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英文原文
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)
責備人的溫柔；省察自己；屬靈的心思與行善（公元 56 年）
¹ 弟兄們，若有人偶然被過犯所勝，你們屬靈的人就當用溫柔的心把他挽回過來；又當自己小心，恐怕也被引誘。
² 你們各人的重擔要互相擔當，如此，就完全了基督的律法。
³ 人若無有，自己還以為有，就是自欺了。
⁴ 各人應當察驗自己的行為；這樣，他所誇的就專在自己，不在別人了，
⁵ 因為各人必擔當自己的擔子。
⁶ 在道理上受教的，當把一切需用的供給施教的人。
⁷ 不要自欺，神是輕慢不得的。人種的是甚麼，收的也是甚麼。
⁸ 順著情慾撒種的，必從情慾收敗壞；順著聖靈撒種的，必從聖靈收永生。
⁹ 我們行善，不可喪志；若不灰心，到了時候就要收成。
¹⁰ 所以，有了機會就當向眾人行善，向信徒一家的人更當這樣。
使徒在前章既已勸勉基督徒「總要用愛心互相服事」（加 5:13），又曾警告我們（加 5:16）防備一種脾性——這脾性若被放縱，就會攔阻我們表現他所推薦的那種彼此相愛與互相服事；在本章開頭他便進一步給予一些教導，這些教導若妥善遵行，就能同時促進後者並防止前者，使我們的行事為人既更合乎基督徒的信仰，又彼此更有益、更得安慰：特別是——
一、我們在此受教，當以溫柔對待那些被過犯所勝的人，加 6:1。他舉一個常見的情形：「若有人偶然被過犯所勝」，就是被試探的突襲引誘犯罪。蓄意籌謀、深思熟慮、下定決心去犯罪是一回事，偶然被過犯所勝是另一回事。後者才是這裏所設的情形，使徒在此表明應當極其溫柔地對待。「屬靈的人」——這話不是僅指傳道人（彷彿惟有他們才可稱為屬靈的人），乃是指其他基督徒，特別是基督徒中較長進的；這些人當「用溫柔的心把他挽回過來」。在此當注意：1. 我們受指示當盡的本分——挽回這樣的人；我們當藉著信實的責備，以及貼切而合時的勸戒，努力使他們悔改。原文的 katartizete 一詞意為「使之復位」，如同使脫臼的骨頭重新接上；因此我們當努力使他們復位，使他們回轉歸向自己——藉著指出他們的罪與錯來勸服他們，勸他們歸回本分，使他們在蒙赦免的恩典之感中得著安慰，既如此挽回了他們，便以愛心堅固我們對他們的愛。2. 當如何行這事：「用溫柔的心」；不是在怒氣與暴怒中，像那些因弟兄跌倒而幸災樂禍的人，而是以溫柔，像那些為之哀傷的人。許多必要的責備因在怒中施行而失去效力；但若以平靜與溫柔而行，且顯出是出於對受責備者福祉的真誠關懷，就更能留下應有的印象。3. 當以溫柔而行的一個極好的理由：「又當自己小心，恐怕也被引誘。」我們當以極其溫柔的心對待那些偶然被罪所勝的人，因為我們沒有人知道，這事日後會否成為我們自己的光景。我們也可能受試探，甚至被試探勝過；因此，我們若正確地省察自己，這就要使我們願意照著我們在同樣情形中願人怎樣待我們那樣去待人。
