Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadChurch Fathers: Nicene Fathers Vol 13: 113.01.05 Paul to Galatians Part 5
TOPIC: Nicene Fathers Vol 13 (Other Topics in this Collection)
SUBJECT: 113.01.05 Paul to Galatians Part 5
Other Subjects in this Topic:
Ver 13. "For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh."
Henceforward he appears to digresshyperlink into a moral discourse, but in a new manner, which does not occur in any other of his Epistles. For all of them are divided into two parts, and in the first he discusses doctrine, in the last the rule of life, but here, after having entered upon the moral discourse, he again unites with it the doctrinal part. For this passage has reference to doctrine in the controversy with the Manichees.hyperlink What is the meaning of, "Use not your freedom for an occasion to the flesh?" Christ hath delivered us, he says, from the yoke of bondage, He hath left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy. Lest any one should suspect, from his calling the Law over and over again a yoke of bondage, and a bringing on of the curse, that his object in enjoining an abandonment of the Law, was that one might live lawlessly, he corrects this notion, and states his object to be, not that our course of life might be lawless, but that our philosophy might surpass the Law. For the bonds of the Law are broken, and I say this not that our standard may be lowered, but that it may be exalted. For both he who commits fornication, and he who leads a virgin life, pass the bounds of the Law, but not in the same direction; the one is led away to the worse, the other is elevated to the better; the one transgresses the Law, the other transcends it. Thus Paul says that Christ hath removed the yoke from you, not that ye may prance and kick, but that though without the yoke ye may proceed at a well-measured pace. And next he shows the mode whereby this may be readily eftected; and what is this mode? he says,
Ver 13. "But through love be servants one to another."hyperlink
Here again he hints that strife and party-spirit, love of rule and presumptousness, had been the causes of their error, for the desire of rule is the mother of heresies. By saying, "Be servants one to another," he shows that the evil had arisen from this presumptuous and arrogant spirit, and therefore he applies a corresponding remedy. As your divisions arose from your desire to domineer over each other, "serve one another;" thus will ye be reconciled again. However, he does not openly express their fault, but he openly tells them its corrective, that through this they may become aware of that; as if one were not to tell an immodest person of his immodesty, but were continually to exhort him to chastity. He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, "love one another," merely, but, "be servants one to another," thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter; and, to point out the way to obey it, he adds;
Ver. 14. "For the whole law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself."
Seeing that they made so much of the Law, he says, "If you you wish to fulfill it, do not be circumcised, for it is fulfilled not in circumcision but in love." Observe how he cannot forget his grief, but constantly touches upon what troubled him, even when launched into his moral discourse.
Ver. 15. "But if ye bite and devour one another, take heed that ye be not consumed one of another."
That he may not distress them, he does not assert this, though he knew it was the case,hyperlink but mentions it ambiguously. For he does not say, "Inasmuch as ye bite one another," nor again does he assert, in the clause following, that they shall be consumed by each other; but "take heed that ye be not consumed one of another," and this is the language of apprehension and warning, not of condemnation. And the words which he uses are expressly significant; he says not merely, "ye bite," which one might do in a passion, but also "ye devour," which implies a bearing of malice. To bite is to satisfy the feeling of anger, but to devour is a proof of the most savage ferocity. The biting and devouring he speaks of are not bodily, but of a much more cruel kind; for it is not such an injury to taste the flesh of man, as to fix one's fangs in his soul. In proportion as the soul is more precious than the body, is damage to it more serious. "Take heed that ye be not consumed one of another." For those who commit injury and lay plots, do so in order to destroy others; therefore he says, Take heed that this evil fall not on your own heads. For strife and dissensions are the ruin and destruction as well of those who admit as of those who introduce them, and eats out every thing worse than a moth does.
Ver. 16. "But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh."
Here he points out anotherhyperlink path which makes duty easy, and secures what had been said, a path whereby love is generated, and which is fenced in by love. For nothing, nothing I say, renders us so susceptible of love, as to be spiritual, and nothing is such an inducement to the Spirit to abide in us, as the strength of love. Therefore he says, "Walk by the Spirit and ye shall not fulfil the lust of the flesh:" having spoken of the cause of the disease, he likewise mentions the remedy which confers health. And what is this, what is the destruction of the evils we have spoken of, but the life in the Spirit? hence he says, "Walk by the Spirit and ye shall not fulfil the lust of the flesh."
