Matthew Poole and continuators on Galatians 6

In the term [Brethren] there is a secret argument perswading the duty which he is pressing, because Christians, particularly members of the same Church, are all Brethren. By persons, overtaken with a fault, he means such as do not make a trade of open and scandalous sinning, (for such must be rebuked sharply,) but such as may be sometime through infirmity overborne, and run down with a temptation to sin.

By those that are Spiritual, he means not only the Pastors and Governours of the Church, (though this care and duty is much incumbent upon them,) but such as have received the Spirit of Christ; more especially such as were more knowing in the wayes of God, and had spiritual habits more confirmed in them▪ (in which sense Spiritual is used in 1 Cor. 3.1.)

The word translated [restore] signifies to put again into joynt, or into right order and place. Sin is an inordinate action, and putteth the Soul that committeth it out of its due order and place. He willeth the Brethren that are spiritual to use all due means to put such a member in joint again, but not to do this roughly, and with passion, and severe correption, but meekly, so as may be most probable to win the sinners soul.

Having an eye and respect to themselves; as neither being free from sin, nor from temptations to sin, d[illegible: 2 letters]ling with others as they would have others deal by them.

Marginal references: Rom. 14.1. & 15.1.; Or, although.; 1 Cor. 2.15.

It is a general precept, and may be either understood with reference to what he had said in the [illegible: 1 letter]ormer verse, so it hints our duty, though we discern our Brethren to have fallen into some sin or error, yet if we discern that they are sensible of their lapse, and their sin is not a pleasure, but a burden to them, though we ought not to bear with them, or connive at them in their sins, yet we ought to sympathize with them when we see their sin is become their load and burden, under which they groan and are dejected. Or else more generally as a new precept commanding us to sympathize with our Brethren under any load of Tryals and Affliction which God shall lay upon them. And so it agreeth with that precept, Rom. 12.15.

By the Law of Christ; he means the Will of Christ revealed in the Gospel; particularly the Law of Love so much enjoyned by Christ, Iohn 13.15 33, 34, 35. and 15.12. Which is not called the Law of Christ, because first given by him; (for himself maketh it the sum of the Ten Commandments:) but because he received it and vindicated it from the corruption of the Pharisees interpretation. Matth. 5.43, 44. because he so often urged it, and so seriously commanded and commended it to his Disciples; and set us the highest president, and example of it, and hath by his Spirit written it in the hearts of his People.

Marginal references: Joh. 13.34. & 15.12. 1 Joh. 4.21.

It is a general maxime, and the truth of it is obvious to every one that readeth it, for supposing a man to be nothing of what he thinks himself to be, he must needs deceive himself in nourishing and entertaining such an Opinion of himself. For the dependance of it upon what the Apostle had said before, it is obvious. Pride and mens high opinions of themselves above what they ought, are the cause of their censoriousness, and morosity in dealing with other offenders; which modesty would not suffer in them, if they apprehended themselves to be as weak, and as much exposed to Temptations as others are. It is Pride and overweening opinions of our selves, that make us despise or neglect to others, under their burdens, and so forget the Law of Christ; the Apostle therefore properly addeth this precept for humility, and modesty to these former precepts.

Marginal references: 1 Cor. 8.2.

The Apostle by a mans own work here, understands his own actions and manners, which he would have every man to busie himself to search, try, and examine by the divine rule, whether they be conformable to the Will of God yea or no; and then he saith

a man shall, (if he findeth his work such as is agreeable to the Will of God,) have a cause to rejoice in himself; not in the merit or perfection of his works, but in his own works, not in others; that is he shall rejoice in something which God hath wrought in and by him, and not in others. This the Apostle wisely propounds, as a means to bring a man to know his own measures: it being a great error for men to measure themselves by the measures of other men, their perfections, by others imperfections.

Marginal references: 1 Cor. 11.28.

