Thomas Aquinas Commentary Galatians 6

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

He explains:

1. How to act toward the upright.
2. How to act toward those who are wicked (Galatians 6:11).

With respect to the first point, he does three things:

1. He teaches how superiors should act toward inferiors.
2. He teaches how equals should act toward equals (Galatians 6:2).
3. He teaches how inferiors should act toward superiors (Galatians 6:6).

Regarding the first of these, he does two things:

1. He sets forth the admonition.
2. He assigns the reason for the admonition: considering yourself, lest you also be tempted (Galatians 6:1).

Therefore, because he had said so much about sin, he now gives an admonition about meekness and mercy, so that no one who is free of sin would be severe toward sinners. He says: Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness. In this, he lays down the three elements that form the admonition.

The first element consists in being caught 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 more readily. That is why he says, and if a man be overtaken in any fault—that is, if he falls through a lack of caution and because of deception, so that he could not escape—instruct such a one in the spirit of meekness.

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

The third is the quality of the sin. Sins of commission are more grave than sins of omission. This is because sins of commission are opposed to negative precepts, which bind us always and at every moment. Sins of omission, however, are opposed to affirmative precepts; since these do not bind us at every moment, it cannot be known definitively when they do bind. Hence it is said in Psalm 18:13: Who can understand sins? Regarding 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 people, whose office is to correct. Hence he says, you, who are spiritual, instruct such a one in the spirit of meekness. As it is written, The spiritual man judges all things, and he himself is judged of no man (1 Corinthians 2:15). The reason for this is that he has a correct judgment of all things, being rightly disposed to each thing, just as a person with a healthy sense of taste is the best judge of flavor. The spiritual person alone is rightly disposed concerning moral actions; therefore, he alone judges them well.

But although the name “spirit” suggests unyielding energy, according to the saying of Isaiah, For the spirit of the mighty is like a whirlwind beating against a wall (Isaiah 25:4), it should not be supposed that spiritual people are overly strict in correcting. For the spirit of this world does that, but the Holy Spirit produces a certain gentleness and sweetness in a person: O how good and sweet is your spirit, O Lord, in all things! . Hence he says, in the spirit of meekness. And again: The just man shall correct me in mercy and shall reprove me (Psalms 140:5). On the contrary, it is said of some in Ezekiel: You ruled over them with vigor and with a high hand (Ezekiel 34:4). 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 (Proverbs 14:22).

He adds a reason for the admonition, saying, considering yourself, lest you 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 person from severity in correcting as the fear of his own fall: Judge of the disposition of your neighbor by yourself .

Next, he shows how they ought to act toward equals when he says, Bear one another’s burdens.

1. He sets down the admonition.
2. He assigns a reason for it (Galatians 6:2).
3. He removes an obstacle to the admonition (Galatians 6:3).

Here he admonishes them to support one another, saying, Bear one another’s burdens. This is to be done in three ways.

• By patiently enduring the bodily or spiritual defects of another: We that are stronger ought to bear the infirmities of the weak (Romans 15:1).
• By coming to one another’s aid in their needs: Communicating to the necessities of the saints (Romans 12:13).
• 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 (Proverbs 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 (Romans 13:10). Hence he says: and so you will fulfill the law of Christ, that is, charity.

There are three reasons why charity is specifically linked with the law of Christ.

1. Because by it the New Law is distinguished from the Old; for the Old Law is a law of fear, while the New Law is one of love. Hence Augustine says: “Fear and love is the slight difference between the Old Law and the New.”
2. 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 (John 13:35); and again: A new commandment I give to you: that you love one another, as I have loved you (John 13:34).
3. Because Christ fulfilled it and left us an example of how to fulfill it; for he bore our sins out of charity: Surely he has borne our infirmities (Isaiah 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 Peter 2:24); He himself shall carry them that are with young (Isaiah 40:11).

Thus, we ought to carry one another’s burdens out of charity, so that we may fulfill the law of Christ.

