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简体中文
英語原文
This chapter chiefly consists of two parts. In the former the apostle gives us several plain and practical directions, which more especially tend to instruct Christians in their duty to one another, and to promote the communion of saints in love, Ga 6:1-10. In the latter he revives the main design of the epistle, which was to fortify the Galatians against the arts of their judaizing teachers, and confirm them in the truth and liberty of the gospel, for which purpose he, I. Gives them the true character of these teachers, and shows them from what motives, and with what views, they acted, Ga 6:11-14. And, II. On the other hand he acquaints them with his own temper and behaviour. From both these they might easily see how little reason they had to slight him, and to fall in with them. And then he concludes the epistle with a solemn benediction.
1-10
Tenderness in Reproving; Self-Examination; Spiritual Mindedness and Beneficence (56 AD)
简体中文
责备人当温柔；省察自己；属灵的心志与行善（主后56年）
¹ 弟兄们，若有人偶然被过犯所胜，你们属灵的人就当用温柔的心把他挽回过来；又当自己小心，恐怕也被引诱。
² 你们各人的重担要互相担当，如此，就完全了基督的律法。
³ 人若无有，自己还以为有，就是自欺了。
⁴ 各人应当察验自己的行为；这样，他所夸的就专在自己，不在别人了，
⁵ 因为各人必担当自己的担子。
⁶ 在道理上受教的，当把一切需用的供给施教的人。
⁷ 不要自欺， 神是轻慢不得的。人种的是什么，收的也是什么。
⁸ 顺着情欲撒种的，必从情欲收败坏；顺着圣灵撒种的，必从圣灵收永生。
⁹ 我们行善，不可丧志；若不灰心，到了时候就要收成。
¹⁰ 所以，有了机会就当向众人行善，向信徒一家的人更当这样。
使徒在前一章既已劝勉基督徒「用爱心互相服事」（加5:13），又警告我们（加5:16）防备一种若被纵容便妨碍我们显出他所推荐的彼此相爱和互相服事的心志，他在本章开头便进一步给出几条吩咐——这些若正当遵守，既可促进前者，又可防止后者，使我们的行为既更符合我们作为基督徒的宣告，又对彼此更有用、更舒适：特别是：
一、我们在此受教，当以温柔对待那些被过犯所胜的人（加6:1）。他设了一个常见的情形：「若有人偶然被过犯所胜」，即因试探的突袭而被带到罪中。借图谋、深思熟虑并在罪中完全决意地去犯一个罪，是一回事；偶然被过犯所胜，是另一回事。此处所设的情形是后者，使徒在其中表明，当大大地以温柔相待。「你们属灵的人」——这并非单指牧者（仿佛除了他们之外没有人可称为属灵的人），更是指别的基督徒，尤其是基督教中程度较高的人——这些人必须「用温柔的心把他挽回过来」。在此注意：1. 我们所受指示的本分——把他挽回过来；我们当借着忠心的责备、贴切而合时的劝戒，竭力使他们悔改。原文 katartizete 一词意指「使之复位」，如同脱臼的骨头；照样我们当设法使他们复位，把他们带回到自己——借着使他们认识自己的罪和错谬，劝他们归回本分，并在蒙赦免的感觉中安慰他们，既如此挽回了他们，便当确认我们对他们的爱心。2. 这事当如何行——「用温柔的心」；不是在怒气和冲动中，如同那些以弟兄跌倒为得意的人，而是以温柔，如同那些为他们哀恸的人。许多必要的责备因在怒中发出而失去功效；但当它们以平静和温柔来执行，并显得是出于对受责备者福祉的真诚关切时，便容易产生应有的印象。3. 一个为何当以温柔行之的极好理由：「又当自己小心，恐怕也被引诱。」我们当以极其温柔对待那些被过犯所胜的人，因为我们没有人知道，这事某时也可能成为我们自己的光景。我们自己也可能受试探，是的，被试探所胜；因此我们若正确地省察自己，这必使我们对别人存这样的心志——愿意自己在这样的情形中如何被待，便照样待别人。
二、我们在此受教「各人的重担要互相担当」（加6:2）。这可视为与上下文相连，如此便是教导我们在那些常伴随我们的软弱、愚妄和疾病的事上，彼此当运用宽容和怜悯——我们虽不可全然纵容这些，却不可因这些严厉相待；也可视为更普遍的吩咐，如此便是教导我们在所可能遇见的各种试炼和苦难之下，彼此同情的本分，并当随时照着环境的需要，彼此分担忧患、供应安慰和指教、帮助和扶持。为激发我们如此行，使徒加上一个动机：如此我们便「完全了基督的律法」。这就是照着他诫命之律而活——那律就是爱，要求我们彼此宽容、彼此饶恕、彼此同情、彼此怜悯；这也是与他那对我们有律法之效力的榜样和模范相符。他在我们的软弱和愚妄下容忍我们，他「体恤我们的软弱」；因此我们大有理由当彼此保持同样心志。注意，我们作为基督徒虽已脱离了摩西律法，却仍在基督的律法之下；因此我们不当把不必要的重担压在别人身上（正如那些主张守摩西律法的人所作的），而当借着彼此担当重担来成全基督的律法。使徒既知道骄傲会大大妨碍他所推荐的彼此谦让和同情，又知道对自己的自负之感会使我们倾向于责备和轻看弟兄，而不是担当他们的软弱，也不是在他们被过犯所胜时挽回他们，他便（加6:3）防备我们这一点；他假定人以为自己「是什么」是一件很可能会发生的事（若非太常见就好了）——就是对自己的充足怀有偏爱的意见，看自己比别人更智慧、更好，并以为自己适合对他们发号施令——其实他「无有」，在他里面没有什么实质或稳固的内容，或可作为他所自称的自信和优越之根据。为劝阻我们不可纵容这种心志，他告诉我们这样的人不过是自欺：他在向别人装作他并未拥有的东西时，对自己行了最大的欺骗，迟早必发现其悲惨的后果。这绝不会为他赢得他所乐于期待的、在神或敬虔之人眼中的尊重；他并不因对自己充足的好意见而免于错误，也不会因之而对试探更安全，反倒更容易陷入其中、被其胜过；因为「自己以为站得稳的，须要谨慎，免得跌倒」。因此，与其纵容这种虚浮的性情——这既毁灭我们对同作基督徒者当有的爱心和善意，又对我们自己有害——我们远更当接受使徒的劝勉（腓2:3）：「凡事不可结党，不可贪图虚浮的荣耀；只要存心谦卑，各人看别人比自己强。」注意，自负不过是自欺：这与我们对别人当有的爱心相悖（因为「爱是不自夸，不张狂」，林前13:4），又是自欺；世上没有比自欺更危险的欺骗了。为防止这恶，
三、我们受劝「各人察验自己的行为」（加6:4）。所谓自己的行为，主要是指我们自己的行为或为人。使徒指引我们去察验它，即认真而公正地照神话语的准则来省察它，看它是否与准则相符，因此是否蒙神和良心所称许。他把这描绘为每个人的本分；我们与其急于判断和责备别人，远更当「省察自己的道路」；我们的事更多在自己家中，而非在外人中间，与自己相处，而非与别人相处——「我们自己的人判断自己的仆人，与我们何干？」从这劝勉与上文的联系可见，基督徒若在这事上尽责，便能轻易发现自己里面的缺陷和过失，从而很快看出自己何等没有理由自负，或严厉地责备别人；这便让我们有机会留意：保守我们不以自己为骄傲的最佳途径，便是省察自己：我们越认识自己的心和道路，就越不至于鄙视别人，越能怜悯人、帮助人在他们的软弱和苦难中。为说服我们尽这必要而有益的「察验自己行为」的本分，使徒提出两个非常适合此目的的考虑：