二、我們在此受吩咐「要互相擔當各人的重擔」，加 6:2。這可以看作與上文相連，因而教導我們在那些常常伴隨我們的軟弱、愚昧與弱點上彼此寬容、彼此同情——我們雖不應全然縱容，卻也不當因這些緣故彼此嚴厲相待；這也可以看作一條更普遍的誡命，因而教導我們在我們可能遭遇的各樣試煉與患難中彼此同情，並隨時彼此分擔我們境況所需的那安慰與勸勉、幫助與扶持。為激發我們如此行，使徒加上一個動機：這樣我們就「完全了基督的律法」。這乃是照著他命令之律而行，這律就是愛的律，要求我們彼此寬容、彼此饒恕，彼此同情、彼此憐憫；這也與他那對我們有律法之效的榜樣與模範相符。他忍受我們的軟弱與愚昧，他「體恤我們的軟弱」；因此我們理當彼此保持同樣的心腸，實有充分的理由。當注意，我們作為基督徒雖已脫離摩西律法，卻仍在基督的律法之下；因此，與其把不必要的重擔加在別人身上（正如那些堅持要遵守摩西律法的人所做的），我們更當藉著互相擔當各人的重擔來成全基督的律法。使徒深知驕傲是何等妨礙他所推薦的彼此謙卑與同情，也深知自恃之念會使我們傾向於責備與輕看弟兄，而不肯擔當他們的軟弱、不願在他們被過犯所勝時挽回他們；因此他（加 6:3）謹慎地防備這一點；他假定一個人自以為有——對自己的才幹存一種虛浮的看法，看自己比別人更聰明、更好、更配發號施令、指點別人——而實際上他一無所有，在他裏面沒有甚麼實在、堅實的成分可作為他所自恃的那種自信與優越的根據，這是極有可能的事（若不是太常見的事，就最好了）。為勸阻我們放縱這種脾性，他告訴我們，這樣的人不過是自欺；他在別人面前裝出自己所沒有的，實際上卻是欺騙了自己，遲早必發現其可悲的後果。這永不能為他贏得他在神或敬虔人面前所急切期望的那種尊重；他既不因此少犯錯誤，也不因對自己才幹的良好看法而更得保守免受試探，反而更易於陷入其中、被其勝過；因為「自以為站得穩的，須要謹慎，免得跌倒」。因此，與其放縱這種既破壞我們對同道所欠的愛心與恩慈、又有害於自己的虛榮之心，我們更當留意使徒的勸勉（腓 2:3）：「凡事不可結黨，不可貪圖虛浮的榮耀；只要存心謙卑，各人看別人比自己強。」當注意，自負不過是自欺：這既與我們對別人所當有的愛心相違（因為「愛是不自誇」，林前 13:4），也是欺騙自己；世上沒有比自欺更危險的欺騙。為防止這惡，
三、我們受勸各人要察驗自己的行為，加 6:4。我們自己的行為主要是指我們自己的行事或為人。使徒要我們察驗，就是按著神話語的準則，認真而不偏不倚地檢視，看看是否與之相符，因而是否為神和良心所認可。他表示這是每一個人的本分；與其急於審判和責備別人，我們更當省察自己的道路；我們的事更在於家內而非家外，更在於自己而非別人，「因為我們為甚麼論斷別人的僕人呢？」從這勸勉與上文的關聯可見，基督徒若忠心從事這工，就必輕易發現自己裏面的那些缺點與失敗，這些很快就要使他們深信自己既無自負的理由，也無嚴責別人的理由；這就給我們機會看到，保守自己不自負的最好方法，就是察驗自己：我們越認識自己的心與道路，就越不會輕看別人，越願同情並幫助在軟弱與困苦中的人。為要勸我們盡這必要且有益的察驗自己行為的本分，使徒提出兩個非常合用的理由：
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這是「在自己裏面有可誇的」途徑。我們若認真「察驗自己的行為」，並在試驗之後能在誠實與正直上向神蒙悅納，就可在自己心裏得著安慰與平安，有我們自己的良心為我們作見證（如林後 1:12）；他表示，這要比能「在別人身上」誇口——或在別人對我們的好評上，或在已經使人歸從我們意見上（假教師慣於以此誇口，如我們在加 6:13 所見），或與別人比較（似乎有些人這樣做，他們因為自己不比某些人壞就看自己為好）——是更好得多的喜樂與滿足的根據。許多人易於在這等事上看重自己；但由此而生的喜樂，遠不及那從按神話語的準則不偏不倚地省察自己、因而能蒙他悅納所產生的喜樂。