Galatians 6:14 Komentář

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 (Gal 6:1-10). In the latter he revives the main design of the epistle, which was to fortify the Galatians against the arts of their judaizing teachers, and confirm them in the truth and liberty of the gospel, for which purpose he, I. Gives them the true character of these teachers, and shows them from what motives, and with what views, they acted (Gal 6:11-14). And, II. On the other hand he acquaints them with his own temper and behaviour. From both these they might easily see how little reason they had to slight him, and to fall in with them. And then he concludes the epistle with a solemn benediction.

INTRODUCTION TO GALATIANS 6 In this chapter the apostle exhorts to the exercise of various things, which greatly become professors of religion, such as meekness towards backsliders, love to the saints, modesty in themselves, and beneficence to others; exposes the hypocrisy and ambition of the false teachers, in order that the Galatians might beware of them, and not be ensnared by them; and gives an account of his own disposition, conduct, and sufferings, as a rule and example to them, and by which they might judge of the difference between him and the false apostles; and concludes the epistle with his apostolical salutation and benediction. Having mentioned the fruits of the spirit in the preceding chapter, he singles out some of them, and a little enlarges upon them; and begins with meekness, as that should be used by spiritual men to fallen believers, which he persuades to, not only because they are brethren, and but men, and have been overtaken in sin unawares; but because, though they themselves are spiritual, yet should consider they are liable to be tempted, Gal 6:1. And next he advises to show their love to one another, by bearing each other's burdens, which he enforces by this argument, it being a fulfilling the law of Christ, Gal 6:2. And whereas pride and haughtiness lie in the way of such a deportment, he dissuades from a vain opinion of a man's self, that being no other than self-deception, Gal 6:3, and observes, that a man will have the best view of himself and see what occasion he has for glorying, when he considers himself simply and nakedly, and not in comparison with others, Gal 6:4, and there is good reason why he should do so, seeing every man must give an account of his own actions, be judged according to them, and receive his reward or punishment, Gal 6:5. Hence the apostle passes to liberality and beneficence, and first to teachers of the word, to whom such as are taught by them should communicate, and that in good things, and in all good things, Gal 6:6. The arguments used to enforce this exhortation are, that to do otherwise is a deception of themselves, and is a mocking of God; and besides, they shall be treated according to their actions, the use or abuse of what God has given them, signified by a proverbial expression, what a man sows, that shall he reap, Gal 6:7, which is enlarged upon and illustrated, by observing, that he that spends his substance merely on himself, and on carnal pleasures, and to indulge the flesh, the issue of things to him will be ruin, temporal and eternal; but he that lays out his substance on spiritual things, and for spiritual purposes, the issue will be life everlasting, Gal 6:8. Wherefore the apostle renews the exhortation to be bountiful without weariness, seeing there is a reaping time coming, Gal 6:9, and then points out the persons in general to whom good is to be done as opportunity offers, even all men, but especially such as are believers in Christ, are of his family, and particularly stewards there, as ministers of the Gospel are, Gal 6:10. And thus the apostle, having finished what he chiefly intended in this epistle, observes to the Galatians the great regard he had to them, shown in writing to them so long a letter, and that with his own hand, Gal 6:11. And as his chief view was to detect the false apostles, he cannot conclude without taking some further notice of them, which he does by exposing their hypocrisy and ambition; they only made a show of religion outwardly, and obliged others to do that, which they did not choose themselves, namely, to be circumcised; and their ends in all this were, that they might be free from persecution, and have matter of glorying in the proselytes they made, Gal 6:12, but the apostle was of a quite different temper and disposition; so far was he from glorying in his own flesh, or others, that his determination was to glory only in Christ, and in his cross, and that for this reason, because the world thereby was crucified to him, and he unto the world, Gal 6:14, as also, because circumcision, which the false teachers obliged to, and gloried in, and likewise uncircumcision, were of no avail in religious, spiritual, and eternal affairs, but a new creature, Gal 6:15, and this is what everyone ought to attend unto as the rule of his walk and conduct, since upon such shall be mercy and peace, as upon the Israel of God, Gal 6:16. And whereas the false apostles boasted of the flesh, and circumcision in it, the apostle opposes thereunto the marks of his sufferings for Christ, which he bore in his body; and therefore with great gravity and authority charges, that no man should give him any further trouble about what had been the subject matter of this epistle, Gal 6:17, and closes it with his usual salutation, expressing his affection for the Galatians, as his brethren, wishing the best of blessings for them, the grace of Christ, and that this might be in their hearts, and with their spirits, Gal 6:18.

