Chapter 6:1 — Brethren, If a Man Be Overtaken by Any Fault, You Which Are Spiritual Restore Such a One with the Spirit of Meekness

He that diligently weighs the words of the Apostle, may plainly perceive that he speaks not of errors and offenses against doctrine, but of far lesser sins, into the which a man falls not willfully and of set purpose, but of infirmity. And hereof it comes that he uses so gentle and fatherly words, not calling it error or sin, but a fault. Again, to the intent to diminish, and as it were to excuse the sin, and to remove the whole fault from man, he adds: If any man be overtaken, that is to say, be beguiled of the Devil or of the flesh. Yes, and this term or name of Man helps something also to diminish and qualify the matter. As if he should say: What is so proper to man as to fall, to be deceived, and to err? So says Moses in Leviticus, They are wont to sin like men. Therefore this is a sentence full of heavenly comfort: Which once in a terrible conflict delivered me from death. For as much then as the Saints in this life do not only live in the flesh, but now and then also through the enticement of the Devil, fulfill the lusts of the flesh, that is to say, fall into impatience, envy, wrath, error, doubting, distrust and such like: for Satan always assails both, that is, as well the purity of doctrine, which he labors to take away by sects and dissensions, as also the soundness of life, which he corrupts with daily offenses. Therefore Paul teaches how such men that are fallen should be dealt with, namely that they which are strong, should raise up and restore them again with the spirit of meekness.

These things it behooves them specially to know who are in the ministry of the word, lest while they go about to touch all things to the quick, they forget the fatherly and motherly affection which Paul here requires of those that have charge of souls. And of this precept he has set forth an example in 2 Corinthians 2, where he says that it was sufficient that he which was excommunicated was rebuked of many, and that they ought now to forgive him and comfort him lest he should be swallowed up with overmuch sorrow. Therefore I beseech you (says he) use charity towards him. Therefore the pastors and ministers must indeed sharply rebuke those which are fallen, but when they see that they are sorrowful for their offenses, then let them begin to raise them up again, to comfort them, and to diminish and qualify their faults as much as they can, but yet through mercy only, which they must set against sin, lest they that be fallen be swallowed up with overmuch heaviness. As the Holy Spirit is precise in maintaining and defending the doctrine of faith: so is he mild and pitiful in forbearing and qualifying men's sins, if they which have committed them be sorrowful for the same.

But as for the Pope's synagogue, just as in all other matters it has both taught and done clean contrary to the commandment and example of Paul, even so has it done in this thing also. The Pope with all his bishops have been very tyrants and butchers of men's consciences. For they have burdened them from time to time with new traditions, and for every light matter have vexed them with their excommunications: and that they might the more easily obey their vain terrors, they annexed thereto these sentences of Pope Gregory. It is the part and property of good minds to be afraid of a fault where no fault is. And again: Our censures must be feared, yes, though they be unjust and wrongful. By these sayings (which were brought into the Church by the Devil) they established their excommunication and this majesty of the Papacy which is so terrible to the whole world. There is no need of such humility and goodness of minds, to be afraid of a fault where none is. O you Romish Satan, who gave you this power to terrify and condemn men's consciences that were terrified enough before with your unjust and wrongful sentences? You ought rather to have raised them up, to have delivered them from false fears, and to have brought them from lies and errors to the truth. This you omit, and according to your title and name: to wit, the man of sin and child of perdition, you imagine a fault where no fault is. This is indeed the craft and deceit of Antichrist, whereby he has most mightily established his excommunication and tyranny. For whoever despised his unjust sentences, was counted very obstinate and wicked: as some princes did, however against their consciences: for in those times of darkness they did not understand that the Pope's curses were vain.

Let them therefore to whom the charge of men's consciences is committed, learn by this commandment of Paul how they ought to handle those that have offended. Brethren (says he) if any man be overtaken with sin, do not trouble him or make him more sorrowful: be not bitter to him, do not reject or condemn him, but amend him and raise him up again: and by the spirit of gentleness and meekness restore that which in him is lost by the deceit of the Devil or by the weakness of the flesh. For the kingdom to which you are called is a kingdom not of terror or heaviness, but of boldness, joy and gladness. Therefore if you see any brother cast down and afflicted by occasion of sin which he has committed, run to him and reaching out your hand raise him up again, comfort him with sweet words, and embrace him with motherly arms. As for those that be hard hearted and obstinate, which without fear continue carelessly in their sins, rebuke them sharply. But on the other side (as I said) they that be overtaken with any sin, and are heavy and sorrowful for their fault which they have committed, must be raised up and admonished by you that are spiritual, and that in the spirit of meekness, and not in the zeal of severe justice: as some have done, who when they should have refreshed thirsty consciences with some sweet consolation, gave them gall and vinegar to drink, as the Jews did to Christ hanging upon the cross. Ezekiel says of the shepherds of Israel, that they ruled the flock of God with cruelty and rigor: but a brother ought to comfort his brother that is fallen, with a loving and a meek spirit. Again: let him that is fallen hear the word of him that raises him up, and believe it. For God would not have those that are bruised to be cast away, but to be raised up as the Psalm says. For God has bestowed more for them, than we have done, that is to say, the life and blood of his own Son. Therefore we ought also to receive, to aid and comfort such with all mildness and gentleness.

Verse. 1. Considering yourself lest you also be tempted.

This is a very necessary admonition to beat down the sharp dealing of such pastors as show no pity in raising up and restoring again those which are fallen. There is no sin (says Augustine) which any man has done, but another man may do the same. We stand on a slippery ground: therefore if we wax proud and leave off our duty, there is nothing so easy to us as to fall. It was well said therefore of one in the book called the lives of the fathers, when it was told him that one of his brethren had fallen into whoredom: He fell yesterday (says he), and I may fall today. Paul therefore adds this earnest admonition that the pastors should not be rigorous and unmerciful towards the offenders, or measure their own holiness by other men's sins: but that they should bear a motherly affection towards them, and think thus with themselves: This man is fallen: it may be that I also shall fall more dangerously and more shamefully than he did. And if they which are so ready to judge and condemn others would well consider their own sins, they should find the sins of others which are fallen to be but motes and their own sins to be great beams.

Let him therefore that stands take heed lest he fall. If David, who was so holy a man, full of faith and the Spirit of God, who had such notable promises of God, who also did so many and great things for the Lord, did fall so grievously, and being now stricken in years was overthrown with youthful lust after so many and various temptations with which God had exercised him: why should we presume of our own constancy? And God by such examples does show to us, first our own weakness, that we should not wax proud but stand in fear: then he shows to us his judgment, that he can bear nothing less than pride either against himself or against our brethren. Paul therefore says not without cause: Considering yourself lest you also be tempted. They that are exercised with temptations do know how necessary this commandment is. On the other side, they which are not tried with it do not understand Paul, and therefore are not touched with any pity toward those that are fallen: as was to be seen in Popery, where nothing else reigned but tyranny and cruelty.

Verse. 2. Bear you one another's burden, and so fulfill the law of Christ.

This is a gentle commandment: to which he joins a great commendation. The law of Christ is the law of love. Christ after he had redeemed us, renewed us and made us his church: gave us no other law but the law of mutual love. (John 13) A new commandment give I to you, that you love together, etc. And to love is not (as the Popish Sophisters dream) to wish well one to another: but one to bear another's burden, that is, to bear those things which are grievous to you, and which you would not willingly bear. Therefore Christians must have strong shoulders and mighty bones that they may bear flesh, that is, the weakness of their brethren: for Paul says that they have burdens and troubles. Love therefore is mild, courteous, patient, not in receiving but in giving. For it is constrained to wink at many things and to bear them. Faithful teachers do see in the church many errors and offenses which they are compelled to bear. In the commonwealth, subjects are never so obedient to the laws of the magistrates as they should be. Therefore unless the magistrate can wink and dissemble in time and place, he shall never be fit to rule the commonwealth. In household affairs there are many things done which displease the master of the house. But if we can bear and wink at our own vices and offenses which we daily commit: let us also bear other men's faults, according to that saying: bear you one another's burden, etc. Again: You shall love your neighbor as yourself.

Seeing then there are vices in every state of life and in all men, therefore Paul sets forth the law of Christ to the faithful, by which he exhorts them to bear one another's burden. They which do not so, do plainly witness that they understand not one jot of the law of Christ, which is the law of love: which (as Paul says, 1 Corinthians 13) believes all things, hopes all things, and bears all the burdens of the brethren: yet always holding notwithstanding the first commandment, wherein they that offend do not transgress the law of Christ, that is to say, the law of charity — they do not hurt nor offend their neighbor, but Christ and his kingdom which he has purchased with his own blood. This kingdom is not maintained by the law of charity, but by the word of God, by faith and by the Holy Ghost. This commandment then of bearing one another's burden, belongs not to them which deny Christ, and not only do not acknowledge their sin, but also defend it: neither does it belong to those which continue still in their sins (who also do partly deny Christ): but such must be forsaken lest we become partakers of their evil works. On the contrary, they which willingly hear the word of God and believe, and yet notwithstanding against their will do fall into sin, and after they are admonished do not only receive such admonition gladly, but also detest their sin and endeavor to amend: these I say are they which are overtaken with sin, and have the burdens that Paul commands us to bear. In this case let us not be rigorous and merciless: but after the example of Christ, who bears and forbears such, let us bear and forbear them also: for if he punishes not such (which thing notwithstanding he might justly do) much less ought we so to do.

Verse. 3. For if any man think himself to be somewhat, when indeed he is nothing, he deceives himself.

Here again he reprehends the authors of sects and paints them out in their right colors: to wit, that they are hard hearted, merciless and without compassion, such as despise the weak, and will not deign to bear their burdens, but require all things strictly and precisely (like wayward husbands and severe schoolmasters) whom nothing can please but what they themselves do: who also will be always your bitter enemies unless you commend whatever they say or do, and in all things frame yourself according to their appetite. Of all men therefore they are the proudest, and dare take upon them all things. And this is it that Paul says here: they think themselves to be somewhat, that is to say, that they have the Holy Ghost, that they understand all the mysteries of the Scriptures, that they cannot err, etc.

Therefore Paul adds very well that they are nothing: but that they deceive themselves with the foolish persuasions of their own wisdom and holiness. They understand nothing therefore either of Christ or of the law of Christ: For if they did, they would say: Brother, you are infected with such a vice, and I am infected with another. God has forgiven me ten thousand talents, and I will forgive you a hundred pence. But when they will require all things so exactly and with such perfection, and will in no way bear the burdens of the weak, they offend many with this their sharpness and severity: who begin to despise, hate and shun them, and seek not comfort or counsel at their hands, nor regard what or how they teach: Whereas contrariwise pastors ought so to behave themselves toward those over whom they have taken charge, that they might love and reverence them, not for their person, but for their office and Christian virtues which especially ought to shine in them.

Paul therefore in this place has rightly painted out such severe and merciless Saints, when he says: They think themselves to be somewhat, that is to say, being puffed up with their own foolish opinions and vain dreams, they have a marvelous persuasion of their own knowledge and holiness, and yet in very deed they are nothing, and do but deceive themselves. For it is a manifest beguiling when a man persuades himself that he is somewhat, when in deed he is nothing. Such men are well described in the third chapter of Revelation in these words: You say: I am rich and increased with goods, and have need of nothing, and do not know how you are wretched and miserable, and poor, and blind, and naked (Revelation 3:17).

Verse 4. But let every man try his own work, and then he shall have rejoicing in himself only, and not in another.

He goes forward in painting out those proud and vainglorious fellows. For the desire of vainglory is an odious and cursed vice, it is the occasion of all evils, and troubles both commonwealths and consciences. And especially in spiritual matters it is such an evil as is incurable. And although that this place may be understood of the works of this life or civil conversation, yet principally the Apostle speaks of the work of the ministry, and inveighs against those vainglorious heads, which with their fantastical opinions do trouble well-instructed consciences.

And this is the property of those which are infected with this poison of vainglory, that they have no regard whether their work, that is to say, their ministry be pure, simple and faithful or not: but this they only seek that they may have the praise of the people. So the false apostles, when they saw that Paul preached the gospel purely to the Galatians, and that they could not bring any better doctrine, they began to find fault at those things which he had godly and faithfully taught, and to prefer their own doctrine before the doctrine of Paul, and by this subtlety they won the favor of the Galatians, and brought Paul into hatred among them. Therefore the proud and vainglorious do join these three vices together. First they are greedy of glory. Secondly they are marvelously witty and wily in finding fault with other men's doings and sayings, thereby to purchase the love, the well-liking and praise of the people. And thirdly when they have once gotten a name (though it be by other men's travail) they become so stout and full of stomach that they dare venture upon all things. Therefore they are pernicious and pestilent fellows, whom I hate even with my very heart: for they seek their own, and not that which is of Jesus Christ, etc. (Philippians 2:27).

Against such Paul speaks here. As if he should say: Such vainglorious spirits do their work, that is to say, they teach the Gospel to this end that they may win praise and estimation among men, that is, that they may be counted excellent doctors, with whom Paul and others might not be compared. And when they have gotten this estimation, then begin they to reprehend the sayings and doings of other men, and highly commend their own: and by this subtlety they bewitch the minds of the people, who because they have itching ears are not only delighted with new opinions, but also rejoice to see those teachers which they had before, to be abased and defaced by these new upstarts and glorious heads, and all because they are come to a fullness and loathing of the word.

Thus it ought not to be (says he): but let every man be faithful in his office: let him not seek his own glory, nor depend upon the praise and commendation of the people, but let his only care be to do his work truly, that is, let him teach the gospel purely. And if his work be sincere and sound, let him assure himself that he shall lack no praise either before God or among the godly. In the meantime if he be not commended of the ungrateful world, let this nothing move him: For he knows that the end of his ministry is, not that he, but that Christ should be glorified thereby. Therefore, being furnished with the armor of righteousness on the right hand and on the left, let him say: I began not to teach the gospel to the end that the world should magnify me, and therefore I will not shrink from that which I have begun if the world hate, slander or persecute me. He that is such a one, teaches the word and attends upon his office faithfully, without any worldly respect, that is, without regard of glory or gain, without the strength, wisdom or authority of any man. He leans not to the praise of other men, for he has it in himself (2 Timothy 4:5).

Therefore he that truly and faithfully executes his office, cares not what the world speaks of him: he cares not whether the world praise or dispraise him, but he has praise in himself, which is the testimony of his conscience and praise or glory in God. He may therefore say with Paul: This is our rejoicing, this is our praise and glory, even the testimony of our conscience, that in simplicity and sincerity before God and not in fleshly wisdom, but in the grace of God we have had our conversation in the world. This glory is incorrupt and steadfast: for it depends not on other men's judgments, but of our own conscience, which bears us witness that we have taught the word purely, ministered the sacraments rightly, and have done all things well, and therefore it cannot be defaced or taken from us.