1. 这是「在自己里面就有可夸的」之路。我们若认真着手「察验自己的行为」，并在受试之时能在自己的真诚和向神正直的事上蒙神称许，便可指望在自己的灵魂中得着安慰和平安——有我们良心的见证为我们作证（如林后1:12）；他暗示，这是比能「在别人里面」夸口——或在别人对我们的好意见上夸口，或在争取别人附从我们的意见上夸口（假师傅惯于如此夸口，如我们在加6:13所见），或在与别人比较上夸口（看来有些人如此行，他们因自己不像某些别人那样坏便自以为是）——好得多的喜乐和满足之根据。太多人习惯于在这些事上自高自大；但由此而生的喜乐，远不能与那从照神话语之准则公正地省察自己、并因此能蒙他称许而来的喜乐相比。注意：（1）虽然我们在自己里面没有什么可夸的，却可以在自己里面有可喜的根据：我们的行为在神面前不能赚得什么；但我们的良心若能为我们作见证，证明它们是神为基督的缘故所悦纳所承认的，我们便可有充分的根据在其中喜乐。（2）「在自己里面」有可喜之根据的真正道路，是多多「察验自己的行为」——以神话语无误的准则省察自己，而不是以别人所是或所认为的虚假尺度来衡量自己。（3）在自己里面有可夸的根据，远比在别人里面有可夸的根据更为可羡慕。我们若有良心的见证，证明我们蒙神悦纳，便不必太在意别人对我们所想所说的；没有这个，别人对我们的好意见对我们并无多大益处。
2. 使徒为催促我们尽「察验自己行为」之本分而提出的另一个论证，是「各人必担当自己的担子」（加6:5），意思是：在大日，每个人都必照自己在此的行为受审。他假定将有一个日子来到，那时我们都必须向神交账；他宣告那时审判的进行和判决的宣告，不是按着世人对我们的看法，也不是按着我们对自己所作的毫无根据的意见，也不是按着我们比别人好或坏，而是照着我们在神面前实在的状态和行为。倘若真有这样一个可畏的时刻要来到——他将「照各人的行为报应各人」，我们便大有理由现在就察验自己的行为：我们若将来必被传唤交账，我们如今便当常常把传唤自己交账，看看自己是否是神将来所承认所认可的那种人；正如这是我们的本分，它若更是我们的实行，我们对自己和同作基督徒者便会存更适当的思想，不再因我们可能犯的任何错误或过失而对彼此严苛相待，而当更乐意地成全那将来我们必受审的基督之律——彼此担当重担。
四、基督徒在此受劝，在供给他们的牧者上当慷慨自由（加6:6）：「在道理上受教的，当把一切需用的供给施教的人。」在此我们可以观察：1. 使徒把这事视为已知的、公认的事——既有当受教的人，也有被指定教导他们的人。传道的职分是属神的设立，并非向众人开放，而是限于那些神为之赐下资格并呼召的人；就连理性本身也指引我们在教师和受教者之间有所区分（因为若全是教师，便没有受教的人了），圣经也充分宣告我们如此行是神的旨意。2. 牧者所当教导人的，乃是神的话语；他们所当传讲的乃是「道」（提后4:2），所当宣告的乃是「神的全部旨意」（徒20:27）；他们「不是辖管你们的信心，乃是帮助你们的快乐」（林后1:24）。神的话语是唯一的信仰和生活之准则；他们当研读、讲解、应用它，为要造就人；他们只在按这准则说话时才当受重视。3. 在道理上受教的人，有本分供给那些被指定教导他们的人；因为他们「当把一切需用的供给他们」——甘心而乐意地，从神所赐福给他们的美物中，奉献他们舒适生活所需用的。牧者「当以宣读、劝勉、教导为念」（提前4:13）；他们「不可与世务缠身」（提后2:4），因此「他们把属灵之物撒种给别人，就当收割肉身之物」，这乃是合宜而公平的。这也是神自己的安排；因为正如在律法之下，「在圣所供职的人，就靠圣所之物养生」，照样主也命定「传福音的，当靠福音养生」（林前9:11,13,14）。
五、此处有一个告诫，要我们防备戏弄神，或防备自己欺哄自己——以为他可以被徒然的宣告或承认所蒙骗（加6:7）：「不要自欺， 神是轻慢不得的。」这可视为与上文的劝勉相关，如此其用意便是说服那些借任何冠冕堂皇的借口推卸自己供给牧者之本分的人，叫他们看见自己的罪和愚妄；也可从更广的意义来看，关乎宗教的全部事务，如此便是要叫人不再存虚妄的指望——既不遵其本分，又想享受其赏赐。使徒在此假定，许多人习惯于为自己不参与宗教的工作找借口，尤其是不参与其中较需要舍己和有花费的部分，虽然他们可能装出它来并加以宣告；但他向他们保证，「他们这道路便是他们的愚妄」，因为借此他们或许可能蒙骗别人，但若以为能蒙骗神，便是自欺——神完全认识他们的心和他们的行为，他既不能被欺哄，也不会被轻慢；因此，为预防这事，他指引我们当为自己立一条准则：「人种的是什么，收的也是什么」；或说，照我们如今的行为如何，那日我们的交账也必如何。我们如今的光阴是撒种之时：在来世必有大的收成；正如农夫在收成时所收割的，与他撒种时所撒的相符，照样我们将来所收割的，也与我们如今所撒的相符。他进一步告诉我们（加6:8）：正如有两种撒种——顺着肉体撒种和顺着圣灵撒种，将来的交账也必如此：我们若「顺着情欲撒种，必从情欲收败坏」。我们若「撒风」，便必「收暴风」。那些过属肉体的感官生活的人，不把自己的工夫用于神的荣耀和别人的益处，反把一切思想、关怀和时间花在肉体上，便只能指望这样的果子——败坏：目前是低贱而短暂的满足，结局却是毁坏和痛苦。但另一方面，那些「顺着圣灵撒种」的人——就是在圣灵的引导和感动之下过圣洁属灵的生活，过向神献身并对别人有用有益的生活的人——便可信赖他们「必从圣灵收永生」：他们在如今的路上必有最真实的安慰，并在末了有永生和福乐。注意，那些想要戏弄神的人不过是自欺。在宗教上的假冒为善是最大的愚妄，也是最大的恶，因为我们所面对的神能轻易看穿我们一切的伪装，并必将按我们的行为——而非我们的宣告——在此后待我们。
六、此处有一个进一步的告诫——「我们行善，不可丧志」（加6:9）。我们既不可为自己推卸任何当尽的本分，照样也不可在其中疲倦。在我们众人里面都有太大的倾向如此行；我们在本分中极易消沉、疲倦，甚至完全放弃它，尤其是使徒在此特别论到的那一部分——向人行善。因此他要我们谨慎防备这事；他并举出一个很好的理由——「若不灰心，到了时候就要收成」——借此他向我们保证，凡真诚从事行善的人，都必有赏赐为他们存留；这赏赐必在适当的时候赐给他们——若不在今世，便必在来世；但这是以我们「不灰心」于本分之路为条件；我们若在其中疲倦而退缩，便不仅失去这赏赐，也失去了我们已尽之劳的安慰和益处；但我们若在行善上坚持到底，虽然赏赐可能迟延，却必来到，且必大得足以补偿我们一切的劳苦和恒忍。注意，在行善上恒忍，既是我们的本分，也是我们的智慧和益处，因为唯有如此才有赏赐之应许。
七、此处有一个对一切基督徒的劝勉，要在自己的岗位上向人行善（加6:10）：「所以，有了机会……」。我们若要表明自己实在是基督徒，仅仅对别人行善还不够。此处所推荐给我们的本分，与加6:1-10中所说相同；使徒在那里劝我们在其中真诚恒忍，他在这里则就其对象和准则指引我们。1. 这本分的对象，更广泛地说，是「众人」。我们不可把我们的爱心和善行局限于太窄的范围——犹太人和奉割礼的基督徒惯于如此行——而当乐意把它扩展到一切与我们同有共同本性的人，照着我们所能、他们所需要的而行。但在行使它的时候，我们当特别顾念「信徒一家的人」，或说那些与我们一同宣告同一共同信仰、与我们同属基督身体之肢体的人；别的虽不可全然排除在外，这些人却当优先。基督徒的爱心当是广博的爱心；但其中也当特别敬重好人。神向众人行善，但特别向自己的仆人行善；我们行善时，也当「效法 神，好像蒙慈爱的儿女一样」。2. 我们当在向人行善时所遵守的准则，是「有了机会」——这暗示：（1）我们当趁还有机会，或说趁还活着——这是我们唯一能向人行善的时候——就务要行善。我们若要在此时上行为正当，便不可像许多人那样，在活着的时候疏忽它，却把它推迟到死的时候，借口说要在那时作些这类性质的事；因为我们既不能确知那时会有机会，即使有，也没有理由指望我们那时所作的会蒙神悦纳，更不能指望借着在我们不能再为自己保留时为别人的益处留下一些，便能赎我们过去疏忽之罪。我们当趁着活着就行善，是的，当把这作为我们一生的事业。（2）我们当乐意把握每个机会去行；我们不可因已经作过一些善事就知足，而当时有机会出现时，照着我们所能，也当乐意把握它——因为我们受吩咐「当分给七人，或八人」（传11:2）。注意：[1] 神既吩咐我们向人行善，就在他的护理中为我们提供机会。「常有穷人和你们同在」（太26:11）。[2] 神赐我们机会对别人有用时，便指望我们照着自己的能力和才干善用它。[3] 我们在行使我们的爱心或善行上，需要敬虔的智慧和分辨力来引导我们，尤其在选择适当的对象上；因为凡需要我们的人都不可全然忽略，但在某些人和另一些人之间却当有所分别。