For in Christ Jesus,.... These words are omitted in the Syriac and Ethiopic versions; See Gill on Gal 5:6, Co1 7:19, they contain a reason why the apostle gloried in a crucified Christ, and looked upon the world as dead to him, and he to that, in every state of it; particularly as it may design "the worldly sanctuary" of the Jews, and all the rites and ceremonies appertaining to it; and among the rest circumcision, which availeth not anything; neither as a command, type, or privilege; or in the business of salvation, being abolished by Christ: nor uncircumcision; being now no bar to the Gospel, Gospel ordinances, or a Gospel church state; or to any of the blessings of the everlasting covenant, which come upon the uncircumcision, as well as the circumcision. But to apply these words to baptism and non-baptism is a wretched perversion, and making a very ill use of them, whereby the minds of men are worked up to an indifference to a Christian institution; for though baptism is of no avail in the business of salvation, yet it cannot be said of it, as of circumcision, that it avails not anything as a command; for it is a standing ordinance of Christ; or as an emblem and sign, for it is significative of the death and burial, and resurrection of Christ; or as a privilege, for it is of use to lead the faith of God's people to his blood and righteousness for pardon and justification; for he that believes, and is baptized, shall be saved; and it is necessary to church communion: and, on the other hand, it cannot be said that non-baptism avails not; it is a bar to church fellowship; and a neglect of baptism in those who are the proper subjects of it, is resented by Christ, and is a rejecting of the counsel of God against themselves; which was the case of the Pharisees, in the time of John the Baptist: but a new creature. The phrase is Rabbinical; See Gill on Co2 5:17 by which is meant, not a new creation of a man, as a man, of the members of his body, or of the faculties of his soul; nor of an external reformation, or a walking in newness of life, which is the fruit and effect of this new creation work; but an internal principle of grace, a good work of God begun in the soul, called the hidden man of the heart, the new man, Christ formed in us, of which faith that works by love is a part: this is called a "creature", and so not of man, but God; for none can create but himself; and in which work man is purely passive, as the heavens and the earth were in their creation: it is "but" a creature, and therefore needs divine support, fresh strength from God, and frequent supplies of grace to maintain and preserve it; nor is it to be trusted in, but the grace which is in Christ, from whence it comes, and by which it is secured. This is a "new" creature, in opposition to the old man; and because it is a principle in man, which never was there before; it consists of a new heart and spirit, of new eyes, ears, hands, and feet, expressive of new principles and actions, of new light, life, love, desires, joys, comforts, and duties: now this is of avail; it is a branch of the new covenant of grace, which God has therein promised to bestow on his people; it is an evidence of interest in Christ, the new and living way to the Father, and eternal life; such are newborn babes, regenerated persons, and have a right and meetness for the kingdom of God; shall possess the new Jerusalem, shall dwell in the new heavens and new earth; they are called by the Lord's new name, the adopted children of God; and have a new song put into their mouths, which none but redeemed and newborn souls can sing; and shall drink the new wine of endless joys and everlasting pleasures with Christ, in his Father's kingdom. These words are said to be taken out of the Apocalypse of Moses, a spurious book, but without any foundation.

Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, "God forbid that I should glory, save in the cross of the Lord Jesus." And He really suffered, and died, and rose again. For says [Paul], "If Christ should become passible, and should be the first to rise again from the dead." And again, "In that He died, He died unto sin once: but in that He liveth, He liveth unto God." Otherwise, what advantage would there be in [becoming subject to] bonds, if Christ has not died? what advantage in patience? what advantage in [enduring] stripes? And why such facts as the following: Peter was crucified; Paul and James were slain with the sword; John was banished to Patmos; Stephen was stoned to death by the Jews who killed the Lord? But, [in truth, ] none of these sufferings were in vain; for the Lord was really crucified by the ungodly.

Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." And again: "God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world."

The assertion, then, may be hazarded, that it has been shown that death is the fellowship of the soul in a state of sin with the body; and life the separation from sin. And many are the stakes and ditches of lust which impede us, and the pits of wrath and anger which must be overleaped, and all the machinations we must avoid of those who plot against us,-who would no longer see the knowledge of God "through a glass." "The half of virtue the far-seeing Zeus takes from man, when he reduces him to a state of slavery." As slaves the Scripture views those "under sin" and "sold to sin," the lovers of pleasure and of the body; and beasts rather than men, "those who have become like to cattle, horses, neighing after their neighbours' wives." The licentious is "the lustful ass," the covetous is the "savage wolf," and the deceiver is "a serpent." The severance, therefore, of the soul from the body, made a life-long study, produces in the philosopher gnostic alacrity, so that he is easily able to bear natural death, which is the dissolution of the chains which bind the soul to the body. "For the world is crucified to me, and I to the world," the [apostle] says; "and now I live, though in the flesh, as having my conversation in heaven."

