Galatians 6:1-5

 

1 Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.

2 Bear ye one another’s burdens; and so you shall fulfil the law of Christ.

3 For if any man think himself to be something, whereas heis nothing, he deceiveth himself.

4 But let every one prove his own work; and so he shall have glory in himself only and not in another.

5 For every one shall bear his own burden.

After leading the Galatians back to the state of truth as to divine things, the Apostle then leads them back as to things human, instructing them how to behave toward men.

First, how to act toward the upright;

Secondly, toward those who are wicked (v. 11).

With respect to the first, he does three things:

First, he teaches how superiors should act toward inferiors;

Secondly, how equals toward equals (v. 2);

Thirdly, how inferiors toward superiors (v. 6).

Regarding the first he does two things:

First, he sets forth the admonition;

Secondly, he assigns the reason for the admonition (V. 1): considering thyself, lest thou also be tempted.

Therefore, because he had said so much about sin, then, lest anyone free of sin be severe toward sinners, he gives them an admonition about meekness and mercy, saying: Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness. Herein he lays down the three elements which form the admonition. The first consists in being come upon unawares. For when some sin out of malice, they are less worthy of forgiveness: “Who as it were on purpose have revolted from him and would not understand all his ways” (Job 34:27). But when one is overtaken by temptation and lured into sin, pardon should be granted him more readily. That is why he says, and if a man be overtaken in any fault, i.e., fall through want of circumspection and because of trickery, so that he could not escape, instruct such a one in the spirit of meekness.

The second is infrequency of sin. For some sin as a matter of custom: “Cursing and lying and killing and theft and adultery have overflowed and blood hath touched blood” (Hos 4:2). Against such sinners more severe measures should be taken. And this is excluded when he says, in any, implying that he is speaking of those who do not sin as a daily practice.

The third is the quality of the sin. For some sins consist in commission and some in omission. And the first is more grave than the second, because the former are opposed to negative precepts which bind always and at every moment; whereas the latter, being opposed to affirmative precepts, since they do not bind one at every moment, it cannot be known definitely when they do bind. Hence it is said in Psalm 18 (13): “Who can understand sins?” And touching this he says, in any fault. Or, according to a Gloss, a fault is a sin committed through ignorance.

Having stated these things, he recommends that mercy be shown by those who correct others. These are spiritual men whose office is to correct. Hence he says, those who are spiritual, instruct such a one in the spirit of meekness: “The spiritual man judgeth all things, and he himself is judged of no man” (1 Cor 2:15). The reason for this is that he has a correct judgment of all things, being rightly disposed to each thing, as a person with a healthy taste is the best judge of flavor. Now the spiritual man alone is rightly disposed concerning moral actions. Therefore he alone judges Well of them.

But although the name “spirit” suggests unyielding energy, according to the saying of Isaiah (25:4): “For the spirit of the mighty is like a whirlwind beating against a wall,” it should not be supposed that spiritual men are over-strict in correcting. For the spirit of this world does that, but the Holy Spirit produces a certain gentleness and sweetness in a man: “0, how good and sweet is thy spirit, O Lord, in all things” (Wis 12:1). Hence he says, in the spirit of meekness: “The just man shall correct me in mercy and shall reprove me” (Ps 140:5). Contrariwise, it is said of some in Ezechiel (34:4): “You ruled over them with vigor and with a high hand.” Furthermore, he says, instruct, and not “correct,” because he is speaking of those who fall by being overtaken, and these need instruction; or because every sinner falls through some lack of knowledge: “They err that work evil” (Prov 14:22).

He adds a reason for the admonition, saying, considering thyself, lest thou also be tempted. As if to say: You should do as I say, because you, too, are weak. For as long as we are in this mortal life, we are prone to sin. But nothing so breaks a man from severity in correcting as fear of his own fall: “Judge of the disposition of thy neighbor by thyself” (Sir 31:18).

But how they ought to act towards equals he shows when he says, Bear ye one another’s burdens.

First, he sets down the admonition;

Secondly, he assigns a reason for it (v. 2);

Thirdly, he removes an obstacle to the admonition (v. 3).