The other glory which these proud spirits seek is uncertain and most perilous, for they do not have it in themselves, but it consists in the mouth and opinion of the people. Therefore they cannot have the testimony of their own conscience, that they have done all things with simplicity and sincerity for the advancing of the glory of God only and the salvation of souls. For this is what they seek, that they may be counted famous through the work and labor of their preaching, and be praised by men. They have therefore a glory, a trust and a testimony, but before men, not in themselves nor before God. The godly do not desire glory after this manner. If Paul had had his praise before men, and not in himself, he should have been compelled to despair, when he saw many cities, countries and all Asia fall from him: when he saw so many offenses or slanders, and so many heresies to follow his preaching. Christ when he was alone, that is, when he was not only sought for by the Jews to be put to death, but also was forsaken of his disciples, was not yet alone, but the Father was with him, for he had glory and rejoicing in himself (John 16:32).

So at this day if our trust, our glory and rejoicing did depend upon the judgment and favor of men, we should die with very anguish and sorrow of heart. For so far from it is that the Papists, Sectaries and the whole world do judge us worthy of any reverence or praise, that they hate and persecute us most bitterly: indeed they would gladly overthrow our ministry and root out our doctrine forever. We have therefore nothing before men but reproach: but we rejoice and we glory in the Lord, and therefore we attend upon our office cheerfully and faithfully, which we know is acceptable to him. Thus doing we care not whether our work does please or displease the Devil: whether the world love us or hate us. For we knowing our work to be well done, and having a good conscience before God, go forward by honor and dishonor, by evil report and good report, etc. (Philippians 4:4). This says Paul is to have rejoicing or glory in yourself (1 Corinthians 6:3).

And this admonition is very necessary against that execrable vice of vainglory. The Gospel is a doctrine which both of itself, and also by the malice of the Devil brings with it the cross and persecution. Therefore Paul is accustomed to call it the word of the cross and of offense (1 Corinthians 1:18). It has not always steadfast and constant disciples. Many there be that today make profession thereof and embrace it, which tomorrow being offended with the cross, will fall from it and deny it. They therefore that teach the Gospel to the end that they may obtain the favor and praise of men, must needs perish and their glory be turned to shame when the people cease to reverence and magnify them. Therefore let all pastors and ministers of the word learn to have glory and rejoicing in themselves, and not in the mouth of other men. If there be any that praise them, as the godly are accustomed to do (By evil report and good report says Paul): yet let them receive this glory but as a shadow of true glory: and let them think the substance of glory to be indeed the testimony of their own conscience. He that does so, proves his own work, that is, he regards not his own glory, but his only care is to do his office faithfully, that is to say, to teach the gospel purely, and to show the true use of the Sacraments. When he thus proves his own work, he has glory and rejoicing in himself, which no man can take from him: for he has it surely planted and grounded in his own heart, and not in other men's mouths: whom Satan can very easily turn away, and can make that mouth and tongue now full of cursing, which a little before was full of blessing.

Therefore (says Paul) if you be desirous of glory, seek it where it should be sought, not in the mouth of other men, but in your own heart: which you then do when you execute your office truly and faithfully. So shall it come to pass that besides the glory which you have in yourselves, you shall have praise and commendation also before men. But if you glory in other men and not in yourselves, that shame and confusion which you have in yourselves, shall not be without reproach and confusion also before men. This we have seen in certain fanatical spirits in these our days, which proved not their work: that is, they did not seek only to preach the Gospel purely and simply, but misused it to gain praise among men, contrary to the second commandment. Therefore after their inward confusion, there followed also an outward confusion and shame among men, according to that saying: The Lord will not hold him guiltless that takes his name in vain (Exodus 20:7). And again: They which despise me, shall be despised (1 Samuel 2:30).

Contrariwise, if we seek first the glory of God by the ministry of the word, then surely our glory will follow, according to that saying: Him that honors me I will glorify. To conclude, let every man prove his work: that is, let him do his endeavor that his ministry may be found faithful: for this above all things is required in the ministers of the word (1 Corinthians 4:2). As if he should say: let every man endeavor purely and faithfully to teach the word, and let him have an eye to nothing else but the glory of God and the salvation of souls: then shall his work be faithful and sound: then shall he have glory and rejoicing in his own conscience, so that he may boldly say: This my doctrine and ministry pleases God. And this is indeed an excellent glory.

This sentence may also be well applied to those works which are done by the faithful in every state of life. As if a magistrate, a householder, a servant, a schoolmaster, a scholar abide in his vocation and do his duty therein faithfully, not troubling himself with those works which pertain not to his vocation, he may glory and rejoice in himself: for he may say, I have done the works of my vocation appointed to me by God, with such faithfulness and diligence as I was able. Therefore I know that this work being done in faith and obedience to God, pleases God. If others speak evil of it, I pass little thereof. For there are always some which despise and slander the doctrine and life of the godly: but God has threatened to destroy all lying lips and slanderous tongues. Therefore while such men do greedily seek after vainglory, and with lies and slanders go about to deface the godly, it happens to them as Paul says: whose glory is their shame. And in another place: Their foolishness shall be known to all men. By whom? Even by God the righteous judge, who as he will utter their false accusations and slanders, so will he reveal the righteousness of the godly like the noon day, as it is said, (Psalm 17).

This clause: in himself (to touch this also by the way) must so be understood that God be not excluded: that is, that every man may know, in whatever godly state of life he be, that his work is a divine work: for it is the work of his vocation having the commandment of God.

Verse 5. For every man shall bear his own burden.

This is as it were the reason or confirmation of the former sentence, lest any man should lean to other men's judgment in praising and commending him. As if he said: It is extreme madness for you to seek glory in another and not in yourself: for in the agony of death and the last judgment it shall nothing profit you that other men have praised you: for other men shall not bear your burden, but you shall stand before the judgment seat of Christ and shall bear your burden alone. There your praisers shall nothing help you. For when we die these praises shall cease. And in that day when the Lord shall judge the secrets of all hearts, the witness of your own conscience shall stand either with you or against you: against you if you glory in other men: with you if you have it in yourself, that is to say, if your conscience bears you witness that you have done your duty in the ministry of the word or otherwise according to your calling sincerely and faithfully, having respect to the glory of God only and the salvation of souls. And these words — Every man shall bear his own burden — are very vehement and ought so to terrify us that we should not be desirous of vainglory.

And this moreover is to be noted, that we are not here in the matter of justification, where nothing avails but mere grace and forgiveness of sins, which is received by faith alone: where all our works also, indeed even our best works, and such as are done according to God's calling, have need of forgiveness of sins. But this is another case. He treats not here of the remission of sins, but compares true works and hypocritical works together. These things therefore ought thus to be taken, that although the work or ministry of a godly pastor is not so perfect but that he has need of forgiveness of sins, yet in itself it is good and perfect, in comparison of the ministry of the vainglorious man. So our ministry is good and sound, because we seek thereby the glory of God and the salvation of souls. But the ministry of these fantastical heads is not so, for they seek their own praise. Although therefore no works can quiet the conscience before God: yet is it necessary that we should persuade ourselves that we have done our work uprightly, truly, and according to God's calling, that is, that we have not corrupted the word of God, but have taught it purely and faithfully. This testimony of conscience we have need of, that we have done our duty uprightly in our function and calling, and led our life accordingly. So far ought we then to glory as concerning our works, as we know them to be commanded of God, and that they please him. For every one in the last judgment shall bear his own burden, and therefore other men's praises shall there nothing help or profit him.

Until now he has spoken against that most pestilent vice of vainglory, for the suppressing of which no man is so strong, but that he has need of continual prayer. For what man almost even among the godly is not delighted with his own praises? Only the Holy Spirit can preserve us that we be not infected with this vice.

Verse 6. Let him that is taught in the word, make him that teaches him partaker of all his goods.

Here he preaches to the disciples or hearers of the word, commanding them to bestow all good things upon those which have taught and instructed them in the word. I have once marveled why the Apostle commanded the churches so diligently to nourish their teachers. For in Popery I saw that all men gave abundantly to the building and maintaining of goodly temples, to the increasing of the revenues and livings of those which were appointed to their idolatrous service. From this it came that the estimation and riches of the bishops and the rest of the clergy did so increase, that everywhere they had in possession the best and most fruitful grounds. Therefore I thought that Paul had commanded this in vain, seeing that all manner of good things were not only abundantly given to the clergy, but also they overflowed in wealth and riches. Therefore I thought that men ought rather to be exhorted to withhold their hands from giving, than encouraged to give any more: for I saw that by this excessive liberality of men, the covetousness of the clergy did increase. But now I know the cause why they had such abundance of all good things previously, and now the pastors and ministers of the word do lack.

Before time, when nothing else was taught but errors and wicked doctrine, they had such plenty of all things, that of Peter's patrimony (which denied that he had either silver or gold), and of spiritual goods (as they called them) the Pope was become an Emperor, the Cardinals and Bishops were made kings and Princes of the world. But now since the Gospel has been preached and published, the professors thereof are as rich as sometime Christ and his Apostles were. We find then by experience, how well this commandment of nourishing and maintaining the pastors and ministers of God's word is observed, which Paul here and in other places so diligently repeats and beats into the heads of his hearers. There is now no city, which is known to us, that nourishes and maintains her pastors and preachers: but they are all entertained with those goods which were given, not to Christ, to whom no man gives anything (for when he was born he was laid in a manger in stead of a bed, because there was no room for him in the inn: afterwards being conversant among men, he had not whereon to lay his head: and briefly being spoiled of his garments and hanging naked on the cross between two thieves, he died most miserably): but to the Pope for the maintenance of his abominations, and because he oppressing the Gospel, taught the doctrines and traditions of men and set up idolatry.

And as often as I read the exhortations of Paul, whereby he persuades the churches that they should either nourish their pastors, or give somewhat to the relief of the poor saints in Jewry: I do greatly marvel and am ashamed that so great an Apostle should be constrained to use so many words for the obtaining of this benefit of the congregations. Writing to the Corinthians he treats of this matter in two whole chapters. I would be loath to defame Wittenberg, which in deed is nothing to Corinth, as he defamed the Corinthians in begging so carefully for the relief and succor of the poor. But this is the lot of the Gospel when it is preached, that not only no man is willing to give anything for the finding of ministers and maintaining of scholars, but men begin to spoil, to rob and to steal, and with diverse crafty means one to beguile another. To be brief, men seem suddenly to grow out of kind, and to be transformed into cruel beasts. Contrariwise, when the doctrine of Devils was preached, then men were prodigal, and offered all things willingly to those that deceived them. The Prophets do reprove the same sin in the Jews, which were loath to give any living to the godly priests and Levites, but gave all things plentifully to the wicked.

Now therefore we begin to understand how necessary this commandment of Paul is as touching the maintenance of the ministers of the Church. For Satan can abide nothing less than the light of the Gospel. Therefore when he sees that it begins to shine, then does he rage and goes about with all main and might to quench it. And this he attempts two manner of ways. First by lying spirits and force of tyrants: and then by poverty and famine. But because he could not hitherto oppress the Gospel in this country (praised be God) by heretics and tyrants: therefore he attempts to bring it to pass the other way, that is, by withdrawing the livings of the ministers of the word, to the end that they being oppressed with poverty and necessity should forsake the ministry, and so the miserable people being destitute of the word of God should become in time as savage and wild beasts. And Satan helps forward this horrible enormity by ungodly magistrates in the cities, and also by noble men and gentlemen in the country, who take away the church goods whereby the ministers of the Gospel should live, and turn them to wicked uses. These goods (says the Prophet Micah) were gathered of the hire of a harlot, and therefore to a harlot's hire they shall return (Micah 1:7).

Moreover, Satan turns men particularly also from the Gospel by overmuch fullness. For when the Gospel is diligently and daily preached, many being glutted therewith begin to loathe it, and by little and little become negligent and untoward to all godly exercises. Again, there is no man that will now bring up his children in good learning, and much less in the study of the holy Scripture, but they employ them wholly to gainful arts or occupations. All these are Satan's practices, to no other end but that he may oppress the Gospel in this our country without any violence of tyrants, or subtle devices of heretics.

It is not without cause therefore that Paul warns the hearers of the Gospel to make their pastors and teachers partakers with them in all good things. If we (says he to the Corinthians) have sown to you spiritual things, is it a great matter if we reap your worldly things (1 Corinthians 9:11)? The hearers therefore ought to minister carnal things to them of whom they have received spiritual things. But both husbandmen, citizens and gentlemen do at this day abuse our doctrine, that under the color thereof they may enrich themselves. Heretofore when the Pope reigned there was no man which paid not somewhat yearly to the priests for masses, dirges, trentals and such trash. The begging friars had also their part. The merchandises of Rome likewise and daily offerings carried away somewhat. From these and from an infinite number of such exactions our countrymen are now delivered by the Gospel. But so far off is it that they are thankful to God for this liberty, that of prodigal givers they are now become stark thieves and robbers, and will not bestow one farthing upon the Gospel or the ministers thereof, or give anything for the relief and succor of the poor saints: which is a certain token that they have lost both the word and faith, and that they have no spiritual goodness in them. For it is impossible that such as are godly in deed, should suffer their pastors to live in necessity and penury. But for as much as they laugh and rejoice when their pastors suffer any adversity, and withhold their living or give it not with such faithfulness as they ought: it is a plain token that they are worse than the heathen.

But they shall feel before it be long what calamities will follow this unthankfulness. For they shall lose both temporal and spiritual things. For this sin must needs be grievously punished. And certainly I think that the churches in Galatia, Corinth, and other places were so troubled by the false apostles for no other cause, but for that they little regarded their true pastors and preachers. For it is good reason that he which refuses to give a penny to God who offers to him all good things and life everlasting, should give a piece of gold to the Devil, the author of all evils and death everlasting. Whoever will not serve God in a little, and that to his own inestimable benefit, let him serve the Devil in much to his extreme and utter confusion. Now therefore since the light of the Gospel begins to shine, we see what the Devil is and what the world is.

In that he says: in all his goods, it is not so to be taken that all men are bound to give all that they have to their ministers, but that they should maintain them liberally, and give them that by which they may be well able to live.

Verse. 7. Be not deceived, for God is not mocked.

The Apostle pursues this place of the nourishing and maintaining of ministers so earnestly, that to his former reprehension and exhortation he adds now also a threatening, saying: God is not mocked. And here he touches to the quick the property of our countrymen, which proudly despise our ministry. For they think it to be but a sport and a game: and therefore they go about (especially the Gentlemen) to make their pastors subject to them like servants and slaves. And if we had not so godly a Prince, and one that so loves the truth, they had before this time driven us out of the country. When the pastors ask their duty or complain that they suffer penury, they cry out: the priests be covetous, they would have plenty, no man is able to satisfy their insatiable covetousness, if they were true Gospellers they should have nothing of their own, but as poor men ought to follow poor Christ, and to suffer all adversities, etc.

