$-$-$- GA:1
 
** The churches in Galatia were formed partly of converted Jews,
and partly of Gentile converts, as was generally the case. St.
Paul asserts his apostolic character and the doctrines he
taught, that he might confirm the Galatian churches in the faith
of Christ, especially with respect to the important point of
justification by faith alone. Thus the subject is mainly the
same as that which is discussed in the epistle to the Romans,
that is, justification by faith alone. In this epistle, however,
attention is particularly directed to the point, that men are
justified by faith without the works of the law of Moses. Of the
importance of the doctrines prominently set forth in this
epistle, Luther thus speaks: "We have to fear as the greatest
and nearest danger, lest Satan take from us this doctrine of
faith, and bring into the church again the doctrine of works and
of men's traditions. Wherefore it is very necessary that this
doctrine be kept in continual practice and public exercise, both
of reading and hearing. If this doctrine be lost, then is also
the doctrine of truth, life and salvation, lost and gone."
 
* The apostle Paul asserts his apostolic character against such
as lessened it. (1-5) He reproves the Galatians for revolting
from the gospel of Christ under the influence of evil teachers.
(6-9) He proves the Divine authority of his doctrine and
mission; and declares what he was before his conversion and
calling. (10-14) And how he proceeded after it. (15-24)
 
#1-5 St. Paul was an apostle of Jesus Christ; he was expressly
appointed by him, consequently by God the Father, who is one
with him in respect of his Divine nature, and who appointed
Christ as Mediator. Grace, includes God's good-will towards us,
and his good work upon us; and peace, all that inward comfort,
or outward prosperity, which is really needful for us. They come
from God the Father, as the Fountain, through Jesus Christ. But
observe, first grace, and then peace; there can be no true peace
without grace. Christ gave himself for our sins, to make
atonement for us: this the justice of God required, and to this
he freely submitted. Here is to be observed the infinite
greatness of the price bestowed, and then it will appear
plainly, that the power of sin is so great, that it could by no
means be put away except the Son of God be given for it. He that
considers these things well, understands that sin is a thing the
most horrible that can be expressed; which ought to move us, and
make us afraid indeed. Especially mark well the words, "for our
sins." For here our weak nature starts back, and would first be
made worthy by her own works. It would bring him that is whole,
and not him that has need of a physician. Not only to redeem us
from the wrath of God, and the curse of the law; but also to
recover us from wicked practices and customs, to which we are
naturally enslaved. But it is in vain for those who are not
delivered from this present evil world by the sanctification of
the Spirit, to expect that they are freed from its condemnation
by the blood of Jesus.

#6-9 Those who would establish any other way to heaven than what
the gospel of Christ reveals, will find themselves wretchedly
mistaken. The apostle presses upon the Galatians a due sense of
their guilt in forsaking the gospel way of justification; yet he
reproves with tenderness, and represents them as drawn into it
by the arts of some that troubled them. In reproving others, we
should be faithful, and yet endeavour to restore them in the
spirit of meekness. Some would set up the works of the law in
the place of Christ's righteousness, and thus they corrupted
Christianity. The apostle solemnly denounces, as accursed, every
one who attempts to lay so false a foundation. All other gospels
than that of the grace of Christ, whether more flattering to
self-righteous pride, or more favourable to worldly lusts, are
devices of Satan. And while we declare that to reject the moral
law as a rule of life, tends to dishonour Christ, and destroy
true religion, we must also declare, that all dependence for
justification on good works, whether real or supposed, is as
fatal to those who persist in it. While we are zealous for good
works, let us be careful not to put them in the place of
Christ's righteousness, and not to advance any thing which may
betray others into so dreadful a delusion.

#10-14 In preaching the gospel, the apostle sought to bring
persons to the obedience, not of men, but of God. But Paul would
not attempt to alter the doctrine of Christ, either to gain
their favour, or to avoid their fury. In so important a matter
we must not fear the frowns of men, nor seek their favour, by
using words of men's wisdom. Concerning the manner wherein he
received the gospel, he had it by revelation from Heaven. He was
not led to Christianity, as many are, merely by education.