Here he admonishes them to support one another, saying, Bear ye one another’s burdens. And this is to be done in three ways. In one way by patiently enduring the bodily or spiritual defects of another: “We that are stronger ought to bear the infirmities of the weak” (Rom 15:1). In a second way by coming to one another’s aid in their needs: “Communicating to the necessities of the saints” (Rom 12:13). In a third way by making satisfaction through prayers and works for the punishment one has incurred: “A brother that is helped by his brother is like a strong city” (Prov 18:19). Now the reason for this admonition is the fulfillment of the law of Christ. But this is charity: “The fulfillment of the law is love” (Rom 13: 10). Hence he says: and you shall fulfil the law of Christ, i.e., charity.

There are three reasons why charity is specifically linked with the law of Christ. First, because by it the New Law is distinguished from the Old; for the former is a law of fear, but the latter of love. Hence Augustine says: “Fear and love is the slight difference between the Old Law and the New.” Secondly, because Christ expressly promulgated His law in terms of charity: “By this shall all men know that you are my disciples, if you have love one for another” (Jn 13:35); again: “A new commandment I give unto you: that you love one another, as I have loved you” (v. 34). Thirdly, because Christ fulfilled it and left us an example bow to fulfill it; for he bore our sins out of charity: “Surely he hath borne our infirmities”’ (Is 53:4); “Who his own self bore our sins in his body upon the tree, that we, being dead to sins, should live to justice” (1 Pet. 2:24); “He himself shall carry them that are with young” (Is 40:11). Thus, then, ought we to carry one another’s burdens out of charity, that so we may fulfill the law of Christ.

The obstacle to fulfilling the above admonition is pride. And to exclude this he says, For if any man think himself to be something, whereas he is nothing, he deceiveth himself .

First, he censures such pride;

Secondly, he points out how to avoid it (v. 4);

Thirdly, he gives a reason for avoiding it (v. 5).

He says therefore: Do as I say. But it sometimes happens that one does not carry another’s burdens, because he prefers himself to others. Hence such a one said in Luke (18:11): “I am not as the rest of men, extortioners, unjust, adulterers.” Therefore he says, For if any man think himself to be something, i.e., through pride judge in his own mind that he is greater in comparison to a sinner, whereas he is nothing of himself, because whatever we are is from the grace of God, according to the saying of the Apostle: “But by the grace of God I am what I am” (1 Cor 15:10), anyone, I say, who acts thus deceiveth himself, i.e., cuts himself off from the truth: “All nations are before him as if they had no being at air (Is 40:17); “When you have done all these things that are commanded you, say: We are unprofitable servants: we have done that which we ought to do” (Lk 17:10).

Now the way to avoid such a failing is to consider one’s own defects, for it is because one considers the defects of others and not his own that he seems to himself to be some thing in comparison to others in whom he observes defects; and not considering his own, he has a feeling of pride. Hence he says, But let every one prove, i.e., diligently examine, his, i.e., his own, work, both inward and outward: “Let a man prove himself” (1 Cor 11:28), and so in himself, i.e., in his own conscience, he shall have glory, i.e., shall glory and rejoice—“For our glory is this, the testimony of our conscience” (2 Cor 1:12)—and not in another, i.e., not in being praised by someone else. Or thus: in himself, i.e., in things that are his own, he will have glory, i.e., he will glory by considering himself; and not in another, i.e., not by considering, others: “Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me” (2 Cor 12:9). Or, in himself, i.e., in God Who dwells in him, he will glory, i.e., the glory will be His; and not in any other save in God: “He that glorieth, let him glory in the Lord” (2 Cor 10:17).

The reason for avoiding pride is the reward or punishment that will be rendered to each one according to his merits or demerits. Hence he says, For every one shall bear his own burden. But this seems contrary to what he had said earlier, namely, Bear ye one another’s burdens.

But it should be known that he was speaking there of the burden of supporting weakness, a burden which we ought to carry one for another; but now he is speaking of the burden of rendering an account. This, everyone will carry for himself, whether it be a burden of reward or of punishment. For “burden” signifies the weight sometimes of punishment, sometimes of reward: “Working for us an eternal weight of glory” (2 Cor 4:17); “Say to the just man that it is well, for he shall eat the fruit of his doings. Woe to the wicked unto evil: for the reward of his hands shall be given him” (Is 3:10). But if some are said to render an account for others, as prelates for subjects, according to Ezechiel (3:20): “I will require his blood at thy hand”; and Hebrews (13:17): “Obey your prelates . . . . for they watch as being to render an account of your souls”; this is not contrary to the words of the Apostle, because they are not punished for the sins of their subjects but for their own, which they committed in ruling them.