Paul horribly threatens here such tyrants and such mockers of God, who so carelessly and proudly do scorn the miserable preachers, and yet will seem to be Gospellers, and not to be mockers of God, but to worship him very devoutly. Be not deceived (says he), God is not mocked, that is to say, he does not suffer himself to be mocked in his ministers. For he says: He that despises you despises me. Also he says to Samuel: They have not cast you away, but me. Therefore, O you mockers, although God defers his punishment for a season, yet when he sees the time he will find you out, and will punish this contempt of his word and bitter hatred which you bear against his ministers. Therefore you deceive not God but yourselves, and you shall not laugh at God, but he will laugh at you (Psalm 2). But our proud Gentlemen, citizens and common people are nothing at all moved with this dreadful threatening. Nevertheless they shall feel when death approaches, whether they have mocked themselves or us, or rather not us but God himself, as Paul says here. In the meantime, because they proudly despise our admonitions with an intolerable pride, we speak these things to our comfort, to the end we may know that it is better to suffer wrong than to do wrong: for patience is ever innocent and harmless. Moreover, God will not suffer his ministers to starve for hunger, but even when the rich men suffer scarcity and hunger, he will feed them, and in the days of famine they shall have enough.

Verse. 7. For whatever a man sows that shall he reap.

All these things tend to this purpose that ministers should be nourished and maintained. For my part I do not gladly interpret such sentences: for they seem to commend us, and so they do indeed. Moreover, if a man stand much in repeating such things to his hearers, it has some show of covetousness. Notwithstanding men must be admonished of this, that they may know that they ought to yield to their pastors both reverence and a necessary living. Our Savior Christ teaches the same thing in the 10th of Luke. Eating and drinking such things as they have: for the laborer is worthy of his reward. And Paul says in another place: Do you not know that they which sacrifice in the temple, live of the sacrifices? And that they which serve at the altar, are partakers of the altar? Even so has the Lord ordained that they which preach the Gospel should live of the Gospel.

It is good that we also which are in the ministry, should know these things, lest for our labor we might with evil conscience receive the stipend which is given to us of the Pope's goods. And although such goods were heaped together by mere fraud and deceit: yet notwithstanding God spoiling the Egyptians, that is to say, the Papists of their goods, turns them here among us, to a good and holy use: not when noblemen and gentlemen spoil them and abuse them, but when they which set forth God's glory, and bring up youth virtuously are maintained with them. Let us know then that we may with good conscience (since God has ordained and commanded that they which preach the Gospel should live of the Gospel) use those things that are given us of the Church goods for the necessary sustenance of our life, to the end we may attend upon our office the better. Let no man therefore make any scruple of this, as though it were not lawful for him to use such goods.

Verse. 8. For he that sows in the flesh, shall of the flesh reap corruption: but he that sows in the spirit, shall of the spirit reap everlasting life.

He adds a similitude and an allegory. And this general sentence of sowing he applies to the particular matter of nourishing and maintaining the ministers of the word, saying: He that sows in the spirit, that is to say, he that cherishes the teachers of God's word, does a spiritual work and shall reap everlasting life. Here rises a question whether we deserve eternal life by good works? For so Paul seems to affirm in this place. As touching such sentences which speak of works and the reward of them, we have treated very largely before in chapter 5. And very necessary it is, after the example of Paul, to exhort the faithful to good works, that is to say, to exercise their faith by good works. For if they follow not faith, it is a manifest token that their faith is no true faith. Therefore the Apostle says: He that sows in the flesh (some understand it, in his own flesh), that is to say, he that gives nothing to the ministers of God's word, but only feeds and cares for himself (which is the counsel of the flesh) that man shall of the flesh reap corruption, not only in this present life, but also in the life to come. For the goods of the wicked shall waste away, and they themselves also at length shall shamefully perish. The Apostle would fain stir up his hearers to be liberal and beneficial toward their pastors and preachers. But what a misery is it, that the perverseness and ingratitude of men should be so great, that the churches should need this admonition?

The Encratites abused this place for the confirmation of their wicked opinion against marriage, expounding it after this manner: He that sows in the flesh shall reap corruption: that is to say, he that marries a wife shall be damned: therefore a wife is a damnable thing, and marriage is evil, for as much as there is in it a sowing in the flesh. These beasts were so destitute of all judgment, that they perceived not what the Apostle was about. I speak this to the end you may see how easily the Devil by his ministers can turn away the hearts of the simple from the truth. Germany shall shortly have an infinite number of such beasts, yes and already has very many: for on the one side it persecutes and kills the godly ministers, and on the other side it neglects and despises them, and suffers them to live in great penury. Let us arm ourselves against these and such like errors, and let us learn to know the true meaning of the Scriptures. For Paul speaks not here of matrimony, but of nourishing the ministers of the church, which every man that is endued but with the common judgment of reason may perceive. And although this nourishing is but a bodily thing, yet notwithstanding he calls it a sowing in the spirit. Contrariwise when men greedily scrape together what they can, and seek only their own gain, he calls it a sowing in the flesh. He pronounces those which sow in the spirit, to be blessed both in this life and in the life to come: and the other which sow in the flesh to be accursed both in this life, and in the life to come.

Verse. 9. And let us not be weary of doing good, for in due time we shall reap without weariness.

The apostle intending to close up his Epistle, passes from the particular to the general, and exhorts generally to all good works. As if he should say: let us be liberal and bountiful, not only toward the ministers of the word, but also toward all other men, and that without weariness. For it is an easy matter for a man to do good once or twice: but to continue and not to be discouraged through the ingratitude and perverseness of those to whom he has done good, that is very hard. Therefore he does not only exhort us to do good, but also not to be weary in doing good. And to persuade us the more easily to do so, he adds: For in due time we shall reap without weariness. As if he said: wait and look for the perpetual harvest that is to come, and then shall no ingratitude or perverse dealing of men be able to pluck you away from well doing: for in the harvest time you shall receive most plentiful increase and fruit of your seed. Thus with most sweet words he exhorts the faithful to the doing of good works.

Verse. 10. Therefore while we have time, let us do good to all men, but specially to those that be of the household of faith.

This is the summing up of his exhortation for the liberal maintaining and nourishing of the ministers of the word, and giving of alms to all such as have need. As if he had said: Let us do good while it is day, for when night comes we can no longer work. Indeed men work many things when the light of the truth is taken away, but all in vain: for they walk in darkness and know not where they go, and therefore all their life, works, sufferings and death are in vain. And by these words he touches the Galatians. As if he should say: Except you continue in the sound doctrine which you have received of me, your working of much good, your suffering of many troubles, and such other things profit you nothing: as he said before in chapter 3. Have you suffered so many things in vain? And by a new kind of speech he terms those the household of faith which are joined with us in the fellowship of faith, among whom the ministers of the word are the foremost, and then all the rest of the faithful.

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

He closes up his Epistle with an exhortation to the faithful, and with a sharp rebuke or invective against the false apostles: Behold (says he) what a letter I have written to you with my own hand. This he says to move them and to show his motherly affection toward them. As if he should say: I never wrote so long an Epistle with my own hand to any other church as I have done to you. For as for his other Epistles, as he spoke others wrote them, and afterward he subscribed his salutation and name with his own hand, as it is to be seen in the end of his Epistles. And in these words (as I suppose) he has respect to the length of the Epistle. Others take it otherwise.

Verse. 12. As many as desire to please in the flesh, compel you to be circumcised, only because they would not suffer the persecution of the cross of Christ.

Before he cursed the false apostles. Now as it were repeating that same thing again, but with other words, he accuses them very sharply, to the end he may fear and turn away the Galatians from their doctrine, notwithstanding the great authority which they seemed to have. The teachers which you have (says he) are such as first regard not the glory of Christ and the salvation of your souls, but only seek their own glory: secondly, they flee the cross: thirdly, they do not understand those things which they teach.

These false teachers being accused of the Apostle for three such execrable enormities, were worthy to be avoided of all men. But yet all the Galatians obeyed not this warning of Paul. And Paul does the false apostles no wrong when he so vehemently inveighs against them: but he justly condemns them by his Apostolic authority. In like manner when we call the Pope Antichrist, his bishops and his shavelings a cursed generation, we slander them not, but by God's authority we judge them to be accursed, according to that which is said in the first chapter: If we or an angel from heaven preach otherwise than we have preached to you, accursed be he (Galatians 1:8): For they hate, persecute and overthrow the doctrine of Christ.

Your teachers (says he) are vain heads, and not regarding the glory of Christ and your salvation, they seek only their own glory. Again, because they are afraid of the cross, they preach circumcision and the righteousness of the flesh, lest they should provoke the Jews to hate and persecute them. Therefore, although you hear them never so gladly and never so long: yet shall you hear but such as make their belly their God, seek their own glory, and shun the cross. And here is to be noted a certain vehemence in this word compel. For circumcision is nothing of itself: but to be compelled to circumcision, and when a man has received it to put righteousness and holiness therein, and if it be not received to make it a sin, that is an injury to Christ. Of this matter I have spoken largely enough heretofore (Philippians 3:19).

Verse 13. For they themselves that are circumcised do not keep the law: but they would have you circumcised, that they might glory in your flesh.

Is not Paul here worthy to be called a heretic? For he says, that not only the false apostles, but all the nation of the Jews which were circumcised keep not the law, but rather that they which were circumcised, in fulfilling the law fulfill it not. This is against Moses, who says that, to be circumcised is to keep the law: and not to be circumcised is to make the covenant void (Genesis 17:10-14). And the Jews were circumcised for none other cause but to keep the law, which commanded that every male child should be circumcised the eighth day. Hereof we have before treated at large, and therefore we need not now to repeat the same again. Now, these things serve to the condemning of the false apostles, that the Galatians may be deterred from hearing of them. As if he should say: Behold, I set before your eyes what manner of teachers you have. First they are vainglorious men, which seek nothing but their own profit, and care for nothing but their own belly. Secondly they flee the cross: and finally they teach no truth or certainty, but all their sayings and doings are counterfeit and full of hypocrisy. Therefore although they keep the law outwardly: yet in keeping it they keep it not. For without the Holy Spirit, the law cannot be kept. But the Holy Spirit cannot be received without Christ: and where the Holy Spirit dwells not, there dwells an unclean spirit, that is to say, despising God, and seeking his own gain and glory. Therefore all that he does as touching the law, is mere hypocrisy and double sin. For an unclean heart does not fulfill the law, but only makes an outward show thereof, and so is it more confirmed in his wickedness and hypocrisy.

And this sentence is diligently to be marked, that they which are circumcised keep not the law: that is to say, that they which are circumcised are not circumcised. It may also be applied to other works. He that works, prays, or suffers without Christ, works, prays and suffers in vain: for all that is not of faith is sin (Romans 14:23). It profits a man therefore nothing at all to be outwardly circumcised, to fast, to pray or to do any other work, if he be within a despiser of grace, of forgiveness of sins, of faith, of Christ, etc. and be puffed up with the opinion and presumption of his own righteousness: which are horrible sins against the first table: and afterward there follow also other sins against the second table, as disobedience, whoredom, furiousness, wrath, hatred, and such other. Therefore he says very well, that they which be circumcised keep not the law, but only pretend that they keep it. But this counterfeiting, or rather hypocrisy is double wickedness before God.

What do the false apostles mean when they would have you to be circumcised? Not that you might become righteous: although they so bear you in hand, but that they may glory in your flesh. Now, who would not detest this most pestilent vice of ambition and desire of glory, which is sought with so great peril of men's souls? They are (says he) deceitful, shameless and vain spirits, which serve their own belly and hate the cross. Again (which is worst of all) they compel you to be circumcised according to the law, that they may thereby abuse your flesh to their own glory, and in the mean season they bring your souls into danger of everlasting destruction. For what do you gain before God but damnation? And what else before men, but that the false apostles may glory that they are your teachers, and you their disciples? And yet they teach you that which they themselves do not. Thus does he sharply reprove the false apostles.

These words: That they may glory in your flesh, are very effectual. As if he should say: they have not the word of the Spirit: therefore it is impossible for you to receive the Spirit by their preaching. They do but only exercise your flesh, making you fleshly justiciaries or justifiers of yourselves. Outwardly they observe days, times, sacrifices and such other things according to the law, which are altogether carnal, whereby you reap nothing else but unprofitable labor and damnation. And on the other side, this they gain thereby, that they boast that they are your teachers and have called you back from the doctrine of Paul the heretic, to their mother the Synagogue. So at this day the Papists brag, that they call back those to the bosom of their mother the holy church, whom they deceive and seduce. Contrariwise, we glory not in your flesh, but we glory as touching your Spirit, because you have received the Spirit by our preaching (Galatians 3:2).

Verse 14. But God forbid that I should glory but in the cross of our Lord Jesus Christ.

The Apostle closes up the matter with an indignation, and with great vehemence of spirit he casts out these words: But God forbid, etc. As if he should say: This carnal glory and ambition of the false apostles is so dangerous a poison, that I wish it were buried in hell, for it is the cause of the destruction of many. But let them glory in the flesh that list, and let them perish with their cursed glory. As for me, I desire no other glory but that whereby I glory and rejoice in the cross of Christ. After the same manner speaks he also Romans 5: We glory in our afflictions. Also in 2 Corinthians 12: I will glory in mine infirmities. Here Paul shows what is the glory and rejoicing of the Christians, namely to glory and to be proud in tribulations, reproaches, infirmities, etc.

The world judges of the Christians, not only that they are wretched and miserable men, but also most cruelly, and yet (as it thinks) with a true zeal hates, persecutes, condemns, and kills them as most pernicious plagues of the spiritual and worldly kingdom, that is to say, like heretics and rebels. But because they do not suffer these things for murder, theft, and such other wickedness, but for the love of Christ whose benefit and glory they set forth, therefore they glory in tribulations and in the cross of Christ, and are glad with the Apostles that they are counted worthy to suffer rebuke for the name of Christ. So must we glory at this day when the Pope and the whole world most cruelly persecute us, condemn us, and kill us, because we suffer these things, not for our evil deeds, as thieves, murderers, etc. but for Christ's sake our Lord and Savior, whose Gospel we truly preach.

Now, our glory is increased and confirmed principally by these two things: First because we are certain that our doctrine is sound and perfect: Secondly, because our cross and suffering is the suffering of Christ. Therefore when the world persecutes and kills us, we have no cause to complain or lament, but we ought rather to rejoice and be glad. Indeed the world judges us to be unhappy and accursed. But on the other side, Christ, who is greater than the world, and for whom we suffer, pronounces us to be blessed, and wills us to rejoice. Blessed are you (says he) when men revile you and persecute you, and falsely say all manner of evil against you for my sake. Rejoice and be glad. Our glory then is another manner of glory than the glory of the world is, which rejoices not in tribulation, reproach, persecution and death, etc. but glories altogether in power, in riches, peace, honor, wisdom and its own righteousness. But mourning and confusion is the end of this glory.