That is, God will judge every man in the last day, according not to what others have done, but to what he himself hath done, 1 Cor. 3.8. Therefore every one is concerned to prove his own work; for at last his eternal joy and rejoycing, or sorrow and mourning, shall be according to what he himself hath wrought, not according to what others have wrought. If ever they enter into the joy of Heaven, they shall rejoyce in their own work. And if Eternal sorrow be their portion, they shall groan under their own burdens; they will not be the sins of others but their own sins which will sink them into eternal misery. For though superiours shall answer to God for the sins of their inferiours, yet it shall not properly be for their inferiours sins, but for their own sins, in neglecting to warn and to reprove them, and to do what in them lay to have hindred them in their sinful courses.

The word here Translated taught, signifieth Catechized; and is the same word from which that word is derived; but it here signifieth taught, catechizing being but a mode or species of teaching.

The precept is concerning the maintenance of Ministers, which is fitly expressed by the term communicate, because as the people distribute to their Ministers things Temporal, so the Ministers distribute things spiritual. The good things here mentioned, are Temporal good things; such as may be useful to the Teacher for him to uphold himself and Family. The Text Teacheth us, that it is the Will of God that Ministers should be maintained at the charge of the Church to which they Minister, and it is but an act of justice, for they do but communicate temporal things to those who communicate to them much more valuable things.

Marginal references: 1 Cor. 9.11, 14.

The Apostle addeth this, to terrifie those who find out vain, and false excuses to save their purses, he adviseth them not to cheat themselves, for though they might deceive men, yet they could not deceive the All-seeing, and Heart-searching God.

Further to encourage them to this communicating, he mindeth them, that what they distributed in this nature, was no more lost, then the seed is which the Husbandman casteth into the ground; which in its season springs up, and returneth into the Husbandmans hand with increase. This Metaphor of Sowing, is made use of also, Proverbs 11 chapter. 18 verse. 2 Corinthians 9.6. to express mens actions, and lets us know that our actions when done, are not done with, but as our bodies shall rise again, so what we have done in the Flesh shall be revived and judged, whatsoever either for quantity, or for quality men sow, the same shall they reap; As to quantity, he had said in 2 Corinthians 9.6. that he who soweth sparingly, should reap sparingly, and he that sowed bountifully should reap bountifully: As to quality he here further addeth.

Marginal references: 1 Cor. 6.[illegible: 1 letter]; Luk. 16.[illegible: 1 letter] Rom. 2.6[illegible: 1 letter]

He that layeth out his Estate or spendeth his time and talents, for the gratifying of the Flesh.

Shall or may reap some carnal satisfaction, of a corruptible, dying, perishing nature.

But he who layeth out his Estate, or spendeth his time, strength, talents, whatsoever God hath given him, for the Glory of God, in obedience to the commands, motions, and dictates of the Spirit, or the Revelations of the Divine Will; he shall not of merit, but of Grace from the Spirit reap everlasting Life, Reward and Satisfaction. So that as in the World, that man doth not suffer loss, that layeth out his money, time, or strength, about good things of a valuable, and induring nature; but he onely who layeth them out about things perishing, and transitory, and of a corruptible nature: so that man shall not loose his Estate that layeth it out for the maintenance of the Gospel and upholding the Ministry of it; for he soweth to the Spirit, and shall thereof reap eternal Life and salvation: he only loseth his estate, &c. who spendeth it to gratifie his lusts, and please his flesh, for all the return which he shall have, will be in poor sensible perishing good things; which perish with the using, and will be of no significancy to him beyond this Life.

We have the same precept, 2 Thessalonians 3.13. As the not executing of jugdement speedily imboldens sinners, and encourageth them to go on in courses of sin, so Gods delaying the rewards of the righteous, often proveth a temptation to good men to be weary of well doing. Against this the Apostle cautioneth us here.

By minding us, that there is a due season for all things, (which is best known to the wise God:) and assuring us that though as we see not the Husbandman presently reaping assoon as he hath sown, but waiting patiently in hope, that in a due season he shall reap, so we, though we be not presently rewarded, yet in Gods season shall as certainly reap as he doth. But he also mindeth us, that if we will reap we must not faint, but go on and persevere in our course of well doing: otherwise we can no more expect to reap, then the husbandman can that hath sown well, but out of impatience before the time cometh for him to reap, shall go and plow up again all that he hath sown, Ezek. 33 13.