#15-24 St. Paul was wonderfully brought to the knowledge and
faith of Christ. All who are savingly converted, are called by
the grace of God; their conversion is wrought by his power and
grace working in them. It will but little avail us to have
Christ revealed to us, if he is not also revealed in us. He
instantly prepared to obey, without hesitating as to his worldly
interest, credit, ease, or life itself. And what matter of
thanksgiving and joy is it to the churches of Christ, when they
hear of such instances to the praise of the glory of his grace,
whether they have ever seen them or not! They glorify God for
his power and mercy in saving such persons, and for all the
service to his people and cause that is done, and may be further
expected from them.
$-$-$- GA:2
 
* The apostle declares his being owned as an apostle of the
Gentiles. (1-10) He had publicly opposed Peter for judaizing.
(11-14) And from thence he enters upon the doctrine of
justification by faith in Christ, without the works of the law.
(15-21)
 
#1-10 Observe the apostle's faithfulness in giving a full
account of the doctrine he had preached among the Gentiles, and
was still resolved to preach, that of Christianity, free from
all mixture of Judaism. This doctrine would be ungrateful to
many, yet he was not afraid to own it. His care was, lest the
success of his past labours should be lessened, or his future
usefulness be hindered. While we simply depend upon God for
success to our labours, we should use every proper caution to
remove mistakes, and against opposers. There are things which
may lawfully be complied with, yet, when they cannot be done
without betraying the truth, they ought to be refused. We must
not give place to any conduct, whereby the truth of the gospel
would be reflected upon. Though Paul conversed with the other
apostles, yet he did not receive any addition to his knowledge,
or authority, from them. Perceiving the grace given to him, they
gave unto him and Barnabas the right hand of fellowship, whereby
they acknowledged that he was designed to the honour and office
of an apostle as well as themselves. They agreed that these two
should go to the heathen, while they continued to preach to the
Jews; judging it agreeable to the mind of Christ, so to divide
their work. Here we learn that the gospel is not ours, but
God's; and that men are but the keepers of it; for this we are
to praise God. The apostle showed his charitable disposition,
and how ready he was to own the Jewish converts as brethren,
though many would scarcely allow the like favour to the
converted Gentiles; but mere difference of opinion was no reason
to him why he should not help them. Herein is a pattern of
Christian charity, which we should extend to all the disciples
of Christ.

#11-14 Notwithstanding Peter's character, yet, when Paul saw him
acting so as to hurt the truth of the gospel and the peace of
the church, he was not afraid to reprove him. When he saw that
Peter and the others did not live up to that principle which the
gospel taught, and which they professed, namely, That by the
death of Christ the partition wall between Jew and Gentile was
taken down, and the observance of the law of Moses was no longer
in force; as Peter's offence was public, he publicly reproved
him. There is a very great difference between the prudence of
St. Paul, who bore with, and used for a time, the ceremonies of
the law as not sinful, and the timid conduct of St. Peter, who,
by withdrawing from the Gentiles, led others to think that these
ceremonies were necessary.

#15-19 Paul, having thus shown he was not inferior to any
apostle, not to Peter himself, speaks of the great foundation
doctrine of the gospel. For what did we believe in Christ? Was
it not that we might be justified by the faith of Christ? If so,
is it not foolish to go back to the law, and to expect to be
justified by the merit of moral works, or sacrifices, or
ceremonies? The occasion of this declaration doubtless arose
from the ceremonial law; but the argument is quite as strong
against all dependence upon the works of the moral law, as
respects justification. To give the greater weight to this, it
is added, But if, while we seek to be justified by Christ, we
ourselves also are found sinners, is Christ the minister of sin?
This would be very dishonourable to Christ, and also very
hurtful to them. By considering the law itself, he saw that
justification was not to be expected by the works of it, and
that there was now no further need of the sacrifices and
cleansings of it, since they were done away in Christ, by his
offering up himself a sacrifice for us. He did not hope or fear
any thing from it; any more than a dead man from enemies. But
the effect was not a careless, lawless life. It was necessary,
that he might live to God, and be devoted to him through the
motives and grace of the gospel. It is no new prejudice, though
a most unjust one, that the doctrine of justification by faith
alone, tends to encourage people in sin. Not so, for to take
occasion from free grace, or the doctrine of it, to live in sin,
is to try to make Christ the minister of sin, at any thought of
which all Christian hearts would shudder.

