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VERSE I.
"Brethren, even if a man be overtaken in any trespass."
Forasmuch as under cover of a rebuke they gratified their private
feelings, and professing to do so for faults which had been committed,
were advancing their own ambition, he says, "Brethren, if a man be
overtaken." He said not if a man commit but if he be "overtaken"
that is, if he be carried away.
"Ye which are spiritual restore such a one,"
He says not "chastise nor "judge, but "set right." Nor does he
stop here, but in order to show that it behoved them to be very gentle
towards those who had lost their footing, he subjoins, "In a spirit
of meekness."
He says not, "in meekness," but, "in a spirit of meekness,"
signifying thereby that this is acceptable to the Spirit, and that to
be able to administer correction with mildness is a spiritual gift.
Then, to prevent the one being unduly exalted by having to correct the
other, puts him under the same fear, saying, "Looking to thyself,
lest thou also be tempted."
For as rich men convey contributions to the indigent, that in case
they should be themselves involved in poverty they may receive the same
bounty, so ought we also to do. And therefore he states this cogent
reason, in these words, "looking to thyself, lest thou also be
tempted." He apologizes for the offender, first, by saying "if ye
be overtaken;" next, by employing a term indicative of great
infirmity; lastly, by the words "lest thou also be tempted," thus
arraigning the malice of the devil rather than the remissness of the
soul.
Ver. 2. "Bear ye one another's burdens."
It being impossible for man to be without failings, he exhorts them
not to scrutinize severely the offences of others, but even to bear
their failings, that their own may in turn be borne by others. As,
in the building of a house, all the stones hold not the same position,
but one is fitted for a corner but not for the foundations, another for
the foundations, and not for the corner so too is it in the body of the
Church. The same thing holds in the frame of our own flesh;
notwithstanding which, the one member bears with the other, and we do
not require every thing from each, but what each contributes in common
constitutes both the body and the building.
Ver. 2. "And so fulfil the law of Christ." He says not
"fulfil," but, "complete;" that is, make it up all of you in
common? by the things wherein ye bear with one another. For example,
this man is irascible, thou art dull-tempered; bear therefore with
his vehemence that he in turn may bear with thy sluggishness; and thus
neither will he transgress, being supported by thee, nor wilt thou
offend in the points where thy defects lie, because of thy brother's
forbearing with thee. So do ye by reaching forth a hand one to another
when about to fall, fulfil the Law in common, each completing what is
wanting in his neighbor by his own endurance. But if ye do not thus,
but each of you will investigate the faults of his neighbor, nothing
will ever be performed by you as it ought. For as in the case of the
body, if one were to exact the same function from every member of it,
the body could never consist, so must there be great strife among
brethren if we were to require all things from all.
Ver. 3. "For if a man thinketh himself to be something, when he
is nothing, he deceiveth himself."
Here again he reflects on their arrogance. He that thinks himself to
be something is nothing, and exhibits at the outset a proof of his
worthlessness by such a disposition.
Ver. 4. "But let each man prove his own work."
Here he shows that we ought to be scrutinizers of our lives, and this
not lightly, but carefully to weigh our actions; as for example, if
thou hast performed a good deed, consider whether it was not from vain
glory, or through necessity, or malevolence, or with hypocrisy, or
from some other human motive.
For as gold appears to be bright before it is placed in the furnace,
but when committed to the fire, is closely proved, and all that is
spurious is separated from what is genuine, so too our works, if
closely examined, will be distinctly made manifest, and we shall
perceive that we have exposed ourselves to much censure.
Ver. 4. "And then shall he have his glorying in regard of himself
alone and not of his neighbor."
This he says, not as laying down a rule, but in the way of
concession; and his meaning is this,--Boasting is senseless, but
if thou wilt boast, boast not against thy neighbor, as the Pharisee
did. For he that is so instructed will speedily give up boasting
altogether; and therefore he concedes a part that he may gradually
extirpate the whole. He that is wont to boast with reference to
himself only, and not against others, will soon reform this failing
also. For he that does not consider himself better than others, for
this is the meaning of "not in regard of his neighbor, but becomes
elated by examining himself by himself, will afterwards cease to be
so. And that you may be sure this is what he desires to establish,
observe how he checks him by fear, saying above, "let every man prove
his own work," and adding here, Ver. 5. "For each man shall
bear his own burden."