英語原文
Tenderness in Reproving; Self-Examination; Spiritual Mindedness and Beneficence (56 AD)
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.
⁶ Let him that is taught in the word communicate unto him that teacheth in all good things.
⁷ Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
⁸ For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
⁹ And let us not be weary in well doing: for in due season we shall reap, if we faint not.
¹⁰ As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
The apostle having, in the foregoing chapter, exhorted Christians by love to serve one another (Ga 5:13), and also cautioned us (Ga 5:16) 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, Ga 6:1. 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, Ga 6:2. 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 (Ga 6:3) 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 (Php 2:3), 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, 1Co 13:4), 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, Ga 6:4. 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 2Co 1:12), 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 Ga 6:13), 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 (Ga 6:5), 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.
IV. Christians are here exhorted to be free and liberal in maintaining their ministers (Ga 6:6): Let him that is taught in the word communicate to him that teacheth, in all good things. Here we may observe, 1. The apostle speaks of it as a thing known and acknowledged, that, as there are some to be taught, so there are others who are appointed to teach them. The office of the ministry is a divine institution, which does not lie open in common to all, but is confined to those only whom God has qualified for it and called to it: even reason itself directs us to put a difference between the teachers and the taught (for, if all were teachers, there would be none to be taught), and the scriptures sufficiently declare that it is the will of God we should do so. 2. It is the word of God wherein ministers are to teach and instruct others; that which they are to preach is the word, 2Ti 4:2. That which they are to declare is the counsel of God, Ac 20:27. They are not lords of our faith, but helpers of our joy, 2Co 1:24. It is the word of God which is the only rule of faith and life; this they are concerned to study, and to open, and improve, for the edification of others, but they are no further to be regarded than as they speak according to this rule. 3. It is the duty of those who are taught in the word to support those who are appointed to teach them; for they are to communicate to them in all good things, freely and cheerfully to contribute, of the good things with which God has blessed them, what is needful for their comfortable subsistence. Ministers are to give attendance to reading, to exhortation, to doctrine (1Ti 4:13); they are not to entangle themselves with the affairs of this life (2Ti 2:4), and therefore it is but fit and equitable that, while they are sowing to others spiritual things, they should reap their carnal things. And this is the appointment of God himself; for as, under the law, those who ministered about holy things lived of the things of the temple, so hath the Lord ordained that those who preach the gospel should live of the gospel, 1Co 9:11,13,14.
