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Verse-by-Verse Bible Commentary

Galatians 6:14

But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.

Adam Clarke Commentary

But God forbid that I should glory - Whatever others may do, or whatever they may exult or glory in, God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified, he having made an atonement for the sin of the world by his passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Christ.

By whom the world is crucified unto me - Jewish rites and Gentile vanities are equally insipid to me; I know them to be empty and worthless. If Jews and Gentiles despise me, I despise that in which they trust; through Jesus, all are crucified to me - their objects of dependence are as vile and execrable to me, as I am to them, in whose sight these things are of great account.

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These files are public domain.

Clarke, Adam. "Commentary on Galatians 6:14". "The Adam Clarke Commentary". https: 1832.

Albert Barnes' Notes on the Whole Bible

But God forbid - See the note at Romans 3:4. “For me it is not to glory except in the cross of Christ.” The object of Paul here is evidently to place himself in contrast with the judaizing teachers, and to show his determined purpose to glory in nothing else but the cross of Christ. Well they knew that he had as much occasion for glorying in the things pertaining to the flesh, or in the observance of external rites and customs, as any of them. He had been circumcised. He had had all the advantages of accurate training in the knowledge of the Jewish law. He had entered on life with uncommon advantages. He had evinced a zeal that was not surpassed by any of them; and his life, so far as conformity to the religion in which he had been trained was concerned, was blameless; Philemon 3:4-8. This must have been to a great extent known to the Galatians; and by placing his own conduct in strong contrast with that of the Judaizing teachers, and showing that he had no ground of confidence in himself, he designed to bring back the minds of the Galatians to simple dependence on the cross.

That I should glory - That I should boast; or that I should rely on any thing else. Others glory in their conformity to the laws of Moses; others in their zeal, or their talents, or their learning, or their orthodoxy; others in their wealth, or their accomplishments; others in their family alliances, and their birth; but the supreme boast and glorying of a Christian is in the cross of Christ.

In the cross of our Lord Jesus Christ - In Jesus the crucified Messiah. It is a subject of rejoicing and glorying that we have such a Saviour. The world looked upon him with contempt; and the cross was a stumbling-block to the Jew, and folly to the Greek. Notes, 1 Corinthians 1:23. But to the Christian, that cross is the subject of glorying. It is so because:

(1)Of the love of him who suffered there;

(2)Of the purity and holiness of his character, for the innocent died there for the guilty;

(3)Of the honor there put on the Law of God by his dying to maintain it unsullied;

(4)Of the reconciliation there made for sin, accomplishing what could be done by no other oblation, and by no power of man;

(5)Of the pardon there procured for the guilty;

(6)Of the fact that through it we become dead to the world, and are made alive to God;

(7)Of the support and consolation which goes from that cross to sustain us in trial; and,

(8)Of the fact that it procured for us admission into heaven, a title to the world of glory. All is glory around the cross.

It was a glorious Saviour who died; it was glorious love that led him to die; it was a glorious object to redeem a world; and is is unspeakable glory to which he will raise lost and ruined sinners by his death. O who would not glory in such a Saviour! Compared with this, what trifles are all the objects in which people usually boast! And what a lesson is here furnished to the true Christian! Let us not boast of our wealth. It will soon leave us, or we shall be taken from it, and it can aid us little in the great matters that are before us. It will not ward off disease; it will not enable us to bear pain; it will not smooth the couch of death; it will not save the soul. Let us not glory in our strength, for it will soon fail; in our beauty, for we shall soon be undistinguished in the corruptions of the tomb; in our accomplishments, for they will not save us; in our learning, for it is not that by which we can be brought to heaven. But let us glory that we have for a Saviour the eternal Son of God - that glorious Being who was adored by the inhabitants of heaven; who made the worlds; who is pure, and lovely, and most holy; and who has undertaken our cause and died to save us. I desire no higher honor than to be saved by the Son of God. It is the exaltation of my nature, and shows me more than anything else its true dignity, that one so great and glorious sought my redemption. That cannot be an object of temporary value which he sought by coming from heaven, and if there is any object of real magnitude in this world, it is the soul which the eternal Son of God died to redeem.

By whom the world is crucified unto me … - See the notes at Galatians 2:20.

Copyright Statement
These files are public domain.

Barnes, Albert. "Commentary on Galatians 6:14". "Barnes' Notes on the Whole Bible". https: 1870.

The Biblical Illustrator

Galatians 6:14

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

The glory of the Cross

The Cross of Christ is the key to St. Paul’s life; and that life is itself the best human exponent of the Cross of Christ. He saw no ground for boasting, or rejoicing, or living, save in that. By “the Cross” is to be understood the atoning death of which it was the instrumental cause. It stands for “Christ crucified.”

I. The Cross of Christ the highest exhibition of the glory of God.

1. It exhibits in a special manner the justice of God.

2. It exhibits in a special manner the love of God.

3. It reveals in perfect harmony the justice and the love of God.

The pardon which God has provided for sinners is a propitiated pardon--a pardon for which a price has been paid, even the blood of the Son of God. Justice is thus upheld in its integrity: mercy is shielded from the charge of conniving at unrighteousness (Romans 3:21-26).

II. The Cross of Christ the best security for the happiness of man.

1. It secures pardon and reconciliation for the sinner. Nothing to be done, but to believe the overture of mercy, and become reconciled to God. Man has nothing to bring of his own, and nothing is asked for. The Cross provides a present salvation for all who believe in the crucified Son of God.

2. It supplies the believer with a two-fold power;

Henceforth the love of Christ constrains him; the law of the Spirit of life has made him free from the law of sin and death, and the righteousness of the law is fulfilled in him who walks not after the flesh, but after the Spirit.

III. Concluding inferences. The Cross of Christ may further be viewed--

1. As supplying the only safe rule for faith and practice.

2. As demanding courage in confession.

3. As securing grace for action. (Emilius Bayley, B. D.)

The Cross of Christ the Christian’s glory

I. What is it to glory in any object, and what are the objects in which the apostle would not glory?

1. To glory in an object implies--

2. The objects in which the apostle would not glory.

II. The object in which he determined to glory. The Cross.

III. His reasons for thus glorying.

1. Because it gives a full and copious description of the Redeemer’s person.

2. Because it gives an ample relation of the blessings procured for man, by the life and death of Jesus Christ. Reconciliation with God; pardon, holiness, joy, victory over the world, eternal life.

3. Because it gives a glorious display of the Divine perfections. Divine love; infinite mercy; resistless power; incomprehensible wisdom; inflexible justice; spotless purity.

4. Because it gives a grand manifestation of the Divine Persons in the Godhead.

5. Because it gives a brilliant exhibition of the Redeemer’s conquest.

6. Because it procured the glories of heaven. (Robert Bond.)

The Cross our only boast

Strong language--the result of strong emotion. Used by St. Paul on hearing that the Galatians, among whom he had planted the standard of the Cross, were now trying to conceal its odium if not to abandon it altogether.

I. The meaning of the terms he employs.

1. The sacrificial, meritorious, victorious “Cross.”

2. “Glorying.” Not mere acquaintance, approbation, or cordial attachment; something higher than all this--exultation, boasting, rejoicing. “Call me madman,” he says, “despise me, mock me, because I make my boast in the Crucified! seize me by the hand of violence, drag me to your dungeons, load me with chains, lead me to the stake: still I will rejoice. Among friends or foes, in liberty and in bonds, in life and in death, I will glory still in the Cross of Christ.”

3. “Only” in the Cross will he glory. Not in his lineal descent, or his affinity to the Jewish Church; not in his literary attainments or learning: these are insufficient for the hope and salvation of guilty man.