Moreover, the cross of Christ does not signify that piece of wood which Christ did bear upon his shoulders, and to which he was afterwards nailed, but generally it signifies all the afflictions of the faithful, whose sufferings are Christ's sufferings. 2 Corinthians 1: The sufferings of Christ abound in us. Again: Now I rejoice in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh for his body's sake which is the Church, etc. The cross of Christ therefore generally signifies all the afflictions of the church which it suffers for Christ: which he himself witnesses when he says, Saul, Saul, why do you persecute me: Saul did no violence to Christ, but to his Church. But he that touches it, touches the apple of his eye. There is a more lively feeling in the head than in the other members of the body. And this we know by experience: for the little toe or the least part of a man's body being hurt, the head forthwith shows itself by the countenance to feel the grief thereof. So Christ our head makes all our afflictions his own, and suffers also when we suffer who are his body.

It is profitable for us to know these things, lest we should be swallowed up with sorrow or fall to despair when we see that our adversaries do cruelly persecute, excommunicate and kill us. But let us think with ourselves, after the example of Paul, that we must glory in the cross which we bear, not for our own sins, but for Christ's sake. If we consider only in ourselves the sufferings which we endure, they are not only grievous but intolerable: but when we may say: Your sufferings, O Christ, abound in us: Or as is said in Psalm 44: For your sake are we killed all the day, then these sufferings are not only easy, but also sweet, according to that saying: My burden is easy and my yoke is sweet (Matthew 11:30).

Now, it is well known that we at this day do suffer the hatred and persecution of our adversaries for none other cause, but for that we preach Christ faithfully and purely. If we would deny him and approve their pernicious errors and wicked religion, they would not only cease to hate and persecute us, but would also offer to us honor, riches, and many goodly things. Because therefore we suffer these things for Christ's sake, we may truly rejoice and glory with Paul in the cross of our Lord Jesus Christ: that is to say, not in riches, in power, in the favor of men, etc. but in afflictions, weakness, sorrow, fightings in the body, terrors in the spirit, persecutions and all other evils. Therefore we trust it will shortly come to pass, that Christ will say the same to us that David said to Abiathar the priest: I am the cause of all your deaths. Again: He that touches you, touches the apple of mine eye. As if he had said: he that hurts you hurts me. For if you did not preach my word and confess me, you should not suffer these things. So says he also in John: If you were of the world, the world would love its own: but because I have chosen you out of the world, therefore the world hates you. But these things are treated of before.

Verse 14. By whom the world is crucified to me, and I to the world.

This is Paul's manner of speaking. The world is crucified to me, that is, I judge the world to be damned. And I am crucified to the world, that is: the world again judges me to be damned. Thus we crucify and condemn one another. I abhor all the doctrine, righteousness and works of the world as the poison of the Devil. The world again detests my doctrine and deeds, and judges me to be a seditious, a pernicious, a pestilent fellow, and a heretic. So at this day the world is crucified to us, and we to the world. We curse and condemn all man's traditions concerning masses, orders, vows, will-worshippings, works, and all the abominations of the Pope and other heretics, as the dirt of the Devil. They again do persecute and kill us as destroyers of religion and troublers of the public peace.

The monks dreamed that the world was crucified to them when they entered into their monasteries: but by this means Christ is crucified and not the world, indeed the world is delivered from crucifying and is the more quickened by that opinion of holiness and trust which they had in their own righteousness that entered into religion. Most foolishly and wickedly therefore was this sentence of the Apostle wrested to the entering into monasteries. He speaks here of a high matter and of great importance: that is to say, that every faithful man judges that to be the wisdom, righteousness and power of God, which the world condemns as the greatest folly, wickedness and weakness. And contrariwise, that which the world judges to be the highest religion and service of God, the faithful do know to be nothing else but execrable and horrible blasphemy against God. So the godly condemn the world, and again the world condemns the godly. But the godly have the right judgment on their side: for the spiritual man judges all things.

Therefore the judgment of the world touching religion and righteousness before God, is as contrary to the judgment of the godly, as God and the Devil are contrary the one to the other. For as God is crucified to the Devil and the Devil to God: that is to say, as God condemns the doctrine and works of the Devil (for the Son of God appeared, as John says, to destroy the works of the Devil): and contrariwise the Devil condemns and overthrows the word and the works of God, for he is a murderer and the father of lies: so the world condemns the doctrine and life of the godly, calling them most pernicious heretics and troublers of the public peace. And again, the faithful call the world the son of the Devil, which rightly follows his father's steps, that is to say, which is as great a murderer and liar as his father is. This is Paul's meaning when he says: whereby the world is crucified to me and I to the world. Now, the world does not only signify in the Scriptures ungodly and wicked men, but the very best, the wisest and holiest men that are of the world.

And here by the way he covertly touches the false apostles. As if he should say: I utterly hate and detest all glory which is without the cross of Christ, as a cursed thing: for the world with all the glory thereof is crucified to me and I to the world. Therefore accursed be all they which glory in your flesh and not in the cross of Christ. Paul therefore witnesses by these words that he hates the world with a perfect hatred of the Holy Spirit: and again, the world hates him with a perfect hatred of a wicked spirit. As if he should say: It is impossible that there should be any agreement between me and the world. What shall I then do? Shall I give place and teach those things which please the world? No: but with a stout courage I will set myself against it, and will as well despise and crucify it, as it despises and crucifies me.

To conclude, Paul here teaches how we should fight against Satan (which not only torments our bodies with sundry afflictions, but also wounds our hearts continually with his fiery darts, that by this continuance, when he can no otherwise prevail, he may overthrow our faith, and bring us from the truth and from Christ), namely that like as we see Paul himself to have stoutly despised the world: so we also should despise the Devil the prince thereof, with all his force, deceits and hellish furies, and so trusting to the aid and help of Christ, should triumph against him after this manner: O Satan, the more you hurt and go about to hurt me, the more proud and stout I am against you, and laugh you to scorn. The more you terrify me, and seek to bring me to desperation, so much the more confidence and boldness I take, and glory in the midst of your furies and malice: not by my own power, but by the power of my Lord and Savior Christ, whose strength is made perfect in my weakness. Therefore when I am weak then am I strong. On the contrary, when he sees his threatenings and terrors to be feared, he rejoices, and then he terrifies more and more such as are terrified already.

Verse 15. For in Christ Jesus, neither circumcision avails anything, nor uncircumcision, but a new creature.

This is a wonderful kind of speech which Paul here uses when he says: neither circumcision nor uncircumcision prevails anything. It may seem that he should rather have said: either circumcision or uncircumcision avails somewhat, seeing these are two contrary things. But now he denies that either the one or the other avails anything at all. As if he should have said: You must mount up higher: for circumcision and uncircumcision are things of no such importance that they are able to obtain righteousness before God. True it is that they are contrary the one to the other: but this is nothing as touching Christian righteousness, which is not earthly but heavenly, and therefore it consists not in corporeal things. Therefore, whether you be circumcised or uncircumcised, it is all one thing: for in Christ Jesus neither the one nor the other avails anything at all.

The Jews were greatly offended when they heard that circumcision availed nothing. They easily granted the uncircumcision availed nothing. But they could not abide to hear that so much should be said of circumcision: for they fought even to blood for the defense of the law and circumcision. The Papists also at this day do vehemently contend for the maintenance of their traditions as touching the eating of flesh, single life, holy days, and such other: and they excommunicate and curse us which teach that in Christ Jesus these things do nothing avail. But Paul says that we must have another thing which is much more excellent and precious, whereby we may obtain righteousness before God. In Christ Jesus (says he) neither circumcision nor uncircumcision, neither single life nor marriage, neither meat nor fasting do any whit avail. Meat makes us not acceptable before God. We are neither the better by abstaining, nor the worse by eating. All these things, indeed the whole world with all the laws and righteousness thereof, avail nothing to justification.

Reason and the wisdom of the flesh does not understand this: for it perceives not those things which are of the Spirit of God. Therefore it will needs have righteousness to stand in outward things. But we are taught out of the word of God, that there is nothing under the sun which avails to righteousness before God, but Christ only, or (as Paul says here) a new creature. Political laws, men's traditions, ceremonies of the church, indeed and the law of Moses are such things as are without Christ: therefore they avail not to righteousness before God. We may use them as things both good and necessary, but in their place and time. But if we talk of the matter of justification, they avail nothing, but hurt very much.

And by these two things — circumcision and uncircumcision — Paul rejects all other things whatever, and denies that they avail anything in Christ Jesus, that is, in the cause of faith and salvation. For he takes here a part for the whole, that is, by uncircumcision he understands all the Gentiles, by circumcision all the Jews with all their force and all their glory. As if he said: whatever the Gentiles can do with all their wisdom, righteousness, laws, power, kingdoms, empires, it avails nothing in Christ Jesus. Also, whatever the Jews are able to do, with their Moses, their law, their circumcision, their worshippings, their temple, their kingdom and priesthood, it nothing avails. Therefore in Christ Jesus or in the matter of justification we must not dispute of the laws either of the Gentiles or of the Jews, but we must simply pronounce that neither circumcision nor uncircumcision avails anything.

Are the laws then of no effect? Not so. They are good and profitable: albeit in their place and time, that is, in bodily and civil things, which without laws cannot be guided. Moreover we use also in the churches certain ceremonies and laws: not that the keeping of them avails to righteousness, but for good order, example, quietness, and concord, according to that saying: Let all things be done comely and orderly. But if laws be so set forth and urged as though the keeping of them did justify a man, or the breaking thereof did condemn him, they ought to be taken away and to be abolished: for then Christ loses his office and his glory, who only justifies us, and gives to us the Holy Spirit. The Apostle therefore by these words plainly affirms that neither circumcision nor uncircumcision avails anything, but the new creature, etc. Now, since that neither the laws of the Gentiles nor of the Jews avail anything, the Pope has done most wickedly, in that he has constrained men to keep his laws with the opinion of righteousness.

Now, a new creature whereby the image of God is renewed, is not made by any coloring or counterfeiting of good works (for in Christ Jesus neither circumcision avails anything, nor uncircumcision) but by Christ, by whom it is created after the image of God in righteousness and true holiness. When works are done, they bring indeed a new show and outward appearance with which the world and the flesh are delighted, but not a new creature: for the heart remains wicked as it was before, full of the contempt of God and infidelity. Therefore a new creature is the work of the Holy Spirit, which cleanses our heart by faith, and works the fear of God, love, chastity and other Christian virtues, and gives power to bridle the flesh and to reject the righteousness and wisdom of the world. Here is no coloring or new outward show, but a thing done indeed. Here is created another sense and another judgment, that is to say, altogether spiritual, which abhors those things that before it greatly esteemed. The Monkish life and order did so bewitch us in time past, that we thought there was no other way to salvation. But now we judge of it far otherwise. We are now ashamed of those things which we adored as most heavenly and holy, before we were regenerate into this new creature.

Therefore the changing of garments and other outward things is not a new creature (as the Monks dream): but it is the renewing of the mind by the Holy Spirit: after the which follows a change of the members and senses of the whole body. For when the heart has conceived a new light, a new judgment and new motions through the Gospel, it comes to pass that the inward senses are also renewed: for the ears desire to hear the word of God, and not the traditions and dreams of men. The mouth and tongue do not vaunt of their own works, righteousness and rules: but they set forth the mercy of God only offered to us in Christ. These changes consist not in words, but are effectual, and bring a new spirit, a new will, new senses, and new operations of the flesh, so that the eyes, ears, mouth and tongue do not only see, hear and speak otherwise than they did before, but the mind also approves, loves and follows another thing than it did before. For before being blinded with popish errors and darkness, it imagined God to be a merchant, who would sell to us his grace for our works and merits. But now in the light of the Gospel it assures us that we are counted righteous by faith only in Christ. Therefore it now rejects all willful works and accomplishes the works of charity and of our vocation commanded by God. It praises and magnifies God: it rejoices and glories in the only trust and confidence of God's mercy through Jesus Christ. If it must suffer any trouble or affliction, it endures the same cheerfully and gladly, although the flesh repine and grudge at it. This Paul calls a new creature.

Verse 16. And to as many as walk according to this rule, peace be upon them and mercy.

This he adds as a conclusion. This is the only and true rule wherein we ought to walk, namely the new creature, which is neither circumcision nor uncircumcision, but the new man created to the image of God in righteousness and true holiness, which inwardly is righteous in the spirit, and outwardly is holy and clean in the flesh. The Monks have a righteousness and holiness, but it is hypocritical and wicked, because they hope not to be justified by only faith in Christ, but by the keeping of their Rule. Moreover, although outwardly they counterfeit a holiness, and refrain their eyes, hands, tongue and other members from evil: yet they have an unclean heart, full of filthy lust, envy, wrath, lechery, idolatry, contempt and hatred of God, blasphemy against Christ, etc. For they are most spiteful and cruel enemies of the truth. Therefore the Rule and religion of the Monks is most wicked, and accursed of God.

But this rule whereof Paul speaks in this place, is blessed, by which we live in the faith of Christ, and are made new creatures, that is to say, righteous and holy indeed by the Holy Spirit, without any coloring or counterfeiting. To them which walk after this rule belongs peace, that is, the favor of God, forgiveness of sins, quietness of conscience, and mercy: that is to say, help in afflictions and pardon of the remnants of sin which remain in our flesh. Indeed, although they which walk after this rule be overtaken with any sin, yet for that they are the children of grace and peace, mercy upholds them, so that their sin and fall shall not be laid to their charge.

Verse 16. And upon the Israel of God.

Here he touches the false apostles and Jews, which gloried of their fathers, bragged that they were the people of God, that they had the law, etc. As if he said: They are the Israel of God, which with faithful Abraham believe the promises of God offered already in Christ, whether they be Jews or Gentiles, and not they which are begotten of Abraham, Isaac, and Jacob after the flesh. This matter is largely handled before in the third chapter.

Verse 17. From here forth let no man put me to business.

He concludes his Epistle with a certain indignation. As if he said: I have faithfully taught the Gospel as I have received it by the revelation of Jesus Christ: whoever will not follow it, let him follow what he will, so that hereafter he trouble me no more. At a word, this is my censure, that Christ which I have preached is the only high Priest and Savior of the world. Therefore either let the world walk according to this rule, of which I have spoken here and throughout all this Epistle, or else let it perish forever.

Verse 17. For I bear in my body the marks of the Lord Jesus.

This is the true meaning of this place: The marks that be in my body show well enough whose servant I am. If I sought to please men, requiring circumcision and the keeping of the law as necessary to salvation, and rejoicing in your flesh as the false apostles do, I needed not to bear these marks in my body. But because I am the servant of Jesus Christ, and walk after a true rule: that is, I openly teach and confess that no man can obtain the favor of God, righteousness and salvation but by Christ alone, therefore it behooves me to bear the badges of Christ my Lord: which be not marks of my own procuring, but are laid upon me against my will by the world and the Devil, for no other cause but for that I preach Jesus to be Christ.