當注意，（一）我們在自己裏面雖沒有可誇口的，卻可在自己裏面有喜樂的緣由：我們的行為在神面前不能賺取甚麼；但我們的良心若能為我們作見證，證明我們的行為是他為基督的緣故所悅納、所收納的，我們就有充分的理由在其中喜樂。（二）在自己裏面有可誇的真正途徑，是多「察驗自己的行為」，多按神話語那不誤的準則省察自己，而不是按別人是怎樣的人或別人怎樣看我們這虛妄的尺度。（三）在自己裏面有可誇的，遠比在別人身上誇口更為可羨。我們若有良心的見證，知道我們為神所悅納，就不必太在意別人對我們怎樣想、怎樣說；沒有這一點，別人的好評對我們毫無益處。
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使徒用以勸我們盡察驗自己行為之本的另一論據是：各人必擔當自己的擔子（加 6:5），其意是：到了大日，各人都要照他在這裏的行事為人受審判。他假定有一日將到，我們都要向神交賬；他宣告那時審判將要進行、判決將要作出，不是按世人對我們的看法，不是按我們對自己那毫無根據的看法，也不是按我們比別人好或壞，而是照我們在神面前的實際光景與行為而判定。若真有這樣一個可畏的時候將到——他要「照各人的行為報應各人」——我們就最有理由現在察驗自己的行為：我們日後必被審問，我們理當如今常常自問，看看自己是否是神那時所要承認、所要悅納的那種人；這既是我們的本分，若多如此實行，我們就必對自己和同道存更合宜的想法，不再因我們可能犯的任何過失或錯誤而彼此苛待，而更樂意成全那將要審判我們的基督的律法，互相擔當各人的重擔。
四、基督徒在此受勸勉，在供給他們的傳道人上要慷慨寬宏（加 6:6）：「在道理上受教的，當把一切需用的供給施教的人。」在此可見：1. 使徒把這看作一個已知且公認的事，正如有需要受教的人，也有被設立教導他們的人。傳道的職分是神所設立的，不是人人共有的，而是僅限於那些神所賜資格並蒙召的人：連理性本身也教導我們要在施教者與受教者之間加以分別（因為若人人都是施教者，就沒有可教導的人了），而聖經也充分宣告這是神的旨意，要我們如此行。2. 傳道人所要教導訓誨人的，乃是神的道；他們所要傳講的是「道」，提後 4:2。他們所要宣告的是「神的旨意」，徒 20:27。他們「不是轄管你們的信心，乃是幫助你們的快樂」，林後 1:24。惟有神的道才是信仰與生活的惟一準則；他們所關心的，是研讀、講解、應用這道來造就別人，但他們惟有照著這準則說話時，才配受尊重。3. 在道理上受教的人，有本分供給那受設立教導他們的人；因為他們「當把一切需用的供給他們」——樂意而甘心地，從神所賜的各樣美物中奉獻，供應他們舒適生活所需。傳道人當「以宣讀、勸勉、教導為念」（提前 4:13）；他們不當「將世務纏身」（提後 2:4），因此他們既「把屬靈的種子撒給」別人，就理當「收割奉養肉身之物」，這是公平合理的。這也是神自己所設立的；因為正如在律法之下，「那辦理祭司事的，就吃殿中的物」，「主也是這樣命定，叫傳福音的靠著福音養生」，林前 9:11、13、14。