When he glories in infirmities, tribulations, etc., it is because Christ is glorified in and by them. So also he would glory in the Advent of Christ, when He came to destroy the works of the devil; in the life of Christ, so immaculate, benevolent, useful; in the teaching of Christ, so wise, important, Divine; in the splendour of the miracles of Christ; in the triumphant resurrection of Christ; in the ascension of Christ, when He took human nature with Him into heaven; but only in so far as these looked forward or back to the sacrificial death of Christ, without which they would all have been in vain.

II. Reasons for this resolution.

1. The Cross is the grand consummation of all the preceding dispensations of God to man.

2. The splendid scene of a decisive victory over the Lord’s enemies and ours.

3. The meritorious, procuring cause of every blessing to Adam’s fallen race.

4. The most powerful and only effectual incentive to all moral goodness.

The Cross a glorious spectacle

Behold our Divine High Priest, offering up the great sacrifice required for the redemption of the souls of men; the very Son of God pouring forth His own blood upon the altar, an atonement for the sins of the whole world. Behold this, and you will acknowledge that though there was never any spectacle so sad, yet never was there any so glorious, so worthy of contemplation by men and angels. And consider to what mighty results that dark hour of His humiliation and anguish is giving birth; and despise the vain pomp of the world in comparison of the splendour of His sufferings. For there, as He hangs on the accursed tree, is the great Captain of our salvation fighting our battles and vanquishing our enemies; there is He, for us, bruising the head of Satan, taking the sting from death, robbing the grave of victory, disarming hell of its terrors. Surely the vain glories of earth, when in contrast with those real triumphs of the Saviour’s Cross, must lose their attraction in the view of every Christian; can we look on Him whom we have pierced and see Him stretched on His Cross, for us enduring the pain, despising the shame of it, and yet regard with satisfaction that scene of vanity and sin which occasioned Him thus to suffer? Can we love the world and the things that are in the world, while our view is fixed on Him who gave Himself expressly that He might deliver us from this present evil world; that He might see us free from the enchantment, the enslavement, of its false allurements and hollow delights? (Bishop Atterbury.)

The Cross reveals God’s heart

The real glory of the Cross, for a deep soul like that of Paul, consists in this--that it is the best revelation of the heart of God. It often seems much easier to get at the mind of God than at His heart. His mind is “writ large” for most of us in the nightly majesty and order of the starry heavens; but for His heart we search vainly in the bewildering labyrinths of external nature. As the intellect spells out each single word that tells it of the thoughts of God, the heart remains too often unsatisfied, and cries aloud with bewildered Job, “Oh that I knew where I might find Him!” Like some fainting and forlorn wanderer in a parched and arid desert, the heart still yearns for “the fountain of living waters,” still cries aloud, “I thirst, I thirst.” Unable to recognize its true God, its real Father, in those hard, unpitying laws which science reveals, the heart of man cries despairingly, like its great Lord on Calvary, “My God, my God, why hast Thou forsaken me?” Now the teaching of Christ’s life and death is that God has a heart as well as a mind; that, notwithstanding all appearances to the contrary, love is the source and root of all things--stronger than hate, mightier than sin, more enduring than hell. Christianity dares to go down into the lowest hell of degradation, and preach the everlasting gospel to souls fast bound in the misery and iron of inveterate evil. In order to meet our very sorest needs, our religion reveals a Being who, needing nothing Himself, finds His deepest happiness in perpetually giving. Christianity boldly declares the naturalness of self-sacrifice in God; for this, surely, is the meaning of the declaration that “God is love.” And thus entrenched for ever in the very heart of God, the Christian spirit is not dismayed either at the stony-hearted apathy of nature or the manifold activity of the powers of evil. Even as the Christian pilgrim sinks down fainting in some cheerless wilderness, he is for ever heard exclaiming with one of old, “If God be for us, who can be against us?” (Alex. H. Craufurd, M. A.)

Self-renouncement through the Cross

I. The nature of his glorying. And the word itself is for most of us, at first thought, of evil odour and association. For where men and women have been given to boast and glory, it has ordinarily been assumed to be the outworking of personal pride or the dictate of personal vanity, a pretension to greatness or an aping of superiority that most men and moralists have resented as offensive and loved to discipline with contempt and humiliation. Now, I do not deny that there is a kind (I will not say a degree) of that self-appreciation, right and proper, not to be repressed in ourselves or censured in our neighbours; but in practice about one of the best safeguards in young or old, for nobility and purity of character. A man should always have so high an opinion of his own honour that he would not stoop to dishonour; and so good an estimate of his own worth that he will scorn to degrade himself by a mean or vulgar or discreditable action. But that opinion we all have a right to form of ourselves, simply as men, apart from any circumstances peculiar to us personally. Now, that is what we call the self-conscious type of glorying, which you know is very common, and is not by any means an insignificant force and factor in society, and among the ordinary working motives of men. And there are at least two natural checks to it which we must mention, though only incidentally and on our path to higher truths. First, consider the inconceivable littleness of the very best that you or I can be or do, compared with the immensities around us, in which we are less than a speck upon the mountain. “What impression do I make in Europe?” inquired a petty chief in the centre of Africa, from a daring traveller who visited his hut. Surrounded by barbaric honours, he little thought that two hundred miles away they had never heard his name. But, again, remember that what distinguishing qualities may be yours admit of two interpretations. Either you may regard them as lifting you up to superior honour, in which case of course you glory; or you may think of them as burdening you with unusual responsibility, which aspect of the matter can surely only work humility. For if God Almighty has given you peculiar endowments of mind or property, or appointed you a place where in some measure you will be the light and leader of men, ah! my friend, let others think it a glorious thing to be the pilot of a vessel amid the cruel rocks and breakers, where the safety of five hundred lives may depend upon your skill; or the captain of an army, where the destruction of tens of thousands may result from one trivial blunder. But for you, if in society you are in any sense a pilot or a captain, to strut in conscious self-appreciation, is to show yourself unworthy of the trust, incapable of realizing the responsibility, and self-condemned of moral inferiority before the eye of men. God forbid that in aught pertaining to myself I should glory. However, I find there is a saving clause in our text--“Save in the Cross of our Lord Jesus Christ”--which redeems the matter of glorying from unqualified condemnation. Glorying, when selfish or in the least tainted with selfishness, is contemptible; when it is unselfish, it may simply be sublime. To take a simple example. Have you never known some leal-hearted old nurse, for instance, who in the days of her infancy attended some little boy for pay, and gave him besides a true affection that could not be rewarded by the gold she got then or ever for her services. He grew up in her hands, and passed out to a brilliant career at school, in college, and in the world. Those old affectionate eyes followed his bright course day by day. He was no child of hers. He was never likely to lift her from her lowly station. She had no claim or hope to share his renown. But every hour his name was on her lips; every paper was searched with eager hope to find some mention of his praise; and when it comes on to the hour of her sickness and pain and death (I am not imagining a story), the message from the far-away place of his fame will strengthen her heart for the last struggle, and the thought that he will come to follow her hearse forecasts a brightness on her grave. The old creature unselfishly glories in him who was her charge, and that boasting is not despicable, but humanly beautiful and even grand. So, who does not know that “the poor swearing soldier” may come so to glory in his country’s flag, and his regiment’s honour, and his captain’s renown, that he will step forward to be shot down into the ditch, that unpraised and unnoticed there his body may support the feet of gallant comrades on their way to victory. His glorying is unselfish, and for that reason not despicable, but sublime. And I am deeply convinced, brethren, that no life of yours or mine can ever be so fine and potent as it is capable of becoming, so long as it contents itself by merely restraining this Galatian vanity, and does not go on to replace it by apostolic enthusiasm. In other words, to make the best of our lives, they must be utterly consecrated to some cause outside themselves.