V. Here is a caution to take heed of mocking God, or of deceiving ourselves, by imagining that he can be imposed upon by mere pretensions or professions (Ga 6:7): Be not deceived, God is not mocked. This may be considered as referring to the foregoing exhortation, and so the design of it is to convince those of their sin and folly who endeavoured by any plausible pretences to excuse themselves from doing their duty in supporting their ministers: or it may be taken in a more general view, as respecting the whole business of religion, and so as designed to take men off from entertaining any vain hopes of enjoying its rewards while they live in the neglect of its duties. The apostle here supposes that many are apt to excuse themselves from the work of religion, and especially the more self-denying and chargeable parts of it, though at the same time they may make a show and profession of it; but he assures them that this their way is their folly, for, though hereby they may possibly impose upon others, yet they do but deceive themselves if they think to impose upon God, who is perfectly acquainted with their hearts as well as actions, and, as he cannot be deceived, so he will not be mocked; and therefore, to prevent this, he directs us to lay down as a rule to ourselves, That whatsoever a man soweth that shall he also reap; or that according as we behave ourselves now, so will our account be in the great day. Our present time is seed-time: in the other world there will be a great harvest; and, as the husbandman reaps in the harvest according as he sows in the seedness, so we shall reap then as we sow now. And he further informs us (Ga 6:8) that, as there are two sorts of seedness, sowing to the flesh and sowing to the Spirit, so accordingly will the reckoning be hereafter: If we sow to the flesh, we shall of the flesh reap corruption. If we sow the wind, we shall reap the whirlwind. Those who live a carnal sensual life, who instead of employing themselves to the honour of God and the good of others, spend all their thoughts, and care, and time, about the flesh, must expect no other fruit of such a course than corruption—a mean and short-lived satisfaction at present, and ruin and misery at the end of it. But, on the other hand, those who sow to the Spirit, who under the guidance and influence of the Spirit do live a holy and spiritual life, a life of devotedness to God and of usefulness and serviceableness to others, may depend upon it that of the Spirit they shall reap life everlasting—they shall have the truest comfort in their present course, and an eternal life and happiness at the end of it. Note, Those who go about to mock God do but deceive themselves. Hypocrisy in religion is the greatest folly as well as wickedness, since the God we have to do with can easily see through all our disguises, and will certainly deal with us hereafter, not according to our professions, but our practices.
VI. Here is a further caution given us, not to be weary in well doing, Ga 6:9. As we should not excuse ourselves from any part of our duty, so neither should we grow weary in it. There is in all of us too great a proneness to this; we are very apt to flag and tire in duty, yea to fall off from it, particularly that part of it to which the apostle has here a special regard, that of doing good to others. This therefore he would have us carefully to watch and guard against; and he gives this very good reason for it, because in due season we shall reap, if we faint not, where he assures us that there is a recompence of reward in reserve for all who sincerely employ themselves in well doing; that this reward will certainly be bestowed on us in the proper season—if not in this world, yet undoubtedly in the next; but then that it is upon supposition that we faint not in the way of our duty; if we grow weary of it, and withdraw from it, we shall not only miss of this reward, but lose the comfort and advantage of what we have already done; but, if we hold on and hold out in well-doing, though our reward may be delayed, yet it will surely come, and will be so great as to make us an abundant recompence for all our pains and constancy. Note, Perseverance in well-doing is our wisdom and interest, as well as our duty, for to this only is the reward promised.
VII. Here is an exhortation to all Christians to do good in their places (Ga 6:10): As we have therefore an opportunity, etc. It is not enough that we be good to others, if we would approve ourselves to be Christians indeed. The duty here recommended to us is the same that is spoken of in the Ga 6:1-10; and, as there the apostle exhorts us to sincerity and perseverance in it, so here he directs us both as to the objects and rule of it. 1. The objects of this duty are more generally all men. We are not to confine our charity and beneficence within too narrow bounds, as the Jews and judaizing Christians were apt to do, but should be ready to extend it to all who partake of the same common nature with us, as far as we are capable and they stand in need of us. But yet, in the exercise of it, we are to have a special regard to the household of faith, or to those who profess the same common faith, and are members of the same body of Christ, with us: though others are not to be excluded, yet these are to be preferred. The charity of Christians should be extensive charity: but yet therein a particular respect is to be had to good people. God does good to all, but in an especial manner he is good to his own servants; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to others. If therefore we would behave ourselves aright in this matter, we must not, as too many do, neglect it in our life-time, and defer it till we come to die, under a pretence of doing something of this nature then: for, as we cannot be sure that we shall then have an opportunity for it, so neither, if we should, have we any ground to expect that what we do will be so acceptable to God, much less that we can atone for our past neglects by leaving something behind us for the good of others, when we can no longer keep it ourselves. But we should take care to do good in our life-time, yea, to make this the business of our lives. And, (2.) That we be ready to improve every opportunity for it: we should not content ourselves in having done some good already; but, whenever fresh occasions offer themselves, as far as our capacity reaches we should be ready to embrace them too, for we are directed to give a portion to seven and also to eight, Ec 11:2. Note, [1.] As God has made it our duty to do good to others, so he takes care in his providence to furnish us with opportunities for it. The poor we have always with us, Mt 26:11. [2.] Whenever God gives us an opportunity of being useful to others, he expects we should improve it, according to our capacity and ability. [3.] We have need of godly wisdom and discretion to direct us in the exercise of our charity or beneficence, and particularly in the choice of the proper objects of it; for, though none who stand in need of us are to be wholly overlooked, yet there is a difference to be made between some and others.