五、這裏有一個警告，要防備褻慢神，或防備我們自欺——以為單憑虛假的 pretensions 或口頭的認信就可以矇騙他（加 6:7）：「不要自欺，神是輕慢不得的。」這可看作與上文的勸勉相連，如此其用意就是為要使那些以任何似是而非的藉口推卸供給傳道人本分的人，明白自己的罪與愚昧；這也可從更廣的角度理解，涉及整個信仰的事，如此其目的就是為要使人不再存虛妄的盼望——想要享受信仰的賞賜卻不盡信仰的本分。使徒在此假定，許多人易於為自己不盡信仰的本分找藉口，特別是其中那些需要捨己、需要付出的部分，雖然他們同時可能對此有所表現和認信；但他向他們保證，「他們所行的這道就是愚昧」，因為藉此他們或許能矇騙別人，卻不過是自欺——若他們想要矇騙神；神完全洞悉他們的心與行為，他既不能被欺哄，也必不被褻慢；因此，為防止這一點，他要我們給自己立一個原則：「人種的是甚麼，收的也是甚麼」；或說，我們如今怎樣行事，到大日我們的賬也要怎樣算。我們現今的時間是撒種之時：在來世必有豐收；正如農夫在收割時照他在撒種時所撒的而收成，我們日後也必照我們如今所撒的而收成。他又進一步告訴我們（加 6:8），既有兩種撒種——順著肉體撒種與順著聖靈撒種——日後的報應也就如此：「順著情慾撒種的，必從情慾收敗壞。」我們若撒風，必收暴風。那些過肉體情慾生活的人，他們不為神的榮耀、不為別人的益處而活，反倒把一切心思、關懷與時間都花在肉體上，就不能期望這條路的果子是別的，只能是敗壞——目前是卑賤而短暫的滿足，結局卻是毀壞與禍患。但另一方面，「順著聖靈撒種的」——就是在聖靈的引導與感化之下，過聖潔屬靈的生活，過一個奉獻給神、對人有益、服事人的生活——可以確信「必從聖靈收永生」——他們在目前的生活中必有最真實的安慰，並在其終結時得著永生與福樂。當注意，那些想要褻慢神的人不過是自欺。宗教上的虛偽既是極大的邪惡，也是極大的愚昧，因為我們所要面對的神能輕易看穿我們一切的偽裝，日後必定不照我們的口頭認信，而照我們的實際行為來對待我們。
六、這裏有一個進一步的警告：「我們行善，不可喪志」，加 6:9。我們既不可為自己推卸任何一部分本分，同樣也不可在其中疲倦。我們每個人裏面都太容易有這傾向；我們很容易在本分中疲乏倦怠，甚至完全放棄，特別是使徒在此特別論到的那一部分——向人行善。因此他要我們小心防備；他給的理由極好：「若不灰心，到了時候就要收成」，在此他向我們保證，凡誠心行善的人都有一份存留的賞賜；這賞賜到了適當的時候必賜給我們——若不在今世，就必定在來世；但這是以我們不在本分的道上灰心為前提的；我們若在其中厭倦而退縮，不僅要失去這賞賜，更要失去我們已經做過的一切的益處與安慰；但我們若在行善中堅持到底，雖然賞賜或許遲延，卻必來到，且要如此豐盛，足以補償我們一切的勞苦與堅忍而有餘。當注意，在行善中堅忍，既是我們的本分，也是我們的智慧與益處，因為惟有向堅忍到底的人才應許了賞賜。
七、這裏有一個勸勉，要一切基督徒在自己的崗位上向人行善（加 6:10）：「所以，有了機會……」。我們若要證明自己確是基督徒，僅僅向人行善是不夠的。此處所推薦的本分，與加 6:1-10 所說的相同；正如那裏使徒勸我們在其中真誠與堅忍，這裏他指導我們當如何選擇對象與把握原則。1. 此本分的對象，廣義而言是一切的人。我們不可把愛心與善行限制在太窄的範圍之內，猶太人與猶太化的基督徒卻常這樣做；我們當隨時把這愛心擴展到一切與我們同具人性的人，只要我們有能力、他們有需要。然而在實行時，我們當特別顧念「信徒一家的人」，或那些認信同一共同信仰、與我們同屬基督身體之肢體的人：別人雖不可被排除，這些人卻當被優先對待。基督徒的愛心當是寬廣的愛心：但在其中當特別敬重敬虔人。神向一切人行善，卻格外向自己的僕人行善；我們在行善上也當「效法神，好像蒙慈愛的兒女」。2. 