He calls therefore the stripes and sufferings which he did bear in his body, marks: also the fiery darts of the Devil, anguish and terror of spirit, etc. Of these sufferings he makes mention everywhere in his Epistles: As Luke also does in the Acts. I think (says he) that God has set forth us the last Apostles as men appointed to death: For we are made a gazing-stock to the world, and to the angels, and to men. Again: To this hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labor working with our own hands: We are reviled, we are persecuted, we are evil spoken of, we are made as the filth of the world, the offscouring of all things. Also in another place: In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, by watchings, by fastings, etc. And again: In labors more abundant, in stripes above measure, in prison more plentifully, in death often. Of the Jews five times I received forty stripes save one. I was three times beaten with rods, I was once stoned, I suffered three times shipwreck, night and day have I been in the deep sea. In journeys I was often, in perils of waters, in perils of robbers, in perils of my own nation, in perils among the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, etc.

These be the true marks and imprinted signs, of which the Apostle speaks in this place. The which we also at this day by the grace of God, bear in our bodies for Christ's cause. For the world persecutes and kills us, false brethren deadly hate us, Satan inwardly in our heart with his fiery darts terrifies us, and for no other cause but for that we teach Christ to be our righteousness and life. These marks we choose not of any devotion, neither do we gladly suffer them: but because the world and the Devil do lay them upon us for Christ's cause we are compelled to suffer them, and we rejoice in spirit with Paul (which is always willing, glories, and rejoices) that we bear them in our body: for they are a seal and most sure testimony of true doctrine and faith. These things Paul spoke (as I showed before) with a certain displeasure and indignation.

Verse 18. Brethren, the grace of our Lord Jesus Christ be with your spirit, Amen.

This is his last farewell. He ends the Epistle with the same words with which he began. As if he said: I have taught you Christ purely: I have entreated you: I have chided you, and I have let pass nothing which I thought profitable for you. I can say no more, but that I heartily pray, that our Lord Jesus Christ would bless and increase my labor, and govern you with his Holy Spirit forever.

Thus have you the exposition of Paul's Epistle to the Galatians. The Lord Jesus Christ, our justifier and Savior, who gave to me the grace and power to expound this Epistle and to you likewise to hear it, preserve and establish both you and me (which I most heartily desire), that we daily growing more and more in the knowledge of his grace and faith unfeigned, may be found blameless and without fault in the day of our redemption. To whom with the Father and the Holy Ghost be glory world without end. AMEN.

1 Timothy 1 — To the King everlasting, immortal, invisible, to God only wise be honor and glory for ever and ever. AMEN.

Anyone who reads these words of the apostle carefully will notice that he is not speaking about errors or offenses against doctrine but about lesser sins — sins a person falls into not willfully or deliberately, but through weakness. That is why he uses such gentle and fatherly language, not calling it an error or a sin, but a fault. He also softens the sin further by adding: 'if anyone is overtaken' — meaning, caught off guard by the devil or by the flesh. Even the word 'man' carries some weight here, quietly diminishing the severity of the offense. As if to say: what is more natural to a human being than to stumble, to be deceived, and to go wrong? Moses says the same in Leviticus: 'They are prone to sin as people do.' This is therefore a statement full of heavenly comfort — one that once delivered me from the brink of despair in a terrible conflict. The saints in this life not only live in the flesh; they sometimes also, through the devil's temptations, give in to the flesh's desires — falling into impatience, envy, anger, doubt, distrust, and similar sins. Satan always attacks on two fronts: he assaults the purity of doctrine through sects and divisions, and he corrupts the soundness of life through daily offenses. So Paul teaches how those who have fallen should be treated — those who are strong should lift them up and restore them in a spirit of gentleness.

Ministers of the word especially need to understand this, so that in their zeal to cut straight to every problem, they do not lose the fatherly and motherly tenderness Paul calls for in those who care for souls. He gave a practical example of this precept in 2 Corinthians 2, where he said that the rebuke administered to the man who had been excommunicated was sufficient, and that the church should now forgive him and comfort him, so he would not be overwhelmed by excessive grief. 'Therefore I urge you,' he says, 'to reaffirm your love for him.' Pastors and ministers should indeed rebuke those who have fallen — but when they see that these people are genuinely sorrowful, they must begin to lift them up, comfort them, and soften the weight of their fault as much as they can, doing so through mercy alone, setting mercy against sin, so that the fallen person is not consumed by unbearable despair. Just as the Holy Spirit is firm and unyielding in defending the doctrine of faith, He is gentle and compassionate in dealing with people's sins when those who committed them are truly repentant.

The papal system, however, has done the exact opposite of what Paul commands — both in teaching and in practice — and this matter is no exception. The pope and his bishops have been tyrants and butchers of consciences. They burdened people repeatedly with new regulations, and for the smallest offense they threatened excommunication. To make their empty threats more effective, they attached sayings of Pope Gregory to them: 'It is the mark of a good conscience to fear a fault where none exists,' and 'Our censures must be feared, even when unjust and wrongful.' These sayings — introduced into the church by the devil — are what established papal excommunication and the terrifying power of the papacy over the world. There is no virtue in being afraid of a fault where there is none. Roman Satan — who gave you the power to terrify and condemn consciences that were already crushed by your unjust sentences? You should have lifted them up, freed them from false fears, and led them from lies and errors into the truth. Instead you do the opposite — living up to your title of 'the man of sin and son of destruction' — manufacturing guilt where there is none. This is the very craft of Antichrist, by which he built his excommunication and tyranny. Whoever dared to dismiss his unjust sentences was labeled obstinate and wicked — as some princes found, though they acted against their own consciences, for in those dark times they did not yet understand that the pope's curses were empty.

Let those who have been entrusted with the care of souls learn from Paul's instruction how to handle those who have sinned. 'Brothers,' he says, 'if anyone is overtaken in a fault, do not trouble him or increase his sorrow. Do not be harsh or condemning — restore him and raise him up again. Through a spirit of gentleness and meekness, recover what was lost in him through the devil's deception or the flesh's weakness.' The kingdom you have been called to is not a kingdom of terror and gloom, but of confidence, joy, and gladness. So if you see a brother cast down and burdened because of a sin he has committed, run to him — reach out your hand, lift him back up, speak words of comfort, and wrap him in a caring embrace. Those who are hard-hearted and obstinate, who carry on carelessly in their sins without any sense of guilt — rebuke them sharply. But those who have been overtaken by sin and are genuinely weighed down by grief over what they have done must be lifted up and helped by you who are spiritual — and this must be done in a spirit of gentleness, not in the spirit of harsh judgment. Some have done the opposite: when they should have refreshed a thirsty conscience with sweet comfort, they gave it gall and vinegar, as the Jews gave to Christ on the cross. Ezekiel said of Israel's shepherds that they ruled God's flock with cruelty and harshness — but a brother should comfort a fallen brother with a loving and gentle spirit. The one who has fallen should hear the word of the one who raises him up, and believe it. God does not want the broken to be cast aside — He wants them raised up, as the Psalm says. God has invested far more in them than we ever have, namely, the life and blood of His own Son. We should therefore receive, help, and comfort such people with every kindness and gentleness.

Verse 1. Considering yourself, lest you also be tempted.

This warning is essential for checking the harshness of pastors who show no compassion in lifting up and restoring those who have fallen. As Augustine says: there is no sin another person has committed that you yourself could not commit. We stand on slippery ground — so if we grow proud and neglect our duty, nothing is easier than falling. A wise saying from the Lives of the Fathers captures this well: when a monk was told that one of his brothers had fallen into sexual sin, he said, 'He fell yesterday — and I may fall today.' Paul adds this urgent warning so that pastors will not be harsh and unmerciful toward those who have sinned, or measure their own holiness by comparing themselves to others' failures. Instead, they should carry a motherly tenderness toward the fallen and think: 'This person has fallen. I may fall even more seriously and more shamefully than he did.' If those who are so quick to judge and condemn would honestly examine their own sins, they would find that the sins of those who have fallen are specks of dust, while their own sins are great beams.

Let the one who stands take care that he does not fall. David was a deeply holy man — full of faith and the Spirit of God, the recipient of extraordinary promises, the doer of great things for the Lord — and yet after so many trials and temptations that God had used to train him, he fell grievously in his old age, overcome by youthful lust. If David fell, why would we presume to trust our own steadiness? Through such examples, God shows us two things: first, our own weakness, so that we will not grow proud but remain afraid; second, His own judgment — that He can tolerate pride least of all, whether directed against Him or against our brothers. Paul therefore says this with good reason: 'Considering yourself, lest you also be tempted.' Those who have been tested by temptation know how necessary this warning is. Those who have never faced such testing do not understand Paul, and so they feel no compassion for those who have fallen — as was plain to see under the papacy, where nothing ruled but tyranny and harshness.

Verse 2. Bear one another's burdens, and so fulfill the law of Christ.

This is a gentle commandment, and Paul attaches high praise to it. The law of Christ is the law of love. After Christ redeemed us, renewed us, and made us His church, He gave us no other law than the law of mutual love. In John 13 He says: 'A new commandment I give to you, that you love one another.' And to love is not — as the scholastic theologians imagined — merely to wish others well. It means to bear one another's burdens: to carry what is painful and what you would rather not carry. Christians must therefore have strong shoulders and robust bones, so they can bear the flesh — that is, the weakness of their brothers — for Paul says these are burdens and troubles. Love is gentle, courteous, and patient — not in receiving but in giving. It is compelled to overlook many things and simply carry them. Faithful teachers see many errors and offenses in the church that they are forced to tolerate. In civil life, subjects are never as obedient to the law as they should be — so unless a ruler can look the other way at the right moment, he will never be fit to govern. In a household, many things happen that displease the head of the house. But if we can overlook and bear with our own daily vices and failures, let us bear with others' faults as well — as the saying goes: 'Bear one another's burdens,' and again, 'You shall love your neighbor as yourself.'

Since every walk of life and every person has its faults, Paul sets before the faithful the law of Christ, urging them to bear one another's burdens. Those who refuse to do this plainly show they understand nothing at all of the law of Christ, which is the law of love — a love that, as Paul says in 1 Corinthians 13, believes all things, hopes all things, and carries the brothers' burdens. This is always subject, however, to the first commandment: those who violate it do not transgress the law of charity — they do not wrong their neighbor, but they wrong Christ and the kingdom He purchased with His own blood. That kingdom is not upheld by the law of love but by the word of God, faith, and the Holy Spirit. The commandment to bear one another's burdens does not apply to those who deny Christ and not only refuse to acknowledge their sin but actively defend it, nor to those who persist in sin without remorse — these too are partly denying Christ, and such people must be left, so we do not share in their evil. But those who gladly hear the word of God and believe, yet against their will fall into sin, and when corrected not only receive that correction gladly but also detest their sin and strive to change — these are the ones who have been overtaken by sin, and their burdens are the ones Paul commands us to bear. In their case let us not be harsh and merciless. Let us follow the example of Christ, who bears with and forbears such people — so let us bear with and forbear them also. If He does not punish them — though He would be entirely just in doing so — how much less should we.

Verse 3. For if anyone thinks he is something when he is nothing, he deceives himself.

Here again Paul exposes the authors of sects and paints them in their true colors: hard-hearted, merciless, without compassion — people who despise the weak and refuse to carry their burdens, who demand strict and exacting compliance in everything (like unreasonable husbands or harsh schoolmasters), who cannot be satisfied with anything except their own way, and who will be your bitter enemies unless you applaud everything they say and do and conform entirely to their preferences. Of all people, they are the most proud, and they dare to claim everything for themselves. That is exactly what Paul says here: they think themselves to be something — meaning, they believe they have the Holy Spirit, that they understand all the mysteries of Scripture, that they cannot err.

Paul is right to say they are nothing — they deceive themselves with foolish confidence in their own wisdom and holiness. They understand nothing of Christ or of the law of Christ. If they did, they would say: 'Brother, you struggle with that fault, and I struggle with another. God has forgiven me ten thousand talents, so I will forgive you a hundred pence.' But because they demand perfect compliance in everything and will not bear the burdens of the weak, their harshness and severity drive many away. People begin to despise, hate, and avoid them — they stop seeking comfort or counsel from them, and they stop listening to their teaching. Pastors, by contrast, should conduct themselves toward those in their care in a way that draws love and respect — not for their personality, but for their office and the Christian virtues that should shine most clearly in those who lead.

Paul has painted an accurate portrait of these harsh and merciless saints: puffed up by their own foolish opinions and empty illusions, they are convinced they possess remarkable knowledge and holiness, while in reality they are nothing and are simply deceiving themselves. It is a clear self-deception when a person convinces himself he is something when he is nothing. Such people are described perfectly in Revelation 3:17: 'You say, I am rich, and have become wealthy, and have need of nothing, and you do not know that you are wretched and miserable and poor and blind and naked.'

Verse 4. But each one must examine his own work, and then he will have reason for boasting in regard to himself alone, and not in regard to another.

Paul continues to expose these proud and vainglorious people. The craving for vainglory is a disgusting and accursed vice — it is the source of every kind of trouble and brings ruin to both communities and consciences. In spiritual matters especially, it is a disease with no cure. While this passage can apply to ordinary life and human conduct, Paul's main concern here is the work of ministry — he is attacking those boastful troublemakers who, with their self-invented opinions, disturb consciences that have been well grounded in the truth.

Those infected with the poison of vainglory have no concern for whether their work — their ministry — is pure, honest, and faithful. Their only goal is the applause of the people. So the false apostles, seeing that Paul had preached the Gospel faithfully to the Galatians and that they could not offer any superior doctrine, began to find fault with what Paul had taught so faithfully and honestly, and to present their own teaching as superior. By this tactic they won the Galatians' favor and turned the Galatians against Paul. The proud and vainglorious consistently combine three vices. First, they crave glory. Second, they are remarkably clever at finding fault with everything others say and do — using this to win people's affection and admiration. Third, once they have built a name for themselves (even on another man's work), they become so bold and aggressive that they dare to do anything. These are destructive and poisonous people, whom I despise with all my heart — for they seek their own interests, not those of Jesus Christ (Philippians 2:21).

Paul is speaking against precisely such people here. He is saying: these vainglorious spirits do their work — that is, they preach the Gospel — for the sole purpose of winning praise and status among people, of being seen as superior teachers beside whom Paul and others pale in comparison. Once they have secured that status, they begin to criticize what others say and do, while lavishly praising their own work. By this tactic they bewitch the minds of the people, who — because they have itching ears — not only love new opinions but actually enjoy watching the teachers they once respected be humiliated and displaced by these flashy newcomers, all because they have grown bored and sated with the word.

This is not how it should be, Paul says. Let every person be faithful in his office. Let him not seek his own glory or depend on people's praise and approval — let his only concern be to do his work well, which means preaching the Gospel purely. If his work is genuine and sound, he can be sure that praise will come — both from God and from the godly. If the ungrateful world does not commend him, let that not move him at all — for he knows that the goal of his ministry is not to glorify himself but to glorify Christ. Armed with the armor of righteousness on the right hand and on the left, let him say: I did not begin preaching the Gospel so the world would praise me, and so I will not abandon what I have begun just because the world hates, slanders, or persecutes me. The person who lives this way teaches the word and carries out his office faithfully — without any worldly motive, without chasing glory or gain, without leaning on any person's strength, wisdom, or approval. He does not depend on others' praise, for he has it within himself (2 Timothy 4:5).