Ver. 17. "For the flesh lusteth against the Spirit, and the Spirit against the flesh, for these are contrary the one to the other: that ye may not do the things that ye would."
Here some make the charge that the Apostle has divided man into two parts, and that he states the essence of which he is compounded to be conflicting with itself, and that the body has a contest with the soul. But this is not so, most certainly; for by "the flesh," he does not mean the body; if he did, what would be the sense of the clause immediately following, "for it lusteth," he says, "against the Spirit?" yet the body moves not, but is moved, is not an agent, but is acted upon. How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, "My soul longeth," (Ps. lxxx iv: 2.) and, "Whatsoever thy soul desireth, I will even do it for thee," (1 Sam. xx: 4.) and, "Walk not according to the desires of thy heart," and, "So panteth my soul." (Ps. xlii: 1.) Wherefore then does Paul say, "the flesh lusteth against the Spirit?" he is wont to call the flesh, not the natural body but the depraved will, as where he says, "But ye are not in the flesh, but in the Spirit," (Rom. viii: 8, Rom. viii: 9.) and again, "They that are in the flesh cannot please God." What then? Is the flesh to be destroyed? was not he who thus spoke clothed with flesh? such doctrines are not of the flesh, but from the Devil, for "he was a murderer from the beginning." (John viii: 44.) What then is his meaning? it is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body, but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred to an instrument, but to him who abuses it. For it is not the iron instrument but the murderer, whom we hate and punish. But it may be said that the very calling of the faults of the soul by the name of the flesh is in itself an accusation of the body. And I admit that the flesh is inferior to the soul, yet it too is good, for that which is inferior to what is good may itself be good, but evil is not inferior to good, but opposed to it. Now if you are able to prove to me that evil originates from the body, you are at liberty to accuse it; but if your endeavor is to turn its name into a charge against it, you ought to accuse the soul likewise. For he that is deprived of the truth is called "the natural man." (1 Cor. 11: 14.)hyperlink and the race of demons "the spirits of wickedness." (Eph. vi: 12.)
Again, the Scripture is wont to give the name of the Flesh to the Mysteries of the Eucharist, and to the whole Church, calling them the Body of Christ. (Col. i: 24.) Nay, to induce you to give the name of blessings to the things of which the flesh is the medium, you have only to imagine the extinction of the senses, and you will find the soul deprived of all discernment, and ignorant of what it before knew. For if the power of God is since "the creation of the world clearly seen, being perceived through the things that are made," (Rom. i: 20.) how could we see them without eyes? and if "faith cometh of hearing," (Rom. x: 17.) how shall we hear without ears? and preaching depends on making circuits wherein the tongue and feet are employed. "For how shall they preach, except they be sent?" (Rom. x: 15.) In the same way writing is performed by means of the hands. Do you not see that the ministry of the flesh produces for us a thousand benefits? In his expression, "the flesh lusteth against the Spirit," he means two mental states. For these are opposed to each other, namely virtue and vice, not the soul and the body. Were the two latter so opposed they would be destructive of one another, as fire of water, and darkness of light. But if the soul cares for the body, and takes great forethought on its account, and suffers a thousand things in order not to leave it, and resists being separated from it, and if the body too ministers to the soul, and conveys to it much knowledge, and is adapted to its operations, how can they be contrary, and conflicting with each other? For my part, I perceive by their acts that they are not only not contrary but closely accordant and attached one to another. It is not therefore of these that he speaks as opposed to each other, but he refers to the contest of bad and good principles. (Compare Rom. vii: 23.) To will and not to will belongs to the soul; wherefore he says, "these are contrary the one to the other," that you may not suffer the soul to proceed in its evil desires. For he speaks this like a Master and Teacher in a threatening way.