#20,21 Here, in his own person, the apostle describes the
spiritual or hidden life of a believer. The old man is
crucified, #Ro 6:6|, but the new man is living; sin is
mortified, and grace is quickened. He has the comforts and the
triumphs of grace; yet that grace is not from himself, but from
another. Believers see themselves living in a state of
dependence on Christ. Hence it is, that though he lives in the
flesh, yet he does not live after the flesh. Those who have true
faith, live by that faith; and faith fastens upon Christ's
giving himself for us. He loved me, and gave himself for me. As
if the apostle said, The Lord saw me fleeing from him more and
more. Such wickedness, error, and ignorance were in my will and
understanding, that it was not possible for me to be ransomed by
any other means than by such a price. Consider well this price.
Here notice the false faith of many. And their profession is
accordingly; they have the form of godliness without the power
of it. They think they believe the articles of faith aright, but
they are deceived. For to believe in Christ crucified, is not
only to believe that he was crucified, but also to believe that
I am crucified with him. And this is to know Christ crucified.
Hence we learn what is the nature of grace. God's grace cannot
stand with man's merit. Grace is no grace unless it is freely
given every way. The more simply the believer relies on Christ
for every thing, the more devotedly does he walk before Him in
all his ordinances and commandments. Christ lives and reigns in
him, and he lives here on earth by faith in the Son of God,
which works by love, causes obedience, and changes into his holy
image. Thus he neither abuses the grace of God, nor makes it in
vain.
$-$-$- GA:3
 
* The Galatians reproved for departing from the great doctrine
of justification alone, through faith in Christ. (1-5) This
doctrine established from the example of Abraham. (6-9) From the
tenor of the law and the severity of its curse. (10-14) From the
covenant of promises, which the law could not disannul. (15-18)
The law was a school master to lead them to Christ. (19-25)
Under the gospel state true believers are all one in Christ.
(26-29)
 
#1-5 Several things made the folly of the Galatian Christians
worse. They had the doctrine of the cross preached, and the
Lord's supper administered among them, in both which Christ
crucified, and the nature of his sufferings, had been fully and
clearly set forth. Had they been made partakers of the Holy
Spirit, by the ministration of the law, or on account of any
works done by them in obedience thereto? Was it not by their
hearing and embracing the doctrine of faith in Christ alone for
justification? Which of these had God owned with tokens of his
favour and acceptance? It was not by the first, but the last.
And those must be very unwise, who suffer themselves to be
turned away from the ministry and doctrine which have been
blessed to their spiritual advantage. Alas, that men should turn
from the all-important doctrine of Christ crucified, to listen
to useless distinctions, mere moral preaching, or wild fancies!
The god of this world, by various men and means, has blinded
men's eyes, lest they should learn to trust in a crucified
Saviour. We may boldly demand where the fruits of the Holy
Spirit are most evidently brought forth? whether among those who
preach justification by the works of the law, or those who
preach the doctrine of faith? Assuredly among the latter.