II. We pass on to consider the basis or subject of the apostle’s glorying. “I glory in nothing but a cross.” But this paradox, though at the time a” stumbling-block” and “foolishness,” is by no means a permanent difficulty of the gospel. For often and often throughout the course of history you find things that visibly were weak and contemptible transfigured by splendid principles behind them into a glory that has burned their image on the minds of men for ever. A simple example will serve. One of the notable traditions of the world is that of the gallant burgher of Flensburg, who, on his way to have his battle-wounds dressed, paused, with Sidney’s very exclamation, “Thy need is greater than mine,” to empty the contents of his own flask into the lips of a dying enemy. But perhaps you have heard how, when his noble offer of help was replied to only by a desperate wound from the hand of him whom he was denying himself to befriend, he still persisted in his mercy; and just muttering, “Rascal, I would have given you the whole bottle, but now you shall only have the half,” drained off a part himself, and with the rest still eased the thirst of his unworthy foe. The wooden bottle, pierced with an arrow, which his king, on making him a noble, gave him as his armorial bearings, was itself of no great concern. But behind that trifle, you see, there lay a deed and a principle which have lifted it among the noblest emblems of chivalry, and made it a thing in which the hero’s sons might “glory,” while a whisper of his deed lingered in tradition or a tinge of his blood was in the veins of men. But what are those transfiguring principles behind the symbol? Of these two principles, love and sacrifice, the Cross is the external token, and from them, for the apostle and all men, it derived its meaning and its glory.

1. Love.

2. Sacrifice.

III. But now, in what sense was the world crucified to the apostle, and he to the world, by devotion to the Cross of the Saviour? What is the meaning of this language? Well, I fancy we have all seen, in common life, something very like it; and borrowing an illustration, it may be possible to paint the truth in other colours than its own. Perhaps you have known some young neighbour of yours very fond of singing, very fond of reading, very fond of drawing and sketching, and passionately fond of society. She is now only a few years older, nothing more. But how comes it that the only songs she cares for now are simple lullabies; and all the pictures she makes are little rapid ones, to be crushed the next hour by baby fingers; and tales of half a page are her only literature? Besides, she does does not now much care for society. There is a transformation, and by that infant life given in charge to her the world that once was hers is become dead to her and she dead to the world. Is not this something akin to the great apostle’s transformation? I repeat that the problem of the Christian life for you and me is likely somewhat different to what it was for this first great missionary. Him the Cross of Christ severed off entirely from the world’s pleasures and business. You and me it sends back with purified motives to the world’s pleasures and business. The question is, In what way should I be dead to the world, and the world dead to me? One often wonders why it is that men and women, capable of such high and varied enjoyments and with things so beautiful and good around them, are yet able on the whole to enjoy life so little, and in grasping natural good, find it become ashes in their hands; and the glory of what they coveted, when they have got it, becomes darkness to their eyes. I do not believe there are half the men of your acquaintance who have tried hard to make the most of the world, and have succeeded splendidly, who, if asked in private conference seriously, will not answer that substantial happiness rarely advanced with upward movement; and that their outward triumphs have very largely been inner disappointment. What is the meaning of that old lament on the folly of the sons of men? Is it God’s way of commentary on what apparently is the sentiment of our text, namely, that every man’s good consists in dying to the ordinary affairs of time? I was just thinking over these commonplace matters last night, brethren, when, looking out of my own window, I saw a dark crescent creeping over the surface of our lovely full moon; on and on it spread, till it blotted out her whole mild light, leaving her a big ashy ball hanging out from the sky, and the earth in comparative darkness. The fault of last night’s eclipse is not altogether to be charged upon the beautiful moon. It was our own earth that swung itself in between her and the sun, preventing the solar rays from getting at our attendant, and then, of course, she had a natural revenge upon us, in not being able to reflect them back upon ourselves again. But the darkness of the moon was just our own shadow falling upon her surface, and blotting out her beauty. Brethren, I could not help feeling it was a symbol of what often happens in my own life and that of thousands about me. This belief of my heart never wavers, that God Almighty has made all things of which the world is composed to bless and please and gladden the lives of His dear children. His love is reflected from every one of them. But we fling upon them the shadow of our own selfishness and vices, and then, in return, they throw back upon our hearts the dark eclipse-shade of sorrow and disappointment. For instance, we win wealth: and if we got it righteously, and used it nobly and usefully, let us not talk the common cant about its powerlessness to yield a pleasure that will not cloy, and afford a true and solid satisfaction. But we get it by “shady dealing,” or we use it selfishly, to the hardening of our own hearts, or cruelly, to the injury instead of the blessing of others; and is it wonderful that God’s love is not reflected in the glitter of our gold, and that the light of our prosperity is darkness? How much of the eclipse of our lawful joy is the shadow of our own guilt and selfishness? But I repeat again, it is not necessary, or even probable, that your call, like that of Saul of Tarsus, is to become, as if crucified by Christ’s Cross, dead to secular aims, common pleasures, and domestic comforts and attachments. Your vocation may be to live in and enjoy these for your own good and the benefit of men. And I know of no lawful business, the lowliest, that cannot be so administered as to do essential service to that gospel cause which is wide enough (if we were wide enough to understand it) to embrace all tendencies of good to the souls or the bodies of men; whose Author not merely taught the consciences, but fed the hunger of His followers, and to which every part of man is redeemed and precious. (John Irwin, M. A.)

False grounds of boasting

Putting out of sight their special reference, it will be a legitimate use of these words to regard them, in a general view, as condemnatory of all vainglory, as conveying to all persons who would boast themselves in things unworthy to be made ground of exultation. It is natural to man, in entire accordance with the law of his corrupt nature, thus to glory. He will pride himself on something that he has, or does, or is, too often unduly valuing himself on the score of it. Each human excellence, each worldly advantage, will, in turn, serve to elate the mind of its possessor. One man will esteem himself on account of his personal qualities, moral or intellectual; another will regard with complacency his rank and influence, his wealth, or other favourable outward circumstance. All which various things, unsuitable wherein to glory, are briefly summed up in the words of the prophet Jeremiah, and at the same time contrasted with that which is the one good and lawful ground of all human boasting: “Thus saith the Lord: let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise loving-kindness, judgment, and righteousness in the earth” (9:23, 24). Thus, no human worth or greatness, no earthly satisfaction or comforts, nothing in the shape of good, that our present mortal life can yield, may be acquiesced in as an end, and rejoiced in for its own sake; on the contrary, man’s real satisfaction and rejoicing must be in his God. As a sinner, more especially, his joy will consist herein, that he has “seen the salvation of God” as revealed in the gospel of His Son, Jesus Christ; and the language of exultation most becoming to him will be that uttered of old by the blessed Virgin: “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.” But, although the talents, of whatever kind, which God has given to each of us, do not afford ground or excuse for self-complacency, still, rightly used, there is a lawful satisfaction in their possession. Recognized as from the hand of God, enjoyed in His fear and love, and diligently improved to His honour and glory, they may well be rejoiced in as the instruments of our happiness. It is only when they are thanklessly received, or used without reference to the purpose of Him who bestowed them, that they lose their value to us, or become worse than valueless. And the guilt of such ingratitude is only equalled by the folly of men’s priding and vaunting themselves in the possession of that of which they have no certain tenure, and which, at any moment, may, in just judgment, be withdrawn from them. (John Bulmer, B. D. , Mus. Bac.)

No Christianity without the Cross

That celebrated divine, Jonathan Edwards, in giving his interesting diary of the life of Brainerd, the great American apostle, who was the means of converting thousands of the wild Indians, records that for some time poor Brainerd, in simplicity and not in guile, thought that the best way to make men sober was by preaching to them the attributes of God, laying hold of the functions of conscience, and keeping the Cross in the background. It is a remarkable fact that he found the whole system a failure; he could not produce one sober man. “Then,” he says, “I bethought me that I would go and preach Jesus Christ; and many a hard face relaxed, many an eye shed tears that had never wept before, and I found that the best way to make men sober was to make them spiritual;” and from henceforth he gloried in and held forth nothing but the Cross.