The one who truly and faithfully carries out his office does not care what the world says about him. He does not care whether the world praises or criticizes him, because he carries his praise within himself — the testimony of his own conscience and his glory before God. He can say with Paul: 'This is our reason for boasting, our praise and glory — even the testimony of our conscience that in simplicity and sincerity before God, not in worldly wisdom but in God's grace, we have conducted ourselves in this world.' This glory is uncorrupted and lasting, because it does not depend on other people's opinions but on one's own conscience, which bears witness that the word was taught purely, the sacraments administered rightly, and all things done well — and therefore it cannot be discredited or taken away.

The other kind of glory that these proud spirits chase is uncertain and treacherous — they do not carry it within themselves; it lives in the mouths and opinions of other people. So they cannot have the testimony of their own conscience that they have done everything with honesty and sincerity for the sole purpose of advancing God's glory and the salvation of souls. What they actually seek is to become famous through their preaching and to be praised by people. Their glory, their confidence, and their self-assurance are all located before other people — not within themselves, and not before God. The godly do not desire glory in this way. If Paul had needed his praise to come from people rather than from within himself, he would have been driven to despair when he saw cities, regions, and all of Asia turn away from him, and when he saw how many offenses and heresies followed in the wake of his preaching. When Christ stood alone — rejected by the Jews and abandoned by His disciples — He was not truly alone, because the Father was with Him, and He carried joy and glory within Himself (John 16:32).

In the same way, if our confidence, our glory, and our joy depended on the judgment and favor of people, we would die of heartbreak and anguish. Far from holding us worthy of any respect or praise, the papists, the sectarians, and the whole world hate and persecute us bitterly — they would gladly destroy our ministry and wipe out our teaching forever. Before people, then, we have nothing but reproach. Yet we rejoice and glory in the Lord, and so we carry out our office with cheerfulness and faithfulness, knowing that it is acceptable to Him. Doing this, we do not care whether our work pleases or displeases the devil, or whether the world loves us or hates us. Knowing our work is well done and having a clear conscience before God, we press on through honor and dishonor, through good report and evil report (Philippians 4:4). This, Paul says, is what it means to have your rejoicing in yourself (1 Corinthians 6:3).

This warning is urgently needed against the accursed vice of vainglory. The Gospel is a message that brings with it the cross and persecution — both by its own nature and through the devil's hostility. This is why Paul is accustomed to calling it 'the word of the cross' and 'the word of offense' (1 Corinthians 1:18). It does not always have steady and constant disciples. Many people embrace it today and tomorrow, offended by the cross, will fall away and deny it. Those who preach the Gospel in order to win human favor and applause must inevitably perish, and their glory must turn to shame when people stop honoring and praising them. Let all pastors and ministers of the word therefore learn to find their glory and joy within themselves, not in the mouths of other people. If some praise them — as the godly are accustomed to do, since Paul says we live 'by evil report and good report' — let them receive such praise only as a shadow of true glory, and let them recognize that the substance of glory is the testimony of their own conscience. The one who lives this way proves his own work: he does not seek his own glory but cares only to carry out his office faithfully — to teach the Gospel purely and to show the true use of the sacraments. When he thus proves his own work, he has joy and glory within himself that no one can take from him — it is planted and rooted in his own heart, not in other people's mouths, which Satan can easily turn, so that the mouth that was blessing a moment ago is now full of curses.

So Paul says: if you want glory, seek it where it should be sought — not in other people's mouths but in your own heart. And you find it there by carrying out your office honestly and faithfully. When you do this, the glory you have within yourself will also be followed by praise and commendation from others. But if you base your glory on others rather than on yourself, the shame you carry within will not stay hidden — it will be accompanied by disgrace and confusion before others as well. We have seen this with certain fanatical spirits in our own time who did not prove their own work. Rather than preaching the Gospel purely and simply, they exploited it for human applause — in violation of the second commandment. So after their inward confusion came an outward confusion and shame before all, according to the saying: 'The Lord will not hold guiltless the one who takes His name in vain' (Exodus 20:7). And again: 'Those who despise Me will be lightly esteemed' (1 Samuel 2:30).

But if we seek first God's glory through the ministry of the word, our own glory will surely follow — according to the saying: 'Those who honor Me I will honor.' In the end, let every person prove his work — let him strive to make his ministry faithful, for this is the primary requirement of ministers of the word (1 Corinthians 4:2). Paul means: let every person work to teach the word purely and faithfully, keeping his eye on nothing except the glory of God and the salvation of souls — and then his work will be faithful and sound, and he will have joy and glory in his own conscience, so that he can say with confidence: 'This teaching and this ministry please God.' And that is true and excellent glory.

This principle applies equally to the faithful in every walk of life. A ruler, a head of household, a servant, a teacher, a student — whoever remains in his vocation and faithfully does what that vocation requires, not busying himself with tasks that belong to someone else's calling, can rightly glory and rejoice within himself. He can say: 'I have done the work of my calling as God appointed it, with as much faithfulness and diligence as I could manage. I know that this work, done in faith and obedience to God, pleases God.' If others speak badly of it, he cares little about that. There will always be those who despise and slander the teaching and lives of the godly — but God has promised to destroy all lying lips and slanderous tongues. So while such people pursue vainglory and try to destroy the godly with lies and slanders, it happens to them exactly as Paul says: 'whose glory is their shame.' And elsewhere: 'Their foolishness will be obvious to everyone.' Who will expose it? God the righteous Judge — He will lay bare their false accusations and slanders, and just as surely He will bring the righteousness of the godly to light like the midday sun, as the Psalm says (Psalm 17).

The phrase 'in himself' — worth noting briefly — must not be understood in a way that excludes God. Rather, every person in whatever godly calling he occupies should know that his work is a divine work — because it is the work of a vocation that carries God's command.

Verse 5. For each one will carry his own load.

This serves as the reason and confirmation of what he said before — so that no one would lean on other people's praise and approval. What he is saying is this: it is sheer madness to seek your glory in others rather than in yourself, because in the agony of death and on the day of final judgment it will profit you nothing that others praised you. Others will not carry your burden — you will stand before the judgment seat of Christ and bear your load alone. Your praisers will be of no help to you there. When we die, all those praises will fall silent. On that day, when the Lord judges the secrets of all hearts, the witness of your own conscience will stand either for you or against you — against you if your glory was in others, for you if you had it within yourself, meaning if your conscience bears witness that you faithfully and honestly carried out your ministry or your calling, with your eye on God's glory and the salvation of souls alone. These words — 'each one will carry his own load' — carry great force, and they should sober us so thoroughly that we have no desire for vainglory.

It should also be noted that we are not talking here about justification, where nothing counts but pure grace and forgiveness of sins received through faith alone — where all our works, even our very best works done in accordance with our calling, still need forgiveness of sins. This is a different matter. Paul is not treating forgiveness of sins here but comparing genuine work with hypocritical work. The point is this: while even a godly pastor's work is not so perfect that it has no need of forgiveness, it is still good and sound when compared to the ministry of a vainglorious person. Our ministry is good and sound because through it we seek God's glory and the salvation of souls. The ministry of these boastful troublemakers is not, because they seek their own praise. Even though no works can quiet the conscience before God, it is still necessary that we be able to say honestly that we have done our work uprightly, faithfully, and according to God's calling — that we have not corrupted the word of God but have taught it purely and honestly. We need this testimony of conscience: that we have carried out our duty faithfully in our office and calling and have lived accordingly. We can therefore rightly take satisfaction in our works to the degree that we know they are commanded by God and that they please Him. For in the final judgment each one will carry his own load, and therefore other people's praise will be of no help or profit to anyone then.

Up to this point Paul has spoken against the most destructive vice of vainglory — a vice so powerful that no one is strong enough to resist it without constant prayer. For who among even the godly is not pleased by his own praises? Only the Holy Spirit can preserve us from being infected by it.

Verse 6. The one who is taught the word is to share all good things with the one who teaches him.

Here Paul addresses the students and hearers of the word, commanding them to provide generously for those who have taught and instructed them. I used to wonder why the apostle was so diligent in commanding the churches to support their teachers. Under the papacy I saw everyone giving lavishly — to build and maintain grand temples, to increase the revenues and incomes of those assigned to serve in their idolatrous system. As a result, the wealth and prestige of the bishops and clergy grew so great that they came to possess the finest and most productive land everywhere. I therefore thought Paul had issued this command in vain, since the clergy were not merely provided for abundantly but were awash in wealth. If anything, I thought people needed to be urged to hold back their giving rather than encouraged to give more — for I could see that this excessive generosity was only feeding the clergy's greed. But now I understand why there was such abundance before, and why the pastors and ministers of the word go without it now.

In former times, when nothing was taught but errors and corrupt doctrine, the church had such abundance that from Peter's inheritance — Peter, who declared he had neither silver nor gold — and from what they called 'spiritual goods,' the pope had become an emperor, and cardinals and bishops had become kings and princes of the world. But now that the Gospel has been preached and proclaimed, those who embrace it are as wealthy as Christ and His apostles once were. We know by experience, then, how well this command to support and provide for the pastors and ministers of God's word is being followed — the command Paul repeats and presses home here and in so many other places. There is now no city in our acquaintance that genuinely supports and maintains its pastors and preachers. The church's resources were given not to Christ — to whom no one gives anything; He was laid in a manger at birth because there was no room for Him, He had nowhere to lay His head during His ministry, and He died stripped of His clothing, hanging naked on the cross between two thieves — but to the pope, to fund his abominations, to support his suppression of the Gospel, to promote the doctrines and traditions of men, and to establish idolatry.

Whenever I read Paul's appeals to the churches — urging them either to support their pastors or to contribute to the relief of the poor believers in Judea — I am struck with great amazement and shame that so great an apostle had to labor through so many words to obtain such a simple kindness from the congregations. He devotes two entire chapters of his second letter to treating this matter with the Corinthians. I would be reluctant to shame Wittenberg — which is nothing compared to Corinth — in the way he shamed the Corinthians by having to beg so earnestly for aid to the poor. But this is what happens when the Gospel is preached: not only does no one willingly give anything for the support of ministers or the education of students, but people begin to plunder, steal, and cheat one another by every crafty means. In short, people suddenly seem to shed their humanity and turn into cruel beasts. And yet when the doctrine of demons was being preached, people were extravagant and gave everything freely to those who were deceiving them. The prophets condemn the same sin in the Israelites, who were reluctant to provide for the godly priests and Levites but gave lavishly to the wicked.

We are beginning to understand, then, how necessary Paul's command about supporting ministers of the church truly is. Satan cannot tolerate the light of the Gospel. When he sees it beginning to shine, he rages and tries with all his strength to put it out. He uses two main strategies to do this. First, he employs lying spirits and violent rulers. Second, he uses poverty and starvation. Since he has not yet been able to crush the Gospel in this region — praise God — by means of heretics and tyrants, he is trying the other approach: by cutting off the financial support of ministers of the word, hoping that when they are driven down by poverty and need they will abandon the ministry, leaving the miserable people without the word of God and allowing them to sink over time into a state no better than wild beasts. Satan advances this terrible scheme through ungodly rulers in the cities and through nobles and landowners in the countryside, who seize church resources that should support Gospel ministers and put them to corrupt uses. 'These goods,' says the prophet Micah, 'were gathered as the wages of a prostitute, and to the wages of a prostitute they will return' (Micah 1:7).

Satan also turns individuals away from the Gospel through sheer overindulgence. When the Gospel is preached diligently day after day, many grow so full of it that they begin to find it distasteful, and they slowly become lazy and resistant toward every form of godly practice. Furthermore, hardly anyone will now raise their children in good learning, let alone in the study of Holy Scripture — instead they are directed entirely toward profitable trades and occupations. All of this is Satan's work, aimed at nothing other than suppressing the Gospel in this land — without the need for any ruler's violence or any heretic's scheming.

Paul's warning to hearers of the Gospel to share all good things with their pastors and teachers is therefore anything but unnecessary. As he says to the Corinthians: 'If we sowed spiritual things in you, is it too much if we reap material things from you?' (1 Corinthians 9:11). Those who receive spiritual things from their teachers are therefore obligated to provide material things in return. But farmers, townspeople, and nobles today exploit our teaching as a cover to enrich themselves. In the past, under the pope, there was no one who did not pay something yearly to priests — for masses, requiems, series of memorial masses, and similar nonsense. The begging friars also took their share. The merchandise of Rome and the daily offerings claimed still more. By the Gospel, our countrymen have now been freed from these and countless other such demands. But far from being grateful to God for this freedom, they have gone from being prodigal givers to outright thieves and robbers — unwilling to contribute a single coin to the Gospel or its ministers, or to give anything for the relief of the poor. This is a clear sign that they have lost both the word and faith, and that they have nothing spiritually good in them. It is impossible for those who are genuinely godly to allow their pastors to live in need and poverty. But because these people laugh and celebrate when their pastors suffer hardship, and withhold their support or give it with far less faithfulness than they should — this is plain evidence they are worse than pagans.

But they will soon discover what calamities follow from this ingratitude. They will lose both earthly and spiritual things, for this sin cannot go unpunished. I am convinced that the churches in Galatia, Corinth, and elsewhere were troubled by the false apostles for no other reason than that they had shown little regard for their true pastors and preachers. It is only fitting that whoever refuses to give a penny to God — who offers all good things and eternal life — will end up giving gold to the devil, the source of all evil and eternal death. Whoever will not serve God in small matters — to his own immeasurable benefit — let him serve the devil in great ones, to his own complete destruction. Now that the light of the Gospel is beginning to shine, we can see plainly what the devil is and what the world is.

When Paul says 'in all his goods,' this does not mean everyone is obligated to give everything they own to their ministers. It means they should support them generously, providing them with what they need to live comfortably.

Verse 7. Do not be deceived, God is not mocked.

The apostle presses this matter of supporting and maintaining ministers so urgently that he now adds a threat to go along with his earlier rebuke and encouragement: 'God is not mocked.' With this he cuts to the heart of what our countrymen are doing — they proudly despise our ministry. They treat it as something trivial and beneath them, and some nobles especially try to make their pastors into servants and slaves. If we did not have so godly a prince who loves the truth, they would have driven us out of the region long ago. When pastors ask for what is owed them or complain of going without, the cry goes up: 'The priests are greedy — they always want more, no one can satisfy their insatiable appetite. If they were true believers in the Gospel they would own nothing — like poor men they should follow the poor Christ and endure all hardships.'

