Works of the Flesh and of the Spirit; The Fruits of the
Spirit. A. D. 56.
Galatians 5:25
25 If we live in the Spirit, let us also walk in the Spirit. 26
Let us not be desirous of vain glory, provoking one another, envying one
another.
...
3. Note, If we should approve ourselves to be Christ's, such
as are united to him and interested in him, we must make it our constant
care and business to crucify the flesh with its corrupt affections and
lusts. Christ will never own those as his who yield themselves the servants
of sin. But though the apostle here only mentions the crucifying of the
flesh with the affections and lusts, as the care and character of real
Christians, yet, no doubt, it is also implied that, on the other hand,
we should show forth those fruits of the Spirit which he had just before
been specifying; this is no less our duty than that, nor is it less necessary
to evidence our sincerity in religion. It is not enough that we cease to
do evil, but we must learn to do well. Our Christianity obliges us not
only to die unto sin, but to live unto righteousness; not only to oppose
the works of the flesh, but to bring forth the fruits of the Spirit too.
If therefore we would make it appear that we do indeed belong to Christ,
this must be our sincere care and endeavour as well as the other; and that
it was the design of the apostle to represent both the one and the other
of these as our duty, and as necessary to support our character as Christians,
may be gathered from what follows (v. 25), where he adds, If we live in
the Spirit, let us also walk in the Spirit; that is, "If we profess to
have received the Spirit of Christ, or that we are renewed in the Spirit
of Christ, or that we are renewed in the spirit of our minds, and endued
with a principle of spiritual life, let us make it appear by the proper
fruits of the Spirit in our lives." He had before told us that the Spirit
of Christ is a privilege bestowed on all the children of God, ch. iv. 6.
"Now," says he, "if we profess to be of this number, and as such to have
obtained this privilege, let us show it by a temper and behaviour agreeable
hereunto; let us evidence our good principles by good practices." Our conversation
will always be answerable to the principle which we are under the guidance
and government of: as those that are after the flesh do mind the things
of the flesh, so those that are after the Spirit do mind the things of
the Spirit, Rom. viii. 5. If therefore we would have it appear that we
are Christ's, and that we are partakers of his Spirit, it must be by our
walking not after the flesh, but after the spirit. We must set ourselves
in good earnest both to mortify the deeds of the body, and to walk in newness
of life.
4. The apostle concludes this chapter with a caution against pride and
envy, v. 26. He had before been exhorting these Christians by love to serve
one another (v. 13), and had put them in mind of what would be the consequence
if, instead of that, they did bite and devour one another, v. 15. Now,
as a means of engaging them to the one and preserving them from the other
of these, he here cautions them against being desirous of vain-glory, or
giving way to an undue affectation of the esteem and applause of men, because
this, if it were indulged, would certainly lead them to provoke one another
and to envy one another. As far as this temper prevails among Christians,
they will be ready to slight and despise those whom they look upon as inferior
to them, and to be put out of humour if they are denied that respect which
they think is their due from them, and they will also be apt to envy those
by whom their reputation is in any danger of being lessened: and thus a
foundation is laid for those quarrels and contentions which, as they are
inconsistent with that love which Christians ought to maintain towards
each other, so they are greatly prejudicial to the honour and interest
of religion itself. This therefore the apostle would have us by all means
to watch against. Note, (1.) The glory which comes from men is vain-glory,
which, instead of being desirous of, we should be dead to. (2.) An undue
regard to the approbation and applause of men is one great ground of the
unhappy strifes and contentions that exist among Christians.
Tenderness in Reproving; Self-Examination. A. D. 56.
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. 2 Bear ye one another's burdens, and so fulfil the
law of Christ. 3 For if a man think himself to be something, when he is
nothing, he deceiveth himself. 4 But let every man prove his own work,
and then shall he have rejoicing in himself alone, and not in another.