11-18
Character of Seducing Teachers; Efficacy of the Cross of Christ; Apostolical Benediction (56 AD)
简体中文
诱惑人者的特征；基督十字架的功效；使徒的祝福（主后56年）
¹¹ 请看我亲手写给你们的字是何等的大。
¹² 凡希图外貌体面的人都勉强你们受割礼，无非是怕自己为基督的十字架受逼迫。
¹³ 他们那些受割礼的，连自己也不守律法；他们愿意你们受割礼，不过要借着你们的肉体夸口。
¹⁴ 但我断不以别的夸口，只夸我们主耶稣基督的十字架；因这十字架，就我而论，世界已经钉在十字架上；就世界而论，我已经钉在十字架上。
¹⁵ 受割礼不受割礼都无关紧要，要紧的就是作新造的人。
¹⁶ 凡照此理而行的，愿平安、怜悯加给他们，和 神的以色列民。
¹⁷ 从今以后，人都不要搅扰我，因为我身上带着耶稣的印记。
¹⁸ 弟兄们，愿我主耶稣基督的恩常与你们众人同在。阿们。
使徒既已详尽地确立了福音的教义，并设法说服这些基督徒过与福音相符的生活，似乎在此有意结束本书信——尤其当他已告诉他们，作为他对他们特别敬重的记号，他亲笔写了这封长信，并未像他在别的书信中惯常所作的，使用别人作代笔人，只在末尾签上自己的名：然而他对他们的爱如此之大，对把他们从假师傅给他们造成的不良印象中挽回的关切如此之深，以致他不能就此搁笔，直至他再一次向他们指出那些教师的真品格，并说明他自己相反的心志和行为，使他们借着比较两者，便能更容易地看出自己有何等少的理由偏离他所教导他们的教义，去附从他们的教训。
一、他从几方面向他们指出那些竭力诱惑他们的教师的真品格。诸如：1. 他们是「希图外貌体面的人」（加6:12）。他们非常热衷于宗教的外在之事，急于遵守并强迫别人遵守仪文律法的礼仪，同时却对真实的敬虔几乎毫不尊重；因为使徒论到他们说（加6:13），「他们那些受割礼的，连自己也不守律法」。骄傲、虚浮和属肉体的心，再没有比「在外貌上体面」更为切望的了；只要那种宗教能帮助他们维持这种外貌，他们便能轻易地满足于这么多宗教；但往往那些最热衷于炫耀宗教的人，宗教的实质却最少。2. 他们是怕受苦的人，因为他们勉强外邦基督徒受割礼，「无非是怕自己为基督的十字架受逼迫」。他们并非出于对律法的尊重，而是出于对自己的顾念；他们愿意保全自己的皮肉完好，挽救自己属世的家当，并不在乎信仰和无亏的良心是否在海上遇险。他们所主要图谋的，是讨好犹太人，在他们中间维持自己的声誉，从而避免那些保罗和别的忠心信奉基督之道的人所面临的麻烦。3. 他们的另一个特征是：他们是有党派之灵的人，他们对律法的热心，只在乎它能服事他们属肉体的自私图谋；因为他们愿意这些基督徒受割礼，「不过要借着他们的肉体夸口」（加6:13）——好使他们能说自己已把他们争取到自己一边，使他们作了归信者，他们身上带着这归信的记号。这样，他们虽假装推广宗教，却是宗教最大的仇敌；因为没有什么比结党纷争对宗教的益处更具破坏性了。
二、他另一方面告诉我们他自己的心志和行为，或说自己所信、所望、所乐的；特别是：
1. 他所夸的乃是基督的十字架：「但我断不以别的夸口，」他说，「只夸我们主耶稣基督的十字架」（加6:14）。所谓基督的十字架，这里是指他在十字架上的受苦和受死，或说借着钉十字架之救赎主得救的教义。这正是犹太人所绊跌的、希腊人以为是愚拙的；那些奉割礼的教师自己虽然已接受了基督教，却对它如此羞耻，以致为迁就犹太人、避免他们的逼迫，他们要把遵守摩西律法与信基督一同作为得救所必要。但保罗对此有截然不同的看法；他非但没有因基督的十字架被绊倒、不以为然或不敢承认，反而以它为夸口；是的，他不愿以任何别的事夸口，并以最大的厌恶拒绝把任何事物设立为可与它竞争的尊重对象之念头——「断乎不可」等等。这是他作为基督徒一切盼望的根基；这是他作为使徒所决心传讲的教义；无论他坚定持守它可能带来什么试炼，他都不仅愿意顺服，更愿意在其中喜乐。注意，基督的十字架是善良基督徒首要的夸口；我们最有理由以它为夸口，因为我们一切喜乐和盼望都归于它。
2. 他向世界是死的。借着基督，或说借着基督的十字架，「世界已经钉在十字架上，就保罗而论；他也已经钉在十字架上，就世界而论」；他已在其能力中经历它断开他对世界的贪恋的效用，这是他以它为夸口的一个大理由。假师傅是属世界心志的人，他们所最关心的是他们属世的利益，因此把他们的宗教迁就于它。但保罗是另一个心志的人；世界既对他无恩，他对世界也没有什么大尊重；他已超脱了它的笑脸和蹙眉，对它漠不关心，如同一个正从其中死去的人。这是所有基督徒都当努力追求的心志；达到它的最佳途径，便是多与基督的十字架相交。我们对他越尊重，便越轻看世界；我们越多默想我们亲爱的救赎主从世界所受的苦，便越不会爱上它。
3. 他不把宗教的重心放在相争两造的这一边或那一边，而是放在纯正的基督教上（加6:15）。那时基督徒中间有不幸的分裂；割礼和未受割礼成了他们彼此区分的名称；因为（加2:9,12）犹太基督徒被称为「受割礼的」、「奉割礼的人」。假师傅对割礼极其热心，甚至到一个地步，把它描绘为得救所必要，因此他们竭力勉强外邦基督徒顺服它。在这件事上他们比别人走得远得多；因为使徒们虽然默认犹太信徒中行割礼的作法，却绝不主张把割礼强加给外邦人。但他们如此看重的事，保罗却看得无关紧要。把割礼强加给外邦信徒诚然对基督教的益处极为重要，因此他坚决反对；但至于单纯的割礼或未受割礼——那些接受基督教的人是犹太人还是外邦人，他们是主张还是反对继续行割礼——只要他们不把宗教建立在它上面，与他相比便几乎是无关紧要的事；因为他非常清楚，「在基督耶稣里」——即在他的算计中，或说在基督教的安排之下——「受割礼不受割礼全无功效」，就人在神面前蒙悦纳而言都无功效，唯有「作新造的人」才有功效。他在这里教导我们：真实的宗教不在于什么，又在于什么。它不在于受割礼或未受割礼，不在于我们属于这个或那个基督徒宗派；而在于我们成为新造的人——不在于有一个新名称，或换上一副新面孔，而在于我们「心志上改换一新」，并有基督成形在我们里面：这在神眼中最为重要，在使徒眼中也是如此。