Ver. 18 18. "But if ye are led by the Spirit, ye are not under the Law."hyperlink
If it be asked in what way are these two connected, I answer, closely and plainly; for he that hath the Spirit as he ought, quenches thereby every evil desire, and he that is released from these needs no help from the Law, but is exalted far above its precepts. He who is never angry, what need has he to hear the command, Thou shalt not kill? He who never casts unchaste looks, what need hath he of the admonition, Thou shalt not commit adultery? Who would discourse about the fruits of wickedness with him who had plucked up the root itself? for anger is the root of murder, and of adultery the inquisitive gazing into faces. Hence he says, "If ye are led by the Spirit, ye are not under the Law;" wherein he appears to me to have pronounced a high and striking eulogy of the Law, if, at least, the Law stood, according to its power, in the place of the Spirit before the Spirit's coming upon us. But we are not on that account obliged to continue apart with our schoolmaster. Then we were justly subject to the Law, that by fear we might chasten our lusts, the Spirit not being manifested; but now that grace is given, which not only commands us to abstain from them, but both quenches them, and leads us to a higher rule of life, what more need is there of the Law? He who has attained an exalted excellence from an inner impulse, has no occasion for a schoolmaster, nor does any one, if he is a philosopher, require a grammarian. Why then do ye so degrade yourselves, as now to listen to the Law, having previously given yourselves to the Spirit?
Ver. 19, 20, 21. "Now the works of the flesh are manifest,hyperlink which are these; fornication,hyperlink uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wrath, factions, divisions, heresies, envyings, drunkenness, revellings, and such like: of the which I forewarn you even as I did forewarn you, that they which practice such things shall not inherit the kingdom of God."
Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice. And so it is with the others also, for how can they belong to the flesh? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that "they which practice such things shall not inherit the kingdom of God." If these things belonged to nature and not to a bad moral choice, his expression, "they practice," is inappropriate, it should be, "they suffer." And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice?
Ver. 22. "But the fruit of the Spirit is love, joy, peace."
He says not, "the work of the Spirit," but, "the fruit of the Spirit." Is the soul, however, superfluous? the flesh and the Spirit are mentioned, but where is the soul? is he discoursing of beings without a soul? for if the things of the flesh be evil, and those of the Spirit good, the soul must be superfluous. By no means, for the mastery of the passions belongs to her, and concerns her; and being placed amid vice and virtue, if she has used the body fitly, she has wrought it to be spiritual, but if she separate from the Spirit and give herself up to evil desires, she makes herself more earthly. You observe throughout that his discourse does not relate to the substance of the flesh, but to the moral choice, which is or is not vicious. And why does he say, "the fruithyperlink of the Spirit?" it is because evil works originate in ourselves alone, and therefore he calls them "works," but good works require not only our diligence but God's loving kindness. He places first the root of these good things, and then proceeds to recount them, in these words, "Love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, temperance; against such there is no law." For who would lay any command on him who hath all things within himself, and who hath love for the finished mistress of philosophy? As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit hath attained to excellence, need the admonitions of the Law. Here too he completely and strikingly casts out the Law, not as bad, but as inferior to the philosophy given by the Spirit.
Ver. 24. "And they that are of Christ Jesushyperlink have crucified the flesh with the passions and the lusts thereof."
That they might not object, "And who is such a man as this?" he points out by their works those who have attained to this perfection, here again giving the name of the "flesh" to evil actions. He does not mean that they had destroyed their flesh, otherwise how were they going to live? for that which is crucified is dead and inoperative, but he indicates the perfect rule of life. For the desires, although they are troublesome, rage in vain. Since then such is the power of the Spirit, let us live therein and be content therewith, as he adds himself,
Ver. 2525. "If we livehyperlink by the Spirit, by the Spirit let us also walk,"
-being governed by His laws. For this is the force of the words "let us walk," that is, let us be content with the power of the Spirit, and seek no help from the Law. Then, signifying that those who would fain have introduced circumcision were actuated by ambitious motives, he says,
Ver. 26. "Let us not be vainglorious,"hyperlink which is the cause of all evils, "provokinghyperlink one another" to contentions and strife, "envying one another," for from vainglory comes envy and from envy all these countless evils.
Chapter VI
Verse 1.-"Brethren,hyperlink even if a man be overtaken in any trespass."hyperlink
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.hyperlink
"Ye which are spiritualhyperlink restore such a one,"
He says not "chastise" nor "judge," but "set right." Nor does he stop here, but inorder 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 infirmityhyperlink ; 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, "completehyperlink ;" that is, make it up all of you in common,hyperlink 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,hyperlink -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.hyperlink
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 givenhyperlink 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, "Buthyperlink 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: 11.) 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 assiduously 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."hyperlink
And here he points out the difference between ambition of this kind, and in temporal affairs, by saying, "Be not deceivedhyperlink ; 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; 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 discoursesnot 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: 1 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 letterhyperlink 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 appearancehyperlink 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.hyperlink 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,hyperlink 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."hyperlink
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.hyperlink 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, 2 Tim. ii: 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.