The obstacle to fulfilling the above admonition is pride. To exclude this he says, For if anyone thinks himself to be something, when he is nothing, he deceives himself.

1. He censures such pride.
2. He points out how to avoid it (Galatians 6:4).
3. He gives a reason for avoiding it (Galatians 6:5).

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: I am not as the rest of men, extortioners, unjust, adulterers (Luke 18:11). Therefore he says, For if anyone thinks himself to be something—that is, through pride, he judges in his own mind that he is greater in comparison to a sinner—when 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 Corinthians 15:10). Anyone, I say, who acts thus deceives himself, that is, he cuts himself off from the truth: All nations are before him as if they had no being at all (Isaiah 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 (Luke 17:10).

Now the way to avoid such a failing is to consider one’s own defects. It is because one considers the defects of others and not his own that he seems to himself to be something 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—that is, diligently examine—his own work, both inward and outward: Let a man prove himself (1 Corinthians 11:28). And so in himself—that is, in his own conscience—he shall have glory—that is, he shall glory and rejoice—For our glory is this: the testimony of our conscience (2 Corinthians 1:12)—and not in another, that is, not in being praised by someone else. Or thus: in himself, that is, in things that are his own, he will have glory, that is, he will glory by considering himself; and not in another, that is, not by considering others: Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me (2 Corinthians 12:9). Or, in himself, that is, in God Who dwells in him, he will glory, that is, the glory will be His; and not in any other save in God: He that glories, let him glory in the Lord (2 Corinthians 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 (Galatians 6:5). But this seems contrary to what he had said earlier, namely, Bear one another’s burdens (Galatians 6:2).

It should be known, however, that he was speaking there of the burden of supporting weakness, which we ought to carry for one another. But here 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 Corinthians 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 (Isaiah 3:10). But if some are said to render an account for others, as prelates for their subjects, according to Ezekiel, I will require his blood at your hand (Ezekiel 3:20), and Hebrews, Obey your prelates... for they watch as being to render an account of your souls (Hebrews 13:17), 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, that is, the measure of his own grace as sheaves of good works: But coming they shall come with joyfulness, carrying their sheaves (Psalms 125:7). This refers to those who are good. Or, he will carry his own burden, that is, each person will carry the punishment for his own sin.

After showing how those who are greater should act toward those below them, and how equals should act toward equals, the Apostle now shows how those who are lesser should serve and revere those who are over them. He addresses this in three points:

1. He advises that they serve readily.
2. He advises that they serve with perseverance (verse 9).
3. He advises that they serve everyone (verse 10).

Regarding the first point, he does two things:

1. He lays down the admonition to serve.
2. He forestalls an excuse (verse 7).

He says, therefore: We have indicated above how those who are greater should act toward those who are below them, namely, by correcting and instructing them in a gentle manner. Now, however, it remains to be seen how the lesser should conduct themselves toward those who are higher. Therefore, he says that the one who is instructed in the word—that is, taught the word of God—should communicate to the one who instructs him. In other words, the one who is taught should share with his teacher in all good things.

It should be noted that a disciple can "communicate" or share with his teacher in two ways. First, he can receive good things from the teacher. In this sense, the one instructed in the word "communicates" by making what belongs to the teacher common to himself, by imitating him: Be imitators of me, as I also am of Christ (1 Corinthians 11:1). But because teachers might sometimes fail to do what is good, they are not to be imitated in this. Hence, the Apostle adds, in all good things, as the Lord said: Whatsoever they shall say to you, observe and do: but according to their works, do ye not (Matthew 23:3).

Secondly, a disciple can communicate his own goods to the teacher. This is commanded by the Lord: They who preach the gospel should live by the gospel (1 Corinthians 9:14); The workman is worthy of his meat (Matthew 10:10); and The laborer is worthy of his hire (Luke 10:7). The Apostle also says, If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? (1 Corinthians 9:11). Therefore, he says here that the one taught should communicate to the teacher in all the good things he possesses. 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 (Isaiah 1:19); and 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? (Matthew 7:11).

