Gal 6:7-10 | Barnes | STEP | Verse 7. But not deceived . That is, in regard to your character, and your hopes for eternity. This is a formula of introduction to some admonition that is peculiarly weighty and important. It implies that there was danger that they would be deceived in reference to their character. The sources of the danger were the corruption of their own hearts, the difficulty of knowing their true character, the instructions of false teachers, etc. . God is not mocked . He cannot be imposed on, or mocked. He knows what our real character is, and he will judge us accordingly. The word rendered mocked μυκτηριζω means, properly, to turn up the nose in scorn; hence to mock, or deride, or insult. The sense is, that God could not be imposed on, or could not be insulted with impunity, or successfully. To mock is, properly, (1.) to imitate, to mimic; to imitate in contempt or derision. (2.) To deride, to laugh at, to ridicule. (3.) To defeat, or to illude, or to disappoint. (4.) To fool, to tantalize-- Webster . Here it cannot mean to imitate , or to mimic , but it refers to the principles of the Divine administration, and must mean that they could not be treated with contempt, or successfully evaded. They could not hope to illude or impose on God. His principles of government were settled, and they could not impose on him. To what the reference is here, is not perfectly plain. In the connexion in which it stands, it seems to refer to the support of the ministers of the gospel; and Paul introduces the general principle, that as a man sows he will reap, to show them what will be the effect of a liberal and proper use of their property. If they made a proper use of it; if. they employed it for benevolent purposes; if they appropriated what they should to the support of religion, they would reap accordingly. God could not be imposed on in regard to this. They could not make him think that they had true religion when they were sowing to the flesh, and when they were spending their money in purchasing pleasure, and in luxury and vanity. No zeal, however ardent; no prayers, however fervent or long; no professions, however loud, would impose on God. And to make such prayers, and to manifest such zeal and such strong professions, while the heart was with the world, and they were spending their money for everything else but religion, was mocking God. Alas, how much mockery of God like this still prevails! How much, when men seem disposed to make God believe that they are exceedingly zealous and devoted, while their heart is truly with the world! How many long prayers are offered; how much zeal is shown; how many warm professions are made, as if to make God and man believe that the heart was truly engaged in the cause of religion, while little or nothing is given in the cause of benevolence; while the ministers of religion are suffered to starve; and while the "loud professor" rolls in wealth, and is distinguished for luxury of living, for gaiety of apparel, for splendour of equipage, and for extravagance in parties of pleasure! Such professors attempt to mock God. They are really sowing to the flesh; and of the flesh they must reap corruption. For whatsoever a man soweth , etc. . This figure is taken from agriculture. A man who sows wheat, shall reap wheat; he who sows barley, shall reap barley; he who sows cockle, shall reap cockle. Every kind of grain will produce grain like itself. So it is in regard to our works. He who is liberal, shall be dealt with liberally; he who is righteous, shall be rewarded; he who is a sinner, shall reap according to his deeds. (*) "mocked" "not to be deluded"

Galatians 6:7-10

Verse 7. But not deceived. That is, in regard to your character, and your hopes for eternity. This is a formula of introduction to some admonition that is peculiarly weighty and important. It implies that there was danger that they would be deceived in reference to their character. The sources of the danger were the corruption of their own hearts, the difficulty of knowing their true character, the instructions of false teachers, etc. 1Cor 6:9.

God is not mocked. He cannot be imposed on, or mocked. He knows what our real character is, and he will judge us accordingly. The word rendered mocked μυκτηριζω means, properly, to turn up the nose in scorn; hence to mock, or deride, or insult. The sense is, that God could not be imposed on, or could not be insulted with impunity, or successfully. To mock is, properly,

(1.) to imitate, to mimic; to imitate in contempt or derision.

(2.) To deride, to laugh at, to ridicule.

(3.) To defeat, or to illude, or to disappoint.

(4.) To fool, to tantalize--Webster. Here it cannot mean to imitate, or to mimic, but it refers to the principles of the Divine administration, and must mean that they could not be treated with contempt, or successfully evaded. They could not hope to illude or impose on God. His principles of government were settled, and they could not impose on him. To what the reference is here, is not perfectly plain. In the connexion in which it stands, it seems to refer to the support of the ministers of the gospel; and Paul introduces the general principle, that as a man sows he will reap, to show them what will be the effect of a liberal and proper use of their property. If they made a proper use of it; if. they employed it for benevolent purposes; if they appropriated what they should to the support of religion, they would reap accordingly. God could not be imposed on in regard to this. They could not make him think that they had true religion when they were sowing to the flesh, and when they were spending their money in purchasing pleasure, and in luxury and vanity. No zeal, however ardent; no prayers, however fervent or long; no professions, however loud, would impose on God. And to make such prayers, and to manifest such zeal and such strong professions, while the heart was with the world, and they were spending their money for everything else but religion, was mocking God. Alas, how much mockery of God like this still prevails! How much, when men seem disposed to make God believe that they are exceedingly zealous and devoted, while their heart is truly with the world! How many long prayers are offered; how much zeal is shown; how many warm professions are made, as if to make God and man believe that the heart was truly engaged in the cause of religion, while little or nothing is given in the cause of benevolence; while the ministers of religion are suffered to starve; and while the "loud professor" rolls in wealth, and is distinguished for luxury of living, for gaiety of apparel, for splendour of equipage, and for extravagance in parties of pleasure! Such professors attempt to mock God. They are really sowing to the flesh; and of the flesh they must reap corruption.