我们若把这节经文与几处别的经文比较，便能更完全地看见什么使我们最蒙神悦纳，因而也是我们最当关切的。这里告诉我们是「作新造的人」，在加5:6 是「使人生发仁爱的信心」，在林前7:19 是「遵守神的诫命」；从这一切可见，它乃是心思和内心的改变——借此我们被倾向、被赋予能力去信主耶稣，并过向神献身的生活；倘若这种内里的、活泼的、实际的宗教有所欠缺，任何外在的宣告或特别的名称都不能对我们有什么帮助，也不足以把我们举荐给他。基督徒若尽心在自己身上经历这事，并促进它在别人身上成全，即使这不能叫他们放下区别性的名称，至少也能使他们不再像他们太常作的那样，把这些名称看得如此重要。注意，基督徒当留心把宗教的重心放在神所放的地方，就是那些能蒙他悦纳的事上；使徒正是如此行，在此以他为榜样，既是我们的智慧，也是我们的益处。使徒既已说明宗教上当首要考虑的事，并他所最看重的——不是空名或宣告，而是一种纯正而使人得救的改变——他在加6:16 便向一切「照此理而行」的人宣告祝福：「凡照此理而行的，愿平安、怜悯加给他们，和 神的以色列民。」他这里所说的「理」，更广泛地可指神全部的话语——那是完全的信仰和生活之准则——或指他在本书信中所立下的福音教义，或称义和得救之道，即因信基督、不靠律法的行为；也可视为更直接地指着他刚刚论到的「新造的人」。他祝愿那些照此理而行的人所得的福分——或说他给他们对福分的盼望和前景（因为这些话既可视为祷告，也可视为应许）——是「平安和怜悯」：与神和良心相和，以及今生所需的一切安慰，并怜悯，或说在基督里神白爱之恩惠中的有分——这是一切别样福分的源头和泉源。这一切的基础已在他们身上所成全的恩典改变中奠定；他们既是新造的人而为人，并照着福音的准则调整自己的生活和盼望，便可最确凿地倚靠这些。他宣告，这些必是一切「神的以色列民」的分——他所谓的「神的以色列民」是指一切真诚的基督徒，无论是犹太人还是外邦人，一切名副其实的以色列人——他们虽未必是亚伯拉罕天然的子孙，却已成为他属灵的子孙；这些既是他信心的后嗣，便也与他同为同一应许的后嗣，因此有权享受此处所说的平安和怜悯。犹太人和奉割礼的教师要把这些福分局限于那些受割礼、守摩西律法的人；但相反，使徒宣告这些属于一切照福音之理——或新造的人之理——而行的人，甚至属于一切神的以色列民；借此暗示唯有照此理而行的人，才是神真正的以色列民——而不是照着他们所如此坚持的割礼之理；因此这才是得着平安和怜悯的真正道路。注意：（1）真实的基督徒是照理而行的人；不是照自己所发明的理，而是照神自己所赐给他们的理。（2）即使照此理而行的人，仍需要神的怜悯。（3）凡诚心努力照此理而行的人，便可确信平安和怜悯必临到他们：这是与神、与自己、与别人相和的最佳途径；并且我们既可确知如今蒙神的恩惠，便可确知将来在他那里必寻得怜悯。
4. 他为基督和基督教的缘故甘心受了逼迫（加6:17）。基督的十字架，或说借着钉十字架之救赎主得救的教义，是他所最夸口的，因此他甘愿冒一切危险，也不出卖这真理，或容它被败坏。假师傅惧怕逼迫，这是他们对割礼热心的重大理由，如我们在加6:12 所见。但保罗所最不挂虑的就是这个；他对他所遭遇的任何患难都不为所动，「也不以性命为念，只要行完我的路程，成就我从主耶稣所领受的职事，证明神恩惠的福音」（徒20:24）。他已在基督的事业上受了许多苦，因为他「身上带着耶稣的印记」——就是他因坚定地依附基督、并坚持他从他所领受的福音教义，从逼迫的仇敌那里所受之伤的疤痕。由此既显明他坚信这教义的真实和重要，又显明他绝非割礼的赞助者——如他们所虚假地传言的那样——他便在此以与他使徒身份相称、又与他心中深切的关切相称的得当的恳切和激烈，坚持从此无人应当搅扰他——即不可反对他的教义或权柄，也不可堆砌如已加在他身上那样的诽谤和辱骂；因为无论是从他所说的话还是从他受的苦来看，这些显然都是极不公正、极不义的，那些或散布或接受这些话的人，也是极不合理的。注意：（1）人愿意为之受苦所维护的真理，可公正地推定他们已经完全确信。（2）把那些不仅与别人的宣告相悖、也与别人所受的苦相悖的事加在他们身上，是极不公正的。
三、使徒既已完成他为使加拉太各教会知罪并回转而有意写的话，便以使徒的祝福结束本书信（加6:18）。他称他们为弟兄，借此显明他极大的谦卑，以及他对他们的温柔爱心——尽管他从他们受了不善的对待；又以这极其严肃而恳切的祷告与他们道别：愿「我主耶稣基督的恩常与你们的灵同在」。这是使徒惯用的临别祝词，如我们在罗16:20，林前16:23 所见。在此他祈求他们能享受基督的恩惠——既享受其特殊的果效，也享受其可感觉的证据——愿他们从他领受一切在道路上引导他们、在工作中坚固他们、在基督徒的程途中确立他们、并在一切生活的试炼和死的 前景 面前鼓励安慰他们所必要的恩典。这被称为「我主耶稣基督的恩」，十分恰当，因为他既是这恩典唯一的买赎者，也是被指定的赐予者；虽然这些教会行了足以失掉它的事——因任凭自己被引入一个既大大羞辱基督、又对他们极为危险的见解和行为——他却出于对他们的极大关切，又深知这事对他们何等重要，便代表他们恳切地求它；是的，求它「常与他们的灵同在」——愿他们不断经历它在他们灵魂上的运行，使他们倾向于、并赋予他们能力在宗教上以真诚和正直行事。我们要得着快乐，所求的无过于我主耶稣基督的恩。使徒为这些基督徒所求的，正是这个，借此向我们表明我们当最关切的乃是得着什么；并且为鼓励他们和我们去盼望得着它，他加上「阿们」。
英語原文
Character of Seducing Teachers; Efficacy of the Cross of Christ; Apostolical Benediction (56 AD)
¹¹ Ye see how large a letter I have written unto you with mine own hand.
