Chapter 5 (4) – Chapter 6

Chapter 5 (4)

Galatians 5:22-26

22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

22. Fructus vero Spiritus est charitas, gaudium, pax, tolerantia, comitas, benignitas, fides,

23. Meekness, temperance: against such there is no law.

23. Mansuetudo, temperantia: adversus ejusmodi non est Lex.

24. And they that are Christ’s have crucified the flesh with the affections and lusts.

24. Qui autem Christi sunt carnem crucifixerunt cum affectibus et concupiscentiis.

25. If we live in the Spirit, let us also walk in the Spirit.

25. Si vivimus Spiritu, etiam Spiritu ambulemus.

26. Let us not be desirous of vain glory, provoking one another, envying one another.

26. Ne sinms inanis gloriae cupidi, invicem provocantes, invicem invidentes.

22. But the fruit of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, “Nothing but what is evil comes from man; nothing good comes but from the Holy Spirit.” There have often appeared in unrenewed men remarkable instances of gentleness, integrity, temperance, and generosity; but it is certain that all were but specious disguises. Curius and Fabrieius were distinguished for courage, Cato for temperance, Scipio for kindness and generosity, Fabius for patience; but it was only in the sight of men, and as members of civil society, that they were so distinguished. In the sight of God nothing is pure but what proceeds from the fountain of all purity.

Note 93. “In the service of sin the toil is so great that, in comparison thereof, the benefit is as nothing; in the service of God the benefit is so great that, in comparison thereof, the labour is as nothing. Where the flesh rules all, the ‘work’ exceeds the ‘fruit;’ and therefore, without even mentioning the ‘work,’ it is called the ‘fruit’ of the Spirit. (See Ephesians 5:9, 11.)” — Bishop Sanderson.

Joy does not here, I think, denote that “joy in the Holy Ghost” (Romans 14:17,) of which he speaks elsewhere, but that cheerful behavior towards our fellow-men which is the opposite of moroseness. Faith means truth, and is contrasted with cunning, deceit, and falsehood, as peace is with quarrels and contentions. Long-suffering is gentleness of mind, which disposes us to take everything in good part, and not to be easily offended. The other terms require no explanation, for the dispositions of the mind must be learned from the outward conduct.

But if spiritual men are known by their works, what judgment, it will be asked, shall we form of wicked men and idolaters, who exhibited an illustrious resemblance of all the virtues? for it is evident from their works that they were spiritual. I reply, as all the works of the flesh do not appear openly in a carnal man, but his carnaltry is discovered by one or another vice, so a single virtue will not entitle us to conclude that a man is spiritual. Sometimes it will be made evident, by other vices, that sin reigns in him; and this observation may be easily applied to all the cases which I have enumerated.

23. Against such there is no law. Some understand these words as meaning simply that the law is not directed against good works, “from evil manners have sprung good laws.” But Paul’s real meaning is deeper and less obvious; namely, that, where the Spirit reigns, the law has no longer any dominion. By moulding our hearts to his own righteousness, the Lord delivers us from the severity of the law, so that our intercourse with himself is not regulated by its covenant, nor our consciences bound by its sentence of condemnation. Yet the law continues to teach and exhort, and thus performs its own office; but our subjection to it is withdrawn by the Spirit of adoption. He thus ridicules the false apostles, who, while they enforced subjection to the law, were not less eager to release themselves from its yoke. The only way, he tells us, in which this is accomplished, is, when the Spirit of God obtains dominion, from which we are led to conclude that they had no proper regard to spiritual righteousness.

