Commentary on the Epistle to the Galatians Part 28

PEACE

Peace towards G.o.d and men. Christians are to be peaceful and quiet. Not argumentative, not hateful, but thoughtful and patient. There can be no peace without longsuffering, and therefore Paul lists this virtue next.

LONGSUFFERING

Longsuffering is that quality which enables a person to bear adversity, injury, reproach, and makes them patient to wait for the improvement of those who have done him wrong. When the devil finds that he cannot overcome certain persons by force he tries to overcome them in the long run. He knows that we are weak and cannot stand anything long. Therefore he repeats his temptation time and again until he succeeds. To withstand his continued a.s.saults we must be longsuffering and patiently wait for the devil to get tired of his game.

GENTLENESS

Gentleness in conduct and life. True followers of the Gospel must not be sharp and bitter, but gentle, mild, courteous, and soft-spoken, which should encourage others to seek their company. Gentleness can overlook other people's faults and cover them up. Gentleness is always glad to give in to others. Gentleness can get along with forward and difficult persons, according to the old pagan saying: "You must know the manners of your friends, but you must not hate them." Such a gentle person was our Savior Jesus Christ, as the Gospel portrays Him. Of Peter it is recorded that he wept whenever he remembered the sweet gentleness of Christ in His daily contact with people. Gentleness is an excellent virtue and very useful in every walk of life.

GOODNESS

A person is good when he is willing to help others in their need.

FAITH

In listing faith among the fruits of the Spirit, Paul obviously does not mean faith in Christ, but faith in men. Such faith is not suspicious of people but believes the best. Naturally the possessor of such faith will be deceived, but he lets it pa.s.s. He is ready to believe all men, but he will not trust all men. Where this virtue is lacking men are suspicious, forward, and wayward and will believe nothing nor yield to anybody. No matter how well a person says or does anything, they will find fault with it, and if you do not humor them you can never please them. It is quite impossible to get along with them. Such faith in people therefore, is quite necessary. What kind of life would this be if one person could not believe another person?

MEEKNESS

A person is meek when he is not quick to get angry. Many things occur in daily life to provoke a person's anger, but the Christian gets over his anger by meekness.

TEMPERANCE

Christians are to lead sober and chaste lives. They should not be adulterers, fornicators, or sensualists. They should not be quarrelers or drunkards. In the first and second chapters of the Epistle to t.i.tus, the Apostle admonishes bishops, young women, and married folks to be chaste and pure.

VERSE 23. Against such there is no law.

There is a law, of course, but it does not apply to those who bear these fruits of the Spirit. The Law is not given for the righteous man. A true Christian conducts himself in such a way that he does not need any law to warn or to restrain him. He obeys the Law without compulsion. The Law does not concern him. As far as he is concerned there would not have to be any Law.

VERSE 24. And they that are Christ's have crucified the flesh with the affections and l.u.s.ts.

True believers are no hypocrites. They crucify the flesh with its evil desires and l.u.s.ts. Inasmuch as they have not altogether put off the sinful flesh they are inclined to sin. They do not fear or love G.o.d as they should. They are likely to be provoked to anger, to envy, to impatience, to carnal l.u.s.t, and other emotions. But they will not do the things to which the flesh incites them. They crucify the flesh with its evil desires and l.u.s.ts by fasting and exercise and, above all, by a walk in the Spirit.

To resist the flesh in this manner is to nail it to the Cross. Although the flesh is still alive it cannot very well act upon its desires because it is bound and nailed to the Cross.

VERSE 25. If we live in the Spirit, let us also walk in the Spirit.

A little while ago the Apostle had condemned those who are envious and start heresies and schisms. As if he had forgotten that he had already berated them, the Apostle once more reproves those who provoke and envy others. Was not one reference to them sufficient? He repeats his admonition in order to emphasize the viciousness of pride that had caused all the trouble in the churches of Galatia, and has always caused the Church of Christ no end of difficulties. In his Epistle to t.i.tus the Apostle states that a vainglorious man should not be ordained as a minister, for pride, as St. Augustine points out, is the mother of all heresies.

Now vainglory has always been a common poison in the world. There is no village too small to contain someone who wants to be considered wiser or better than the rest. Those who have been bitten by pride usually stand upon the reputation for learning and wisdom. Vainglory is not nearly so bad in a private person or even in an official as it is in a minister.

When the poison of vainglory gets into the Church you have no idea what havoc it can cause. You may argue about knowledge, art, money, countries, and the like without doing particular harm. But you cannot quarrel about salvation or d.a.m.nation, about eternal life and eternal death without grave damage to the Church. No wonder Paul exhorts all ministers of the Word to guard against this poison. He writes: "If we live in the Spirit." Where the Spirit is, men gain new att.i.tudes. Where formerly they were vainglorious, spiteful and envious, they now become humble, gentle and patient. Such men seek not their own glory, but the glory of G.o.d. They do not provoke each other to wrath or envy, but prefer others to themselves.

As dangerous to the Church as this abominable pride is, yet there is nothing more common. The trouble with the ministers of Satan is that they look upon the ministry as a stepping-stone to fame and glory, and right there you have the seed for all sorts of dissensions.

Because Paul knew that the vainglory of the false Apostles had caused the churches of Galatia endless trouble, he makes it his business to suppress this abominable vice. In his absence the false apostles went to work in Galatia. They pretended that they had been on intimate terms with the apostles, while Paul had never seen Christ in person or had much contact with the rest of the apostles. Because of this they delivered him, rejected his doctrine, and boosted their own. In this way they troubled the Galatians and caused quarrels among them until they provoked and envied each other; which goes to show that neither the false apostles nor the Galatians walked after the Spirit, but after the flesh.