Therefore pride and sin are to be avoided, because everyone will present to God on the day of judgment his own burden, i.e., the measure of his own grace as sheaves of good works: “But coming they shall come with joyfulness, carrying their sheaves,” and this refers to those who are good (Ps 125:7). Or: will carry his own burden, i.e., each the punishment for his own sin.

 

Galatians 6:6-10

 

6 And let him that is instructed in the word, communicate to him, that instructeth him, in all good things.

7 Be not deceived; God is not mocked.

8 For what things a man shall sow, those also shall he reap. For he that soweth in his flesh of the flesh also shall reap corruption. But he that soweth in the spirit of the spirit shall reap life everlasting.

9 And in doing good, let us not fail; for in due time we shall reap, not failing.

10 Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.

After showing how those who are greater should act toward those below them, and how equals should act toward equals, the Apostle then shows here how those who are lesser should serve and revere those who are over them. About this he does three things:

First, he advises that they serve readily;

Secondly, that they serve perseveringly (v. 9);

      Thirdly, that they serve all (v. 10).

Regarding the first he does two things:

First, he lays clown the admonition to serve;

Secondly, he forestalls an excuse (v. 7).

He says therefore: We have indicated above how those who are greater should act toward those who are below them, namely, by correcting them in a gentle manner and by instructing. Now, however, there remains to see how the lesser should accommodate themselves to those who are higher. Therefore he says, Let him that is instructed in the word, i.e., taught the word of God, communicate to him that instructeth him, i.e., who teaches him; let him, I say, communicate to him in all good things.

But it should be noted that a disciple can communicate in two ways with his teacher. First, so as to receive good things from the teacher; and so it is said, Let him that is instructed in the word communicate, i.e., make common to himself what belonged to the teacher, by imitating him: “Be imitators of me, as I also am of Christ” (1 Cor 11:1). But because teachers might at times not do what is good, they are not to be imitated in this Hence he adds, in all good things: “Whatsoever they shall say to you, observe and do: but according to their works, do ye not” (Mt 23:3). Secondly, that he communicate his own goods to the teacher. For this is commanded by the Lord: “They who preach the gospel should live by the gospel” (1 Cor 9:14); “The workman is worthy of his meat” (Mt 10:10); “The laborer is worthy of his hire” (Lk 10:7); and the Apostle says, “If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?” (1 Cor 9:11). And therefore he says here, Let him that is instructed in the word communicate to him that instructeth, i.e., the one taught should communicate to the teacher, in all good things that he has; for even temporal things are called goods: “If you be willing and will hearken to me, you shall eat the good things of the land” (Is 1:19); “If you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to them that ask him?” (Mt 7:11).

But he says, in all good things, because one should not communicate solely to those who are in dire need; but whatever one has he ought universally to communicate to, his neighbor, including knowledge and advice and influence: “As every man hath received grace, administering the same one to another” ( 1 Pet. 4: 10). Of this sharing it is said in Romans (12:13): “Communicating to the necessities of the saints”; “In dividing by lot give and take” (Sir 14:15).

Then when he says, Be not deceived; God is not mocked, he forestalls an excuse.

First, he forestalls it;

Secondly, he gives a reason for this (v. 8).

He says, therefore: Be not deceived; God is not mocked. This can be taken in two ways, according to the two explanations given above. According to the first, this way: You say that we ought to imitate our teachers even in good things, but I cannot imitate them save in the things they do; and the only thing I observe in them is evil. Therefore, I ought to imitate them in evil. But he dismisses this, when he says, Be not deceived, God is not mocked. As if to say: It is erroneous to say this, for the evils of the prelates do not excuse us, because they are an example to their subjects only in those matters in which they imitate Christ, Who is the shepherd without sin. Hence he expressly says in John (10:11): “I am the good shepherd”; and the Apostle says in 1 Corinthians (4:16); (11:1): “Be imitators of me, as I also am of Christ.” As if to say: Imitate me in those things in which I imitate Christ. And although you excuse yourself before men because of the evil acts of prelates, yet God is not mocked, i.e., cannot be deceived: “Shall he be deceived as a man, with your deceitful dealings?” (Job 13:9). Hence it is said in Proverbs (3:34): “He shall scorn the scorners.”