#6-14 The apostle proves the doctrine he had blamed the
Galatians for rejecting; namely, that of justification by faith
without the works of the law. This he does from the example of
Abraham, whose faith fastened upon the word and promise of God,
and upon his believing he was owned and accepted of God as a
righteous man. The Scripture is said to foresee, because the
Holy Spirit that indited the Scripture did foresee. Through
faith in the promise of God he was blessed; and it is only in
the same way that others obtain this privilege. Let us then
study the object, nature, and effects of Abraham's faith; for
who can in any other way escape the curse of the holy law? The
curse is against all sinners, therefore against all men; for all
have sinned, and are become guilty before God: and if, as
transgressors of the law, we are under its curse, it must be
vain to look for justification by it. Those only are just or
righteous who are freed from death and wrath, and restored into
a state of life in the favour of God; and it is only through
faith that persons become righteous. Thus we see that
justification by faith is no new doctrine, but was taught in the
church of God, long before the times of the gospel. It is, in
truth, the only way wherein any sinners ever were, or can be
justified. Though deliverance is not to be expected from the
law, there is a way open to escape the curse, and regain the
favour of God, namely, through faith in Christ. Christ redeemed
us from the curse of the law; being made sin, or a sin-offering,
for us, he was made a curse for us; not separated from God, but
laid for a time under the Divine punishment. The heavy
sufferings of the Son of God, more loudly warn sinners to flee
from the wrath to come, than all the curses of the law; for how
can God spare any man who remains under sin, seeing that he
spared not his own Son, when our sins were charged upon him? Yet
at the same time, Christ, as from the cross, freely invites
sinners to take refuge in him.

#15-18 The covenant God made with Abraham, was not done away by
the giving the law to Moses. The covenant was made with Abraham
and his Seed. It is still in force; Christ abideth for ever in
his person, and his spiritual seed, who are his by faith. By
this we learn the difference between the promises of the law and
those of the gospel. The promises of the law are made to the
person of every man; the promises of the gospel are first made
to Christ, then by him to those who are by faith ingrafted into
Christ. Rightly to divide the word of truth, a great difference
must be put between the promise and the law, as to the inward
affections, and the whole practice of life. When the promise is
mingled with the law, it is made nothing but the law. Let Christ
be always before our eyes, as a sure argument for the defence of
faith, against dependence on human righteousness.

#19-22 If that promise was enough for salvation, wherefore then
serveth the law? The Israelites, though chosen to be God's
peculiar people, were sinners as well as others. The law was not
intended to discover a way of justification, different from that
made known by the promise, but to lead men to see their need of
the promise, by showing the sinfulness of sin, and to point to
Christ, through whom alone they could be pardoned and justified.
The promise was given by God himself; the law was given by the
ministry of angels, and the hand of a mediator, even Moses.
Hence the law could not be designed to set aside the promise. A
mediator, as the very term signifies, is a friend that comes
between two parties, and is not to act merely with and for one
of them. The great design of the law was, that the promise by
faith of Jesus Christ, might be given to those that believe;
that, being convinced of their guilt, and the insufficiency of
the law to effect a righteousness for them, they might be
persuaded to believe on Christ, and so obtain the benefit of the
promise. And it is not possible that the holy, just, and good
law of God, the standard of duty to all, should be contrary to
the gospel of Christ. It tends every way to promote it.

#23-25 The law did not teach a living, saving knowledge; but, by
its rites and ceremonies, especially by its sacrifices, it
pointed to Christ, that they might be justified by faith. And
thus it was, as the word properly signifies, a servant, to lead
to Christ, as children are led to school by servants who have
the care of them, that they might be more fully taught by Him
the true way of justification and salvation, which is only by
faith in Christ. And the vastly greater advantage of the gospel
state is shown, under which we enjoy a clearer discovery of
Divine grace and mercy than the Jews of old. Most men continue
shut up as in a dark dungeon, in love with their sins, being
blinded and lulled asleep by Satan, through wordly pleasures,
interests, and pursuits. But the awakened sinner discovers his
dreadful condition. Then he feels that the mercy and grace of
God form his only hope. And the terrors of the law are often
used by the convincing Spirit, to show the sinner his need of
Christ, to bring him to rely on his sufferings and merits, that
he may be justified by faith. Then the law, by the teaching of
the Holy Spirit, becomes his loved rule of duty, and his
standard for daily self-examination. In this use of it he learns
to depend more simply on the Saviour.