24. And they that are Christ’s. He adds this, in order to show that all Christians have renounced the flesh, and therefore enjoy freedom. While he makes this statement, the apostle reminds the Galatians what true Christianity is, so far as relates to the life, and thus guards them against a false profession of Christianity. The word crucified is employed to point out that the mortification of the flesh is the effect of the cross of Christ. This work does not belong to man. By the grace of Christ

“we have been planted together in the likeness of his death” (Romans 6:5,)

that we no longer might live unto ourselves. If we are buried with Christ, by true self-denial, and by the destruction of the old man, we shall then enjoy the privilege of the sons of God. The flesh is not yet indeed entirely destroyed; but it has no right to exercise dominion, and ought to yield to the Spirit. The flesh and its lusts are a figure of speech of exactly the same import with the tree and its fruits. The flesh itself is the depravity of corrupt nature, from which all evil actions proceed. (Matthew 15:19; Mark 7:21.) Hence it follows, that the members of Christ have cause to complain, if they are still held to be in bondage to the law, from which all who have been regenerated by his Spirit are set free.

25. If we live in the Spirit. According to his usual custom, the apostle draws from the doctrine a practical exhortation. The death of the flesh is the life of the Spirit. If the Spirit of God lives in us, let him govern our actions. There will always be many persons daring enough to make a false boast of living in the Spirit, but the apostle challenges them to a proof of the fact. As the soul does not remain idle in the body, but gives motion and rigour to every member and part, so the Spirit of God cannot dwell in us without manifesting himself by the outward effects. By the life is here meant the inward power, and by the walk the outward actions. The metaphorical use of the word walk, which frequently occurs, describes works as evidences of the spiritual life.

26. Let us not be desirous of vain-glory, The special exhortations which were addressed to the Galatians were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother. Paul therefore directs us to guard against it, for the vain-glory (κενοδοξία) of which he speaks is nothing else than ambition, (filimia,) or the desire of honor, by which every one desires to excel all others. The heathen philosophers do not condemn every desire of glory; but among Christians, whoever is desirous of glory departs from true glory, and therefore is justly charged with idle and foolish ambition. It is not lawful for us to glow but in God alone. Every other kind of glorying is pure vanity. Mutual provocations and envyings are the daughters of ambition. He who aspires to the highest rank must of necessity envy all others, and disrespectful, biting, stinging language is the unavoidable consequence.

Chapter 6

CHAPTER 6

Galatians 6:1-5

1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

1. Fratres, etiamsi praeoccupatus fuerit homo in aliquo lapsu, vos, qui spirituales estis, instaurate ejusmodi hominem spiritu lenitatis; considerans to ipsum, ne tu quoque tenteris.

2. Bear ye one another’s burdens, and so fulfil the law of Christ.

2. Alii aliorum onera portate, et sic adimplete legem Christi.

3. For if a man think himself to be something, when he is nothing, he deceiveth himself.

3. Nam si quis putat se esse aliquid, quum nihil sit, se ipsum decipit.

4. But let every man prove his own worth, and then shall he have rejoicing in himself alone, and not in another.

4. Opus antem suum probet unusquisque; et tunc in se ipso solo gloriam habebit, non antem in alio.

5. For every man shall bear his own burden.

5. Quisque enim proprium onus portabit.

1. Brethren, if a man be overtaken in any fault Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many instances from pride, and from dislike and contempt of the brethren. Most men seize on the faults of brethren as an occasion of insulting them, and of using reproachful and cruel language. Were the pleasure they take in upbraiding equalled by their desire to produce amendment, they would act in a different manner. Reproof, and often sharp and severe reproof, must be administered to offenders. But while we must not shrink from a faithful testimony against sin, neither must we omit to mix oil with the vinegar.

Note 94. “In the original it is ἔν τινι παραπτώματι, ‘in any fault.’ The expression is general, though it seems to refer to those works of the flesh of which he had made mention in the 19th and following verses of the foregoing chapter. ‘If in any of these faults any person should happen to be overtaken;’ the last word seems to denote somewhat of a surprise, by which a man might be drawn into a sin, without any previous deliberate purpose or design; a sin committed through some extraordinary and sudden temptation. The last words of the verse, ‘lest thou also be tempted,’ seem plainly to intimate that this was the apostle’s meaning.” — Chandler.