But according to the second explanation it is understood in the following manner. They could say: We are poor and have nothing to communicate. But he rejects this, saying, Be not deceived, i.e., think not to excuse yourself in vain, by pretending poverty; God is not mocked, i.e., cannot be deceived, for He knows our hearts and is not unaware of our possessions. A likely excuse may deceive a man and satisfy him; but it cannot deceive God,

He assigns the reason for this, saying, For what things a man shall sow, those also shall he reap.

First, in a general way;

Secondly, in a specific way (v. 8)

He says therefore with respect to the first explanation: Surely you err in believing this, because God will render to each one according to his own merits: For what things a man shall sow, those also shall he reap, i.e., he will be rewarded or punished according to his works, be they good or evil, great or small. But according to the second explanation: what things a man shall sow, those also shall he reap; i.e., he will be rewarded according to his good deeds, great or small, both as to the quality of the works and the quantity of the good deeds: “He that soweth sparingly, shall also reap sparingly; and he who soweth in blessings, shall also reap blessings” (2 Cor 9:6).

Then he assigns a specific reason, saying, For he that soweth in his flesh, of the flesh also shall reap corruption. Now this reason has two parts, according to the two sowings: namely, in the flesh and in the spirit.

First therefore, he treats of the sowing in the flesh, where we must first of all see what it is to sow in the flesh;

Secondly, what it is, “of the flesh to reap corruption.”

To sow in the flesh is to work for the body and for the flesh. As though I were to say: I have spent much on that man, i.e., I have done many things for him. Hence he sows in the flesh who in all that he does, even in things that seem good, does them to favor and benefit the flesh. But with respect to reaping corruption of the flesh, he says and infers, that because seed fructifies for the most part according to the condition of the land, we see that on some lands wheat seeds degenerate into siligo or something else. Now the condition of the flesh is that it is corruptible; hence he that soweth in his flesh, i.e., directs his works and interest to the flesh, must expect that those works corrupt and perish: “Every work that is corruptible shall fail in the end” (Sir 14:20); “For if you live according to the flesh, you shall die” (Rom 8:13).

Secondly, he treats of the sowing in the spirit, saying, But he that soweth in the spirit, i.e., directs his interest to the service of the spirit by serving justice through faith and charity, shall reap from the spirit according to its condition. Now the condition of the spirit is that it is the principle of life: “It is the spirit that giveth life,” and not just any life, but eternal life; since the spirit is immortal (Jn 6:64). Hence, of the spirit he shall reap life everlasting: “To him that soweth justice there is a faithful reward,” because it never withers (Prov 11:18).

But note that when he treats of the sowing in the flesh, he says, in his flesh, because the flesh is ours, as part of our nature; but when he speaks of the seed of the spirit, he does not say “his own,” because the spirit in us is not from ourselves but from God.

Then when he says, And in doing good, let us not fail, he counsels perseverance in ministering, because we should do good not only for a time but always. This can be referred to those already mentioned, namely, to superiors, to equals, and to those who are lower. As if to say: Whatever our station, whether prelates towards subjects, or equals toward equals, or subjects toward prelates, in doing good, let us not fail, i.e., in doing good works; because in reaping we shall not fail: “Whatsoever thy band is able to do, do it earnestly” (Sir 9:10); “Be ye steadfast and unmovable” (1 Cor 15:58). And it is important that we do not fail; because we hope for an eternal and unfailing reward. Hence he adds: for in due time we shall reap, not failing. Therefore Augustine says: “If a man puts no limit on his works, God will put none on His reward.” But note that he says, in due time: because a farmer does not immediately reap the fruit of what he sows, but at the suitable time: “Behold the husbandman waits for the precious fruit of the earth; patiently bearing till he receive the early and latter rain” (Jam 5:7). Of this harvest it is said: “Who soweth in blessings shall also reap of the blessings, eternal life” (2 Cor 9:6).