#26-29 Real Christians enjoy great privileges under the gospel;
and are no longer accounted servants, but sons; not now kept at
such a distance, and under such restraints as the Jews were.
Having accepted Christ Jesus as their Lord and Saviour, and
relying on him alone for justification and salvation, they
become the sons of God. But no outward forms or profession can
secure these blessings; for if any man have not the Spirit of
Christ, he is none of his. In baptism we put on Christ; therein
we profess to be his disciples. Being baptized into Christ, we
are baptized into his death, that as he died and rose again, so
we should die unto sin, and walk in newness and holiness of
life. The putting on of Christ according to the gospel, consists
not in outward imitation, but in a new birth, an entire change.
He who makes believers to be heirs, will provide for them.
Therefore our care must be to do the duties that belong to us,
and all other cares we must cast upon God. And our special care
must be for heaven; the things of this life are but trifles. The
city of God in heaven, is the portion or child's part. Seek to
be sure of that above all things.
$-$-$- GA:4
 
* The folly of returning to legal observances for justification.
(1-7) The happy change made in the Gentile believers. (8-11) The
apostle reasons against following false teachers. (12-18) He
expresses his earnest concern for them. (19,20) And then
explains the difference between what is to be expected from the
law, and from the gospel. (21-31)
 
#1-7 The apostle deals plainly with those who urged the law of
Moses together with the gospel of Christ, and endeavoured to
bring believers under its bondage. They could not fully
understand the meaning of the law as given by Moses. And as that
was a dispensation of darkness, so of bondage; they were tied to
many burdensome rites and observances, by which they were taught
and kept subject like a child under tutors and governors. We
learn the happier state of Christians under the gospel
dispensation. From these verses see the wonders of Divine love
and mercy; particularly of God the Father, in sending his Son
into the world to redeem and save us; of the Son of God, in
submitting so low, and suffering so much for us; and of the Holy
Spirit, in condescending to dwell in the hearts of believers,
for such gracious purposes. Also, the advantages Christians
enjoy under the gospel. Although by nature children of wrath and
disobedience, they become by grace children of love, and partake
of the nature of the children of God; for he will have all his
children resemble him. Among men the eldest son is heir; but all
God's children shall have the inheritance of eldest sons. May
the temper and conduct of sons ever show our adoption; and may
the Holy Spirit witness with our spirits that we are children
and heirs of God.

#8-11 The happy change whereby the Galatians were turned from
idols to the living God, and through Christ had received the
adoption of sons, was the effect of his free and rich grace;
they were laid under the greater obligation to keep to the
liberty wherewith he had made them free. All our knowledge of
God begins on his part; we know him because we are known of him.
Though our religion forbids idolatry, yet many practise
spiritual idolatry in their hearts. For what a man loves most,
and cares most for, that is his god: some have their riches for
their god, some their pleasures, and some their lusts. And many
ignorantly worship a god of their own making; a god made all of
mercy and no justice. For they persuade themselves that there is
mercy for them with God, though they repent not, but go on in
their sins. It is possible for those who have made great
professions of religion, to be afterwards drawn aside from
purity and simplicity. And the more mercy God has shown, in
bringing any to know the gospel, and the liberties and
privileges of it, the greater their sin and folly in suffering
themselves to be deprived of them. Hence all who are members of
the outward church should learn to fear and to suspect
themselves. We must not be content because we have some good
things in ourselves. Paul fears lest his labour is in vain, yet
he still labours; and thus to do, whatever follows, is true
wisdom and the fear of God. This every man must remember in his
place and calling.

#12-18 The apostle desires that they would be of one mind with
him respecting the law of Moses, as well as united with him in
love. In reproving others, we should take care to convince them
that our reproofs are from sincere regard to the honour of God
and religion and their welfare. The apostle reminds the
Galatians of the difficulty under which he laboured when he
first came among them. But he notices, that he was a welcome
messenger to them. Yet how very uncertain are the favour and
respect of men! Let us labour to be accepted of God. You once
thought yourselves happy in receiving the gospel; have you now
reason to think otherwise? Christians must not forbear speaking
the truth, for fear of offending others. The false teachers who
drew the Galatians from the truth of the gospel were designing
men. They pretended affection, but they were not sincere and
upright. An excellent rule is given. It is good to be zealous
always in a good thing; not for a time only, or now and then,
but always. Happy would it be for the church of Christ, if this
zeal was better maintained.