Paul issues a terrifying warning to such tyrants and mockers of God — those who so carelessly and arrogantly scorn the struggling preachers while still claiming to be followers of the Gospel and sincere worshipers of God. 'Do not be deceived,' he says: 'God is not mocked' — meaning, He does not allow Himself to be mocked in the persons of His ministers. For He has said: 'Whoever despises you despises Me.' And He said to Samuel: 'They have not rejected you but Me.' So, mockers, though God may delay His punishment for a time, when He sees the moment He will find you out and punish this contempt for His word and this bitter hatred you carry toward His ministers. You are not deceiving God but yourselves — you will not laugh at God; He will laugh at you (Psalm 2). Our proud nobles, townspeople, and common citizens are unmoved by this frightening warning. But when death draws near, they will discover whether they mocked themselves or us — or rather, not us, but God Himself, as Paul says here. In the meantime, since they dismiss our warnings with insufferable pride, we say these things for our own comfort — to remind ourselves that it is better to suffer wrong than to do wrong, for patience is always innocent and harmless. Furthermore, God will not let His ministers starve. Even when the wealthy are going hungry, He will feed them — and in days of famine they will have enough.

Verse 7. For whatever a man sows, this he will also reap.

All of this serves the purpose of establishing that ministers should be supported and provided for. For my part, I am not fond of interpreting passages like this, since they appear to commend us — and indeed they do. Moreover, dwelling on such things too much before one's hearers can carry a hint of greed. Nevertheless, people must be reminded of it, so they know they owe their pastors both respect and a sufficient living. Our Savior Christ teaches the same in Luke 10: 'Eating and drinking what they provide, for the laborer deserves his wages.' And Paul says elsewhere: 'Do you not know that those who perform sacred services eat from the temple offerings, and those who regularly serve at the altar share in the offerings of the altar?' So also the Lord has directed that those who preach the Gospel should live from the Gospel.

It is also good for us who serve in the ministry to understand this clearly, so that we can receive the income provided from the church's former resources without a troubled conscience. Even though such resources were accumulated through fraud and deception, God is now — by stripping the Egyptians, that is, the papists, of their goods — redirecting them to a good and holy use among us. This happens not when nobles and landowners seize them for their own benefit, but when they are used to support those who proclaim God's glory and raise up the young in virtue. Let us understand, then, that we may use what the church provides for the necessary support of our lives with a clean conscience — since God has ordained and commanded that those who preach the Gospel should live from the Gospel — so that we can carry out our work all the better. Let no one make a scruple of this, as though it were somehow unlawful to use such resources.

Verse 8. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.

Paul adds an illustration and an analogy. He takes the general truth about sowing and applies it to the specific matter of supporting and maintaining ministers of the word: 'He who sows in the Spirit' — that is, he who provides for teachers of God's word — does a spiritual work and will reap eternal life. This raises a question: are we then earning eternal life through good works? Paul seems to be saying exactly that here. We dealt with such passages about works and their rewards at length in chapter 5. It is certainly necessary, following Paul's example, to urge the faithful to good works — that is, to put their faith into action through good works, for if good works do not follow from faith, that is a clear sign the faith is not genuine. So the apostle says: 'He who sows to the flesh' — some understand this as 'in his own flesh' — that is, he who gives nothing to the ministers of God's word and only feeds and looks out for himself (which is the flesh's counsel) — will from the flesh reap corruption, not only in this present life but in the life to come as well. The goods of the wicked will waste away, and in the end they themselves will come to a shameful ruin. Paul wants to stir his hearers to be generous toward their pastors and preachers. But what a sad state of affairs it is that people's perverseness and ingratitude are so great that the churches need this kind of admonition at all.

The Encratites misused this passage to support their wicked position against marriage, interpreting it this way: 'He who sows to the flesh will reap corruption — that is, he who takes a wife will be damned — therefore a wife is a damning thing and marriage is evil, since it involves sowing to the flesh.' These people were so completely lacking in judgment that they could not see what the apostle was actually talking about. I mention this to show how easily the devil, through his ministers, can turn simple people away from the truth. Germany will soon have an endless supply of such people — indeed, it already has a great many — for on one hand it persecutes and kills godly ministers, and on the other it neglects and despises them and allows them to live in severe poverty. Let us arm ourselves against these and similar errors and learn to understand what Scripture is actually saying. Paul is not speaking about marriage here but about supporting the ministers of the church — something anyone with ordinary common sense can see. And although this support is a material thing, he still calls it 'sowing in the Spirit.' By contrast, when people greedily scrape together everything they can for their own profit, he calls it 'sowing to the flesh.' Those who sow in the Spirit he pronounces blessed — both in this life and in the one to come. Those who sow to the flesh he pronounces under a curse — both in this life and the one to come.

Verse 9. Let us not grow weary of doing good, for in due time we will reap if we do not give up.

As he moves toward closing his letter, Paul shifts from the particular to the general and urges generosity in all good works. He means: let us be generous and giving not only toward ministers of the word but toward all people — and without growing weary. It is easy enough to do good once or twice. What is hard is to keep going without losing heart when those you have helped respond with ingratitude and hostility. So Paul does not only urge us to do good — he urges us not to grow weary of doing good. To motivate us, he adds: 'For in due time we will reap if we do not give up.' In other words: look ahead to the coming harvest — the one that never ends — and then no one's ingratitude or hostile behavior will be able to pull you away from doing good, because at harvest time you will receive an abundant return on your seed. With these warm and encouraging words he urges the faithful to lives of good works.

Verse 10. So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of faith.

This is the summary of his appeal for generous support of ministers of the word and for giving to all who are in need. He means: let us do good while it is day, for when night comes no one can work. People may accomplish many things after the light of truth has been extinguished, but all of it is wasted — they walk in darkness and do not know where they are going, and so their whole life, works, sufferings, and death amount to nothing. With these words he also has the Galatians in mind. He is saying: unless you hold to the sound teaching you received from me, all the good works you perform and all the hardships you endure will profit you nothing — as he said earlier in chapter 3: 'Did you suffer so many things for nothing?' And with a distinctive phrase he calls those who share the fellowship of faith 'the household of faith' — with the ministers of the word foremost among them, and all the rest of the faithful alongside them.

Verse 11. See with what large letters I am writing to you with my own hand.

He closes the letter with an encouragement to the faithful and a sharp attack on the false apostles. 'See with what large letters I am writing to you with my own hand' — he says this to move their hearts and to show his deep, fatherly affection for them. He means: I have never written such a long letter to any other church with my own hand as I have written to you. In his other letters, Paul typically dictated while someone else wrote, and then he added his own greeting and signature at the end — as can be seen in the closing lines of his letters. In these words, I take it, he is making a point about the length of this letter — though others interpret it differently.

Verse 12. Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ.

Earlier Paul cursed the false apostles. Now, essentially repeating the same thing in different words, he accuses them sharply in order to frighten the Galatians and pull them away from these teachers — despite the great authority they seemed to carry. The teachers you have, he says, are guilty on three counts: first, they care nothing for Christ's glory or your souls but only seek their own glory; second, they flee the cross; third, they do not even understand what they teach.

False teachers charged with three such serious failures are rightly to be avoided by everyone. Not all the Galatians heeded Paul's warning, however. And Paul does the false apostles no wrong by attacking them so forcefully — he justly condemns them by his apostolic authority. In the same way, when we call the pope Antichrist and his bishops and clergy an accursed generation, we are not slandering them — we are judging them by God's own authority, in keeping with what was said in chapter 1: 'If we or an angel from heaven should preach a gospel other than the one we preached to you, he is to be accursed' (Galatians 1:8). For they hate, persecute, and overturn the doctrine of Christ.

Your teachers, Paul says, are empty and boastful — they do not care about Christ's glory or your salvation but seek only their own. Moreover, because they fear the cross, they preach circumcision and a righteousness of outward observance, in order to avoid provoking the Jews to hatred and persecution. So however long and eagerly you listen to them, you are listening to people who make their belly their god, seek their own glory, and avoid the cross. Worth noting here is the force of the word 'compel.' Circumcision in itself is nothing — but to be compelled to undergo it, to locate righteousness and holiness in it, and to treat it as a sin if it is refused — that is an injury to Christ. I have treated this matter at sufficient length before (Philippians 3:19).

Verse 13. For those who are circumcised do not even keep the law themselves, but they desire to have you circumcised so that they may boast in your flesh.

Would Paul not be called a heretic for saying this? He is declaring that not only the false apostles but the entire circumcised Jewish people do not keep the law — that those who are circumcised, even in their law-keeping, do not truly keep it. This seems to go against Moses, who says that circumcision is keeping the law, and that to remain uncircumcised is to break the covenant (Genesis 17:10-14). The Jews were circumcised for the very purpose of keeping the law, which commanded that every male child be circumcised on the eighth day. We have treated this thoroughly before and need not repeat it all here. What Paul says here serves to expose the false apostles so that the Galatians will be deterred from following them. He is saying: look — let me show you plainly what kind of teachers you have. First, they are vainglorious men who care only for their own profit and their own stomach. Second, they flee the cross. Third, their entire teaching and practice is a pretense, full of hypocrisy. So even though they observe the law outwardly, in their observing they do not truly observe it. Without the Holy Spirit the law cannot be kept, and the Holy Spirit cannot be received apart from Christ. Where the Holy Spirit does not dwell, an unclean spirit dwells instead — one that despises God and pursues its own gain and glory. Therefore everything such a person does in regard to the law is sheer hypocrisy and double sin. An unclean heart does not fulfill the law — it only makes an outward show of doing so, and in this it only deepens its own wickedness and self-deception.

This statement deserves careful attention: those who are circumcised do not keep the law — which means, those who are circumcised are not truly circumcised. The same principle applies to other works. Anyone who works, prays, or endures hardship without Christ works, prays, and suffers in vain — for 'whatever is not from faith is sin' (Romans 14:23). It profits a person nothing to be outwardly circumcised, to fast, to pray, or to perform any other work, if inwardly he despises grace, forgiveness of sins, faith, and Christ — puffing himself up with confidence in his own righteousness. These are terrible sins against the first table of the law, and they are followed by other sins against the second table — disobedience, sexual immorality, rage, wrath, hatred, and the rest. Paul is therefore exactly right to say that those who are circumcised do not keep the law — they only pretend to keep it. And this pretense, this hypocrisy, is a double wickedness before God.

What do the false apostles actually want when they push you to be circumcised? Not to make you righteous — though that is what they tell you — but to be able to boast in your flesh. Who would not despise this most poisonous ambition and craving for glory, especially when it is pursued at such terrible cost to people's souls? These are, Paul says, deceitful, shameless, and empty people who serve their own stomachs and hate the cross. Worse still — and this is the worst of all — they compel you to be circumcised by the law, in order to use your body as a trophy for their own reputation, while in the meantime leading your souls toward eternal destruction. What do you gain before God from this but condemnation? And what do you gain before people but the privilege of letting the false apostles boast that they are your teachers and you their students — while they themselves do not practice what they demand of you? This is how Paul sharply exposes the false apostles.

The phrase 'boast in your flesh' is very pointed. Paul means: these teachers do not have the word of the Spirit — so it is impossible for you to receive the Spirit through their preaching. All they do is exercise your flesh, making you flesh-centered justifiers of yourselves by your own works. Outwardly they observe days, seasons, sacrifices, and other things prescribed by the law — all of it entirely material — and from this you gain nothing but fruitless labor and condemnation. What they gain is the ability to boast that they are your teachers and that they have brought you back from Paul the heretic to their mother, the Synagogue. The papists today do the same, boasting that they draw back to the bosom of their holy mother church those whom they have deceived and seduced. We, by contrast, do not glory in your flesh — we glory concerning your Spirit, because you received the Spirit through our preaching (Galatians 3:2).

Verse 14. But may it never be that I would boast, except in the cross of our Lord Jesus Christ.

The apostle closes the argument with deep feeling and with great force of spirit he declares: 'But may it never be!' He means: the carnal glory and ambition of the false apostles is so deadly a poison that I wish it were buried in hell — for it is the ruin of many. Let them glory in the flesh if they choose, and let them perish with their accursed glory. As for me, I want no glory other than the glory of rejoicing in the cross of Christ. He speaks the same way in Romans 5: 'We also celebrate in our tribulations.' And in 2 Corinthians 12: 'I will boast about my weaknesses.' Here Paul shows what the glory and rejoicing of Christians consists in: to boast and to take pride in tribulations, reproaches, weaknesses, and the rest.

The world does not merely regard Christians as wretched and miserable — it hates, persecutes, condemns, and kills them as the most dangerous plagues upon both the spiritual and civil order, and it does this with what it believes to be genuine zeal, calling them heretics and rebels. But because Christians do not suffer these things for murder, theft, or any other wickedness — but for the love of Christ, whose grace and glory they proclaim — they glory in their sufferings and in the cross of Christ, and they rejoice with the apostles that they have been counted worthy to suffer disgrace for the name of Christ. So must we glory today, when the pope and the whole world persecute, condemn, and kill us — because we suffer these things not for evil deeds, as thieves and murderers do, but for Christ our Lord and Savior, whose Gospel we faithfully preach.

Our glory is strengthened and confirmed on two grounds: first, we are certain that our teaching is sound and complete; second, the cross we carry and the suffering we endure is the suffering of Christ. So when the world persecutes and kills us, we have no reason to complain or mourn — we should instead rejoice and be glad. The world judges us to be miserable and cursed. But Christ — who is greater than the world and for whom we suffer — pronounces us blessed and calls us to rejoice: 'Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad.' Our glory is entirely different from the world's glory, which rejoices not in tribulation, reproach, persecution, and death, but celebrates only power, wealth, peace, honor, wisdom, and its own righteousness. But mourning and confusion are where that glory ends.

The cross of Christ does not refer only to the wooden cross Christ carried on His shoulders and to which He was nailed — it refers more broadly to all the afflictions the faithful suffer, whose sufferings are Christ's sufferings. As 2 Corinthians 1 says: 'The sufferings of Christ are abundant in us.' And again: 'Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ's afflictions.' The cross of Christ therefore means, in the fullest sense, all the sufferings the church endures for Christ — which Christ Himself confirms when He says, 'Saul, Saul, why are you persecuting Me?' Saul was not laying hands on Christ directly, but on His church. Yet whoever touches the church touches the apple of His eye. The head feels more keenly than any other part of the body — we know this from experience: when even the smallest part of the body is hurt, the head immediately shows by the face that it feels the pain. In the same way, Christ our Head takes all our afflictions as His own and suffers with us who are His body.

It is good for us to understand this, so that we are not consumed by grief or driven to despair when we see our enemies cruelly persecuting, excommunicating, and killing us. Like Paul, let us remind ourselves that we should glory in the cross we bear — not for our own sins, but for Christ's sake. When we look only at our own experience of suffering, it is not merely hard but unbearable. But when we can say, 'Your sufferings, O Christ, overflow in us' — or as Psalm 44 says, 'For Your sake we are killed all day long' — then these sufferings become not only bearable but sweet, in keeping with His own word: 'My yoke is easy and My burden is light' (Matthew 11:30).