He appears to state a reason prohibitory of boasting against another;
but at the same time he corrects the boaster, to that he may no more
entertain high thoughts of himself by bringing to his remembrance his
own errors, and pressing upon his conscience the idea of a burden, and
of being heavily laden.
Ver. 6. "But let him that is taught in the word communicate unto
him that teacheth in all good things."
Here he proceeds to discourse concerning Teachers, to the effect that
they ought to be tended with great assiduity by their disciples. Now
what is the reason that Christ so commanded? For this law, "that
they which preach the Gospel should live of the Gospel," (1 Cor.
ix: 14.) is laid down in the New Testament; and likewise in the
Old, (Num. xxxi: 47; xxxv; 1-8.) many revenues accrued to
the Levites from the people; what is the reason, I say, that He so
ordained? Was it not for the sake of laying a foundation beforehand of
lowliness and love? For inasmuch as the dignity of a teacher
oftentimes elates him who possesses it, He, in order to repress his
spirit, hath imposed on him the necessity of requiring aid at the hands
of his disciples. And to these in turn he hath given means of
cultivating kindly feelings, by training them, through the kindness
required of them to their Teacher, in gentleness towards others also.
By this means no slight affection is generated on both sides. Were
not the cause of this what I have stated it to be, why should He,
who fed the dull-minded Jews with manna, have reduced the Apostles
to the necessity of asking for aid? Is it not manifest He aimed at
the great benefits of humility and love, and that those who were under
teaching might not be ashamed of Teachers who were in appearance
despicable? To ask for aid bears the semblance of disgrace, but it
ceased to be so, when their Teachers with all boldness urged their
claim, so that their disciples derived from hence no small benefit,
taught hereby to despise all appearances. Wherefore he says, "But
let him that is taught in the word communicate unto him that teacheth in
all good things," that is, let him show to him all generosity; this
he implies by the words, "in all good things." Let the disciple,
says he, keep nothing to himself, but have every thing in common, for
what he receives is better than what he gives,--as much better as
heavenly are better than earthly things. This he expresses in another
place," If we sowed unto you spiritual things, is it a great matter
if we shall reap your carnal things?" (1 Cor. ix: II. )
Wherefore he gives the procedure the name of a "communication,"
showing that an interchange takes place. Hereby too love is greatly
fostered and confirmed. If the teacher asks merely for competency, he
does not by receiving it derogate from his own dignity. For this is
praiseworthy, so assidu ously to apply to the Word, as to require the
aid of others, and to be in manifold poverty, and to be regardless of
all the means of subsistence. But if he exceed the due measure, he
injures his dignity, not by mere receiving, but by receiving too
much. Then, lest the vice of the Teacher should render the disciple
more remiss in this matter, and he should frequently pass him by,
though poor, on account of his conduct, he proceeds to say, Ver.
9. "And let us not be weary in well doing."
And here he points out the difference between ambition of this kind,
and in temporal affairs, by saying, "Be not deceived; God is not
mocked; for whatsoever a man soweth, that shall he also reap. For he
that soweth unto his own flesh shall of the flesh reap corruption; but
he that soweth unto the Spirit shall of the Spirit reap eternal
life." As in the case of seeds, one who sows pulse cannot reap
corn, for what is sown and what is reaped must both be of one kind, so
is it in actions, he that plants in the flesh, wantonness,
drunkenness, or inordinate desire, shall reap the fruits of these
things. And what are these fruits? Punishment, retribution,
shame, derision, destruction. For of sumptuous tables and viands the
end is no other than destruction; for they both perish themselves, and
destroy the body too. But the fruit of the Spirit is of a nature not
similar but contrary in all respects to these. For consider I hast
thou sown alms-giving? the treasures of heaven and eternal glory await
thee: hast thou sown temperance? honor and reward, and the applause
of Angels, and a crown from the Judge await thee.
Ver. 9, 10. "And let us not be weary in well-doing; for in
due season we shall reap, if we faint not. So then as we have
opportunity, let us work that which is good toward all men, especially
toward them that are of the household of faith."