The Apostle here reflecteth upon those false Teachers, who had perverted this Church, and discovereth their hypocrisie under all their pretences of good will to them. These are those who (he saith) desired to make a fair shew in the Flesh; that is, to make a fair shew to the world as men very devout (which Formalists and persons over-zealous for Rituals ordinarily do.)

These would constrain, were very urgent to perswade these Beleivers to be circumcised, not out of any Love they had to the Law of God, or to the souls of these Galatians.

But onely to avoid Persecution; for as the Jews were more favourable to such Christians, who together with the Doctrine of Christ observed also their Rites, and Legal Ceremonies: so we are told by some of the Ancients, that some of the Roman Emperors by their Edicts gave liberty to the Jews in the Provinces subject to them, to use their own Religious Rites, now all who were circumcised went under that notion, so had more liberty then those who were not circumcised, who were persecuted both by the Jewish and the Heathen Magistrates. The Apostle saith, that these false Teachers, who so zealously urged circumcision upon this Gentile Church, did it for no other end but for the avoiding the danger of Persecution; which they saw would follow their standing fast in their Gospel liberty, and not bringing themselves under the Law: which Persecution he tacitely hinteth ought not to be so industriously shunned and avoided, because it was for Christs sake, who had indured the cross for them.

Marginal references: [illegible: 1 word] 3.13.

For my part I have no such ends, I have no Ambition to glory in you as my Converts; all that I desire to glory in, is in the Doctrine of the Gospel, and my sufferings for the propagation of it, and my conformity to Christ in suffering for Preaching the Gospel.

By the cross of Christ the World is Crucified to me, and I to it, I care no more for the World then it careth for me; the World despiseth and contemneth me, and the Doctrine of the cross which I Preach and publish in it, and I contemn it, with all its vain pomp and splendor. And this I do through the Cross of Christ, remembring how the World dealt with Christ, and how little he regarded the world, or through the Grace of Christ who hath inabled me to it, for the particle Translated, by whom may be indifferently Translated by whom or by which.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 word] 6.6. [illegible: 1 span].

Under the Gospel state as settled by Christ, with reference to salvation, it is of no moment whether a man be a Jew or

a Gentile.

But whether a man be Regenerated or no, and be Renewed by the Holy Ghost, so as old things with him be passed away, and all things be become new. He had said the same chap. 3.28. and 5.6. See also 2 Cor. 5.17. under the Law indeed there was something in Circumcision, as it was Gods Covenant in the Flesh to that people to whom he gave it, and the Uncircumcised were strangers to the Covenants of promise, and aliens to the Church of God, but under the Gospel, Circumcision and Uncircumcision are of no significancy; God neither regards any for the former, nor rejecteth any for the latter, he only looketh at the heart and inward man whether that be Renewed, and sanctified, yea or no.

He either meaneth the Rule of Scripture, the whole Word of God; or the Doctrine which he had taught them throughout this Epistle, or what he had said in the words immediately going before, where the Apostle had given them this Rule, not to regard either Circumcision or uncircumcision, or any thing in the Flesh, but only the change of their hearts.

To these he either Prophesieth Peace and Mercy, or he Prayeth Peace and Mercy for them, under which large terms, he comprehendeth all good things whether internal or external.

Upon the true Israelites, whom he calleth the Israel of God; hereby intimating and confirming the Truth of what he had said, Rom. 2.28, 29. and what our Saviour had said of Nathaniel, Iohn 1.47. calling him an Israelite indeed because in him was no guile. And establishing a distinction betwixt such as were so really, and those who were only Israelites in name, because descended from Iacob to whom God gave the name of Israel. Hereby also checking the vanity of the Jews, who gloried in the name of Israelites, and thought there could no water come out of the Fountains of Israel which God would cast away. The Apostle doth not promise, or prophesie Mercy and Peace to all Israelites, but only to the Israel of God; that is, to Believers that received, and imbraced Jesus Christ offered in the Gospel.

Marginal references: Psal. 125.5.; Rom. 4.12. Chap. 3.29.