, shall, upon impartial and faithful examination, appear to you to be dubious or false, you either suspect or totally reject such principle or sentiment. IV. "That you keep your mind always open to evidence; that you labor to banish from your breast all prejudice, prepossession, and party zeal; that you study to live in peace and love with all your fellow Christians; and that you steadily assert for yourself, and freely allow to others, the unalienable rights of judgment and conscience." - Taylor's Scheme of Scripture Divinity, preface, page vi. Thus I have done with Dr. Taylor's works; and thus I desire every intelligent reader to do with my own. When I was a child I had for a lesson the following words: Despise not advice, even from the meanest; the cackling of geese once preserved the Roman state. And since I became a man, I have learned wisdom from that saying: Blessed are ye who sow beside All Waters; that send forth thither the feet of the Ox and the Ass. May He, who is the way, the truth, and the life, lead the reader into all truth, and bring him to life everlasting! Amen. Finished the correction for a new edition, Dec. 14th, 1831. - A. C.

ction. ( a. d. 56.) 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.

in the cross of our Lord Jesus Christ. “God forbid,” says the Apostle, “that I should glory in anything as dangerous as the false apostles glory in because what they glory in is a poison that destroys many souls, and I wish it were buried in hell. Let them glory in the flesh if they wish and let them perish in their glory. As for me I glory in the Cross of our Lord Jesus Christ.” He expresses the same sentiment in the fifth chapter of the Epistle to the Romans, where he says: “We glory in tribulations”; Ro 5:3 and in the twelfth chapter of the Second Epistle to the Corinthians: “Most gladly, therefore, will I rather glory in my infirmities.” 2Co 12:9 According to these expressions the glory of a Christian consists in tribulations, reproaches, and infirmities. And this is our glory today with the Pope and the whole world persecuting us and trying to kill us. We know that we suffer these things not because we are thieves and murderers, but for Christ’s sake whose Gospel we proclaim. We have no reason to complain. The world, of course, looks upon us as unhappy and accursed creatures, but Christ for whose sake we suffer pronounces us blessed and bids us to rejoice. “Blessed are ye,” says He, “when men shall revile you, and persecute you. and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad.” ( Mt 5:11,12.) By the Cross of Christ is not to be understood here the two pieces of wood to which He was nailed, but all the afflictions of the believers whose sufferings are Christ’s sufferings. Elsewhere Paul writes: “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.” ( Col 1:24.) It is good for us to know this lest we sink into despair when our opponents persecute us. Let us bear the cross for Christ’s sake. It will ease our sufferings and make them light as Christ says, Mt 11:30, “My yoke is easy, and my burden is light.” V.14. By whom the world is crucified unto me, and I unto the world. “The world is crucified unto me,” means that I condemn the world. “I am crucified unto the world,” means that the world in turn condemns me. I detest the doctrine, the self-righteousness, and the works of the world. The world in turn detests my doctrine and condemns me as a revolutionary heretic. Thus the world is crucified unto us and we unto the world. The monks imagined the world was crucified unto them when they entered the monastery. Not the world, but Christ, is crucified in the monasteries. In this verse Paul expresses his hatred of the world. The hatred was mutual. As Paul, so we are to despise the world and the devil. With Christ on our side we can defy him and say: “Satan, the more you hurt me, the more I oppose you.” V.15. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new cr

Rom 3:4. "For me it is not to glory, except in the cross of Christ." The object of Paul here is evidently to place himself in contrast with the Judaizing teachers, and to show his determined purpose to glory in nothing else but the cross of Christ. Well they knew that he had as much occasion for glorying in the things pertaining to the flesh, or in the observance of external rites and customs, as any of them. He had been circumcised. He had had all the advantages of accurate training in the knowledge of the Jewish law. He had entered on life with uncommon advantages, tie had evinced a zeal that was not surpassed by any of them; and his life, so far as conformity to the religion in which he had been trained was concerned, was blameless, Php 3:4-8. This must have been, to a great extent, known to the Galatians; and by placing his own conduct in strong contrast with that of the Judaizing teachers, and showing that he had no ground of confidence in himself, he designed to bring back the minds of the Galatians to simple dependence on the cross. That I should glory. That I should boast; or that I should rely on anything else. Others glory in their conformity to the laws of Moses; others in their zeal, or their talents, or their learning, or their orthodoxy; others in their wealth, or their accomplishments; others in their family alliances, and their birth; but the supreme boast and glorying of a Christian is in the cross of Christ. In the cross of our Lord Jesus Christ. In Jesus, the crucified Messiah. It is a subject of rejoicing and glorying that we have such a Saviour. The world looked upon him with contempt; and the cross was a stumbling-block to the Jew, and folly to the Greek. 1Cor 1:23. But to the Christian, that cross is the subject of glorying. It is so because (1.) of the love of Him who suffered there; (2.) of the purity and holiness of his character, for the innocent died there for the guilty; (3.) of the honour there put on the law of God by his dying to maintain it unsullied; (4.) of the reconciliation there made for sin, accomplishing what could be done by no other oblation, and by no power of man; (5.) of the pardon there procured for the guilty; (6.) of the fact that through it we become dead to the world, and are made alive to God; (7.) of the support and consolation which goes from that cross to sustain us in trial; and, (8.) of the fact that it procured for us admission into heaven, a title to the world of glory. All is glory around the cross. It was a glorious Saviour who died; it was glorious love that led him to die; it was a glorious object to redeem a world; and it is unspeakable glory to which he will raise lost and ruined sinners by his death. Oh, who would not glory in such a Saviour! Compared with this, what trifles are all the objects in which men usually beast! And what a lesson is here furnished to the true Christian! Let us not boast of our wealth. It will soon leave us, or we shall be taken from it, and it can aid us little in the great matters that are before us, It will not ward off disease; it will not enable us to bear pain; it will not smooth the couch of death; it will not save the soul. Let us not glory in our strength, for it will soon fail; in our beauty, for we shall soon be undistinguished in the corruption of the tomb; in our accomplishments, for they will not save us; in our learning, for it is not that by which we can be brought to heaven. But let us glory that we have for a Saviour the eternal Son of God--that glorious Being who was adored by the inhabitants of heaven; who made the worlds; who is pure, and lovely, and most holy; and who has undertaken our cause, and died to save us. I desire no higher honour than to be saved by the Son of God. It is the exaltation of my nature, and shows me more than anything else its true dignity, that one so great and glorious sought my redemption. That cannot be an object of temporary value which he sought by coming from heaven; and if there is any object of real magnitude in this world, it is the soul which the eternal Son of God died to redeem. By whom the world is crucified unto me, etc, Gal 2:20. (a) "God forbid" Php 3:7,8,9 (1) "by whom" "whereby" (b) "crucified" Gal 2:20 Verse 15. For in Christ Jesus. In

But God forbid that I should glory - Should boast of anything I have, am, or do; or rely on anything for my acceptance with God, but what Christ hath done and suffered for me. By means of which the world is crucified to me - All the things and persons in it are to me as nothing. And I unto the world - I am dead to all worldly pursuits, cares, desires, and enjoyments.