Then when he says, Whilst we have time, let us work good to all men, he advises everyone to minister, saying: Since we shall reap, not failing, then whilst we have time, i.e., in this life, which is the time for sowing: “I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work” (Jn 9:4); “Whatsoever thy hand is able to do, do it earnestly; for neither work nor reason nor wisdom nor knowledge shall be in hell whither thou art hastening” (Sir 9:10). As long, I say, as we have time, let us work good, and this to all men who are bound to us through a divine likeness, inasmuch as all of us have been made to the image of God.

But this seems to be contrary to Sirach (12:5): “Give to the good and receive not the sinner.” Therefore we are not obliged to do good to everyone. I answer that in the sinner are two things: namely, his nature and his guilt. Now the nature in everyone, including an enemy, must be loved and upheld: “Love your enemies” (Mt 5:44). But the guilt in them is to be shunned. Therefore, when it is said, “Give to the just and receive not the sinner,” the meaning is that you ought not to do good to the sinner precisely as he is a sinner, but because he is a human being. Hence Augustine says: “Be not remiss”in judging, or inhuman in helping. Therefore, in evil men let us attack their sin, but show mercy to our common condition.”

But because we cannot do good to everyone, he presents the order in which it is to be done, when he adds: but especially to those who are of the household of the faith, who, namely, are not only akin to us in nature but united by faith and grace: “You are no more strangers and foreigners: but you are fellow citizens of the saints and the domestics of God” (Eph 2:19). Therefore mercy must be extended to everyone but preferably to the just who share in the faith, because it is said: “But if any man have not care of his own and especially those of his house, he hath denied the faith and is worse than an infidel” (1 Tim 5:8).

But here it might be asked whether it is lawful to love one more than another. To answer this, it should be noted that love can be called greater or less in two ways. In one way, from the standpoint of the object; in another, from the intensity of the act. For to love someone is to will good to him. Accordingly, one can love one person more than another, either because he wills him a greater good, which is the object of love, or because he more intensely wills him a good, i.e., with a more intense love. Therefore, with respect to the first, we ought to love everyone equally, because we ought to wish the good of eternal life to everyone; but with respect to the second, it is not necessary that we love all equally, because since the intensity of an act results from the principle of the action, and the principle of the action is union and similarity, we ought to love in a higher degree and more intensely those who are more like us and more closely united to us.

 

Galatians 6:11-13

11 See what a letter I have written to you with my own hand.

12 For as many as desire to please in the flesh, they constrain you to be circumcised, only that they may not suffer the persecution of the cross of Christ.

13 For neither they themselves who are circumcised keep the law; but they will have you to be circumcised, that they may glory in your flesh.

After admonishing the Galatians how to behave towards men who are upright and just, the Apostle here teaches them bow to act toward heretics and the perverse.

First, he insinuates the way he is writing the admonition;

Secondly, he sets forth the admonition (v. 12).

As to the first, it should be noted that heretics were wont to distort and falsify the canonical scriptures and append things that savored of heresy. Because of this, whenever the Apostle wrote anything against them, he followed the practice of writing something at the end of the epistle, so that it could not be distorted. In this way it could be known that it came from him with full knowledge of its contents. Thus in 1 Corinthians (16:21) he says: “The salutation of me, Paul, with my own hand.” For he allowed the entire epistle to be written by someone else at his dictation; then, at the end, he added something in his own hand. According to this procedure, then, whatever followed from that place on, Paul wrote in his own hand. Hence he says; See what a letter I have written to you with my own hand; to the end, namely, that you might firmly hold to the foregoing, and that knowing this epistle is sent by me, you might obey better. In this way, then, prelates ought to write in their own hand, so that what they teach by word and script, they may show by example. Hence it is said in Isaiah (49:16): “1 have graven thee in my hands” (i.e., works); and in Exodus (Ch. 32) it is said of Moses that he descended carrying two stone tablets written by the finger of God.

He then follows with the admonition, saying, For as many as desire to please in the flesh, they constrain you to be circumcised.