We are here taught to correct the faults of brethren in a mild manner, and to consider no rebukes as partaking a religious and Christian character which do not breathe the spirit of meekness. To gain this object, he explains the design of pious reproofs, which is, to restore him who is fallen, to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language; and consequently, we must display a gentle and meek spirit, if we intend to heal our brother. And lest any man should satisfy himself with assuming the outward form, he demands the spirit of meekness; for no man is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit.

Note 95. “I observe an agreement in a somewhat peculiar rule of Christian conduct, as laid down in this epistle, and as exemplified in the Second Epistle to the Corinthians. It is not the repetition of the same general precept, which would have been a coincidence of little value; but it is the general precept in one place, and the application of that precept to an actual occurrence in the other. (See 2 Corinthians 2:6-8.) I have little doubt but that it was the same mind which dictated these two passages.” Paley’s Horae Paulinae.

Another argument for gentleness in correcting brethren is contained in the expression, “if a man be overtaken.” If he has been carried away through want of consideration, or through the cunning arts of a deceiver, it would be cruel to treat such a man with harshness. Now, we know that the devil is always lying in wait, and has a thousand ways of leading us astray. When we perceive a brother to have transgressed, let us consider that he has fallen into the snares of Satan; let us be moved with compassion, and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep seated crimes, accompanied by deliberate and obstinate disregard of the authority of God. Such a display of wicked and perverse disobedience to God must be visited with greater severity, for what advantage would be gained by gentle treatment? The particle if also, (ἐὰν καὶ,) implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance.

Ye who are spiritual. This is not spoken in irony; for, however spiritual they might be, still they were not wholly filled with the Spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied than to promote the salvation of the brethren? The more eminently any man is endowed with Divine grace, the more strongly is he bound to consult the edification of those who have been less favored. But such is our folly, that in our best duties we are apt to fail, and therefore need the exhortation which the apostle gives to guard against the influence of carnal views.

Considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition, when he addresses each person individually, and bids him look carefully into himself. “Whoever thou art that takest upon thee the office of reproving others, look to thyself.” Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, “the wallet that hangs behind our own back;” and therefore, to arouse us to greater activity, he employs the singular number.

Note 96. Catullus.

These words may admit of two senses. As we acknowledge that we are liable to sin, we more willingly grant that forgiveness to others which, in our turn, we expect will be extended to us. Some interpret them in this manner: “Thou who art a sinner, and needest the compassion of thy brethren, oughtest not to show thyself fierce and implacable to others.” But I would rather choose to expound them as a warning given by Paul, that, in correcting others, we should not ourselves commit sin. There is a danger here which deserves our most careful attention, and against which it is difficult to guard; for nothing is more easy than to exceed the proper limits. The word tempt, however, may very properly be taken in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others.

Note 97. “Even in those who do not need forbearance, nothing is more becoming than gentleness; and I reckon him to be the best and most blameless man who pardons others, as if he were daily sinning, and yet abstains from sin, as if he pardoned nobody.” — Plin. Ep.

2. Bear ye one another’s burdens. The weaknesses or sins, under which we groan, are called burdens. This phrase is singularly appropriate in an exhortation to kind behavior, for nature dictates to us that those who bend under a burden ought to be relieved. He enjoins us to bear the burdens. We must not indulge or overlook the sins by which our brethren are pressed down, but relieve them, — which can only be done by mild and friendly correction. There are many adulterers and thieves, many wicked and abandoned characters of every description, who would willingly make Christ an accomplice in their crimes. All would choose to lay upon believers the task of bearing their burdens. But as the apostle had immediately before exhorted us to restore a brother, the manner in which Christians are required to bear one another’s burdens cannot be mistaken.