¹² As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
¹³ For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
¹⁴ But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
¹⁵ For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
¹⁶ And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
¹⁷ From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
¹⁸ Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
The apostle, having at large established the doctrine of the gospel, and endeavoured to persuade these Christians to a behaviour agreeable to it, seems as if he intended here to have put an end to the epistle, especially when he had acquainted them that, as a particular mark of his respect for them, he had written this large letter with his own hand, and had not made use of another as his amanuensis, and only subscribed his name to it, as he was wont to do in his other epistles: but such is his affection to them such his concern to recover them from the bad impressions made upon them by their false teachers, that he cannot break off till he has once again given them the true character of those teachers, and an account of his own contrary temper and behaviour, that by comparing these together they might the more easily see how little reason they had to depart from the doctrine he had taught them and to comply with theirs.
I. He gives them the true character of those teachers who were industrious to seduce them, in several particulars. As, 1. They were men who desired to make a fair show in the flesh, Ga 6:12. They were very zealous for the externals of religion, forward to observe, and to oblige others to observe, the rites of the ceremonial law, though at the same time they had little or no regard to real piety; for, as the apostle says of them in the Ga 6:13, neither do they themselves keep the law. Proud, vain, and carnal hearts desire nothing more than to make a fair show in the flesh, and they can easily be content with so much religion as will help them to keep up such a fair show; but frequently those have least of the substance of religion who are most solicitous to make a show of it. 2. They were men who were afraid of suffering, for they constrained the Gentile Christians to be circumcised, only lest they should suffer persecution for the cross of Christ. It was not so much out of a regard to the law as to themselves; they were willing to sleep in a whole skin, and to save their worldly cargo, and cared not though they made shipwreck of faith and a good conscience. That which they chiefly aimed at was to please the Jews, and to keep up their reputation among them, and so to prevent the trouble that Paul, and other faithful professors of the doctrine of Christ, lay open to. And, 3. Another part of their character was that they were men of a party spirit, and who had no further zeal for the law than as it subserved their carnal and selfish designs; for they desired to have these Christians circumcised, that they might glory in their flesh (Ga 6:13), that they might say they had gained them over to their side, and made proselytes of them, of which they carried the mark in their flesh. And thus, while they pretended to promote religion, they were the greatest enemies of it; for nothing has been more destructive to the interest of religion than men-siding and party-making.
II. He acquaints us, on the other hand, with his own temper and behaviour, or makes profession of his own faith, hope, and joy; particularly,
1. That his principle glory was in the cross of Christ: God forbid, says he, that I should glory, save in the cross of our Lord Jesus Christ, Ga 6:14. By the cross of Christ is here meant his sufferings and death on the cross, or the doctrine of salvation by a crucified Redeemer. This was what the Jews stumbled at and the Greeks accounted foolishness; and the judaizing teachers themselves, though they had embraced Christianity, yet were so far ashamed of it that in compliance with the Jews, and to avoid persecution from them, they were for mixing the observance of the law of Moses with faith in Christ, as necessary to salvation. But Paul had a very different opinion of it; he was so far from being offended at the cross of Christ, or ashamed of it, or afraid to own it, that he gloried in it; yea, he desired to glory in nothing else, and rejected the thought of setting up anything in competition with it, as the object of his esteem, with the utmost abhorrence; God forbid, etc. This was the ground of all his hope as a Christian: this was the doctrine which, as an apostle, he was resolved to preach; and, whatever trials his firm adherence to it might bring upon him, he was ready, not only to submit to them, but to rejoice in them. Note, The cross of Christ is a good Christian's chief glory, and there is the greatest reason why we should glory in it, for to it we owe all our joys and hopes.
2. That he was dead to the world. By Christ, or by the cross of Christ, the world was crucified to him, and he to the world; he had experienced the power and virtue of it in weaning him from the world, and this was one great reason of his glorying in it. The false teachers were men of a worldly temper, their chief concern was about their secular interests, and therefore they accommodated their religion thereunto. But Paul was a man of another spirit; as the world had no kindness for him, so neither had he any great regard to it; he had got above both the smiles and the frowns of it, and had become as indifferent to it as one who is dying out of it. This is a temper of mind that all Christians should be labouring after; and the best way to attain it is to converse much with the cross of Christ. The higher esteem we have of him the meaner opinion shall we have of the world, and the more we contemplate the sufferings our dear Redeemer met with from the world the less likely shall we be to be in love with it.