#19,20 The Galatians were ready to account the apostle their
enemy, but he assures them he was their friend; he had the
feelings of a parent toward them. He was in doubt as to their
state, and was anxious to know the result of their present
delusions. Nothing is so sure a proof that a sinner has passed
into a state of justification, as Christ being formed in him by
the renewal of the Holy Spirit; but this cannot be hoped for,
while men depend on the law for acceptance with God.

#21-27 The difference between believers who rested in Christ
only, and those who trusted in the law, is explained by the
histories of Isaac and Ishmael. These things are an allegory,
wherein, beside the literal and historical sense of the words,
the Spirit of God points out something further. Hagar and Sarah
were apt emblems of the two different dispensations of the
covenant. The heavenly Jerusalem, the true church from above,
represented by Sarah, is in a state of freedom, and is the
mother of all believers, who are born of the Holy Spirit. They
were by regeneration and true faith, made a part of the true
seed of Abraham, according to the promise made to him.

#28-31 The history thus explained is applied. So then, brethren,
we are not children of the bond-woman, but of the free. If the
privileges of all believers were so great, according to the new
covenant, how absurd for the Gentile converts to be under that
law, which could not deliver the unbelieving Jews from bondage
or condemnation! We should not have found out this allegory in
the history of Sarah and Hagar, if it had not been shown to us,
yet we cannot doubt it was intended by the Holy Spirit. It is an
explanation of the subject, not an argument in proof of it. The
two covenants of works and grace, and legal and evangelical
professors, are shadowed forth. Works and fruits brought forth
in a man's own strength, are legal. But if arising from faith in
Christ, they are evangelical. The first covenant spirit is of
bondage unto sin and death. The second covenant spirit is of
liberty and freedom; not liberty to sin, but in and unto duty.
The first is a spirit of persecution; the second is a spirit of
love. Let those professors look to it, who have a violent,
harsh, imposing spirit, towards the people of God. Yet as
Abraham turned aside to Hagar, so it is possible a believer may
turn aside in some things to the covenant of works, when through
unbelief and neglect of the promise he acts according to the
law, in his own strength; or in a way of violence, not of love,
towards the brethren. Yet it is not his way, not his spirit to
do so; hence he is never at rest, till he returns to his
dependence on Christ again. Let us rest our souls on the
Scriptures, and by a gospel hope and cheerful obedience, show
that our conversation and treasure are indeed in heaven.
$-$-$- GA:5
 
* An earnest exhortation to stand fast in the liberty of the
gospel. (1-12) To take heed of indulging a sinful temper.
(13-15) And to walk in the Spirit, and not to fulfil the lusts
of the flesh: the works of both are described. (16-26)
 
#1-6 Christ will not be the Saviour of any who will not own and
rely upon him as their only Saviour. Let us take heed to the
warnings and persuasions of the apostle to stedfastness in the
doctrine and liberty of the gospel. All true Christians, being
taught by the Holy Spirit, wait for eternal life, the reward of
righteousness, and the object of their hope, as the gift of God
by faith in Christ; and not for the sake of their own works. The
Jewish convert might observe the ceremonies or assert his
liberty, the Gentile might disregard them or might attend to
them, provided he did not depend upon them. No outward
privileges or profession will avail to acceptance with God,
without sincere faith in our Lord Jesus. True faith is a working
grace; it works by love to God, and to our brethren. May we be
of the number of those who, through the Spirit, wait for the
hope of righteousness by faith. The danger of old was not in
things of no consequence in themselves, as many forms and
observances now are. But without faith working by love, all else
is worthless, and compared with it other things are of small
value.