Footnotes
127 [See Lightfoot, Introduction, p. 39. Note 3.-G. A.]
128 ["Paul returns to the warning in ver. 13, not to abuse their freedom for an occasion to the `flesh
0' "-Schaff.
0' (prokalou/menoi) on the part of the strong, `envying,
0' (fqonou=ntej) on the part of the weak. The strong vauntingly challenged their weaker brethren; the weak could only retaliate with envy,"-Ellicott.-G. A.].
0' in displaying their zeal for carnal ordinances. They hope thereby to save themselves from persecution for professing the cross of Christ."-Lightfoot.-G. A.]
0' (The word a0delfoi/ stands last in the true text, as the Rev. Version has it.) It takes the sting out of the severity. Thus concludes this Epistle so full of polemic fire and zeal, yet more full of grace-free sovereign grace, justifying sanctifying grace, and full of forgiving love even to ungrateful pupils; an Epistle for the time and an Epistle for all times."-Popular Commentary, in loco.-G. A.]
"In verse 13 he had warned them against using liberty for an occasion to the flesh; now, ver. 16, he shows them how they are to accomplish that end and this introduces the deadly and interminable antagonism between the spirit and the flesh."-Lightfoot.-G. A.]
129 [That is, the "psychical" man, from yuxh/, the soul.-G. A.]
130 ["If you adopt the rule of the Spirit, you thereby renounce your allegiance to the Law. In this passage the Spirit is doubly contrasted; first with the flesh, and secondly, with the Law, both of which are closely allied."-Lightfoot.-G. A ]
131 ["Would you ascertain whether you are walking by the Spirit or the flesh? Then apply the plain practical test."-Lightfoot.-G. A.]
132 ["The sins here mentioned seem to fall into four classes: (1) Sensual sins; fornication, uncleanness, lasciviousness; (2) Unlawful dealings in things spiritual; idolatry, sorcery; (3) Violations of brotherly love; enmities ... envyings; (4) Excesses, drunkenness and revellings."-Lightfoot.-G. A.]
133 ["Used apparently with a significant reference to the organic development, from their root, the Spirit."-Ellicott. So substantially Lightfoot and Schaff. But Meyer demurs and says no marked distinction is intended. He refers it to Paul's fondness for variety of expression.-G. A.]
134 [Having now enumerated the distinctive works of the flesh and fruit of the Spirit he says, Now if you are Christ's you have decided between these, the Spirit and the flesh, and have crucified the flesh, with its passions (passive) and lusts (active).-G. A.]
135 [Therefore if having crucified the flesh we are dead to it and live by the Spirit, let us conform our conduct to our new life, let us also walk by the Spirit.-Lightfoot, substantially.-G. A.]
136 ["Paul works round again to the subject of ver. 15 and repeats his warning. It is clear that something had occurred which alarmed him on this point."-Lightfoot.-G. A.]
137 [" `Provoking
138 ["I have just charged you to shun provocation and envy. I now ask you to do more-to be gentle even to those whose guilt is flagrant."-Lightfoot.-G. A.]
139 !En tini paraptw/mati, "in a false step or slip," ommitted, in the text yet commented on.
140 [Meyer holds the same view of this word (prolhmfqh|=) and says, "If he be overtaken," means if the sin has reached him more rapidly than he could flee from it. Ellicott, however, says this view of the pro/ would tend to excuse and qualify, whereas kai; seems to point to an aggravation of the offense. The meaning then is "be caught before he could escape."-So Lightfoot but not Schaff.-G. A.]
141 ["Paul leaves it with every reader to regard himself included or not."-Meyer-G. A.]
142 Viz., in a false step, en tini paraptw/mati.
143 Not plhrw/sate, but a/naplhrw/sate.
144 ["This explanation of Chrysostom is not satisfactory, The word in all cases appears to denote a complete filling up."-Ellicott.