First, he exposes the intention of the seducers;

Secondly, he shows that his intention is contrary to theirs (v. 14).

Regarding the first, he does two things:

First, he discloses the evil intention of the seducers;

Secondly, he proves what he says (v. 13).

Concerning the first, he lays down one fact and two intentions that are mutually related. The fact concerns those who urged circumcision, from which they intended two things, one for the sake of the other; namely, that they might thereby please the Jews for having introduced the observances of the Law in the Church of the Gentiles. And this is what he says: As many as desire to please, namely, the unbelieving Jews, they constrain you to be circumcised not by absolute force, but, as it were, by placing a condition, saying: “Except you be circumcised after the manner of Moses, you cannot be saved,” as is recorded in Acts (15:1).

They further intended to derive some security from this For the Jews persecuted the disciples of Christ, because of the preaching of the Cross: “But we preach Christ crucified, unto the Jews, indeed, a stumbling-block, and unto the Gentiles, foolishness” (1 Cor 1:23). And this because through the preaching of the Cross the works of the Law were made void. For if the apostles had preached, along with the Cross of Christ, that the legal ceremonies were to be observed, the Jews would not have persecuted the apostles. Hence he said: And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? (5:11). Therefore, in order to escape persecution from the Jews, some urged circumcision. So he says: And they do this for the only reason that they may not suffer the persecution of the cross of Christ, a persecution which is launched because of the Cross of Christ.

Or they did this to escape the persecution not only of the Jews but of the Gentile unbelievers. For the Roman Emperors, Cajus Caesar and Octavius Augustus, promulgated laws that wherever there were Jews, they might observe their own rite and ceremonies. Consequently, anyone who believed in Christ and was not circumcised was subject to persecution from the Gentiles and Jews. Therefore, in order that they might not be troubled because of their faith in Christ and that they might live in peace, they constrained them to be circumcised, as is mentioned in a Gloss.

But because the false brethren might say that they urged circumcision not for that reason, but solely because of their zeal for the Law, then excluding this, he proves his proposition thus, when he says: For neither they themselves who are circumcised keep the law. For it is obvious that if through zeal for the Law they urged certain ones to observe the Law, they should also command the Law to be fulfilled in other matters. But neither those who are circumcised nor the false brethren keep the Law in other matters, namely, in moral matters, which are more important in the Law, and in other observances: “None of you keeps the law” (Jn 7:19). Therefore it was not from zeal for the Law that they urged circumcision: “Circumcision profiteth, indeed, if you keep law” (Rom 2:25). But the reason why they will have you to be circumcised is that in your flesh, i.e., in your fleshly circumcision, they may glory among the Jews for making so many proselytes; “Woe to you, scribes and Pharisees, hypocrites; because you go round about the sea and the land to make one proselyte; and when he is made, you make him the child of hell twofold more than yourselves” (Mt 23:15).

 

CHAPTER 6

Lecture 4

14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ; by whom the world is crucified to me, and I to the world.

15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but a new creature.

After unmasking the sinister intention of the seducers, the Apostle here insinuates his own intention.

First, he states his intention;

Secondly, he gives a sign of this intention (v. 14);

Thirdly, the reason for this intention (v. 15).

He says therefore: The intention of the seducers is obvious, for they glory in the flesh; but I seek my glory elsewhere, namely, in the Cross. And this is what he says: But God forbid that I should glory, save in the cross of our Lord Jesus Christ. Notice that where the worldly philosopher felt shame, there the Apostle found his treasure: what the former regarded as foolish became for the Apostle wisdom and glory, as Augustine says. For each person glories in that through which he is considered great. Thus a person who regards himself as great in his riches, glories in them; and so on for other things. For one who regards himself to be great in nothing but Christ glories in Christ alone. But the Apostle was such a one; hence he says: I live now not I; but Christ liveth in me (2:20).

Accordingly he glories in nothing but Christ and particularly in the Cross of Christ; and this because in it are found all the things about which men usually glory. For some glory in the friendship of the great, such as of kings and princes; and this friendship the Apostle found most of all in the Cross, because there an obvious sign of divine friendship is shown: “But God commendeth his charity towards us; because when as yet we were sinners according to the time, Christ died for us” (Rom 5:8). For nothing shows His mercy to us as much as the death of Christ. Hence Gregory: “O inestimable love of charity! To redeem the servant, He delivered His Son.”