Mistaken concealment of the Cross

It is recorded of some of the Romish missionaries, that in their endeavours to bring over the heathen to Christianity, they scrupulously kept the crucifixion out of sight, considering.that such a topic would create prejudices with those whom they wished to convince; and it is well known that the Moravian missionaries--men of extraordinary piety and zeal--laboured for a long time in Greenland without at least giving prominence to the doctrine of the Atonement, believing it necessary to clear the way, and prepare men’s minds, before they advanced the truth of Christ’s death--a truth so likely, as they thought, to give fatal offence, even to the most degraded and barbarous. In each case the same feeling was at work--the feeling that there is something very humiliating in the Cross, and that human reason, and yet more, human pride must recoil from the thought of being saved by One who died as a malefactor; and you must all be aware that this doctrine is not one which commends itself at once to those whom it promises to rescue; on the contrary, it almost invariably excites opposition, because instead of flattering any one passion it demands the subjugation of all. Yet Christianity is valuable and glorious on those very accounts on which, in common estimation, it must move the antipathies of its hearers. He who keeps back the doctrine of the Cross, is all the while withholding that which gives its majesty to the Christian religion, and is striving to apologise for its noblest distinction. Instead of admitting what may be styled “the shame of the Cross,” we should boldly affirm and exhibit its glory. The doctrine has only to be fairly exhibited and fully expanded, in order to its attracting the warmest admiration. (H. Melvill, B. D.)

Meanness of self-boasting

If I were a pupil of Titian, and he should design my picture, and sketch it for me, and look over my work every day, and make suggestions, and then, when I had exhausted my skill, he should take the brush and give the finishing touches, bringing out a part here and there, and making the whole glow with beauty, and then I should hang it upon the wall, and call it mine, what a meanness it would be! When life is the picture, and Christ is the Designer and Master, what unutterable meanness it is to allow all the excellences to be attributed to ourselves! (H. W. Beecher.)

Christ crucified the preacher’s theme

The pulpit is intended to be a pedestal for the cross, though, alas! even the cross itself, it is to be feared, is sometimes used as a mere pedestal for the preacher’s fame. We may roll the thunders of eloquence, we may dart the coruscations of genius, we may scatter the flowers of poetry, we may diffuse the light of science, we may enforce the precepts of morality, from the pulpit; but if we do not make Christ the great subject of our preaching, we have forgotten our errand, and shall do no good. Satan trembles at nothing but the Cross: at this he does tremble; and if we would destroy his power, and extend that holy and benevolent kingdom, which is righteousness, peace, and joy in the Holy Ghost, it must be by means of the Cross. (J. A. James.)

Glorying in the Cross

The doctrine of the text is, that the death of Christ, as an expiatory sacrifice, is the glory of the true Christian. This is that great truth which there have been so many strenuous efforts in all ages to subvert. At first it was opposed by Jewish zealots, and by Gentile philosophers; and at present it is equally opposed by pharisaic speculatists in religion, who have no adequate views of the evil of sin, and the rights and honour of the Divine government. It is, however, the key-stone of the Christian arch; and it therefore becomes us to hold it in its place.

I. Reasons for glorying in the Cross.

1. We glory in the doctrine of the Cross--the justification of guilty men through a propitiatory sacrifice--because of its antiquity. Antiquity is no excuse for error. Its hoariness, like that of age, cannot of itself claim reverence. The oldness of an opinion is no proof of its truth. No opinion which affects the foundations of a religion, or stands connected with a sinner’s acceptance with God, can be true, if it be new; if it be not as old as the human race itself, considered as fallen creatures. We glory in the antiquity of this doctrine. It was taught by patriarchs and prophets; the law of ceremonies was its grand hieroglyphical record; the first sacrifices were its types; the first awakened sinner, with his load of guilt, fell upon this rock, and was supported; and by the sacrifice of Christ shall the last saved sinner be raised to glory.

2. We glory in the doctrine of the Cross, because it forms an important part of the revelation of the New Testament. This is indeed our principal reason for boasting in it; for that which is revealed by God must be truth and goodness.

3. We glory in the Cross of Christ as affording the only sure ground of confidence to a penitent sinner. When preached to the broken in spirit it strikes hope into the deepest darkness of despair. It is life to the dead.

4. We glory in the Cross because of its moral effects.

II. Let us attempt to derive some improvement from the whole.

1. Is there any person here, who, allured by the infidelity or semi-infidelity of the age, has denied or derided this doctrine? You are ashamed of the faith of your forefathers; and what do you glory in now? In your new rational discoveries?

2. But I address more who hold and respect this doctrine. But do you still cherish the love of sin, and live under its power? O the intolerable hell of the reflection, that you have slighted a Redeemer!

3. I grant that practically the doctrine of the Cross is too often made to encourage indifference to religion.

4. Lastly, I recommend you to consider, that the grand practical effect we are to expect from the death of Christ, after we have received remission of sins through His blood, is to become crucified to the world; and that the world should be crucified to us. Happy state of those who yield to the full influence of the Cross! (Richard Watson.)

The Cross a reality in our faith

Outwardly we make much of the cross; we place it, and we rightly place it (for we are not ashamed of the symbol of our salvation), over the sacred table of our Lord, remembering the sacrifice of His death. We carve it, in polished marble or beautiful stone, for the gables of our churches or the graves which contain the blessed dead. We emboss it in wood or ivory on our prayer-books. We wear it, in gold, or silver, or jet, or bronze, on our breast. The Victoria Cross is our most prized decoration. The Geneva Cross protects our ambulances. The Church of England Temperance Society adopts the cross as its badge. A combination of three crosses makes up the Union Jack, our national standard, our prints are set in cross frames. All sorts of notices have the cross for their border. Very many, following the early Christians, use the sign of the cross, in the midst of the congregation. Lovely flowers and ripened corn are put together into this shape for the harvest ornamentation of the sanctuary; and pictures of our dying Lord, as He hung for us upon the tree of shame, are common things in our homes. Yet, after all, do we, as a nation, do we, as a Church, do we, as individual Christians, really glory in the Cross of our Lord Jesus Christ?

I. Is faith in an unseen Saviour influencing thoroughly, or at least more and more, your daily life and conversation? The fact that Christ died for us--for you, for me--is just as true and certain for us as it was for St. Paul. But do we, as he did, make Christ the great reality of the spiritual world, and determine thankfully to live and die for Him?

II. Does the Cross become the true measure for our self-congratulation? How could we plume ourselves on our cleverness, or our quick progress, or our skill in music, or our power of language, or the influence which we have gained by money, or by eloquence, or by social talents, if we did but recollect that the triumph of the Son of God was won by His emptying Himself of His glory and bending to the lowest place--the death of the slave and the malefactor, apparently smitten of God and afflicted by the hiding away of His face? Truly, the higher we are, the more we are to humble ourselves, in order to grow like unto Him.

III. Is the Cross abasing us, specially in the place where God’s honour dwelleth, and wherein the presence of our once crucified, now glorious Lord, does chiefly manifest itself?

IV. Is the Cross my secret joy? Does it really represent the attitude of my soul towards God? How deeply many of us must feel, that we want less of the Cross on the heart, and more of it in the heart! We want, not so much the display of the form, as the proof that we are not ashamed of the thing, when we are with the men and women of the world.

V. Is the Cross our chief help in trouble--that whereon we can stay ourselves when all our earthly friends are taken away--because it invites us in our sorrow to “the fellowship of His sufferings”? (Canon G. E. Jelf.)