"By lending a hand to bear your neighbor's burden, you will fulfil the most perfect of all laws-the law of Christ. But if (ver. 3) any one asserts his superiority, if any one exalts himself above others, he is nothing worth and is a vain self-deceiver. Nay (ver. 4) rather let each man test his own work (e@rgon being in an emphatic position) and then his boast will be his own and not depend on comparison with others."-Lightfoot.-G.A.]
145 ["If any one wishes to find matter for boasting, let it be truly searched for in his own actions and not derived from a contrast of his own fancied virtues with the faults of others."-Ellicott.-G.A.]
146 [Ellicott says, "The qualitative and humbling distinction of Chrysostom does not appear natural or probable, nor does it refer to that which will take place in every man after the examination (Meyer); but is apparently used ethically in reference to what according to the nature of things must be the case."-G. A.]
147 [Those philosopher among the Greeks who received pay from their pupils were looked down upon, and called Sophists, vid. Xen. Mem. 1. 6. §. 13.
148 [Different views are held as to the connection of this with the preceding. Lightfoot says the connection is this: "I spoke of bearing one another burdens. There is one special application I would make of this rule; provide for the wants of your teachers. De/ arrests a former topic before it passes out of sight." (Compare 4:20.) But Ellicott takes a different view and says: "The duty of sharing their temporal blessings with their teacher is placed in contrast with the foregoing declaration of individual responsibility in spiritual matter." So also Meyer who, however, refers it to moral good.-G. A.]
149 [Dislocated by Chrysostom. This is a part of verse 9, and is an encouragement not to become weary in below sowing to the Spirit.- Meyer.-G. A.]
150 [Meyer, understanding "all good things" to mean every thing that is morally good, says, that this is a warning to the readers, in respect to this necessary moral fellowship not to allow themselves to be led astray (by the teachers of error or otherwise). Lightfoot and Schaff refer this warning to the consequences of failure to share their temporal blessings with their teachers. Ellicott says, "Verse 7 is a continuation of the subject in a more general and extended way but not without reference to the special command which immediately precedes."-G. A.]
151 [Ellicott hesitatingly adopts this view also. So Alford and Riddle (in Lange). But Meyer, Schaff, Schmoller (in Lange) and Lightfoot say that e@graya (Philem 19) is the epistolary aorist and marks the point at which Paul takes the pen from the amanuensis; and that only this concluding paragraph was written with his own hand. So the American Committee also in the Rev. Ver.-G. A,]
152 ["The word used, phli/koij, denotes size not irregularity. Nor is it probable that Paul who was educated at Jerusalem and Tarsus, the great centre of Jewish and Greek learning, was ignorant and unskillful in writing Greek. The boldness of the handwriting answers to the force of the Apostle's convictions."-Lightfoot.-G. A.]
153 ["Certain men have an `object
154 ["They advocate circumcision and yet they themselves neglect the ordinances of the Law. They could not face the obloquy to which their abandonment of the Mosaic Law would expose them. So they tried to keep on good terms with their unconverted fellow-Jews by imposing circumcision on the Gentile converts also thus getting the credit of zeal for the law."-Lightfoot.-G. A.]
155 ["For myself, on the other hand, far be it from me, etc.: By way of contrast to the boasting of the pseudo-apostles, Paul now presents his own ground of boasting, namely, the crucifixion of Christ, by whose crucifixion is produced the result that no fellowship of life longer exists between him and the world: it is dead for him and he is dead for it."-Meyer.-Alter pro mortuo habet alterum. (Schott.)-G. A.]
156 ["It is a matter of indifference whether one is circumcised or uncircumcised; and the only matter of importance is that one should be created anew, transferred into a new spiritual condition of life."-Mayer.-G. A.]
157 ["Lightfoot similarly, but more clearly; "Paul closes the epistle as he began it, with an uncompromising assertion of his authority: Henceforth let no man question my authority; let no man thwart or annoy me. Jesus is my Master and his brand is stamped on my body. I bear this badge of an honorable servitude."-G. A.]
158 [So also Lightfoot, who says, "with your spirit" is probably in reference to the carnal religion of the Galatians, but this cannot be pressed because the same form of benediction occurs in Philem. 25; 2 Tim. iv:22. Meyer denies there is any such allusion at all. G. A.]
159 [ Dr. Schaff strikingly says: "The last sentence of this polemic Epistle is a benediction and the last word is a word of affection, `brethren.