Again, some glory in knowledge; and of this the Apostle found a more excellent one in the cross: “For I judged not myself to know anything among you but Jesus Christ and him crucified” (1 Cor 2:2). For in the Cross is the perfection of all law and the whole art of living well. Again, some glory in power; and of this the Apostle found the highest form through the Cross: “The word of the cross to them, indeed, that perish is foolishness; but to them that are saved, that is, to us, it is the power of God” (1 Cor 1:18). Again, some glory in newly-found freedom; and this the Apostle obtained through the Cross: “Our old man is crucified with him that the body of sin may be destroyed, to the end that we may serve sin no longer” (Rom 6:6).

Again, some glory in being accepted into some famous fellowship; but by the Cross of Christ, we are accepted into the heavenly ranks: “Making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven” (Col 1:20). Again, some glory in the triumphal banners of conquest; but the Cross is the triumphal ensign of Christ’s conquest over the demons: “And despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself” (Col 2:15); “Blessed is the wood by which justice cometh” (Wis 14:7).

The sign of his own intention he shows, saying by whom the world is crucified to me, and I to the world. But since this which he says, But God forbid that I should glory save in the cross of our Lord Jesus Christ, is an exceptive proposition which includes one affirmative and one negative statement, he is really giving two signs that prove both statements. First, he proves the negative one, namely, that he does not glory save in the cross. He does this when he says, by whom the world is crucified to me, and I to the world. For that in which a person glories is not dead in his heart, but rather that which he scorns: I am forgotten as one dead, from the heart” (Ps 30:13). But it is plain that the world and all things in it were dead in the heart of Paul: “I count all things as dung, that I may gain Christ” (Phil 3:8). Therefore he does not glory in the world or in the things that are in the world. And this is what he says: Verily, I glory in nothing save in the cross of Christ, by whom, namely, Christ crucified, the world is crucified to me, i.e., is dead in my heart, so that I covet nothing in it.

Secondly, he proves the affirmative, namely, that he glories in the Cross of Christ, saying that he is crucified to the World. For a person who glories in something treasures it and desires to make it known; but the Apostle treasures nothing or desires to make nothing known except what pertains to the Cross of Christ; therefore, he glories in it alone. And this is what he says: and I to the world, namely, I am crucified. As if to say: I carry the marks of the Cross and I am considered as dead. Therefore, as the world abhors the Cross of Christ, so it abhors me: “For you are dead and your life is hid with Christ in God” (Col 3:3).

The reason why he glories in nothing else is given when he says, For in Christ Jesus neither circumcision availeth any thing nor uncircumcision, but a new creature. Indeed, he glories mainly in that which avails and helps in joining him to Christ; for it is this the Apostle desires, namely, to be with Christ. And because the Jewish rite and the observances of the Gentiles are of no avail in this regard, but only the Cross of Christ, therefore he glories in it alone. And this is what he says: For in Christ Jesus neither circumcision, i.e., the Jewish rite, nor uncircumcision, i.e., Gentile observances, availeth any thing, i.e., to justify us and join us to Christ, but a new creature availeth for us. This, indeed, is obvious from what was said above, in almost the same words: For in Christ Jesus neither circumcision availeth anything nor uncircumcision; but faith that worketh by charity (5:6). Therefore, faith informed by charity is the new creature. For we have been created and made to exist in our nature through Adam, but that creature is already old. Therefore, the Lord in producing us and establishing us in the existence of grace has made a new creature: “That we might be some beginning of his creature” (Jam 1:18). And it is called “new,” because by it we are reborn into a new life by the Holy Spirit”—Thou shalt send forth thy spirit and they shall be created: and thou shalt renew the face I the earth” (Ps 103:30)—and by the Cross of Christ: “If then any be in Christ a new creature, the old things are passed away, behold all things are made new” (2 Cor 5:17). In this way, then, by a new creature, i.e., by the faith of Christ and the charity of God which has been poured out in our hearts, we are made new and are joined to Christ.