#7-12 The life of a Christian is a race, wherein he must run,
and hold on, if he would obtain the prize. It is not enough that
we profess Christianity, but we must run well, by living up to
that profession. Many who set out fairly in religion, are
hindered in their progress, or turn out of the way. It concerns
those who begin to turn out of the way, or to tire in it,
seriously to inquire what hinders them. The opinion or
persuasion, ver. #8|, was, no doubt, that of mixing the works of
the law with faith in Christ in justification. The apostle
leaves them to judge whence it must arise, but sufficiently
shows that it could be owing to none but Satan. It is dangerous
for Christian churches to encourage those who follow, but
especially who spread, destructive errors. And in reproving sin
and error, we should always distinguish between the leaders and
the led. The Jews were offended, because Christ was preached as
the only salvation for sinners. If Paul and others would have
admitted that the observance of the law of Moses was to be
joined with faith in Christ, as necessary to salvation, then
believers might have avoided many of the sufferings they
underwent. The first beginnings of such leaven should be
opposed. And assuredly those who persist in disturbing the
church of Christ must bear their judgment.

#13-15 The gospel is a doctrine according to godliness, #1Ti
6:3|, and is so far from giving the least countenance to sin,
that it lays us under the strongest obligation to avoid and
subdue it. The apostle urges that all the law is fulfilled in
one word, even in this, Thou shalt love thy neighbour as
thyself. If Christians, who should help one another, and rejoice
one another, quarrel, what can be expected but that the God of
love should deny his grace, that the Spirit of love should
depart, and the evil spirit, who seeks their destruction, should
prevail? Happy would it be, if Christians, instead of biting and
devouring one another on account of different opinions, would
set themselves against sin in themselves, and in the places
where they live.

#16-26 If it be our care to act under the guidance and power of
the blessed Spirit, though we may not be freed from the
stirrings and oppositions of the corrupt nature which remains in
us, it shall not have dominion over us. Believers are engaged in
a conflict, in which they earnestly desire that grace may obtain
full and speedy victory. And those who desire thus to give
themselves up to be led by the Holy Spirit, are not under the
law as a covenant of works, nor exposed to its awful curse.
Their hatred of sin, and desires after holiness, show that they
have a part in the salvation of the gospel. The works of the
flesh are many and manifest. And these sins will shut men out of
heaven. Yet what numbers, calling themselves Christians, live in
these, and say they hope for heaven! The fruits of the Spirit,
or of the renewed nature, which we are to do, are named. And as
the apostle had chiefly named works of the flesh, not only
hurtful to men themselves, but tending to make them so to one
another, so here he chiefly notices the fruits of the Spirit,
which tend to make Christians agreeable one to another, as well
as to make them happy. The fruits of the Spirit plainly show,
that such are led by the Spirit. By describing the works of the
flesh and fruits of the Spirit, we are told what to avoid and
oppose, and what we are to cherish and cultivate; and this is
the sincere care and endeavour of all real Christians. Sin does
not now reign in their mortal bodies, so that they obey it, #Ro
6:12|, for they seek to destroy it. Christ never will own those
who yield themselves up to be the servants of sin. And it is not
enough that we cease to do evil, but we must learn to do well.
Our conversation will always be answerable to the principle
which guides and governs us, #Ro 8:5|. We must set ourselves in
earnest to mortify the deeds of the body, and to walk in newness
of life. Not being desirous of vain-glory, or unduly wishing for
the esteem and applause of men, not provoking or envying one
another, but seeking to bring forth more abundantly those good
fruits, which are, through Jesus Christ, to the praise and glory
of God.
$-$-$- GA:6
 
* Exhortations to meekness, gentleness, and humility. (1-5) To
kindness towards all men, especially believers. (6-11) The
Galatians guarded against the judaizing teachers. (12-15) A
solemn blessing. (16-18)
 
#1-5 We are to bear one another's burdens. So we shall fulfil
the law of Christ. This obliges to mutual forbearance and
compassion towards each other, agreeably to his example. It
becomes us to bear one another's burdens, as fellow-travellers.
It is very common for a man to look upon himself as wiser and
better than other men, and as fit to dictate to them. Such a one
deceives himself; by pretending to what he has not, he puts a
cheat upon himself, and sooner or later will find the sad
effects. This will never gain esteem, either with God or men.
Every one is advised to prove his own work. The better we know
our own hearts and ways, the less shall we despise others, and
the more be disposed to help them under infirmities and
afflictions. How light soever men's sins seem to them when
committed, yet they will be found a heavy burden, when they come
to reckon with God about them. No man can pay a ransom for his
brother; and sin is a burden to the soul. It is a spiritual
burden; and the less a man feels it to be such, the more cause
has he to suspect himself. Most men are dead in their sins, and
therefore have no sight or sense of the spiritual burden of sin.
Feeling the weight and burden of our sins, we must seek to be
eased thereof by the Saviour, and be warned against every sin.