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

Then, when he says, Be not deceived; God is not mocked, he forestalls an excuse. He does this in two steps:

1. He first states the warning.
2. He then gives a reason for it (verse 8).

He says, therefore, Be not deceived; God is not mocked. This can be understood in two ways, corresponding to the two explanations of "communicating" given above. According to the first, it addresses this excuse: "You say that we ought to imitate our teachers in good things, but I can only imitate what they do, and I only observe evil in them. Therefore, I ought to imitate them in evil." But the Apostle dismisses this, saying, Be not deceived; God is not mocked. It is as if to say: This is an error, for the evils of church leaders do not excuse us. They are an example to their flock only in those matters where they imitate Christ, who is the shepherd without sin. Hence, He expressly says in John 10:11, I am the good shepherd. The Apostle also says, Be imitators of me, as I also am of Christ (1 Corinthians 4:16; 1 Corinthians 11:1), as if to say, "Imitate me in those things in which I imitate Christ." And although you may excuse yourself before men because of the evil acts of church leaders, yet God is not mocked, for He cannot be deceived: Shall he be deceived as a man, with your deceitful dealings? (Job 13:9). As it is said in Proverbs 3:34, He shall scorn the scorners.

According to the second explanation, the phrase is understood in this way. People could say, "We are poor and have nothing to share." But he rejects this, saying, Be not deceived. This means, do not think you can excuse yourself in vain by pretending to be poor. God is not mocked, for He cannot be deceived. He knows our hearts and is not unaware of our possessions. A plausible excuse may deceive a person and satisfy them, but it cannot deceive God.

He gives the reason for this, saying, For what things a man shall sow, those also shall he reap. He explains this in two steps:

1. First, in a general way.
2. Second, in a specific way (verse 8).

With respect to the first explanation (imitating evil leaders), he says you surely err in believing this, because God will render to each person according to their own merits. For what things a man shall sow, those also shall he reap means that he will be rewarded or punished according to his works, whether they are good or evil, great or small.

According to the second explanation (giving material support), what things a man shall sow, those also shall he reap means he will be rewarded according to his good deeds, great or small, regarding both 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 Corinthians 9:6).

Then he gives a specific reason, saying, For he that soweth in his flesh, of the flesh also shall reap corruption. This reason has two parts, corresponding to the two kinds of sowing: in the flesh and in the spirit.

First, he discusses sowing in the flesh, where we must consider two things:

1. What it means to sow in the flesh.
2. What it means "of the flesh to reap corruption."

To sow in the flesh is to work for the body and for the flesh. This is like saying, "I have spent much on that man," meaning, "I have done many things for him." Therefore, he who sows in the flesh is the one who, in all that he does—even in things that seem good—acts to favor and benefit the flesh.

Regarding reaping corruption from the flesh, the author infers that just as a seed's fruitfulness depends on the condition of the soil, we see that in some soils wheat seeds degenerate into a lesser grain or something else. The condition of the flesh is that it is corruptible. Therefore, the one who sows in his flesh—that is, who directs his works and interests to the flesh—must expect those works to corrupt and perish: Every work that is corruptible shall fail in the end ; For if you live according to the flesh, you shall die (Romans 8:13).

Secondly, he discusses sowing in the spirit, saying, But he that soweth in the spirit—that is, who directs his interest to the service of the spirit by pursuing justice through faith and charity—shall reap from the spirit according to its condition. The condition of the spirit is that it is the principle of life: It is the spirit that giveth life (John 6:64). And this is not just any life, but eternal life, since the spirit is immortal. Therefore, from the spirit he shall reap life everlasting: To him that soweth justice there is a faithful reward, because it never withers (Proverbs 11:18).