Three crucifixions

I. Christ crucified. In this Paul gloried so as to glory in nothing else, for he viewed it--

1. As a display of the Divine character (2 Corinthians 5:19).

2. As the manifestation of the Saviour’s love (John 15:13).

3. As the putting away of sin by atonement (Hebrews 9:26).

4. As the breathing of hope, peace, and joy to the desponding soul.

5. As the great means of touching hearts and changing lives.

6. As depriving death of terror, seeing Jesus died.

7. As ensuring heaven to all believers. In any one of these points of view, the Cross is a pillar of light, flaming with unutterable glory.

II. The world crucified. As the result of seeing all things in the light of the Cross, he saw the world to be like a felon executed upon a cross.

1. Its character condemned (John 12:31).

2. Its judgment, contemned. Who cares for the opinion of a gibbeted felon?

3. Its teachings despised. What authority can it have?

4. Its pleasures, honours, treasures rejected.

5. Its pursuits, maxims, and spirit east out.

6. Its threatenings and blandishments made nothing of.

7. Itself soon to pass away, its glory and its fashion fading.

III. The believer crucified. To the world, Paul was no better than a man crucified. If faithful, a Christian may expect to be treated as only fit to be put to a shameful death. He will probably find--

1. Himself at first bullied, threatened, and ridiculed.

2. His name and honour held in small repute because of his association with the godly poor.

3. His actions and motives misrepresented.

4. Himself despised as a sort of madman, or of doubtful intellect.

5. His teaching described as exploded, dying out, etc.

6. His way and habits reckoned to be puritanic and hypocritical.

7. Himself given up as irreclaimable, and therefore dead to society.


1. Let us glory in the Cross, because it gibbets the world’s glory, and honour, and power.

2. Let us glory in the Cross, when men take from us all other glory. (C. H. Spurgeon.)

Reasons for glorying in the Cross

It is a subject of rejoicing and glorying that we have such a Saviour. The world looked upon Him with contempt; and the Cross was a stumbling-block to the Jew, and folly to the Greek. But to the Christian this Cross is the subject of glorying. It is so because--

The Cross the foundation of the Bible

If you have not yet found out that Christ crucified is the foundation of the whole volume, you have hitherto read your Bible to very little profit. Your religion is a heaven without a sun, an arch without a keystone, a compass without a needle, a clock without spring or weights, a lamp without oil. It will not comfort you; it will not deliver your soul from hell. (Bishop Ryle.)

The glory of the Cross

Do not be satisfied with so many others only to know the Cross in its power to atone. The glory of the Cross is, that it was not only to Jesus the path to life, but that each moment it can become to us the power that destroys sin and death, and keeps us in the power of the eternal life. Learn from your Saviour the holy art of using it for this. Faith in the power of the Cross and its victory will day by day make dead the deeds of the body, the lusts of the flesh. This faith will teach you to count the Cross, with its continual death to self, all your glory. Because you regard the Cross not as one who is still on the way to crucifixion, with the prospect of a painful death, but as one to whom the crucifixion is past, who already lives in Christ, and now only bears the Cross as the blessed instrument through which the body of sin is done away (Romans 6:6, R.V.). The banner under which complete victory over sin and the world is to be won is the Cross. (Andrew Murray.)

The Cross of Christ

And we reckon it of importance, that we should occasionally shift the ground of debate: and that thus, in the place of admitting what may be styled, “the shame of the Cross,” we should boldly affirm and exhibit its glory. With all our admissions, that at the first hearing there would be something repulsive in the doctrine of Christ crucified; we believe that this doctrine has only to be fairly exhibited and fully expanded, in order to its attracting the warmest admiration.

I. The reasons why we should glory in the Cross of Christ.

II. The strength of the particular reason by which St. Paul justifies his boasting. Now we need hardly observe to you, that so far as Christ Jesus Himself was concerned, it is not possible to compute what may be called the humiliation, or the shame of the Cross. It is altogether beyond our power to form any adequate conception of the degree in which the Mediator humbled Himself when born of a woman, and taking part of flesh and blood. We read nothing of shame in His becoming a man; but we do read of His shame as dying as a malefactor. Indeed, we are not so to exult as to lose those feelings of godly contrition which a sight of the cross should always produce. But, nevertheless, though of all men perhaps St. Paul was the least likely to forget or underrate the cause of sorrow presented by the Cross, this great apostle could speak of glorying in the Cross--yea, could shun as a great sin, the glorying in anything beside. Why think ye was this? We would first observe, that the greater the humiliation to which the Son of God submitted, the greater is the demonstration of the Divine love towards man. We show you, then, the Cross! Aye, the blazing of the sun, or the milder shinings of the moon, or the processes of vegetation, or the seatings of mind, are not a thousandth part so demonstrative of the love in which sinners are beheld as this emblem of shame, this memento of ignominy. We proceed to observe to you, that although to the eyes of sense there be nothing but shame about the Cross, yet spiritual discernment proves it to be hung with the very richest triumphs. It is necessary to be admitted, that in one point of view there was shame, degradation, and ignominy in Christ dying on the cross; but it is equally certain that in another there was honour, victory, and triumph. We are told that “through death Jesus Christ destroyed him that had the power of death, that is, the devil,” and that “He made peace by the blood of the Cross.” We know that in dying the Redeemer broke off the yoke from the neck of the human population, wrenched from Satan the sceptre which he had long wielded as the god of this world, and scattered the seeds of immortality amid the dust of the sepulchres. Indeed, I know you may tell me, that the result may be glorious, and yet the means through which it is effected degraded and ignoble; and we can well- believe, that had the Redeemer appeared at the head of the heavenly hosts; had He come the first time as He shall the second, with a thousand times ten thousand of ministering spirits; and had He met Satan and his angels with all the retinue of evil, and overthrown them in some such battle as that of Armageddon in the last day; we can well believe that those who now see little but shame in the Cross would have exulted in the victory of the Cross. Yet what is called shame is one great element of glory. It would have been comparatively nothing, that as the leader of the celestial army Christ should have overthrown the enemies of God and man. The splendid thing is, that He trod the wine-press alone, and that of the people there was with Him none. To have destroyed death by living would have been wonderful; but to have destroyed it by dying--oh, this is the prodigy of prodigies, the glory of glories! But hitherto we have spoken only comparatively: we have rather shown that we can have no such great cause for glorying as the Cross, than that we should glory in nothing but the Cross. It is to the latter extent that the apostle carries his determination. It is a truth which we have frequently laboured to set plainly before you, that we are indebted to the mediation of Jesus for all we have in the present life, as well as for all we hope for in the next. Yes, man of science, thine intellect was saved for thee through the Cross! Yes, father of a family, the endearments of home were rescued by the Cross! Yes, admirer of nature, the glorious things in the mighty panorama retain their place through the erection of the Cross! Yes, ruler of an empire, the subordination of the different classes, the links of society, the energies of government, are all owing to the Cross! And when the mind passes on to the consideration of spiritual benefits, where can you find one not connected with the Cross? If we can affirm all this of the Cross (and there is no exaggeration, for every blessing we have, and every hope we possess, is derived to us through the sacrifice of the Mediator), then to glory in the Cross is to glory that God giveth us all things richly to enjoy; that He heareth our prayers; and that to understand, to know Him aright, is to love Him. It is to glory that there is yet fertility in the soil, yet strength in the intellect, that grace is bestowed on us here, and that a kingdom is ready for us hereafter. I observe in the last place, that there is a special reason given by the apostle for his glorying in the Cross; and which, though perhaps included in those which have been advanced, yet demands from its importance, a brief and separate consideration. St. Paul gloried in the Cross, because by it “the world was crucified unto him, and he unto the world.” What are we to understand by this two-fold crucifixion? The world was to St. Paul as a crucified thing, and St. Paul was to the world as a crucified thing. They were dead one to the other. The apostle regarded the world, with its pomps, its shows, its pleasures, its riches, its honours, with no other feelings than those with which he would have regarded a malefactor fastened to a cross, and whose condition could present no desire for participation; or the world appeared no more glorious, no more attractive to Paul than it would to a man in the agony of dissolution, who, suspended on the cross, would look down with a kind of insensibility on objects which before were precious in his sight. Thus the world was to the apostle as a crucified thing; or, to express the same idea somewhat differently, the apostle was to the world as a crucified man: so that if we put away the metaphor, the thing affirmed is, that St. Paul was completely a new creature, with affections detached from things below, and fixed on things above; and he ascribes to the virtues of the Cross this change in himself, and then considers the change as a sufficient vindication of his resolution, that he would glory in nothing but the Cross. For a moment let us examine these points; they are full of interesting instruction. It is one of the great fruits of Christ’s passion and death, that the life-giving influences of the Holy Ghost are shed on us abundantly. It is, therefore, through the Cross that we become new creatures, crucified to the world, and the world crucified unto us; and it is through the sacrifice presented on the cross that those influences are derived to us, without which they could do nothing for our moral renovation. There is more to be said than this. Would you learn to despise the pomps and vanities of earth, to hate sin and to withstand evil lusts? Then must you be much on the mount of crucifixion; much with Jesus in His last struggle with evil. Who would yield to a corrupt passion, who would indulge himself in unlawful gratification, who would hearken to base temptations if his eye were on Christ, “wounded for our transgressions and bruised for our iniquities”? The sight of Jesus pierced by and for our sins is the great preservative against our yielding to the pleadings of corrupt nature. So true is it, that by the Cross of Christ the world is crucified to us, and we unto the world. Can a stronger reason be assigned why we should glory in the Cross of the Redeemer? By nature we are prisoners--we would glory in being free; we are powerless--we would glory in being mighty; we are doomed to eternal misery--we would glory in being heirs of happiness. Liberty, strength, immortality, all flow out of the crucifixion of the world to man, and of man to the world. (H. Melvill, B. D.)