3. That he did not lay the stress of his religion on one side or the other of the contesting interests, but on sound Christianity, Ga 6:15. There was at that time an unhappy division among Christians; circumcision and uncircumcision had become names by which they were distinguished from each other; for (Ga 2:9,12) the Jewish Christians are called the circumcision, and those of the circumcision. The false teachers were very zealous for circumcision; yea, to such a degree as to represent it as necessary to salvation, and therefore they did all they could to constrain the Gentile Christians to submit to it. In this they had carried the matter much further than others did; for, though the apostles connived at the use of it among the Jewish converts, yet they were by no means for imposing it upon the Gentiles. But what they laid so great a stress upon Paul made very little account of. It was indeed of great importance to the interest of Christianity that circumcision should not be imposed on the Gentile converts, and therefore this he had set himself with the utmost vigour to oppose; but as for mere circumcision or uncircumcision, whether those who embraced the Christian religion had been Jews or Gentiles, and whether they were for or against continuing the use of circumcision, so that they did not place their religion in it—this was comparatively a matter of little moment with him; for he very well knew that in Jesus Christ, that is, in his account, or under the Christian dispensation, neither circumcision availed any thing nor uncircumcision, as to men's acceptance with God, but a new creature. Here he instructs us both wherein real religion does not and wherein it does consist. It does not consist in circumcision or uncircumcision, in our being in this or the other denomination of Christians; but it consists in our being new creatures; not in having a new name, or putting on a new face, but in our being renewed in the spirit of our minds and having Christ formed in us: this is of the greatest account with God, and so it was with the apostle. If we compare this text with some others, we may more fully see what it is that renders us most acceptable to God, and about which we should therefore be chiefly concerned. Here we are told that it is a new creature, and in Ga 5:6 that it is faith which worketh by love, and in 1Co 7:19 that it is the keeping of the commandments of God, from all which it appears that it is a change of mind and heart, whereby we are disposed and enabled to believe in the Lord Jesus and to live a life of devotedness to God; and that where this inward, vital, practical religion is wanting, no outward professions, nor particular names, will ever stand us in any stead, or be sufficient to recommend us to him. Were Christians duly concerned to experience this in themselves, and to promote it in others, if it did not make them lay aside their distinguishing names, yet it would at least take them off from laying so great a stress upon them as they too often do. Note, Christians should take care to lay the stress of their religion where God has laid it, namely, on those things which are available to our acceptance with him; so we see the apostle did, and it is our wisdom and interest herein to follow his example. The apostle having shown what was of chief consideration in religion, and what he laid the greatest stress upon, namely, not a mere empty name or profession, but a sound and saving change, in Ga 6:16 he pronounces a blessing upon all those who walk according to this rule: And as many as walk according to this rule peace be upon them, and mercy upon the Israel of God. The rule which he here speaks of may signify more generally the whole word of God, which is the complete and perfect rule of faith and life, or that doctrine of the gospel, or way of justification and salvation, which he had laid down in this epistle, namely, by faith in Christ without the works of the law; or it may be considered as more immediately referring to the new creature, of which he had just before been speaking. The blessings which he desires for those who walk according to this rule, or which he gives them the hope and prospect of (for the words may be taken either as a prayer or a promise), are peace and mercy—peace with God and conscience, and all the comforts of this life as far as they are needful for them, and mercy, or an interest in the free love and favour of God in Christ, which are the spring and fountain of all other blessings. A foundation is laid for these in that gracious change which is wrought in them; and while they behave themselves as new creatures, and govern their lives and hopes by the rule of the gospel, they may most assuredly depend upon them. These, he declares, shall be the portion of all the Israel of God, by whom he means all sincere Christians, whether Jews or Gentiles, all who are Israelites indeed, who, though they may not be the natural, yet are become the spiritual seed of Abraham; these, being heirs of his faith, are also heirs together with him of the same promise, and consequently entitled to the peace and mercy here spoken of. The Jews and judaizing teachers were for confining these blessings to such as were circumcised and kept the law of Moses; but, on the contrary, the apostle declares that they belong to all who walk according to the rule of the gospel, or of the new creature, even to all the Israel of God, intimating that those only are the true Israel of God who walk according to this rule, and not that of circumcision, which they insisted so much upon, and therefore that this was the true way to obtain peace and mercy. Note, (1.) Real Christians are such as walk by rule; not a rule of their own devising, but that which God himself has prescribed to them. (2.) Even those who walk according to this rule do yet stand in need of the mercy of God. But, (3.) All who sincerely endeavour to walk according to this rule may be assured that peace and mercy will be upon them: this is the best way to have peace with God, ourselves, and others; and hereupon, as we may be sure of the favour of God now, so we may be sure that we shall find mercy with him hereafter.
4. That he had cheerfully suffered persecution for the sake of Christ and Christianity, Ga 6:17. As the cross of Christ, or the doctrine of salvation by a crucified Redeemer, was what he chiefly gloried in, so he had been willing to run all hazards rather than he would betray this truth, or suffer it to be corrupted. The false teachers were afraid of persecution, and this was the great reason why they were zealous for circumcision, as we see, Ga 6:12. But this was the least of Paul's concern; he was not moved at any of the afflictions he met with, nor did he count his life dear to him, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God, Ac 20:24. He had already suffered much in the cause of Christ, for he bore in his body the marks of the Lord Jesus, the scars of those wounds which he had sustained from persecuting enemies, for his steady adherence to him, and that doctrine of the gospel which he had received from him. As from this it appeared that he was firmly persuaded of the truth and importance of it, and that he was far from being a favourer of circumcision, as they had falsely reported him to be, so hereupon, with a becoming warmth and vehemence, suitable to his authority as an apostle and to the deep concern of mind he was under, he insists upon it that no man should henceforth trouble him, namely by opposing his doctrine or authority, or by any such calumnies and reproaches as had been cast upon him; for as, both from what he had said and what he had suffered, they appeared to be highly unjust and injurious, so also those were very unreasonable who either raised or received them. Note, (1.) It may justly be presumed that men are fully persuaded of those truths in the defence of which they are willing to suffer. And (2.) It is very unjust to charge those things upon others which are contrary not only to their profession, but their sufferings too.
III. The apostle, having now finished what he intended to write for the conviction and recovery of the churches of Galatia, concludes the epistle with his apostolical benediction, Ga 6:18. He calls them his brethren, wherein he shows his great humility, and the tender affection he had for them, notwithstanding the ill treatment he had met with from them; and takes his leave of them with this very serious and affectionate prayer, that the grace of our Lord Jesus Christ may be with their spirit. This was a usual farewell wish of the apostle's, as we see, Ro 16:20, 1Co 16:23. And herein he prays that they might enjoy the favour of Christ, both in its special effects and its sensible evidences, that they might receive from him all that grace which was needful to guide them in their way, to strengthen them in their work, to establish them in their Christian course, and to encourage and comfort them under all the trials of life and the prospect of death itself. This is fitly called the grace of our Lord Jesus Christ, as he is both the sole purchaser and the appointed dispenser of it; and though these churches had done enough to forfeit it, by suffering themselves to be drawn into an opinion and practice highly dishonourable to Christ, as well as dangerous to them, yet, out of his great concern for them, and knowing of what importance it was to them, he earnestly desires it on their behalf; yea, that it might be with their spirit, that they might continually experience the influences of it upon their souls, disposing and enabling them to act with sincerity and uprightness in religion. We need desire no more to make us happy than the grace of our Lord Jesus Christ. This the apostle begs for these Christians, and therein shows us what we are chiefly concerned to obtain; and, both for their and our encouragement to hope for it, he adds his Amen.
本章主要包括两部分。在前一部分，使徒给出几条简明而实际的吩咐，特别着眼于教导基督徒彼此之间当尽的本分，并促进圣徒在爱心中的相交（加6:1-10）。在后一部分，他重新提起本书信的主要目的——就是要坚固加拉太人，抵挡那些奉割礼之教师的诡计，并在福音的真理和自由上确立他们；为此目的：一、他向他们指出这些教师的真实品格，并说明他们是出于什么动机、带着什么目的而行事（加6:11-14）。二、另一方面，他向他们说明自己的心志和为人。从这两方面，他们都能轻易看出，他们轻看他、附从那些人，是何等没有理由。然后他以一个庄严的祝福结束本书信。