Note that when he discusses sowing in the flesh, he says, in his flesh, because the flesh is ours, as part of our nature. But when he speaks of sowing in 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 service, because we should do good not just for a time, but always. This can be applied to all those already mentioned: superiors, equals, and those who are lower. It is as if to say: Whatever our station—whether church leaders toward their flock, equals toward equals, or the flock toward their leaders—in doing good, let us not fail. That is, we should not fail in doing good works, because in reaping we shall not fail: Whatsoever thy hand is able to do, do it earnestly (Ecclesiastes 9:10); Be ye steadfast and unmovable (1 Corinthians 15:58).

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. As Augustine says, "If a man puts no limit on his works, God will put none on His reward." Note that he says, in due time, because a farmer does not immediately reap the fruit of what he sows, but waits for the proper time: Behold the husbandman waits for the precious fruit of the earth; patiently bearing till he receive the early and latter rain (James 5:7). Of this harvest it is said, Who soweth in blessings shall also reap of the blessings, eternal life (2 Corinthians 9:6).

When he says, Whilst we have time, let us work good to all men, he advises everyone to serve. Since we shall reap without fail, then whilst we have time—that is, in this life, which is the time for sowing—we must act. As Jesus said, I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work (John 9:4). And as it is written, 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 (Ecclesiastes 9:10). As long as we have time, I say, let us do good to all people, who are bound to us through a divine likeness, as all of us have been made in the image of God.

But this seems to contradict Sirach 12:5: Give to the good and receive not the sinner. Are we, therefore, not obliged to do good to everyone? I answer that in the sinner there are two things: his nature and his guilt. The nature in everyone, including an enemy, must be loved and supported: Love your enemies (Matthew 5:44). But their guilt is to be shunned. Therefore, when it says, Give to the just and receive not the sinner, the meaning is that you ought not to do good to the sinner precisely because he is a sinner, but because he is a human being. As 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 proper order for doing so when he adds, but especially to those who are of the household of the faith. These are people who are not only related to us by nature but are also united to us by faith and grace: You are no more strangers and foreigners: but you are fellow citizens of the saints and the domestics of God (Ephesians 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 Timothy 5:8).

Here it might be asked whether it is lawful to love one person more than another. To answer this, it should be noted that love can be considered greater or lesser in two ways: from the standpoint of its object, and from the standpoint of the intensity of the act. To love someone is to will good for them. Accordingly, one can love one person more than another either by willing a greater good for them (the object of love) or by willing good for them more intensely (with a more intense love).

With respect to the first, we ought to love everyone equally, because we ought to desire the good of eternal life for everyone. With respect to the second, however, it is not necessary that we love all equally. Since the intensity of an act results from its source, and the source of love is union and similarity, we ought to love more deeply and intensely those who are more like us and more closely united to us.

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

He does this in two parts:

1. He first alludes to the way he is writing the admonition.
2. He presents the admonition itself (Galatians 6:12).

Regarding the first point, it should be noted that heretics were accustomed to distorting and falsifying the canonical scriptures, adding things that had the flavor of heresy. Because of this, whenever the Apostle wrote anything against them, he followed the practice of writing something at the end of the letter so that it could not be distorted. In this way, it could be known that it came from him with his full awareness of its contents.

Thus in 1 Corinthians 16:21 he says: The salutation of me, Paul, with my own hand. He had the entire letter 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 point on, Paul wrote himself.

This is why he says, See what a letter I have written to you with my own hand, so that you might firmly hold to what has been written and, knowing this letter is sent by me, you might obey more readily. In this way, then, church leaders ought to write in their own hand, so that what they teach by word and writing, they may also show by example. Therefore, it is said in Isaiah 49:16: I have graven thee in my hands (that is, in works); and in Exodus 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.