5 For every man shall bear his own burden.
The apostle having, in the foregoing chapter, exhorted Christians by
love to serve one another ( v. 13), and also cautioned us (v. 16) against
a temper which, if indulged, would hinder us from showing the mutual love
and serviceableness which he had recommended, in the beginning of this
chapter he proceeds to give some further directions, which, if duly observed,
would both promote the one and prevent the other of these, and render our
behaviour both more agreeable to our Christian profession and more useful
and comfortable to one another: particularly,
I. We are here taught to deal tenderly with those who are overtaken
in a fault, v. 1. He puts a common case: If a man be overtaken in a fault,
that is, be brought to sin by the surprise of temptation. It is one thing
to overtake a fault by contrivance and deliberation, and a full resolution
in sin, and another thing to be overtaken in a fault. The latter is the
case here supposed, and herein the apostle shows that great tenderness
should be used. Those who are spiritual, by whom is meant, not only the
ministers (as if none but they were to be called spiritual persons), but
other Christians too, especially those of the higher form in Christianity;
these must restore such a one with the spirit of meekness. Here observe,
1. The duty we are directed to--to restore such; we should labour, by faithful
reproofs, and pertinent and seasonable councils, to bring them to repentance.
The original word, katartizete, signifies to set in joint, as a dislocated
bone; accordingly we should endeavour to set them in joint again, to bring
them to themselves, by convincing them of their sin and error, persuading
them to return to their duty, comforting them in a sense of pardoning mercy
thereupon, and having thus recovered them, confirming our love to them.
2. The manner wherein this is to be done: With the spirit of meekness;
not in wrath and passion, as those who triumph in a brother's falls, but
with meekness, as those who rather mourn for them. Many needful reproofs
lose their efficacy by being given in wrath; but when they are managed
with calmness and tenderness, and appear to proceed from sincere affection
and concern for the welfare of those to whom they are given, they are likely
to make a due impression. 3. A very good reason why this should be done
with meekness: Considering thyself, lest thou also be tempted. We ought
to deal very tenderly with those who are overtaken in sin, because we none
of us know but it may some time or other be our own case. We also may be
tempted, yea, and overcome by the temptation; and therefore, if we rightly
consider ourselves, this will dispose us to do by others as we desire to
be done by in such a case.
II. We are here directed to bear one another's burdens, v. 2. This may
be considered either as referring to what goes before, and so may teach
us to exercise forbearance and compassion towards one another, in the case
of those weaknesses, and follies, and infirmities, which too often attend
us--that, though we should not wholly connive at them, yet we should not
be severe against one another on account of them; or as a more general
precept, and so it directs us to sympathize with one another under the
various trials and troubles that we may meet with, and to be ready to afford
each other the comfort and counsel, the help and assistance, which our
circumstances may require. To excite us hereunto, the apostle adds, by
way of motive, that so we shall fulfil the law of Christ. This is to act
agreeably to the law of his precept, which is the law of love, and obliges
us to a mutual forbearance and forgiveness, to sympathy with and compassion
towards each other; and it would also be agreeable to his pattern and example,
which have the force of a law to us. He bears with us under our weaknesses
and follies, he is touched with a fellow-feeling of our infirmities; and
therefore there is good reason why we should maintain the same temper towards
one another. Note, Though as Christians we are freed from the law of Moses,
yet we are under the law of Christ; and therefore, instead of laying unnecessary
burdens upon others (as those who urged the observance of Moses's law did),
it much more becomes us to fulfil the law of Christ by bearing one another's
burdens. The apostle being aware how great a hindrance pride would be to
the mutual condescension and sympathy which he had been recommending, and
that a conceit of ourselves would dispose us to censure and contemn our
brethren, instead of bearing with their infirmities and endeavouring to
restore them when overtaken with a fault, he therefore (v. 3) takes care
to caution us against this; he supposes it as a very possible thing (and
it would be well if it were not too common) for a man to think himself
to be something--to entertain a fond opinion of his own sufficiency, to
look upon himself as wiser and better than other men, and as fit to dictate
and prescribe to them--when in truth he is nothing, has nothing of substance
or solidity in him, or that can be a ground of the confidence and superiority
which he assumes. To dissuade us from giving way to this temper he tells
us that such a one does but deceive himself; while he imposes upon others,
by pretending to what he has not, he puts the greatest cheat upon himself,
and sooner or later will find the sad effects of it. This will never gain
him that esteem, either with God or good men, which he is ready to expect;
he is neither the freer from mistakes nor will he be the more secure against