我們向人行善所當守的原則是「有了機會」，這意味著：（一）我們應當趁著還有機會，就是趁著還活著的時候去行，因為這是我們能向人行善的惟一時機。因此我們若要在這事上行得正，就不可像許多人那樣，在活著時忽略，卻推遲到臨終時才作，以那時要做點這類的事為藉口；因為我們既不能確定那時是否還有機會，縱然有，也沒有理由期望我們所行的會蒙神悅納，更不用說我們可以藉著死時不能再保留而留下一點給別人，來贖補我們從前的疏忽了。我們當在活著時留心行善，更要把這當作我們一生的本分。（二）我們當隨時把握每一個機會：我們不可因為已經做過一些善事就滿足；每逢新的需要出現，只要我們的能力所及，就當隨時準備把握，因為我們受吩咐「當分給七人，也可分給八人」，傳 11:2。當注意，〔1〕神既把向人行善定為我們的本分，也就照他的護理為我們預備了行善的機會。「因為常有窮人和你們同在」，太 26:11。〔2〕每逢神給我們機會向別人有益，他就期望我們照我們的能力去把握。〔3〕我們在運用愛心或善行上，特別是在選擇適當對象上，需要敬虔的智慧與判斷；因為凡需要我們幫助的人，雖不可全然被忽略，但在一些人和另一些人之間，仍當有所分別。
英文原文
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.
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Character of Seducing Teachers; Efficacy of the Cross of Christ; Apostolical Benediction (56 AD)
引誘人的教師的特徵；基督十字架的功效；使徒的祝福（公元 56 年）
¹¹ 請看我親手寫給你們的字是何等的大呢。
¹² 凡希圖外貌體面的人都勉強你們受割禮，無非是怕自己為基督的十字架受逼迫。
¹³ 他們那些受割禮的，連自己也不守律法；卻願意你們受割禮，好藉著你們的肉體誇口。
¹⁴ 但我斷不以別的誇口，只誇我們主耶穌基督的十字架；因這十字架，就我而論，世界已經釘在十字架上；就世界而論，我已經釘在十字架上。
¹⁵ 受割禮不受割禮都無關緊要，要緊的就是作新造的人。
¹⁶ 凡照此理而行的，願平安、憐憫加給他們，和神的以色列民。
¹⁷ 從今以後，人都不要攪擾我，因為我身上帶著耶穌的印記。
¹⁸ 弟兄們，願我主耶穌基督的恩常在你們心裏。阿們。
使徒既已詳細確立了福音的教義，並竭力勸這些基督徒活出與此相稱的生活，似乎有意在此結束本書信，特別是當他已告訴他們，作為他對他們特別敬重的記號，他親手寫了這麼長的信，並未像他在其他書信中慣常所作的，請別人代筆而只附上自己的署名：但他對他們的愛是如此，他切望挽回他們脫離假教師所造成的不良影響，以至他不能就此擱筆，直到再次向他們指出那些教師的真實特徵，並陳明自己相反的心志與行事為人；藉著將兩者相比，他們就更易看出，他們偏離他所教導的教義而去附從他們，是何等沒有道理。