Here, he does two things:

1. He exposes the motive of the deceivers.
2. He shows that his own motive is contrary to theirs (Galatians 6:14).

Regarding the first point, he again does two things:

1. He discloses the evil motive of the deceivers.
2. He proves what he says (Galatians 6:13).

Concerning the first of these, he states one fact and two related motives. The fact concerns those who urged circumcision, from which they had two motives, one leading to the other. The first was that they might, by this, please the unbelieving Jews for having introduced the observances of the Law into the church of the Gentiles. 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 by imposing a condition, as it were, saying: Except you be circumcised after the manner of Moses, you cannot be saved, as is recorded in Acts 15:1.

They also intended to gain 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 Corinthians 1:23). This was because the preaching of the cross nullified the works of the Law. 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 them. This is why he said, And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? (Galatians 5:11). Therefore, to escape persecution from the Jews, some urged circumcision. So he says they do this for the only reason that they may not suffer the persecution of the cross of Christ—a persecution launched because of the cross of Christ.

Alternatively, they did this to escape persecution not only from the Jews but also from the Gentile unbelievers. The Roman Emperors, Gaius Caesar and Octavian Augustus, promulgated laws stating that wherever Jews lived, they could observe their own rites and ceremonies. Consequently, anyone who believed in Christ and was not circumcised was subject to persecution from both Gentiles and Jews. Therefore, so that they might not be troubled for their faith in Christ and could live in peace, they compelled them to be circumcised, as is mentioned in a gloss.

But because the false brothers might claim that they urged circumcision not for that reason, but solely out of zeal for the Law, Paul refutes this and proves his point when he says, For neither they themselves who are circumcised keep the law. It is obvious that if they urged some to observe the Law out of zeal for it, they should also command that the Law be fulfilled in other matters. But neither those who are circumcised nor the false brothers keep the Law in other areas—namely, in moral matters, which are more important, or in its other observances. As Jesus said, None of you keeps the law (John 7:19). Therefore, it was not from zeal for the Law that they urged circumcision.

As Paul also writes, Circumcision profiteth, indeed, if you keep law (Romans 2:25). But the reason they want you to be circumcised is so that they may glory in your flesh—that is, in your physical circumcision—and boast among the Jews about making so many converts. As Jesus said, 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 (Matthew 23:15).

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

1. He states his intention.
2. He gives a sign of this intention (verse 14).
3. He gives the reason for this intention (verse 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. 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, the Apostle found his treasure. What the former regarded as foolish became wisdom and glory for the Apostle, as Augustine says.

For each person glories in that through which he is considered great. Thus, a person who considers himself great in his riches glories in them, and so on for other things. A person who considers himself great in nothing but Christ glories in Christ alone. The Apostle was such a person; therefore, he says, I live now not I; but Christ liveth in me (Galatians 2:20).

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

Again, some glory in knowledge, and the Apostle found a more excellent knowledge in the cross: For I judged not myself to know anything among you but Jesus Christ and him crucified (1 Corinthians 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 the Apostle found the highest form of power 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 Corinthians 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 (Romans 6:6).

Again, some glory in being accepted into a 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 (Colossians 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 has exposed them confidently in open show, triumphing over them in himself (Colossians 2:15). As it is written, Blessed is the wood by which justice comes .

He shows the sign of his own intention when he says, by whom the world is crucified to me, and I to the world. Since his statement, But God forbid that I should glory, save in the cross of our Lord Jesus Christ, is an exceptive proposition that includes one affirmative and one negative statement, he is really giving two signs that prove both. First, he proves the negative one: that he does not glory in anything except the cross.

He does this when he says, by whom the world is crucified to me. For what a person glories in is not dead in his heart; rather, what he scorns is dead to him: I am forgotten as one dead, from the heart (Psalms 30:13). It is clear that the world and all things in it were dead in Paul’s heart: I count all things as dung, that I may gain Christ (Philippians 3:8). Therefore, he does not glory in the world or in the things that are in the world. This is what he means: Truly, I glory in nothing except in the cross of Christ, by whom—that is, by Christ crucified—the world is crucified to me. This means it is dead in my heart, so that I covet nothing in it.