#6-11 Many excuse themselves from the work of religion, though
they may make a show, and profess it. They may impose upon
others, yet they deceive themselves if they think to impose upon
God, who knows their hearts as well as actions; and as he cannot
be deceived, so he will not be mocked. Our present time is seed
time; in the other world we shall reap as we sow now. As there
are two sorts of sowing, one to the flesh, and the other to the
Spirit, so will the reckoning be hereafter. Those who live a
carnal, sensual life, must expect no other fruit from such a
course than misery and ruin. But those who, under the guidance
and influences of the Holy Spirit, live a life of faith in
Christ, and abound in Christian graces, shall of the Spirit reap
life everlasting. We are all very apt to tire in duty,
particularly in doing good. This we should carefully watch and
guard against. Only to perseverance in well-doing is the reward
promised. Here is an exhortation to all to do good in their
places. We should take care to do good in our life-time, and
make this the business of our lives. Especially when fresh
occasions offer, and as far as our power reaches.

#12-15 Proud, vain, and carnal hearts, are content with just so
much religion as will help to keep up a fair show. But the
apostle professes his own faith, hope, and joy; and that his
principal glory was in the cross of Christ. By which is here
meant, his sufferings and death on the cross, the doctrine of
salvation by a crucified Redeemer. By Christ, or by the cross of
Christ, the world is crucified to the believer, and he to the
world. The more we consider the sufferings of the Redeemer from
the world, the less likely shall we be to love the world. The
apostle was as little affected by its charms, as a beholder
would be by any thing which had been graceful in the face of a
crucified person, when he beholds it blackened in the agonies of
death. He was no more affected by the objects around him, than
one who is expiring would be struck with any of the prospects
his dying eyes might view from the cross on which he hung. And
as to those who have truly believed in Christ Jesus, all things
are counted as utterly worthless compared with him. There is a
new creation; old things are passed away, and new views and
dispositions are brought in under the regenerating influences of
God the Holy Spirit. Believers are brought into a new world, and
being created in Christ Jesus unto good works, are formed to a
life of holiness. It is a change of mind and heart, whereby we
are enabled to believe in the Lord Jesus, and to live to God;
and where this inward, practical religion is wanting, outward
professions, or names, will never stand in any stead.

#16-18 A new creation to the image of Christ, as showing faith
in him, is the greatest distinction between one man and another,
and a blessing is declared on all who walk according to this
rule. The blessings are, peace and mercy. Peace with God and our
conscience, and all the comforts of this life, as far as they
are needful. And mercy, an interest in the free love and favour
of God in Christ, the spring and fountain of all other
blessings. The written word of God is the rule we are to go by,
both in its doctrines and precepts. May his grace ever be with
our spirit, to sanctify, quicken, and cheer us, and may we
always be ready to maintain the honour of that which is indeed
our life. The apostle had in his body the marks of the Lord
Jesus, the scars of wounds from persecuting enemies, for his
cleaving to Christ, and the doctrine of the gospel. The apostle
calls the Galatians his brethren, therein he shows his humility
and his tender affection for them; and he takes his leave with a
very serious prayer, that they might enjoy the favour of Christ
Jesus, both in its effects and in its evidences. We need desire
no more to make us happy than the grace of our Lord Jesus
Christ. The apostle does not pray that the law of Moses, or the
righteousness of works, but that the grace of Christ, might be
with them; that it might be in their hearts and with their
spirits, quickening, comforting, and strengthening them: to all
which he sets his Amen; signifying his desire that so it might
be, and his faith that so it would be.