temptations for the good opinion he has of his own sufficiency, but rather
the more liable to fall into them, and to be overcome by them; for he that
thinks he stands has need to take heed lest he fall. Instead therefore
of indulging such a vain-glorious humour, which is both destructive of
the love and kindness we owe to our fellow-christians and also injurious
to ourselves, it would much better become us to accept the apostle's exhortation
(Phil. ii. 3), Do nothing through strife nor vain-glory; but in lowliness
of mind let each esteem others better than himself. Note, Self-conceit
is but self-deceit: as it is inconsistent with that charity we owe to others
(for charity vaunteth not itself, is not puffed up, 1 Cor. xiii. 4), so
it is a cheat upon ourselves; and there is not a more dangerous cheat in
the world than self-deceit. As a means of preventing this evil,
III. We are advised every one to prove his own work, v. 4. By our own
work is chiefly meant our own actions or behaviour. These the apostle directs
us to prove, that is seriously and impartially to examine them by the rule
of God's word, to see whether or no they are agreeable to it, and therefore
such as God and conscience do approve. This he represents as the duty of
every man; instead of being forward to judge and censure others, it would
much more become us to search and try our own ways; our business lies more
at home than abroad, with ourselves than with other men, for what have
we to do to judge another man's servant? From the connection of this exhortation
with what goes before it appears that if Christians did duly employ themselves
in this work they might easily discover those defects and failings in themselves
which would soon convince them how little reason they have either to be
conceited of themselves or severe in their censures of others; and so it
gives us occasion to observe that the best way to keep us from being proud
of ourselves is to prove our ownselves: the better we are acquainted with
our own hearts and ways, the less liable shall we be to despise and the
more disposed to compassionate and help others under their infirmities
and afflictions. That we may be persuaded to this necessary and profitable
duty of proving our own work, the apostle urges two considerations very
proper for this purpose:--
1. This is the way to have rejoicing in ourselves alone. If we set ourselves
in good earnest to prove our own work, and, upon the trial, can approve
ourselves to God, as to our sincerity and uprightness towards him, then
may we expect to have comfort and peace in our own souls, having the testimony
of our own consciences for us (as 2 Cor. i. 12), and this, he intimates,
would be a much better ground of joy and satisfaction than to be able to
rejoice in another, either in the good opinion which others may have of
us or in having gained over others to our opinion, which the false teachers
were wont to glory in (as we see v. 13), or by comparing ourselves with
others, as, it should seem, some did, who were ready to think well of themselves,
because they were not so bad as some others. Too many are apt to value
themselves upon such accounts as these; but the joy that results thence
is nothing to that which arises from an impartial trial of ourselves by
the rule of God's word, and our being able thereupon to approve ourselves
to him. Note, (1.) Though we have nothing in ourselves to boast of, yet
we may have the matter of rejoicing in ourselves: our works can merit nothing
at the hand of God; but, if our consciences can witness for us that they
are such as he for Christ's sake approves and accepts, we may upon good
ground rejoice therein. (2.) The true way to have rejoicing in ourselves
is to be much in proving our own works, in examining ourselves by the unerring
rule of God's word, and not by the false measures of what others are, or
may think of us. (3.) It is much more desirable to have matter of glorying
in ourselves than in another. If we have the testimony of our consciences
that we are accepted of God, we need not much concern ourselves about what
others think or say of us; and without this the good opinion of others
will stand us in little stead.
2. The other argument which the apostle uses to press upon us this duty
of proving our own work is that every man shall bear his own burden (v.
5), the meaning of which is that at the great day every one shall be reckoned
with according as his behaviour here has been. He supposes that there is
a day coming when we must all give an account of ourselves to God; and
he declares that then the judgment will proceed, and the sentence pass,
not according to the sentiments of the world concerning us, or any ungrounded
opinion we may have had of ourselves, or upon our having been better or
worse than others, but according as our state and behaviour have really
been in the sight of God. And, if there be such an awful time to be expected,
when he will render to every one according to his works, surely there is
the greatest reason why we should prove our own works now: if we must certainly
be called to an account hereafter, surely we ought to be often calling
ourselves to an account here, to see whether or no we are such as God will
own and approve then: and, as this is our duty, so if it were more our
practice we should entertain more becoming thoughts both of ourselves and
our fellow-christians, and instead of bearing hard upon one another, on
account of any mistakes or failings we may be guilty of, we should be more
ready to fulfil that law of Christ by which we must be judged in bearing
one another's burdens.