一、他從幾方面指出那些竭力引誘他們的教師的真實特徵。如：1. 他們是「希圖外貌體面的人」，加 6:12。他們對宗教的外在十分熱心，樂於遵守、並要求別人遵守禮儀律法的規條，同時卻對真實的敬虔毫無尊重或少有尊重；因為使徒在加 6:13 說到他們：「連自己也不守律法」。驕傲、虛浮、屬肉體的心，最想要的莫過於外貌的體面，只要有夠多的宗教幫助他們維持這種體面，他們就輕易滿足；但常常是最費心要炫耀宗教的人，最缺乏宗教的實質。2. 他們是怕受苦的人，因為他們勉強外邦基督徒受割禮，「無非是怕自己為基督的十字架受逼迫」。他們不是出於對律法的尊重，而是為自己；他們情願保全皮膚的完整，保全他們屬世的財貨，至於信仰和無虧的良心是否就此觸礁，他們毫不在乎。他們主要的目標是討好猶太人，在猶太人中間維持自己的聲譽，藉此避免保羅和其他忠心持守基督教義的人所遭受的麻煩。3. 他們特徵的另一面是：他們是黨派之靈的人，他們對律法的熱心不過是為其屬肉體、自私的目的服務；因為他們想要使這些基督徒受割禮，「好藉著你們的肉體誇口」（加 6:13）——好說他們已使他們歸順自己一邊，使他們成了歸信者，他們肉體上就帶著這記號。這樣，他們雖假裝促進信仰，卻是信仰最大的仇敵；因為沒有甚麼比結黨營私對信仰的益處更具毀壞性。
二、另一方面，他向我們陳明自己的心志與行事為人，或宣認自己的信仰、盼望與喜樂；特別是：
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他主要的誇口在於基督的十字架：「但我斷不以別的誇口，只誇我們主耶穌基督的十字架」，加 6:14。基督的十字架在此是指他在十字架上的受苦與受死，或藉著釘十字架的救贖主得救的教義。這正是猶太人所絆跌的、希臘人所以為愚拙的；連那些猶太化教師本身，雖已接受基督教，卻仍然如此以之為恥，以至為了附和猶太人、避免他們的逼迫，便想要把遵守摩西律法與信基督攙雜，作為得救所必需。但保羅對此有截然不同的看法；他非但不因基督的十字架絆跌、不引以為恥、不懼怕承認，反倒以之為榮；是的，他不願以別的為誇口，並以極度的厭棄拒絕把任何事物設立為與之相爭的誇口對象；「我斷不」等等。這是他作為基督徒一切盼望的根基：這是他作為使徒決心傳揚的教義；無論他堅定持守它可能帶來怎樣的試煉，他都情願不但順服它，更在其中喜樂。當注意，基督的十字架是敬虔基督徒首要的誇口，我們以之為榮有最充分的理由，因為我們一切喜樂與盼望都歸功於它。
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他向世界已死。藉著基督，或藉著基督的十字架，「世界已經釘在十字架上，就他而論；就世界而論，他也已經釘在十字架上」；他已在其功效與能力中經歷了它使他脫離世界的力量，這是他以之為榮的一大原因。假教師是屬世界脾性的人，他們所關心的是屬世的利益，因此把宗教遷就於此。但保羅是另一種靈的人；世界既對他無情，他對世界也沒有多大顧念；他已超越其笑容與怒容，對它已成為漠然，如同正在離世的人一樣。這是所有基督徒當努力追求的心境；達到這心境的最佳途徑，就是多與基督的十字架相交。我們越看他為寶貴，就越看世界為卑微；我們越默想我們親愛的救贖主從世界所受的苦，就越不會愛慕世界。
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他不把信仰的重點放在相爭之利益的任何一方，而在於純正的基督教，加 6:15。那時基督徒中間有不幸的分裂；割禮與未受割禮成了他們彼此區分的名稱；因為（加 2:9、12）猶太基督徒被稱為「受割禮的人」、「那奉割禮的人」。假教師對割禮十分熱心，甚至到一個地步，把它描繪為得救所必需，因此竭力勉強外邦基督徒順從。在這事上他們比別人走得更遠；因為使徒們雖姑息猶太歸信者中割禮的使用，卻決不贊成把它強加於外邦人。但他們如此看重的事，保羅卻不太放在心上。