The Gospel is not there for us to aggrandize ourselves. The Gospel is to aggrandize Christ and the mercy of G.o.d. It holds out to men eternal gifts that are not gifts of our own manufacture. What right have we to receive praise and glory for gifts that are not of our own making?

No wonder that G.o.d in His special grace subjects the ministers of the Gospel to all kinds of afflictions, otherwise they could not cope with this ugly beast called vainglory. If no persecution, no cross, or reproach trailed the doctrine of the Gospel, but only praise and reputation, the ministers of the Gospel would choke with pride. Paul had the Spirit of Christ. Nevertheless there was given unto him the messenger of Satan to buffet him in order that he should not come to exalt himself, because of the grandeur of his revelations. St.

Augustine's opinion is well taken: "If a minister of the Gospel is praised, he is in danger; if he is despised, he is also in danger."

The ministers of the Gospel should be men who are not too easily affected by praise or criticism, but simply speak out the benefit and the glory of Christ and seek the salvation of souls.

Whenever you are being praised, remember it is not you who is being praised but Christ, to whom all praise belongs. When you preach the Word of G.o.d in its purity and also live accordingly, it is not your own doing, but G.o.d's doing. And when people praise you, they really mean to praise G.o.d in you. When you understand this--and you should because "what hast thou that thou didst not receive?"--you will not flatter yourself on the one hand and on the other hand you will not carry yourself with the thought of resigning from the ministry when you are insulted, reproached, or persecuted.

It is really kind of G.o.d to send so much infamy, reproach, hatred, and cursing our way to keep us from getting proud of the gifts of G.o.d in us.

We need a millstone around our neck to keep us humble. There are a few on our side who love and revere us for the ministry of the Word, but for every one of these there are a hundred on the other side who hate and persecute us.

The Lord is our glory. Such gifts as we possess we acknowledge to be the gifts of G.o.d, given to us for the good of the Church of Christ.

Therefore we are not proud because of them. We know that more is required of them to whom much is given, than of such to whom little is given. We also know that G.o.d is no respecter of persons. A plain factory hand who does his work faithfully pleases G.o.d just as much as a minister of the Word.

VERSE 26. Let us not be desirous of vain glory.

To desire vainglory is to desire lies, because when one person praises another he tells lies. What is there in anybody to praise? But it is different when the ministry is praised. We should not only desire people to praise the ministry of the Gospel but also do our utmost to make the ministry worthy of praise because this will make the ministry more effective. Paul warns the Romans not to bring Christianity into disrepute. "Let not then your good be evil spoken of." (Rom. 14:16.) He also begged the Corinthians to "give no offense in anything, that the ministry be not blamed." (I Cor. 6:3.) When people praise our ministry they are not praising our persons, but G.o.d.

VERSE 26. Provoking one another, envying one another.

Such is the ill effect of vainglory. Those who teach errors provoke others. When others disapprove and reject the doctrine the teachers of errors get angry in turn, and then you have strife and trouble. The sectarians hate us furiously because we will not approve their errors.

We did not attack them directly. We merely called attention to certain abuses in the Church. They did not like it and became sore at us, because it hurt their pride. They wish to be the lone rulers of the church.

CHAPTER 6

VERSE 1. Brethren, if a man be overtaken in a fault ye which are spiritual, restore such an one in the spirit of meekness.

IF we carefully weigh the words of the Apostle we perceive that he does not speak of doctrinal faults and errors, but of much lesser faults by which a person is overtaken through the weakness of his flesh. This explains why the Apostle chooses the softer term "fault." To minimize the offense still more, as if he meant to excuse it altogether and to take the whole blame away from the person who has committed the fault, he speaks of him as having been "overtaken," seduced by the devil and of the flesh. As if he meant to say, "What is more human than for a human being to fall, to be deceived and to err?" This comforting sentence at one time saved my life. Because Satan always a.s.sails both the purity of doctrine which he endeavors to take away by schisms and the purity of life which he spoils with his continual temptations to sin, Paul explains how the fallen should be treated. Those who are strong are to raise up the fallen in the spirit of meekness.

This ought to be borne in mind particularly by the ministers of the Word in order that they may not forget the parental att.i.tude which Paul here requires of those who have the keeping of souls. Pastors and ministers must, of course, rebuke the fallen, but when they see that the fallen are sorry they are to comfort them by excusing the fault as well as they can. As unyielding as the Holy Spirit is in the matter of maintaining and defending the doctrine of faith, so mild and merciful is He toward men for their sins as long as sinners repent.

The Pope's synagogue teaches the exact opposite of what the Apostle commands. The clerics are tyrants and butchers of men's conscience.

Every small offense is closely scrutinized. To justify the cruel inquisitiveness they quote the statement of Pope Gregory: "It is the property of good lives to be afraid of a fault where there is no fault."

"Our censors must be feared, even if they are unjust and wrong." On these p.r.o.nouncements the papists base their doctrine of excommunication.

Rather than terrify and condemn men's consciences, they ought to raise them up and comfort them with the truth.

Let the ministers of the Gospel learn from Paul how to deal with those who have sinned. "Brethren," he says, "if any man be overtaken with a fault, do not aggravate his grief, do not scold him, do not condemn him, but lift him up and gently restore his faith. If you see a brother despondent over a sin he has committed, run up to him, reach out your hand to him, comfort him with the Gospel and embrace him like a mother.

When you meet a willful sinner who does not care, go after him and rebuke him sharply." But this is not the treatment for one who has been overtaken by a sin and is sorry. He must be dealt with in the spirit of meekness and not in the spirit of severity. A repentant sinner is not to be given gall and vinegar to drink.