The Cross of Jesus Christ

;--To glory is one of the most characteristic propensities of our nature. It is seen in every class of society, and in every portion of the human race. From the highest dignitary to the lowest beggar, from the enlightened and refined citizen to the savage in whose mind scarcely a spark of reason appears, all discover something in which they think they can glory. And in what do they glory? In foolish toys, of which they should rather be ashamed than proud. God designed to give man something in which he could reasonably glory: He gave him “the Cross of Jesus Christ.” This meditation will be devoted to the examination of the new right of glorying which has been granted to man. On this subject there are two opinions: one is the apostle’s opinion, which we shall sustain. The other is the opinion of the world, which we shall refute.

I. The apostle’s opinion.

1. The first reason which led him to glory in the Cross was because he saw the character and glory of God fully displayed in it.

2. But if St. Paul gloried in the Cross of Christ because it revealed to him all the glory of God, he gloried in it quite as much because it taught him his own wretchedness. Let the proudest of men draw near; let him stand at the foot of that cross erected for his salvation, and what will become of his pride? The Cross destroys that deceiving glass which magnifies us in our own eyes.

3. He glories in it especially because it raises him to the level of true greatness.

4. But notice the motive which the apostle himself assigns. “God forbid,” he says, “that I should glory save in the cross of our Lord Jesus Christ; by whom the world is crucified unto me, and I unto the world.” This, my brethren, is indeed a glorious advantage of the Cross of Jesus Christ. Yes, my brethren, the death of the Redeemer is the only thing that can make you hate your own evil nature. It is the true remedy for your disease. But the Cross of Christ will also crucify the world to you; that is, it will destroy in you all the attractions of the vanities of this world. You cannot love both the Cross and the world. But the last motive which induced St. Paul to exclaim, as he was advancing into Asia, Greece, or Italy, or crossing the sea, that he desired no other glory, was his conception of the power of that Cross, and of the triumphs which await it. The great apostle knew that it was all-sufficient to give immortality to those who had fallen into the deepest misery. He knew that it had redeemed a great people, both in the cities of Galatia, to which he wrote, and in Greece, Rome, and Jerusalem. He knew its future destiny, that kings and nations would come and prostrate themselves before it, that “the people would bring their sons and their arms;” and that it had received the ends of the earth for an inheritance.

II. The opinion of the world. Is this your language? If such was St. Paul’s opinion, what is yours? There is perhaps no truth which encounters so much opposition from the world as this. How many there are who say, on the contrary, I will glory in anything rather than the Cross of our Lord Jesus Christ! And why is it thus? Perhaps you ask, “Is it necessary to think so much of the Cross, when there are so many other subjects in religion of more importance than this?” Of more importance than the Cross! We might here remind you of what we have just said, but we prefer to refute you by your own words. You wish to set aside the Cross as a thing of little importance; and yet you exclaim, “We cannot conceive of such a thing as that Cross, that expiatory death of God’s only Son; it is too much for our reason.” How can such decisions be made to agree? How can the Cross be at once so contemptible and so astonishing? If it so greatly surpasses your comprehension, why do you esteem it so lightly? “But,” you will say, “it is this that perplexes us. If the Cross be true, then it is certain that the foundation of all our pretensions must give way, and that we must glory in it alone. But is it true?” But, without seeking a witness in heaven, is not earth itself sufficient? Think of the most striking events of antiquity; not a vestige of them remains, and it is only through the ancient chronicles which have been handed down to us that we are acquainted with their existence. But it is not so with the expiatory death of Christ; this fact is living in the world. The present state of the world bears testimony concerning it. It is from the blood which flowed from that cross that all those nations have sprung which have unfurled the sacred banner over the globe which they rule. Among them everything speaks of it. Shall we tell you why you will not know it? Because you do not feel the need of it. This is the point to which the whole case refers. We seize with eagerness the aid which we think to be necessary, but we despise it if we think it superfluous. The Cross of Jesus Christ is designed to purchase eternal happiness for you; but you would fain purchase it for yourselves. The Cross of Jesus Christ is designed to procure sanctification; but you would fain procure it yourselves. But perhaps you say--as some may say with truth--“I do not deny the Cross of Christ.” That is true; you believe it, but partially. You do not deny the fact, but you evade it. You dare not believe, fully and openly, that the Son of God was nailed to the cross for your sake; and therefore, so far as its influence on your heart is concerned, it is a fact of no importance. Forsake this ruinous semi-Christianity. Any form of Christianity of which Christ crucified is not the centre to which everything tends and from which everything proceeds is a false Christianity. Why should you not believe what St. Paul believed? (J. H. M. D’Aubigne, D. D.)

The methods of glorying in the Cross of Christ

I. First, I am to show that whatever excellencies, outward advantages, or privileges it may be our lot to enjoy, yet it misbecomes us, as we are Christians, to glory in them. I do not say that we are to be insensible of such advantages, to have no relish of them, no complacence in them; for neither reason nor religion require such a conduct from us. They are the good things of life, given us by the Author of all good, on purpose that we should, in due measure and season, enjoy them. They may be used, if they are not over-valued; if we do not suffer our affections to cleave too closely to them, and our minds to be in any degree elated and swelled by a reflection upon them. The Christian religion, by the tendency of all its doctrines (particularly that of Christ crucified), by the manner of its progress, and the mean characters of those who first promulgated and embraced it, seems to have been so throughout contrived as effectually to mortify and beat down any undue complacence we may have in ourselves on such occasions.

II. Secondly, it highly becomes us to glory in the Cross of Christ, as I proposed in the second place to show; for since by the alone merits of His Cross we gain all the advantages of the Christian dispensation, are reconciled to God, and made capable of heaven and happiness, we cannot but glory in that Cross, if indeed we value ourselves upon our being Christians.