Lest any one should suppose that their Teachers were to be cared for
and supported, but that others might be neglected, he makes his
discourse general, and opens the door of this charitable zeal to all;
nay, he carries it to such a height, as to command us to show mercy
both to Jews and Greeks, in the proper gradation indeed, but still
to show mercy. And what is this gradation? it consists in bestowing
greater care upon the faithful. His endeavor here is the same as in
his other Epistles; he discourses not merely of showing mercy, but of
doing it with zeal and perseverance, for the expressions of "sowing"
and of "not fainting" imply this. Then, having exacted a great
work, he places its reward close at hand, and makes mention of a new
and wondrous harvest. Among husbandmen, not only the sower but also
the reaper endures much labor, having to struggle with drought and dust
and grievous toil, but in this case none of these exist, as he shows
by the words, "for in due season we shall reap, if we faint not."
By this means he stimulates and draws them on; and he also urges and
presses them forward by another motive, saying, "As we have
therefore opportunity, let us do good." As it is not always in our
power to sow, so neither is it to show mercy; for when we have been
carried hence, though we may desire it a thousand times, we shall be
able to effect nothing more. To this argument of ours the Ten
Virgins (Mat. xxv: I ff) bear witness, who although they wished
it a thousand times, yet were shut out from the bridegroom, because
they brought with them no bountiful charity. And so does the rich man
who neglected Lazarus (Luke xvi: 19.) for he, being destitute
of this succor, although he wept and made many entreaties, won no
compassion from the Patriarch, or any one else, but continued
destitute of all forgiveness, and tormented with perpetual fire.
Therefore he says, "as we have opportunity, let us work that which
is good toward all men," hereby especially also setting them free from
the narrow-mindedness of the Jews. For the whole of their
benevolence was confined to their own race, but the rule of life which
Grace gives invites both land and sea to the board of charity, only it
shows a greater care for its own household.
Ver. 11, 12. "See with how large letters I have written unto
you with mine own hand. As many as desire to make a fair show in the
flesh, they compel you to be circumcised."
Observe what grief posesses his blessed soul. As those who are
oppressed with some sorrow, who have lost one of their own kindred,
and suffered an unexpected calamity, rest neither by night nor day,
because their grief besieges their soul, so the blessed Paul, after a
short moral discourse, returns again to that former subject which
chiefly disturbed his mind, saying as follows: "see with how large
letters I have written unto you with mine own hand." By this he
signifies that he had written the whole letter
himself, which was a proof of great sincerity. In his other Epistles
he himself only dictated, another wrote, as is plain from the Epistle
to the Romans, for at its close it is said, "I Tertius, who write
the Epistle, salute you;" (Rom. xvi: 22.) but in this
instance he wrote the whole himself. And this he did by necessity,
not from affection merely, but in order to remove an injurious
suspicion. Being charged with acts wherein he had no part, and being
reported to preach Circumcision yet to pretend to preach it not, he
was compelled to write the Epistle with his own hand, thus laying up
beforehand a written testimony. By the expression "what sized," he
appears to me to signify, not the magnitude, but, the misshapen
appearance of the letters, as if he had said, "Although not well
skilled in writing, I have been compelled to write with my own hand to
stop the mouth of these traducers."
Ver. 12, 13. "As many as desire to make a fair show in the
flesh, they compel you to be circumcised; only that they may not be
persecuted for the cross of Christ. For not even they who receive
circumcision do themselves keep the Law; but they desire to have you
circumcised, that they may glory in your flesh."
Here he shows that they suffered this, not willingly but of
necessity, and affords them an opportunity of retreat, almost speaking
in their defence, and exhorting them to abandon their teachers with all
speed. What is the meaning of "to make a fair show in the flesh?"
it means, to be esteemed by men. As they were reviled by the Jews
for deserting the customs of their fathers, they desire, says he, to
injure you, that they may not have this charged against them, but
vindicate themselves by means of your flesh. His object here is to
show that they did not so act from respect to God; it is as if he
said, This procedure is not founded in piety, all this is done
through human ambition; in order that the unbelievers may be gratified
by the mutilation of the faithful, they choose to offend God that they
may please men; for this is the meaning of, "to make a fair show in
the flesh." Then, as a proof that for another reason too they are
unpardonable, he again convinces them that, not only in order to
please others, but for their own vain glory, they had enjoined this.
Wherefore he adds, "that they may glory in your flesh," as if they
had disciples, and were teachers. And what is the proof of this?
"For not even they themselves," he says, "keep the Law;" even
if they did keep it, they would incur grave censure, but now their
very purpose is corrupt.
Ver. 14. "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.
Ver. 14. "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.
Ver. 15, 16. "For neither is circumcision any thing, nor
uncircumcision, but a new creature. And as many as shall walk by this
rule, peace be upon them, and mercy, and upon the Israel of God."