Moreover, "the world is crucified unto me," who am a servant of the Creator-"the world," (I say, ) but not the God who made the world-"and I unto the world," not unto the God who made the world.

Paul proclaims in a loud and lofty voice, "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." And yet a virgin in the Church glories concerning her fleshly appearance and the beauty of her body! Paul adds, and says, "For they that are Christ's have crucified their flesh, with its faults and lusts." And she who professes to have renounced the lusts and vices of the flesh, is found in the midst of those very things which she has renounced! Virgin, thou art taken, thou art exposed, thou boastest one thing and affectest another. You sprinkle yourself with the stains of carnal concupiscence, although you are a candidate of purity and modesty. "Cry," says the Lord to Isaiah, "All flesh is grass, and all the glory of it as the flower of the grass: the grass withereth, and the flower fadeth; but the word of the Lord endureth for ever." It is becoming for no Christian, and especially it is not becoming for a virgin, to regard any glory and honour of the flesh, but only to desire the word of God, to embrace benefits which shall endure for ever. Or, if she must glory in the flesh, then assuredly let her glory when she is tortured in confession of the name; when a woman is found to be stronger than the tortures; when she suffers fire, or the cross, or the sword, or the wild beasts, that she may be crowned. These are the precious jewels of the flesh, these are the better ornaments of the body.

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ froth I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."

But they say that the gods do this, not through fear, but through hatred; as though it were possible for any one to hate another, unless it be him who injures, or has the power of injuring. Yea, truly, it would be consistent with their majesty to visit those whom they hated with immediate punishment, rather than to flee from them. But since they can neither approach those in whom they shall see the heavenly mark, nor injure those whom the immortal sign as an impregnable wall protects, they harass them by men, and persecute them by the hands of others: and if they acknowledge the existence of these demons, we have overcome; for this must necessarily be the true religion, which both understands the nature of demons, and understands their subtlety, and compels them, vanquished and subdued, to yield to itself.

Such is a soul winged with heavenly love. For if those who cherish the foul earthly passion which men call love, think nothing either glorious or precious, but those things alone which tend to gratify their lust, they think both glorious and honorable, and their mistress is everything to them; much more do those, who have been taken captive by this heavenly love, think nothing of the cost. Would that I could bring forward examples of all this from among ourselves: but since we are at a loss for such, we must needs betake ourselves to this same Paul. Observe him then, how he felt towards the whole world. "The world is crucified unto me," he says, "and I unto the world": I am dead to the world, and the world is dead to me.

"But far be it from me to glory, save in the cross of our Lord Jesus Christ." Truly this symbol is thought despicable; but it is so in the world's reckoning, and among men; in Heaven and among the faithful it is the highest glory. Poverty too is despicable, but it is our boast; and to be cheaply thought of by the public is a matter of laughter to them, but we are elated by it. So too is the Cross our boast. He does not say, "I boast not," nor, "I will not boast," but, "Far be it from me that I should," as if he abominated it as absurd, and invoked the aid of God in order to his success therein. And what is the boast of the Cross? That Christ for my sake took on Him the form of a slave, and bore His sufferings for me the slave, the enemy, the unfeeling one; yea He so loved me as to give Himself up to a curse for me. What can be comparable to this! If servants who only receive praise from their masters, to whom they are akin by nature, are elated thereby, how must we not boast when the Master who is very God is not ashamed of the Cross which was endured for us. Let us then not be ashamed of His unspeakable tenderness; He was not ashamed of being crucified for thy sake, and wilt thou be ashamed to confess His infinite solicitude? It is as if a prisoner who had not been ashamed of his King, should, after that King had come to the prison and himself loosed the chains, become ashamed of him on that account. Yet this would be the height of madness, for this very fact would be an especial ground for boasting. "Through which the world hath been crucified unto me, and I unto the world." What he here calls the world is not the heaven nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor. To me these things are dead. Such an one it behooves a Christian to be, and always to use this language. Nor was he content with the former putting to death, but added another, saying, "and I unto the world," thus implying a double putting to death, and saying, They are dead to me, and I to them, neither can they captivate and overcome me, for they are dead once for all, nor can I desire them, for I too am dead to them. Nothing can be more blessed than this putting to death, for it is the foundation of the blessed life.