III. Thirdly, by what methods, and in opposition to what enemies of the Cross of Christ, we are obliged to glory in it.

1. Now, the first step requisite towards our complying with this obligation is, frequently to meditate on the sufferings and death of Christ. We glory in nothing but what we esteem and value; and what we value much we shall be apt often and attentively to consider (1 Timothy 3:16). We should turn it on all sides, and consider it as the proper subject of our awe and wonder, our joy and pleasure, our gratitude and love, till we have warmed our hearts with a lively sense of the inestimable benefits conferred on us by the means of it.

2. A second step towards fulfilling our obligation to glory in the Cross of Christ is, if we endeavour to imitate the perfect example He hath set us, and to form in our minds some faint resemblances of those meek graces and virtues which adorn the character of our suffering Saviour. And this step is a natural consequence of the former; for imitation will in some degree spring from attention.

3. A third instance and proof of our glorying as becomes us in the Cross of Christ is, if we frequently and worthily celebrate the memorial of His death, the blessed sacrament of His body and blood.

4. In the fourth place, we may be said, very properly said, to glory in the Cross of Christ, when we zealously assert and vindicate the true doctrine of His satisfaction against all the enemies and opposers of it; against the false notions of the Jews, and the false religion of the Mahometans; against the mischievous opinions of some deceived or deceiving Christians; against the vain pretences of reason and philosophy; and against the proud insults and blasphemies of atheists and infidels. (Bishop Atterbury.)

The Surety’s Cross

The death of the cross has always been, above every other, reckoned the death of shame. The fire, the sword, the axe, the stone, the hemlock, have in their turns been used by law as its executioners; but these have, in so many cases, been associated with honour, that death by means of them has not been reckoned either cursed or shameful. Not so the cross. Not till more than four thousand years had gone by did it begin to be rumoured that the cross was not what men thought it, the place of the curse and shame, but of strength and honour and life and blessing. Then it was that there burst upon the astonished world the bold announcement, “God forbid,” etc. From that day the Cross became “a power” in the earth; a power which went forth, like the light, noiselessly yet irresistibly, smiting down all religions alike, all shrines alike, all altars alike; sparing no superstition nor philosophy; neither flattering priesthood nor succumbing to statesmanship; tolerating no error, yet refusing to draw the sword for truth; a power superhuman, yet wielded by human, not angelic, hands; “the power of God unto salvation.” Let us look at the Cross as the Divine proclamation and interpretation of the things of God; the key to His character, His word, His ways, His purposes; the clue to the intricacies of the world’s and the Church’s history.

I. It is the interpreter of man. By means of it God has brought out to view what is in man. In the Cross man has spoken out. He has exhibited himself, and made unconscious confession of his feelings, especially in reference to God--to His Being, His authority, His character, His law, His love. The Cross was the public declaration of man’s hatred of God, man’s rejection of His Son, and man’s avowal of his belief that he needs no Saviour. If any one, then, denies the ungodliness of humanity, and pleads for the native goodness of the race, I ask, What means yon Cross?

II. It is the interpreter of God. It is as the God of grace that the Cross reveals Him. It is love, free love, that shines out in its fulness there (1 John 3:16). Nor could any demonstration of the sincerity of the Divine love equal this. It is love stronger than shame, and suffering, and death; love immeasurable, love unquenchable. Truly, “God is love.” But righteousness as well as grace is here. We learn God’s righteous character in many ways. We learn it from its dealings with righteousness, as in the case of all unfallen ones; we learn it still more fully from its dealings with sin, as in our fallen world; but we learn it, most of all, from its dealings with both of these at once, and in the same person, on the Cross of Christ; for here is the righteous Son of God bearing the unrighteousness of men.

III. It is the interpreter of law. It tells us that the law is holy, and just, and good; that not one jot or tittle of it can pass away. The perfection of the law is the message from Calvary, even more awfully than from Sinai. The power of law, the vengeance of law, the inexorable tenacity of law, the grandeur of law, the unchangeable and infrangible sternness of law--these are the announcements of the Cross.

IV. It interprets sin. The Cross took up the ten commandments, and on each of their “Thou shalts” and “Thou shalt nots,” flung such a new and Divine light, that sin, in all its hideousness of nature and minuteness of detail, stood out to view, as it never did before, “the abominable thing” which Jehovah hates. It showed that sin was no trifle which God would overlook; that the curse was no mere threat which God could depart from when it suited Him. It showed that the standard of sin was no sliding scale, to be raised or lowered at pleasure; that the punishment of sin was no arbitrary infliction; and that its pardon was not the expression of Divine indifference to its evil.

V. It interprets the gospel That good news were on their way to us was evident from the moment that Mary brought forth her first-born, and, by Divine premonition, called His name “Jesus.” Goodwill to men was then proclaimed. But not till the Cross is erected, and the blood is shed, and the life is taken, do we fully learn how it is that His work is so precious, and that the tidings concerning it furnish so glorious a gospel.

VI. It interprets service. We are redeemed that we may obey. We are set free that we may serve--even as God spoke to Pharaoh, “Let My people go, that they may serve Me.” But the Cross defines the service, and shows us its nature. It is the service of love and liberty; yet it is also the service of reproach, and shame, and tribulation. We are crucified with Christ. It is not His cross we bear. None but He could bear it. It is a cross of our own; calling us to self-denial, flesh-denial, and world-denial; pointing out to us a path of humiliation, trial, toil, weakness, reproach, such as our Master trod. (H. Bonar, D. D.)

Glorying in the Cross

Let us look for a very little to the expression, “the Cross of Christ.” This, my brethren, has different meanings in Scripture. Sometimes it signifies simply the wooden cross to which our Saviour was nailed--the accursed tree on which He hung; sometimes, again, it is used in a figurative sense, to signify those sufferings which our Saviour endured on the cross--the death which He died on it. In a wider sense still, it is employed to designate the whole of His sufferings both of His life and death, of which sufferings His death was the consummation. Lastly, the expression is not unfrequently used to denote the doctrine of Christ’s Cross; in other words, the way of salvation through a crucified Saviour; and it is in this sense chiefly that we are to understand it in the verse before us.

I. Let us consider the nature and description of Paul’s feelings towards the Cress of Christ. “God forbid,” he says, “that I should glory, save in the Cross of our Lord Jesus Christ.” You all know, my brethren, what it is to glory in any object. It is just to have a very high esteem for it. For example, if we speak of a man glorying in his good name, his riches, or his friends, we just mean that he esteems these things very highly, that he sets a great value upon them. The consequence is that he thinks and talks continually about them, and nothing sooner excites his indignation than to hear them undervalued or dispraised. When Paul says, then, that he gloried in the Cross of Christ, you are simply to understand him as meaning that he placed a high value upon it, that he prized it greatly. The consequence was, that that Cross was the all-engrossing theme of his meditation, his conversation, and his preaching. Observe, however, more closely the nature of the apostle’s glorying, as described in the text: “God forbid that I should glory, save in the Cross of our Lord Jesus Christ. This shows his glorying in the Cross to have been an exclusive glorying. The Cross not only appeared to him as an object worthy of esteem, but it appeared to him as the only such object. We often see men taken up with several objects at once. No doubt there cannot well be more than one object on which the mind is supremely set, but there may be others on which a considerable share of attention is at the same time bestowed, and for which a strong attachment is also conceived. It filled his whole soul; it displaced and shut out every lesser object. Some of the Judaizing teachers among the Galatians, while professing Christianity, were yet glorying more in some of the institutions of the law and in the proselytes they made than in the grand doctrines of the Cross; and Paul, with special reference to these, says in the text, “God forbid that I should glory, save in the Cross.” The glory of the Cross appeared to him so great as to eclipse every other object. Although, as the Scriptures say, there is one glory in the sun, and another glory in the moon, and another glory in the stars, for one star differeth from another star in glory, yet such is the superlative glory of the sun, that when once it has risen and attained its meridian splendour all those lesser lights disappear.