 

Galatians 6:16-18

 

16 And whosoever shall follow this rule, peace on them and mercy; and upon the Israel of God.

17 From henceforth let no man be troublesome to me; for I bear the marks of the Lord Jesus in my body.

18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.

Having disclosed the intention of the seducers and intimated his own, the Apostle counsels them:

First, to imitate him;

Secondly, to desist from being troublesome to him (v. 17);

Thirdly, he begs grace for them to carry out the aforesaid (v. 18).

First, therefore, he says: My intention is to glory only in the Cross of Christ. And you, too, should do this, because whosoever shall follow this rule which I follow, namely, this proper way of glorying—“But we will not glory beyond our measure and according to the measure of the rule which God hath measured to us” (2 Cor 10: 13) —peace on them, namely, on those who glory, because they glory in Christ alone: peace, I say, by which they are set at rest and made perfect in good. (For peace is tranquillity of mind: “Since I am become in his presence as one finding peace” (Cant 8: 10); and in Colossians (3:15): “And let the peace of Christ rejoice in your hearts, wherein also you are called in one body”): and mercy, by which we are set free of our sins: “The mercies of the Lord that we are not consumed” (Lam 3:22); “The grace of God and his mercy is with his saints, and he hath respect to his chosen,” namely, who are His Israel (Wis 4:15): “For it is not he is a Jew who is so outwardly” (Rom 2:28). He, therefore, is the Israel of God who is spiritually an Israel before God: “Behold an Israelite indeed, in whom there is no guile” (Jn 1:47); “For all are not Israelites that are of Israel: neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called; that is to say, not they that are the children of the flesh are the children of God but they that are the children of the promise, are ac counted for the seed” (Rom 9:6). Hence even the Gentiles have become the Israel of God by uprightness of mind; for Israel means “most upright”: “Israel will be your name” (Gen 32:28).

Then when he says, From henceforth let no man be troublesome to me, he admonishes them to bother him no more.

First, he gives the admonition;

Secondly, he gives a reason for it (v. 17).

He says therefore: From henceforth let no man be troublesome to me. This can be explained in two ways. In one way, from henceforth can be taken as one word [amodo] that the sense is: From henceforth, i.e., from now on. In another way it might be taken as two words [de cetero], so that the sense is: Let no man be troublesome to me about anything else. As if to say: I glory in the Cross alone; with respect to anything else, let no man bother me, because I care about nothing else. But the first is better.

His saying, let no man be troublesome to me, can be referred to the false brethren, who were troubling the Apostle by raising difficulties and murmuring about the legal observances: “But as for me, when they were troublesome, I was clothed with haircloth” (Ps 34:13). Or it can be referred to hearers who do not grasp his meaning. As if to say: let no one be troublesome to me, i.e., let no one who hears me show himself to be such as to make it necessary for me to labor with him again, namely, by understanding in a way other than I have taught.

The reason for this admonition he assigns when he says, for I bear the marks [stigmata] of the Lord Jesus in my body. For stigmata are, strictly speaking, certain marks branded on one with a hot iron; as when a slave is marked on the face by his master, so that no one else will claim him, but quietly let him remain with the master whose marks he bears. And this is the way the Apostle says he bears the marks of the Lord, branded, as it were, as a slave of Christ; and this, because he bore the marks of Christ’s passion, suffering many tribulations in his body for Him, according to the saying of 1 Peter (2:21): “Christ suffered for us, leaving you an example, that you should follow his steps”; “Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our mortal flesh” (2 Cor 4: 10).

According to this there are two ways of connecting this with the preceding. In one way, as has been said: let no man be troublesome to me, for I bear the marks of Our Lord Jesus Christ in my body; consequently, no one has any right over me except Christ. In another way: let no man be troublesome to me, because I have many other conflicts and marks that trouble me in the persecutions I suffer; and it is cruel to add affliction to one already afflicted. Hence the complaint of Job (16:15): “He hath torn me with wound upon wound.” Nevertheless, the first is better.

Then he implores the help of God’s grace, saying: The grace of our Lord Jesus Christ, by which you may carry out the foregoing, be with your spirit, i.e., with your understanding, so that you may understand the truth. Or, with your spirit, with which you should observe the Law, rather than in a carnal manner: “For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons” (Rom 8:15).