割禮是否被強加於外邦歸信者身上，對基督教的益處誠然十分重要，因此他在這事上竭力反對；但至於單單割禮或未受割禮——那些接受基督教的人是猶太人還是外邦人，是贊成還是反對繼續使用割禮——只要他們不把信仰建立其上——這在比較上是無關輕重的事；因為他十分清楚，「在基督耶穌裏」，就是在他的眼中，或在基督教時代之下，「受割禮不受割禮全無功效」，對於人在神面前蒙悅納而言，「要緊的就是作新造的人」。在此他教導我們，真實的信仰不在於甚麼，而在於甚麼。它不在於受割禮或未受割禮，不在於我們屬於這個或那個基督徒派別；而在於我們成為新造的人；不在於有新名號、換上新面貌，而在於我們在心思的靈裏更新，基督成形在我們裏面：這在神眼中至為重要，在使徒眼中也是如此。我們若把這經文與其他幾處相比，就能更完全地看見甚麼使我們最蒙神悅納、因此是我們最當關注的。此處告訴我們是「作新造的人」，在加 5:6 是「使人生發仁愛的信心」，在林前 7:19 是「遵守神的誡命」；從這一切可見，這是一種心思與心靈的改變，藉此我們被引導、被加力去信靠主耶穌，並過一個奉獻給神的生活；何處缺乏這內在的、有活力的、實踐的信仰，任何外在的認信或特別的名號都不能使我們得益，也不足以推薦我們給他。基督徒若切慕在自己身上經歷這事、並在別人身上促進這事，縱然不使他們放下那些區分的名號，至少也能使他們不再像如今常常那樣過度看重它們。當注意，基督徒當留心把信仰的重點放在神所放置的地方，就是那些對我們在他面前蒙悅納有效的事上；我們看見使徒正是如此行，在這事上效法他的榜樣，是我們的智慧與益處。使徒既已表明信仰中最要緊的是甚麼、他最看重的是甚麼——不是空虛的名號或認信，而是純正而拯救的改變——便在加 6:16 向一切照此理而行的人宣告祝福：「凡照此理而行的，願平安、憐憫加給他們，和神的以色列民。」他此處所說的「理」，廣義而言可指神的全部話語——那是信仰與生活完全而完美的準則；或指他在本書信中所陳明的福音教義、稱義與得救之道，即因信基督不靠律法的行為；也可看作更直接地論到他所剛才講論的新造的人。他為照此理而行的人所求的福分，或他所給他們的盼望與前景（因為這話既可看作禱告，也可看作應許），就是「平安與憐憫」——與神與良心相和，以及今生所需的一切安慰，並憐憫，或說在基督裏的神白白之愛與恩寵中的權利——這是一切其他福分的泉源與源頭。這些福分的根基在他們裏面那恩典的改變上已經立定；他們既作新造的人而行，並照福音的準則引導自己的生命與盼望，就可以最確切地仰賴它們。他宣告，這一切必成為「神的以色列民」的份——他所指的是一切真誠的基督徒，無論猶太人或外邦人，一切實在的以色列人；他們雖然不是亞伯拉罕按肉身生的，卻成了他屬靈的子孫；他們既是他信心的後嗣，也就與他同為應許的後嗣，因此有權得著此處所說的平安與憐憫。猶太人與猶太化教師要把這些福分局限於那些受割禮、守摩西律法的人；相反，使徒宣告，它們屬於一切照福音之理或新造的人之理而行的人，甚至屬於神的以色列民全體，暗示惟獨那些照此理而行的人才是神的真以色列民，而不是那些他們如此堅持的割禮之理的人；因此這才是得平安與憐憫的正路。當注意，（一）真基督徒是照理而行的人；不是他們自己所定規的理，而是神自己所賜給他們的理。（二）即使那些照此理而行的人，仍然需要神的憐憫。但是，（三）一切誠心努力照此理而行的人可以確信，平安與憐憫必加給他們：這是與神、與自己、與別人相和的最佳途徑；我們既因此可以確知如今蒙神的恩寵，也就可以確信日後必在他那裏得憐憫。