Secondly, he proves the affirmative—that he glories in the cross of Christ—by 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 and desires to make nothing known except what pertains to the cross of Christ; therefore, he glories in it alone. This is what he says: and I to the world—that is, I am crucified to it. It is 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 hidden with Christ in God (Colossians 3:3).

The reason 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. He glories mainly in that which is of value and helps in joining him to Christ, for this is what the Apostle desires: to be with Christ. Because the Jewish rite and the observances of the Gentiles are of no value in this regard, while the cross of Christ is, he glories in it alone.

This is what he says: For in Christ Jesus neither circumcision (that is, the Jewish rite) nor uncircumcision (that is, Gentile observances) availeth any thing to justify us and join us to Christ, but a new creature is what avails for us. This is clear from what was said earlier in almost the same words: For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith that worketh by charity (Galatians 5:6). Therefore, faith informed by charity is the new creature.

We were created and made to exist in our nature through Adam, but that creation is already old. Therefore, the Lord, in bringing us forth and establishing us in the existence of grace, has made a new creation: That we might be some beginning of his creature (James 1:18). It is called “new” because by it we are reborn into a new life by the Holy Spirit—You shall send forth your spirit, and they shall be created; and you shall renew the face of the earth (Psalms 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 Corinthians 5:17).

In this way, then, by a new creation—that is, by the faith of Christ and the charity of God poured out in our hearts—we are made new and are joined to Christ.

Having revealed the intention of the seducers and indicated his own, the Apostle counsels them. This involves three points:

1. To imitate him.
2. To stop being troublesome to him (verse 17).
3. He prays for grace for them to carry out what was said before (verse 18).

First, therefore, he says: My intention is to glory only in the cross of Christ. And you, too, should do this, because whoever follows this rule that 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 has measured to us” (2 Corinthians 10:13)—peace be on them. This peace is for those who glory in Christ alone; it is a peace, I say, by which they are set at rest and made perfect in goodness.

For peace is tranquility of mind: “Since I have become in his presence as one finding peace” (Song of Solomon 8:10); and in Colossians 3:15: “And let the peace of Christ rejoice in your hearts, in which you are also called in one body.” And upon them is mercy, by which we are set free from our sins: “The mercies of the Lord that we are not consumed” (Lamentations 3:22); “The grace of God and his mercy is with his saints, and he has respect for his chosen” , namely, who are His Israel.

For “he is not a Jew who is one outwardly” (Romans 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” (John 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 your 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 accounted for the seed” (Romans 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” (Genesis 32:28).

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

1. He gives the admonition.
2. He gives a reason for it (verse 17).

He says, therefore: From henceforth let no one be troublesome to me. This can be explained in two ways. In one way, “from henceforth” can be taken as a single concept [Latin: amodo], so that the sense is: from now on. In another way, it might be taken as two separate ideas [Latin: de cetero], so that the sense is: Let no one be troublesome to me about anything else. This is as if to say: I glory in the cross alone; with respect to anything else, let no one bother me, because I care about nothing else. But the first interpretation is better.

His saying, let no one be troublesome to me, can be referred to the false brothers, 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” (Psalms 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, meaning, let no one who hears me show himself to be such that it becomes necessary for me to labor with him again, by understanding in a way other than what I have taught.

He gives the reason for this admonition 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 a person with a hot iron. This is like when a slave is marked on the face by his master, so that no one else will claim him, but will quietly let him remain with the master whose marks he bears. In this way, the Apostle says he bears the marks of the Lord, branded, as it were, as a slave of Christ.

He does 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.” He is also “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 Corinthians 4:10).

According to this, there are two ways of connecting this with what was said before. In one way, as has been stated: let no one 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 one 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 interpretation is better.

Finally, he implores the help of God’s grace, saying: The grace of our Lord Jesus Christ be with your spirit. By this grace, you may carry out what was said before. This is to be with your spirit, that is, with your understanding, so that you may understand the truth. Or, it is to be 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” (Romans 8:15).