(Verse 14.) But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God. But that world is crucified to the just one, of whom the Savior says: I have conquered the world (John 16:33). And: Do not love the world. And: You have not received the spirit of the world. To whom the world is crucified, to him the world is also dead: and now the end of the world has come to him, and he is worthy of the new heaven and the new earth, and the new Testament, he sings a new song, and receives a new name written in a book, which no one knows except the one who receives it. It is asked how now Paul says: 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. (Galatians 6:14). And in another place concerning others: That in this boasting I may not be put to shame. (2 Corinthians 9:4). And again: But he said to me: My grace is sufficient for thee; for power is made perfect in weakness. (2 Corinthians 12:9). And in another place: But though I should have a mind to glory, I shall not be foolish; for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me or any thing he heareth from me. (2 Corinthians 12:6). And so on, such as are written in this manner. But it must be known that all that boasting related to the cross, let the glory be to the cross: and whatever worthy is accomplished in virtues, let it be done because of the Lord's passion.

When Paul writes that the cross is glory, he means obviously “the cross of our Lord Jesus Christ.” When in that mystery his body hung from the cross and in it crushed the power of this world, the whole world was crucified through him. In the cross he identified with every person in the world. In doing so, he made everything that he suffered universal, that is, he caused all flesh to be crucified in his death. Therefore I too am fixed to the cross and to the world. I means the one who was living carnally, whose thoughts were of the flesh. Such a one is now “nailed to the world,” that is, the worldly things in him are subjected to death.

How sad a thing it has become! But what is the boast? That he accepted to be crucified for us the unworthy. For this is the occasion of our boasting. May it be my boast, then, to boast in the cross of Christ, which seems to be foolishness and a thing of reproach to unbelievers. "through which the world has been crucified to me." He says "world" meaning the things of livelihood, the praise of men, the glory. Therefore all those things that are with me are dead. Then he says with emphasis: "And I," he says, "am dead to these," indicating by the double deadness the utter avoidance of them and their complete inactivity.

Let them, he says, boast in circumcision, a thing abolished, but for me let there be no other boast "except in the cross of our Lord Jesus Christ" (that is, faith in the Crucified), which (cross) abolished the law. He turned away from this as something worthless, even calling upon God's help for this. What then is the boast in the cross? It is that for me, the unworthy one, the Lord was crucified, Who so loved me that He gave up even Himself. Thus, for Paul and for every believer, the cross serves as a subject of boasting, because in it the love of the Lord toward us is manifested. And what servant does not boast in the love of his master? The world he calls worldly affairs: glory, wealth, pleasure. So they have died to me and I am dead to them: a double mortification. And they cannot take hold of me, since they are dead, and I myself cannot resort to them, because I am dead.