And so fulfill the law of Christ. The word law, when applied here to Christ, serves the place of an argument. There is an implied contrast between the law of Christ and the law of Moses. “If you are very desirous to keep a law, Christ enjoins on you a law which you are bound to prefer to all others, and that is, to cherish kindness towards each other. He who has not this has nothing. On the other hand, he tells us, that, when every one compassionately assists his neighbor, the law of Christ is fulfilled; by which he intimates that every thing which does not proceed from love is superfluous; for the composition of the Greek word ἀναπληρώσατε, conveys the idea of what is absolutely perfect. But as no man performs in every respect what Paul requires, we are still at a distance from perfection. He who comes the nearest to it with regard to others, is yet far distant with respect to God.

3. For if a man think himself. There is an ambiguity in the construction, but Paul’s meaning is clear. The phrase, When he is nothing, appears at first view to mean, “if any person, who is in reality nothing, claims to be something;” as there are many men of no real worth who are elated by a foolish admiration of themselves. But the meaning is more general, and may be thus expressed: “Since all men are nothing, he who wishes to appear something, and persuades himself that he is somebody, deceives himself.” First, then, he declares that we are nothing, by which he means, that we have nothing of our own of which we have a right to boast, but are destitute of every thing good: so that all our glorying is mere vanity. Secondly, he infers that they who claim something as their own deceive themselves. Now, since nothing excites our indignation more than that others should impose upon us, it argues the height of folly that we should willingly impose upon ourselves. This consideration will render us much more candid to others. Whence proceeds fierce insult or haughty sternness, but from this, that every one exalts himself in his own estimation, and proudly despises others? Let arrogance be removed, and we shall all discover the greatest modesty in our conduct towards each other.

4. But let every man prove his own work. By a powerful blow, Paul has already struck down the pride of man. But it frequently happens that, by comparing ourselves with others, the low opinion which we form of them leads us to entertain a high opinion of ourselves. Paul declares that no such comparison ought to be allowed. Let no man, he says, measure himself by the standard of another, or please himself with the thought, that others appear to him less worthy of approbation. Let him lay aside all regard to other men, examine his own conscience, and inquire what is his own work. It is not what we gain by detracting from others, but what we have without any comparison, that can be regarded as true praise.

Some consider Paul to be speaking in irony. “Thou flatterest thyself by a comparison with the faults of others; but if thou wilt consider who thou art, thou wilt then enjoy the praise which is justly due to thee.” In other words, no praise whatever shall be thine; because there is no man by whom the smallest portion of praise is really deserved. In conformity with this view, the words that follow, every man shall bear his own burden, are supposed to mean, that it is usual for every man to bear his own burden. But the plain and direct sense of the words agrees better with the apostle’s reasoning. “With respect to thyself alone, and not by comparison with others, thou wilt have praise.” I am well aware that the next sentence, which annihilates all the glory of man, has been regarded as justifying the ironical interpretation. But the glorying of which this passage treats, is that of a good conscience, in which the Lord allows his people to indulge, and which Paul elsewhere expresses in very animated language.

“Paul earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.”
(Acts 23:1.)

This is nothing more than an acknowledgment of Divine grace, which reflects no praise whatever on man, but excites him to give God the glory. Such a reason for glorying do the godly find in themselves; and they ascribe it, not to their own merits, but to the riches of the grace of God.

“For our rejoicing is this, the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.”
(2 Corinthians 1:12.)

Our Lord himself instructs us:

“But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly.”
(Matthew 6:6.)

Strictly speaking, he makes no assertion, but leads us to conclude, that, when a man is valued for his own worth, and not for the baseness of others, the praise is just and substantial. The statement is therefore conditional, and imports that none are entitled to be regarded as good men, who are not found to be so, apart from the consideration of others.

5. For every man shall bear his own burdens. To destroy sloth and pride, he brings before us the judgment of God, in which every individual for himself, and without a comparison with others, will give an account of his life. It is thus that we are deceived; for, if a man who has but one eye is placed among the blind, he considers his vision to be perfect; and a tawny person among negroes thinks himself white. The apostle affirms that the false conclusions to which we are thus conducted will find no place in the judgment of God; because there every one will bear his own burden, and none will stand acquitted by others from their own sins. This is the true meaning of the words.