For whatsoever a man soweth, etc. 2Cor 9:6. This figure is taken from agriculture. A man who sows wheat, shall reap wheat; he who sows barley, shall reap barley; he who sows cockle, shall reap cockle. Every kind of grain will produce grain like itself. So it is in regard to our works. He who is liberal, shall be dealt with liberally; he who is righteous, shall be rewarded; he who is a sinner, shall reap according to his deeds.

(*) "mocked" "not to be deluded" Verse 8. For he that soweth to his flesh. That makes provision for the indulgence of fleshly appetites and passions. Gal 5:19; and Gal 5:20-21. He who makes use of his property to give indulgence to licentiousness, intemperance, and vanity.

Shall of the flesh. From the flesh, or as that which indulgence in fleshly appetites properly produces. Punishment, under the Divine government, is commonly in the line of offences. The punishment of licentiousness and intemperance in this life is commonly loathsome and offensive disease; and, when long indulged, the sensualist becomes haggard, and bloated, and corrupted, and sinks into the grave. Such, also, is often the punishment of luxurious living, of a pampered appetite, of gluttony, as well as of intemperate drinking. But if the punishment does not follow in this life, it will be sure to overtake the sensualist in the world to come. There he shall reap ruin final and everlasting.

Corruption.

(1.) By disease.

(2.) In the grave--the home to which the sensualist rapidly travels.

(3.) In the world of woe. There all shall be corrupt. His virtue, even the semblance of virtue, shall all be gone. His understanding, will, fancy--his whole soul--shall be debased and corrupt. No virtue will linger and live on the plains of ruin, but all shah be depravity and woe. Everything in hell is debased and. corrupt; and the whole harvest of sensuality, in this world and the world to come, is degradation and defilement.

But he that soweth to the Spirit. He who follows the leading and cultivates the affections which the Holy Spirit would produce. Gal 5:22,23.

Shall of the Spirit. As the result of following the leading of the Spirit.

Reap life everlasting. Rom 2:7.

(b) "soweth to the flesh" Job 4:8, Prov 22:8, Hoss 8:7 (+) "corruption" "destruction" (c) "to the Spirit" Prov 11:18, Jas 3:18 Verse 9. And let us not be weary in well doing. 1Cor 15:58.

The reference here is particularly to the support of the ministers of religion, Gal 6:6; but the apostle makes the exhortation general. Christians sometunes become weary. There is so much opposition to the best plans for doing good; there is so much to be done; there are so many calls on their time and their charities; and there is often so much ingratitude among those whom they endeavour to benefit, that they become disheartened. Such Paul addresses, and exhorts them not to give over, but to persevere.

For in due season. At the day of judgment. Then we shall receive the full reward of all our self-denials and charities.

We shall reap, if we faint not. If we do not give over, exhausted and disheartened. It is implied here, that unless a man perseveres in doing good to the end of life, he can hope for no reward. He who becomes disheartened, and who gives over his efforts; he that is appalled by obstacles, and that faints on account of the embarrassments thrown in his way; he that pines for ease, and withdraws from the field of benevolence, shows that he has no true attachment to the cause, and that his heart has never been truly in the work of religion. He who becomes a true Christian, becomes such FOR ETERNITY. He has enlisted, never to withdraw. He becomes pledged to do good and to serve God always. No obstacles are to deter, no embarrassments are to drive him from the field. With the rigour of his youth, and the wisdom and influence of his riper years; with his remaining powers when enfeebled by age; with the last pulsation of life here, and with his immortal energies in a higher world, he is to do good. For that he is to live. In that he is to die; and when he awakes in the resurrection with renovated powers, he is to awake to an everlasting service of doing good, as far as he may have opportunity, in the kingdom of God.

(d) "let us not be weary" 1Cor 15:58 (e) "if we faint not" Heb 10:36, Rev 2:10 Verse 10. As we have therefore opportunity, let us do good unto all men. This is the true rule about doing good. "The opportunity to do good," says Cotton Mather, "imposes the obligation to do it." The simple rule is, that we are favoured with the opportunity, and that we have the power. It is not that we are to do it when it is convenient; or when it will advance the interest of a party; or when it may contribute to our fame; the rule is, that we are to do it when we have the opportunity. No matter how often that occurs; no matter how many objects of benevolence are presented--the more the better; no matter how much self-denial it may cost us; no matter how little fame we may get by it; still, if we have the opportunity to do good, we are to do it, and should be thankful for the privilege. And it is to be done to all men. Not to our family only; not to our party; not to our neighbours; not to those of our own colour; not to those who live in the same land with us, but to all mankind. If we can reach and benefit a man who lives on the other side of the globe, whom we have never seen, and shall never see in this world or in the world to come, still we are to do him good. Such is Christianity. And in this, as in all other respects, it differs from the narrow and selfish spirit of clanship which prevails all over the world.

Especially. On the same principle that a man is bound particularly to benefit his own family and friends. In his large and expansive zeal for the world at large, he is not to forget or neglect them. He is to feel that they have peculiar claims on him. They are near him. They are bound to him by tender ties. They may be particularly dependent on him. Christianity does not relax the ties which bind us to our country, our family, and our friends. It makes them more close and tender, and excites us more faithfully to discharge the duties which grow out of these relations. But, in addition to that, it excites us to do good to all men, and to bless the stranger as well as the friend; the man who has a different colour from our own, as well as he who has the same; the man who lives in another clime, as well as he who was born in the same country in which we live.

Of the household of faith. Christians are distinguished from other men primarily by their believing the gospel, and by its influence on their lives.

(f) "opportunity" Eccl 9:10 (g) "unto all men" Mt 5:43, Tit 3:8 (h) "unto them" 1Jn 3:14