It is well known that the hatred and persecution we face today comes for one reason alone: we preach Christ faithfully and purely. If we would deny Him and endorse our opponents' corrupt errors and false religion, they would not only stop hating and persecuting us — they would offer us honor, wealth, and much besides. Since we do suffer these things for Christ's sake, we can truly rejoice and glory with Paul in the cross of our Lord Jesus Christ — not in riches, power, or human favor, but in afflictions, weakness, sorrow, outward conflicts, inward terrors, persecution, and every kind of hardship. We therefore trust that Christ will soon say to us what David said to Abiathar the priest: 'I am the cause of all your troubles.' And again: 'Whoever touches you touches the apple of My eye' — meaning, whoever harms you harms Me. For if you were not preaching My word and confessing Me, you would not suffer these things. As He says in John: 'If you were of the world, the world would love its own; but because I have chosen you out of the world, the world hates you.' But these things have been treated before.

Verse 14. Through whom the world has been crucified to me, and I to the world.

This is Paul's characteristic way of speaking. 'The world is crucified to me' means: I judge the world to be condemned. 'I am crucified to the world' means: the world judges me to be condemned. So we condemn one another. I regard all the world's doctrine, righteousness, and works as the devil's poison. The world in turn detests my teaching and what I do, and judges me to be a troublemaker, a dangerous man, a pestilence, and a heretic. So today the world is crucified to us, and we to the world. We condemn all human traditions regarding masses, religious orders, vows, self-invented worship, works-righteousness, and all the abominations of the pope and other heretics as the devil's filth. They in turn persecute and kill us as destroyers of religion and disturbers of public order.

The monks imagined the world was crucified to them when they entered their monasteries — but in reality, by doing this, they were crucifying Christ, not the world. In fact, they were liberating the world from being crucified, and the world was all the more alive and active in the pride and self-confidence they poured into their so-called religious life. It was therefore a foolish and wicked distortion to apply Paul's words to entering a monastery. He is speaking here of something far higher and more important: that every faithful person recognizes as the wisdom, righteousness, and power of God the very thing the world condemns as the worst folly, wickedness, and weakness. And conversely, what the world regards as the highest religion and service of God, the faithful recognize as nothing but execrable and horrifying blasphemy against God. So the godly condemn the world, and the world condemns the godly. But the godly have the right judgment on their side — for the spiritual person judges all things.

The world's judgment about religion and righteousness before God is therefore as opposite to the godly person's judgment as God is opposite to the devil. Just as God is crucified to the devil and the devil to God — God condemning the devil's doctrine and works (for the Son of God appeared, as John says, to destroy the works of the devil), and the devil destroying and overturning the word and works of God (since he is a murderer and the father of lies) — so the world condemns the doctrine and life of the godly, calling them the most dangerous heretics and troublers of public peace. And the faithful in turn call the world a child of the devil, who faithfully follows his father's example — being as great a murderer and liar as the devil himself. This is Paul's meaning when he says: 'Through whom the world has been crucified to me and I to the world.' It should be noted that in Scripture 'the world' refers not only to openly wicked people, but also to the very best, wisest, and most outwardly holy people the world has to offer.

Here Paul also takes an indirect shot at the false apostles. He is saying: I utterly despise and reject all glory that does not come through the cross of Christ — it is a cursed thing to me, for the world with all its glory is crucified to me and I to the world. Therefore, accursed are all who glory in your flesh and not in the cross of Christ. By these words Paul is declaring that he hates the world with the perfect hatred that the Holy Spirit inspires — and the world hates him with the perfect hatred of a wicked spirit. There is no possibility of agreement between me and the world, he is saying. So what am I to do? Should I give way and teach what the world wants to hear? No — with bold courage I will set myself against it and despise it and crucify it, just as it despises and crucifies me.

In closing, Paul teaches here how we must fight against Satan — who not only torments our bodies with every kind of affliction but continually wounds our hearts with his fiery arrows, hoping that through sheer persistence, when he cannot overcome us any other way, he may destroy our faith and drag us from the truth and from Christ. The lesson is this: just as we see Paul boldly despising the world, so we must despise the devil — the world's ruler — together with all his power, tricks, and hellish rages, and trusting in Christ's help, we must triumph over him in this spirit: 'Satan, the more you attack me and try to bring me down, the bolder and more defiant I become against you, and the more I laugh at you.' 'The more you terrify me and try to drive me to despair, the more confidence and boldness I draw — and in the midst of your rage and malice I glory: not in my own strength, but in the power of my Lord and Savior Christ, whose strength is made perfect in weakness. So when I am weak, then I am strong.' By contrast, when Satan sees that his threats and terrors produce real fear, he rejoices, and he presses his attack all the harder against those who are already afraid.

Verse 15. For neither is circumcision anything, nor uncircumcision, but a new creation.

Paul uses a striking way of speaking when he says that neither circumcision nor uncircumcision counts for anything. One might expect him to say that one or the other counts for something, since they are opposites. Instead he denies that either one counts at all. His point is: you need to rise higher than this. Circumcision and uncircumcision are not capable of obtaining righteousness before God. Granted, they are opposites — but that is irrelevant when it comes to Christian righteousness, which is not earthly but heavenly, and therefore does not consist in bodily things. So whether you are circumcised or uncircumcised, it makes no difference — in Christ Jesus, neither one counts for anything.

The Jews were deeply offended to hear that circumcision counted for nothing. They could easily grant that uncircumcision counted for nothing. But they could not bear the same being said of circumcision — they fought to the death to defend the law and circumcision. The papists today do the same, fiercely defending their traditions regarding eating meat, celibacy, holy days, and the like, and excommunicating and cursing us for teaching that these things count for nothing in Christ Jesus. But Paul says we must have something far more excellent and precious in order to obtain righteousness before God. In Christ Jesus, he says, neither circumcision nor uncircumcision, neither celibacy nor marriage, neither eating nor fasting, counts for anything. Food does not make us acceptable to God — we are neither better for abstaining nor worse for eating. All these things — indeed the entire world with all its laws and righteousness — count for nothing toward justification.

Human reason and the wisdom of the flesh cannot grasp this, for it cannot perceive the things of the Spirit of God. It insists that righteousness must consist in outward things. But the word of God teaches us that nothing in the world contributes to righteousness before God except Christ alone — or, as Paul says here, a new creation. Civil laws, human traditions, church ceremonies, and even the law of Moses are things that exist outside of Christ — and therefore they contribute nothing to righteousness before God. We may use them as good and useful things, in their proper place and time. But when the question is justification, they count for nothing — and in fact they do great harm.

By these two things — circumcision and uncircumcision — Paul sweeps away everything else and declares that none of it counts for anything in Christ Jesus, meaning in the matter of faith and salvation. He is using a part to represent the whole: by 'uncircumcision' he means all the Gentiles, and by 'circumcision' he means all the Jews together with all their achievements and all their glory. He is saying: whatever the Gentiles can contribute with all their wisdom, righteousness, laws, power, kingdoms, and empires — it counts for nothing in Christ Jesus. Whatever the Jews can contribute with Moses, the law, circumcision, their worship, their temple, their kingdom, and their priesthood — it counts for nothing. Therefore in Christ Jesus — in the matter of justification — we must not discuss the laws of either the Gentiles or the Jews. We must simply declare that neither circumcision nor uncircumcision counts for anything.

Are laws then worthless? Not at all. They are good and useful — but in their proper place and time, meaning in physical and civil affairs, which cannot be managed without laws. We also use certain ceremonies and regulations in the churches — not because keeping them contributes to righteousness, but for good order, as an example to others, for peace, and for harmony, in keeping with the principle: 'Let all things be done decently and in order.' But if laws are set forward and enforced as though keeping them justifies a person, or breaking them condemns him, then they must be removed and abolished — for then Christ loses His office and His glory, since He alone justifies us and gives us the Holy Spirit. The apostle therefore states plainly that neither circumcision nor uncircumcision counts for anything — only the new creation. Since neither the laws of the Gentiles nor the Jews count for anything, the pope acted most wickedly by compelling people to keep his laws as though their righteousness depended on it.

A new creation — one in which the image of God is restored — is not produced by any outward performance or imitation of good works (for in Christ Jesus neither circumcision nor uncircumcision counts for anything). It is produced by Christ, through whom we are created after the image of God in righteousness and true holiness. When works are performed, they produce a new outward appearance that pleases the world and the flesh — but not a new creation. The heart remains as wicked as before, full of contempt for God and unbelief. A new creation is therefore the work of the Holy Spirit, who cleanses our hearts through faith, produces the fear of God, love, purity, and other Christian virtues, and gives power to restrain the flesh and to reject the world's righteousness and wisdom. This is not an outward performance — it is a genuine inward transformation. An entirely different sense and judgment is created — altogether spiritual — which recoils from the very things it previously prized most highly. The monastic life and its religious orders once had such a hold on us that we thought there was no other path to salvation. Now we see it entirely differently. We are ashamed of the things we once adored as the most heavenly and holy, before we were born again as this new creation.

The new creation is not produced by changing one's clothing or other outward things, as the monks imagine. It is the renewing of the mind by the Holy Spirit — and following this inner renewal comes a change in the faculties and senses of the whole body. When the heart has received new light, new judgment, and new impulses through the Gospel, the inward senses are also renewed: the ears desire to hear the word of God rather than human traditions and fantasies. The mouth and tongue no longer boast of personal achievements, righteousness, and rules — they proclaim only the mercy of God offered to us in Christ. These changes are not merely verbal — they are effective and real, producing a new spirit, a new will, new senses, and new ways of living, so that the eyes, ears, mouth, and tongue not only see, hear, and speak differently than before, but the mind also approves, loves, and pursues an altogether different thing. Formerly, blinded by the errors and darkness of the papacy, the mind imagined God to be a merchant who would sell His grace in exchange for our works and merits. But now in the light of the Gospel, it is assured that we are counted righteous by faith in Christ alone. It therefore rejects all self-willed works and carries out instead the works of love and of the calling God has commanded. It praises and magnifies God — it rejoices and glories in trusting solely in God's mercy through Jesus Christ. When it must endure trouble or affliction, it bears it cheerfully and willingly, even when the flesh resists and complains. This is what Paul calls a new creation.

Verse 16. And those who will walk by this rule, peace and mercy be upon them.

Paul adds this as a conclusion. The one true rule we must follow is the new creation — which is neither circumcision nor uncircumcision, but the new person created in God's image in righteousness and true holiness, inwardly righteous in spirit and outwardly holy and clean in body. The monks also have a kind of righteousness and holiness — but it is hypocritical and corrupt, because they hope to be justified not by faith in Christ alone but by keeping their Rule. Furthermore, even though they maintain an outward holiness — restraining their eyes, hands, tongue, and other bodily members from evil — their hearts remain unclean, full of foul desire, envy, anger, lust, idolatry, contempt and hatred of God, and blasphemy against Christ. They are in fact bitter and hostile enemies of the truth. The monks' Rule and religion is therefore wicked and accursed by God.

But the rule Paul speaks of here is blessed — the rule by which we live by faith in Christ and are made new creatures, truly righteous and holy through the Holy Spirit, without any pretense or performance. To those who walk by this rule belong peace — meaning God's favor, forgiveness of sins, and quietness of conscience — and mercy — meaning help in afflictions and pardon for the remnants of sin that remain in our flesh. And even if those who walk by this rule are ever overtaken by sin, they are still children of grace and peace, and mercy upholds them so that their sin and failure will not be held against them.

Verse 16. And upon the Israel of God.

Here Paul takes aim at the false apostles and the Jews who gloried in their ancestors, boasted of being God's people, and prided themselves on possessing the law. What he means is this: the true Israel of God are those who, like faithful Abraham, believe the promises of God already offered in Christ — whether they are Jews or Gentiles — not those who are descended from Abraham, Isaac, and Jacob by physical descent. This matter was treated thoroughly in chapter 3.

Verse 17. From now on let no one cause trouble for me.

He closes his letter with a kind of holy indignation. He means: I have faithfully taught the Gospel exactly as I received it through the revelation of Jesus Christ. Whoever will not follow it may follow what he likes — but let him trouble me no more. This is my final verdict: Christ, whom I have preached, is the one and only High Priest and Savior of the world. Either let the world walk according to the rule I have set out here and throughout this entire letter — or let it perish forever.

Verse 17. For I bear on my body the marks of Jesus.

The true meaning of this passage is this: the marks on my body make it plain enough whose servant I am. If I were seeking to please people — requiring circumcision and law-keeping as necessary for salvation and glorying in your outward observance as the false apostles do — I would have no need to carry these marks. But because I am the servant of Jesus Christ and walk by the true rule — openly teaching and declaring that no one can receive God's favor, righteousness, and salvation except through Christ alone — I must bear the marks of Christ my Lord. These are not marks I chose or sought out. They have been forced on me against my will by the world and the devil, for no other reason than that I preach Jesus as the Christ.

By 'marks' he means the beatings and sufferings he bore in his body, as well as the devil's fiery arrows, anguish and terror of spirit, and the rest. He refers to these sufferings throughout his letters, as Luke does in Acts. 'I think,' he says, 'that God has put us apostles on display at the end of the procession, as those condemned to die — for we have become a spectacle to the world, to angels, and to people.' And again: 'To this very hour we are hungry and thirsty, poorly clothed, roughly treated, homeless, and we work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure; when we are slandered, we speak kindly. We have become the scum of the earth, the garbage of the world.' And elsewhere: 'In great endurance, in afflictions, in hardships, in distresses, in beatings, in imprisonments, in riots, in labors, in sleepless nights, in hunger.' And again: 'In far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I was adrift at sea. On frequent journeys, in dangers from rivers, dangers from robbers, dangers from my own countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers from false brothers.'

These are the true marks and branded signs the apostle speaks of here. We also bear such marks in our bodies today, by God's grace, for Christ's sake. The world persecutes and kills us; false brothers hate us with a bitter hatred; Satan terrifies us inwardly with his fiery arrows — all because we teach that Christ is our righteousness and our life. We did not choose these marks out of any devotion, and we do not welcome the suffering they bring. But because the world and the devil lay them on us for Christ's sake, we are compelled to bear them — and we rejoice in spirit with Paul, who always willingly accepts them, glories in them, and is glad to carry them in his body, for they are a seal and a sure testimony of true doctrine and faith. These words Paul spoke, as I noted before, with a kind of holy displeasure and indignation.

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

This is his final farewell. He ends the letter with the same theme with which he began. He means: I have taught you Christ purely. I have appealed to you, I have rebuked you, and I have left out nothing I thought would be of benefit to you. There is nothing more I can say, except that I pray with all my heart that our Lord Jesus Christ would bless and extend the work I have done, and govern you by His Holy Spirit forever.

This completes the exposition of Paul's letter to the Galatians. The Lord Jesus Christ — our justifier and Savior — who gave me the grace and ability to expound this letter, and gave you the grace to hear it, preserve and establish both you and me, as I most earnestly desire: that growing daily in the knowledge of His grace and in sincere faith, we may be found blameless and without fault on the day of our redemption. To Him, with the Father and the Holy Spirit, be glory forever and ever. Amen.

1 Timothy 1 — To the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.