After unmasking the sinister intention of the seducers, the Apostle here insinuates his own intention. First, he states his intention; Secondly, he gives a sign of this intention (v. 14); Thirdly, the reason for this intention (v. 15). He says therefore: The intention of the seducers is obvious, for they glory in the flesh; but I seek my glory elsewhere, namely, in the Cross. And this is what he says: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ." Notice that where the worldly philosopher felt shame, there the Apostle found his treasure: what the former regarded as foolish became for the Apostle wisdom and glory, as Augustine says. For each person glories in that through which he is considered great. Thus a person who regards himself as great in his riches, glories in them; and so on for other things. For one who regards himself to be great in nothing but Christ glories in Christ alone. But the Apostle was such a one; hence he says: "I live now not I; but Christ liveth in me" (2:20). Accordingly he glories in nothing but Christ and particularly in the Cross of Christ; and this because in it are found all the things about which men usually glory. For some glory in the friendship of the great, such as of kings and princes; and this friendship the Apostle found most of all in the Cross, because there an obvious sign of divine friendship is shown: "But God commendeth his charity towards us; because when as yet we were sinners according to the time, Christ died for us" (Rom 5:8). For nothing shows His mercy to us as much as the death of Christ. Hence Gregory: "O inestimable love of charity! To redeem the servant, He delivered His Son." Again, some glory in knowledge; and of this the Apostle found a more excellent one in the cross: "For I judged not myself to know anything among you but Jesus Christ and him crucified" (1 Cor 2:2). For in the Cross is the perfection of all law and the whole art of living well. Again, some glory in power; and of this the Apostle found the highest form through the Cross: "The word of the cross to them, indeed, that perish is foolishness; but to them that are saved, that is, to us, it is the power of God" (1 Cor 1:18). Again, some glory in newly-found freedom; and this the Apostle obtained through the Cross: "Our old man is crucified with him that the body of sin may be destroyed, to the end that we may serve sin no longer" (Rom 6:6). Again, some glory in being accepted into some famous fellowship; but by the Cross of Christ, we are accepted into the heavenly ranks: "Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven" (Col 1:20). Again, some glory in the triumphal banners of conquest; but the Cross is the triumphal ensign of Christ's conquest over the demons: "And despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself" (Col 2:15); "Blessed is the wood by which justice cometh" (Wis 14:7). The sign of his own intention he shows, saying "by whom the world is crucified to me, and I to the world." But since this which he says, "But God forbid that I should glory save in the cross of our Lord Jesus Christ", is an exceptive proposition which includes one affirmative and one negative statement, he is really giving two signs that prove both statements. First, he proves the negative one, namely, that he does not glory save in the cross. He does this when he says, "by whom the world is crucified to me, and I to the world." For that in which a person glories is not dead in his heart, but rather that which he scorns: "I am forgotten as one dead, from the heart" (Ps 30:13). But it is plain that the world and all things in it were dead in the heart of Paul: "I count all things as dung, that I may gain Christ" (Phil 3:8). Therefore he does not glory in the world or in the things that are in the world. And this is what he says: Verily, "I glory in nothing save in the cross of Christ, by whom," namely, Christ crucified, "the world is crucified to me," i.e., is dead in my heart, so that I covet nothing in it. Secondly, he proves the affirmative, namely, that he glories in the Cross of Christ, saying that he is crucified to the World. For a person who glories in something treasures it and desires to make it known; but the Apostle treasures nothing or desires to make nothing known except what pertains to the Cross of Christ; therefore, he glories in it alone. And this is what he says: "and I to the world", namely, I am crucified. As if to say: I carry the marks of the Cross and I am considered as dead. Therefore, as the world abhors the Cross of Christ, so it abhors me: "For you are dead and your life is hid with Christ in God" (Col 3:3).

The apostle teaches them to be tender and affectionate towards any who, through surprise and the violence of temptation, had fallen into sin; and to bear each other's burdens, Gal 6:1, Gal 6:2. To think humbly of themselves, and to conclude concerning their own character rather from the evidence of their works than from any thing else, Gal 6:3-5. To minister to the support of those who instruct them in righteousness, Gal 6:6. He warns them against self-deception, because whatever a man soweth that he shall reap, Gal 6:7, Gal 6:8. Exhorts them not to be weary in well doing, and to embrace every opportunity to do good, Gal 6:9, Gal 6:10. Intimates that his love to them led him to write this whole epistle with his own hand, Gal 6:11. Points out the object that those had in view who wished them to be circumcised, Gal 6:12, Gal 6:13. He exults in the cross of Christ, and asserts that a new creation of the soul is essential to its salvation; and wishes peace to them who act on this plan, Gal 6:14-16. States that he bears in his body the marks of the Lord Jesus, Gal 6:17. And concludes with his apostolical benediction, Gal 6:18.

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.

EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION. (Gal. 6:1-18) Brethren--An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [ALFORD and ELLICOTT]: BEFORE he expects: unexpectedly). BENGEL explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed. a fault--Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" (Gal 5:26), but forbearing to such (Rom 15:1). restore--The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state. the spirit of meekness--the meekness which is the gift of the Holy Spirit working in our spirit (Gal 5:22, Gal 5:25). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [TRENCH]. considering thyself--Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself. thou also be tempted--as is likely to happen to those who reprove others without meekness (compare Mat 7:2-5; Ti2 2:25; Jam 2:13).

Translate, "But as for me (in opposition to those gloriers 'in your flesh,' Gal 6:13), God forbid that I," &c. in the cross--the atoning death on the cross. Compare Phi 3:3, Phi 3:7-8, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [AUGUSTINE, Tract 36, on John, sec. 4]. We are to testify the power of Christ's death working in us, after the manner of crucifixion (Gal 5:24; Rom 6:5-6). our--He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did. the world--inseparably allied to the "flesh" (Gal 6:13). Legal and fleshly ordinances are merely outward, and "elements of the world" (Gal 4:3). is--rather, as Greek, "has been crucified to me" (Gal 2:20). He used "crucified" for dead (Col 2:20, "dead with Christ"), to imply his oneness with Christ crucified (Phi 3:10): "the fellowship of His sufferings being made conformable unto His death."