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他已甘心為基督與基督教的緣故受逼迫，加 6:17。正如基督的十字架、或藉著釘十字架的救贖主得救的教義，是他主要的誇口，照樣他情願冒一切危險，不願出賣這真理，也不容它被敗壞。假教師懼怕逼迫，這正是他們熱心割禮的主要原因，如我們在加 6:12 所見。但保羅最不以此為念；他毫不因所遭遇的任何患難而動搖，「也不以性命為念，也不看為寶貴，只要行完我的路程，成就我從主耶穌所領受的職事，證明神恩惠的福音」，徒 20:24。他已在基督的事業中受了許多苦，因為「他身上帶著耶穌的印記」——就是他因堅定持守基督、以及從他所領受的福音教義，而從逼迫的仇敵所受傷痕的疤痕。正如由此可見他堅信這教義的真實與重要，並且他決非如他們所虛假傳聞的那樣是割禮的贊同者，照樣他既以與其使徒權柄相稱、並與他內心深切關懷相合的熱切與激烈，堅持從此不要有人攪擾他——就是反對他的教義或權柄，或對他散佈那些已加在他身上的誣蔑與毀謗；因為無論從他所說的還是所受的，這些都顯得極不公義、極具傷害，而那些散播或聽信的人也十分不合理。當注意，（一）人既肯為某些真理的辯護而受苦，就可以合理地推斷他們完全確信這些真理。（二）把那些不但與別人的認信相反、更與別人的受苦相反的事加在別人身上，是非常不義的。
三、使徒既已寫完他為勸服並挽回加拉太教會所想要寫的話，便以使徒的祝福結束本書信，加 6:18。他稱他們為弟兄，在此表明他極大的謙卑，以及他對他們柔細的關懷，儘管他從他們受了不好的對待；他以這極其誠懇而充滿愛心的禱告與他們道別，願「我主耶穌基督的恩常在你們心裏」。這是使徒常用的道別祝願，如我們在羅 16:20、林前 16:23 所見。他在其中祈求，願他們得以享受基督的恩寵，既在其特殊果效中，也在其可感受的明證中；願他們從他領受一切所需用的恩典，引導他們的路，堅固他們的工作，使他們在基督徒的道路上得以穩固，並在生活的一切試煉以及死亡的 prospect 之中鼓勵、安慰他們。這被稱為「我主耶穌基督的恩」，是恰當的，因為他既是這恩典獨一的買贖者，也是所設立的分賜者；雖然這些教會行了足以喪失它的事——竟容讓自己被引入一個對基督極不榮耀、對他們也極危險的意見與行為之中——他卻出於對他們極大的關懷，深知這對他們何等重要，就為他們懇切祈求；是的，願它「常在你們心裏」，願他們不斷經歷其在他們靈魂上的影響，使他們在信仰上以誠實正直行事為人。我們要得著快樂，所需要的不過是我主耶穌基督的恩。使徒為這些基督徒所求的正是這個，藉此向我們表明我們最當切慕得著的是甚麼；並為他們和我們鼓勵這盼望，他加上「阿們」。
英文原文
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.
本章主要分為兩部分。在前一部分，使徒給我們幾條簡明實用的教訓，這些教訓特別著重於指導基督徒彼此當盡的本分，並促進聖徒在愛中的相交，加 6:1-10。在後一部分，他重申本書信的主旨，就是要堅固加拉太人抵擋猶太化教師的詭計，並使他們在福音的真理與自由上站立得穩；為此他：一、給他們指出這些教師的真面目，說明他們是出於甚麼動機、抱著甚麼目的而行事，加 6:11-14。二、另一方面，他向他們陳明自己的心志與行事為人。從這兩方面他們都可以輕易看出，他們輕看他、附從那些人，是何等沒有道理。然後他以莊嚴的祝福結束本書信。