newed in knowledge after the image of Him that created him.1

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

The Apostle had exhorted the Galatians to walk in the Spirit, v. 16, (under his influence.) Here he reiterates the exhortation, with the addition, "if we live in the Spirit," thus including himself. All believers are born of the Spirit ; and the life implanted in the day of regeneration is maintained by the supply of the Spirit. Thus their connexion with the Son of God is formed and maintained. The Spirit given to Christ without measure in his mediatorial character, is communicated through him to all his people; and, as has been observed, is as essential to the continuance of the life of God in the soul as the air we breathe is essential to the continuance of our natural life. If, then, we live in the Spirit, let us walk in the Spirit, obeying His dictates, and carefully guarding against whatever might grieve Him, and cause Him to withdraw.

Ver. 26. Let us not be desirous of vain-glory, provoking one another, envying one another.

Pride and love of distinction are sins which easily beset fallen man. We all covet superiority, and against the indulgence of this disposition we are here cautioned. It is written, "For men to search their own glory, is not glory."* Again, "Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud." "How can ye

believe," says the Lord, "which receive honour one of another, and seek not the honour that cometh from God only."4 It is surely then a very needful caution not to be vain-glorious; this is one great source of provocation and envy. In

1 Col. iii. 10. 2 Prov. xxv. 27. 3 Prov. xvi. 19. 4 John v. 44.

consequence of the curse, this world cannot yield happiness to its votaries. But men walk in a vain show; they are deluded by the wiles of the god of this world; and in their pursuit of distinction and honour, they jostle and interfere · with each other; but the world passeth away and the lusts thereof, but he that doeth the will of God, living and walking in the Spirit, abideth for ever. As the moon produces a temporary gloom by interposing between the earth and the sun, so does the love of the world obscure the Saviour's glory, and thus prevents us from enjoying that peace and happiness, and conformity to God, which are inseparably connected with walking in the Spirit of Christ, and setting our affections on things above.

CHAP. VI.

Having pointed out the errors into which the Galatians had been seduced, explained the relation of the old and new dispensations, and the superiority of the latter, together with the conduct which the faith of Christ demands and produces, the Apostle proceeds to deliver various precepts tending to promote their fellowship in the Gospel.

Ver. 1. Brethren, if a man be overtaken in a fault, yè which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

We are all prone to sin, and are constantly exposed to temptation. Hence the brethren are exhorted to patience and long-suffering towards those who offend. The exhortation is parallel to James iii. 1, 2: "My brethren, be not many masters, knowing that we shall receive the greater condemnation. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." Here, from the consideration of our own shortcomings, we are warned against cen

soriousness and severity in judging others. In the passage before us, we are taught to deal gently with our erring brethren. There is a great difference between a believer and an unbeliever. The latter is Satan's bondman; the former is the Lord's freeman. But alas! how unlike is he to his Master, who said, "The prince of this world cometh, and hath nothing in me." He was in all things tempted like as we are, yet without sin; but we are every moment liable to fall. The believer has no inherent strength; he stands by faith, and faith is directly opposed to self-confidence.' The believer is prone to every evil; he is therefore taught to be lenient to the faults of others, from a consciousness of his own weakness. Our brother has been overtaken in a fault to-day, and it may be our case to-morrow. We are not, indeed, to suffer sin upon him ; but we are not,-as we are apt to do, to assume a tone of superiority, as if ourselves were faultless; but to remember that the wisdom which cometh from above is gentle, and that a haughty spirit goeth before a fall.

Through the deceitfulness of our heart, we sometimes seem to expect to make up for the want of circumspection in our own conduct, by our harshness and severity of judgment in regard to others. The Apostle especially addresses those that are spiritual, who are themselves most tender and consistent, and have most of the Spirit of Christ. Such feel most their own weakness, and are best qualified to restore their erring brethren. Perhaps, the Apostle also glances at the importance of looking well to our own spirit and temper, when undertaking to reprove another. The duty of watching over each other, so frequently inculcated on the disciples, may be perverted, and become the source of strife, confusion,

1 Rom. xi. 20.

2 Lev. xix. 17.

and every evil work. There is no part of Christian duty which requires us to look more carefully to our own spirit than administering reproof to our brethren; and the more we are impressed with a sense of our weakness and proneness to fall, the better shall we be able to hold up our brother when he stumbles. The word restore, refers to a dislocated joint, which requires great skill and tenderness.

Ver. 2. Bear ye one another's burdens, and so fulfil the law of Christ.

Love is eminently the law of Christ. It teaches us not to look every man to his own things, but every man also to the things of others. Believers are members one of another; and as the members of the natural body do all in their power to relieve and assist each other, so should it be with the members of Christ. The practice of the Apostle illustrates this precept: "Who is weak, and I am not weak? who is offended, and I burn not?"? The Great Head of the Church took upon him the heavy burden of guilt, which would have sunk his people to the lowest hell. When we were yet sinners, in due time, Christ died for us; and the grand evidence of our being Christ's is, our bearing one another's burdens; thus proving that we love one another with a pure heart fervently.

Ver. 3. For if a man think himself to be something, when he is nothing, he deceiveth himself.

We have no strength. We live, and move, and have our being in God; but we are apt to suppose ourselves to be somewhat,—that our mountain stands strong, and that we shall never be moved. When Peter walked on the water, he was supported by the power of Jesus. He was in a situation in which none had been placed before; but had he

1 John xiii. 34, 35.

2 2 Cor. xi. 29.

become vain of the distinction, ascribing it to his superiority over others, he would have deceived himself. The thought would have withdrawn his mind from Him who said, Come," and he would have begun to sink, as he actually did, when his attention was drawn away by the fury of the wind. Nothing can more beautifully illustrate the Christian life. As it was naturally impossible that the water should support Peter, so it is naturally impossible that any child of fallen Adam should walk in "the way of holiness." But He who called Peter has called the believer; and the power of His grace supports him till the storm of life is over, and he is received in the everlasting arms of Him who condescended to be his Forerunner, in passing through this waste howling wilderness, and who trampled on the last enemy, that by the contemplation of his empty grave, we might go over Jordan dryshod.

The temper here condemned, proceeds from men forming a false estimate of their own character, measuring themselves by themselves, and comparing themselves among themselves,1 instead of bringing themselves to the standard of God's holy law, or fixing their eyes on the ONE Perfect pattern exhibited in the conduct of the Lord Jesus. Men measure their attainments by what they formerly were, or compare themselves with others; and thus their self-love disposes them to think more highly of themselves than they ought to think. Paul speaks of himself as less than the least of all saints: he takes the lowest place. There is no inconsistency in his elsewhere speaking of himself as in nothing being behind the very chiefest Apostles. This was not spoken in the way of boasting, but to vindicate his apostolic authority, which had been called in question; and

2

1 2 Cor. x. 12.

2 2 Cor. xii. 11.