Observe the power of the Cross, to what a pitch it hath raised him!
not only hath it put to death for him all mundane affairs, but hath set
him far above the Old Dispensation. What can be comparable to this
power? for the Cross hath persuaded him, who was willing to be slain
and to slay others for the sake of circumcision, to leave it on a level
with uncircumcision, and to seek for things strange and marvellous and
above the heavens. This our rule of life he calls "a new creature,"
both on account of what is past, and of what is to come; of what is
past, because our soul, which had grown old with the oldness of sin,
hath been all at once renewed by baptism, as if it had been created
again. Wherefore we require a new and heavenly rule of life. And of
things to come, because both the heaven and the earth, and all the
creation, shall with our bodies be translated into incorruption. Tell
me not then, he says, of circumcision, which now availeth nothing;
(for how shall it appear, when all things have undergone such a
change?) but seek the new things of grace. For they who pursue these
things shall enjoy peace and amity, and may properly be called by the
name of" Israel." While they who hold contrary sentiments,
although they be descended from him (Israel) and bear his
appellation, have yet fallen away from all these things, both the
relationship and the name itself. But it is in their power to be true
Israelites, who keep this rule, who desist from the old ways, and
follow after grace.
Ver. 17. "From henceforth let no man trouble me."
This he says not as though he were wearied or overpowered; he who
chose to do and suffer all for his disciples' sake; he who said,
"Be instant in season, out of season;" (2 Tim. iv: 2.) he
who said, "If peradventure God may give them repentance unto the
knowledge of the truth, and they may recover themselves out of the
snare of the devil;" (2 Tim. ii: 25, 26.) how shall he now
become relaxed and fall back? Wherefore does he say this? it is to
gird up their slothful mind, and to impress them with deeper fear, and
to ratify the laws enacted by himself, and to restrain their perpetual
fluctuations.
Ver. 17. "For I bear branded on my body the marks of Jesus."
He says not, "I have," but, "I bear," like a man priding
himself on trophies and royal ensigns. Although on a second thought it
seems a disgrace, yet does this man vaunt of his wounds, and like
military standard-bearers, so does he exult in bearing about these
wounds. And why does he say this? "More clearly by those wounds
than by any argument, than by any language, do I vindicate myself,"
says he. For these wounds utter a voice louder than a trumpet against
my opponents, and against those who say that I play the hypocrite in
my teaching, and speak what may please men. For no one who saw a
soldier retiring from the battle bathed in blood and with a thousand
wounds, would dare to accuse him of cowardice and treachery, seeing
that he bears on his body the proofs of his valor, and so ought ye, he
says, to judge of me. And if any one desire to hear my defence, and
to learn my sentiments, let him consider my wounds, which afford a
stronger proof than these words and letters. At the outset of his
Epistle he evinced his sincerity by the suddenness of his conversion,
at its close he proves it by the perils which attended his conversion.
That it might not be objected that he had changed his course with
upright intentions, but that he had not continued in the same purpose,
he produces his trials, his dangers, his stripes as witnesses that he
had so continued.
Then having clearly justified himself in every particular, and proved
that he had spoken nothing from anger or malevolence, but had preserved
his affection towards them unimpaired, he again establishes this same
point by concluding his discourse with a prayer teeming with a thousand
blessings, in these words; Ver. 18. "The grace of our Lord
Jesus Christ be with your spirit, brethren. Amen."
By this last word he hath sealed all that preceded it. He says not
merely, "with you," as elsewhere, but, "with your spirit," thus
withdrawing them from carnal things, and displaying throughout the
beneficence of God, and reminding them of the grace which they
enjoyed, whereby he was able to recall them from all their judaizing
errors. For to have received the Spirit came not of the poverty of
the Law, but of the righteousness which is by Faith, and to preserve
it when obtained came not from Circumcision but from Grace. On this
account he concluded his exhoration with a prayer, reminding them of
grace and the Spirit, and at the same time addressing them as
brethren, and supplicating God that they might continue to enjoy these
blessings, thus providing for them a twofold security. For both
prayer and teaching, tended to the same thing and together became to
them as a double wall. For teaching, reminding them of what benefits
they enjoyed, the rather kept them in the doctrine of the Church; and
prayer, invoking grace, and exhorting to an enduring constancy,
permitted not the Spirit to depart from them. And He abiding in
them, all the error of such doctrines as they held was shaken off like
dust.
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