II. Let us now point out some of the grounds of the apostle’s glorying, especially the one stated in the text. Notwithstanding the ignominy usually attached to the death of the cross, there was something transcendently glorious in the death of Christ. Never were the Divine perfections so conspicuously displayed as in that event. The mighty changes which the preaching of that Cross had produced, the wonderful effects which it had wrought on a dark and benighted world, might well have made him glory in its behalf. Was it not a glorious sight to see the wilderness and solitary place made glad, and the desert rejoicing and blossoming as the rose? to see the parched ground becoming a pool, and the thirsty land turned into springs of water? But while the apostle thus gloried in the effects produced by the Cross upon others, his glorying as mentioned in the text seems to have had especial reference to the effects it produced upon himself. “By which,” he says, “the world is crucified unto me, and I unto the world.” But what was it that produced such a change as this upon the aspect of the world to him? It was just, my brethren, the Cross of Christ. No sooner was it beheld by him than the world lost its charms. The light which shone from the Cross at once revealed to him the true nature of all earthly things; it showed him a hideousness and ugliness in them that he had never discerned before. Many things, you know, appear smooth and beautiful in the dark but once let in the light upon them, and they immediately wear a very different aspect. So it was in the case of Paul. He thought at one time that the world was all fair and lovely, because he viewed it through a thick and darkening medium, the veil of unbelief. But when that veil was taken away, and when the flood of light which streams from Calvary’s Cross was let in upon his soul, what a changed aspect did the once lovely scene begin to wear! But this was not the only effect which the Cross of Christ produced on him. It not only made the world dead to him, but him likewise dead to the world: “by which the world is crucified to me, and I unto the world.” Not only did the world become changed to him, but he became changed towards it. Not only did it lose its charms, but he lost his desires after it. He now viewed its pleasures, its joys, its amusements, with as little relish and delight as a man hanging on a cross would view the richest delicacies and most inviting fruits that might be spread out before him. The current of his affections was completely changed, and the direction they had taken was just the very reverse of that in which they had formerly been flowing. (J. Philip.)

The glory of the Cross

This is the keynote of the Epistle, so that it may be called the “Crucifixion Epistle.” It reflects the glory of the Cross as presented in this chosen champion of the Cross. And how?

1. In Paul’s conversion.

2. The preaching of Paul reflects the glory of the Cross. This is the centre and circumference of his thought.

3. The sufferings of Paul. He died daily.

4. The triumphs of Paul reflect the glory of the Cross. (W. H. Wardwell.)

The Cross of Christ: the highest object of glorying and the mightiest instrument of power

Every man has an object of glory--the avaricious, wealth; the vain, distinction; the ambitious, power; the self-righteous, virtue; the philosophical, wisdom; the Christian, his Lord.

I. The Cross is the highest object of human glory. Glorying implies--

1. The highest appreciation of it. Paul valued it more than talents, learning, connections, influence, life. He looked upon it--

2. A personal interest in it.

3. A delight in professing it.

II. The Cross is the mightiest instrument of human power.

1. What world it does not crucify.

2. What world it does crucify--the corrupt moral world as animated by the spirit of--

The glories of the Cross

I. We have no occasion to glory in anything without this.

1. All men are naturally apt to glory in something.

2. There is nothing on earth but some one glories in it.

3. Many glory in wisdom, power, and riches (Jeremiah 9:23-24); but

4. Some glory in their good works, but these are nought save as wrought by the strength of the Cross, which, therefore, is the proper object of our glory through them.

II. What infinite cause we have to glory in the Cross, and in that only.

1. Its glory in itself consists in--

2. Its glory in relation to us. Hereby--

Glorying in the Cross

I. Paul gloried in the Cross as a man glories in a great and wide-reaching truth.

1. There were truths in Judaism in which Paul once gloried, which possessed vast breadth and stimulating power.

2. But they all paled before this.

II. Paul gloried in the Cross as a man glories in a great truth which he has made his own.

1. Paul not merely possessed the truth.

2. It possessed him.

III. Paul gloried in the Cross because it was a great paradox.

1. He had a peculiar affinity for paradoxes (2 Corinthians 6:9; 2 Corinthians 12:10; 2 Corinthians 4:8).

2. This being Paul’s tendency, the central paradox of Christianity was the very thing for him.

In conclusion:

1. There are four stages of assent which we can give to any truth like that of Christ’s Cross.

2. Ii is impossible to understand the cross fully until we glory in it.

3. It is impossible to glory in it unless we are willing that the world should be crucified to us and we to the world. (A. F. Ewing.)

It is not safe to judge by first appearances, otherwise we shall deem the Cross repulsive.

I. St. Paul’s judgment on the Cross.

1. The Cross was not a thing to be tolerated, but to be exulted in.

2. The Cross exceeded all things within his knowledge.

3. He chose the Cross in preference to them all.

II. The grounds on which it rested.

1. Not merely the supernatural manifestations which invested it with grandeur.

2. But mainly its spiritual significance.

(a) in His righteousness;

(b) His love. The Cross sets this forth.

(a) Guilt;

(b) the need of a redeeming fact;

(c) the need of fellowship with a living person.

(a) Its first function in the apostolic age.

(b) Its ameliorating influence on the race at large. (J. C. Galloway, M. A.)

I. Almost all men have something wherein to glory.

1. Men glory so as to become boastful and full of vainglory.

2. Men are ruined by their glory.

3. Men glory in their shame.

4. Some glory--

5. Men rob God of His glory.

II. Paul had a rich choice of things in which he could have gloried.

1. Amongst the Jews he

2. As a Christian he might have gloried in

III. Paul gloried in the Cross of Christ. He does not here say he gloried in Christ, though he did with all his heart. He might have gloried in--

1. The Incarnation.

2. Life.

3. Ascension.

4. Second advent.

Yet he selected the Cross as the centre of the Christian system. Learn:

1. The highest glory of our religion is the Cross.

2. To think of it till by the power of the Spirit we can say, “God forbid,” etc. (C. H. Spurgeon.)

I. The Cross is the true symbol of the Christian religion.

1. What it seemed to the Jew. A symbol

2. What is it to the Christian?

II. Glorying in the Cross is a sign of true religion. It is--

1. To believe that religion centres round a person.

2. To feel that Christ has entirely changed our relations to God.

III. Glorying in the Cross is an evidence of practical religion.

1. By it the Christian is crucified to the world and the world to the Christian.

2. By it the believer obtains deep and lasting satisfaction.

3. By it is evolved the love which is the inspiration of self-sacrifice. (S. Pearson, M. A.)

The Cross

I. Justifies the fact of the incarnation to the reason and commends it to the heart.

II. Contains the highest and fullest revelation God has made of Himself to man.

III. Is the only fountain whence flows a supply adequate for the deepest needs of humanity.

IV. Is the mightiest instrument in the hands of man for the uplifting of his brother. (W. Jackson.)

Christ the means of self-crucifixion

I. By his mighty working within us.

II. By looking upon him as an effectual engaging example.

III. By beholding in Him infinitely more and better things than the world can afford.

IV. By pondering that it was our sinful living in the world for which Christ was crucified.

V. By accepting Christ as our surety, who died for us to the world, undertaking that we should die in Him. (D. Clarkson.)

Moral crucifixion

I. Of the world.

II. To the world. (Owen.)

The double sacrifice

“The Cross of our Lord Jesus Christ” refers to His vicarious sacrifice. “By which the world is crucified unto me,” etc., refers to his own interior crucifixion in the fellowship of Christ to all things outside the new creation. But the two are now one; and the sanctified apostle glories in the Cross because, through its virtue, condemnation is gone and sin destroyed in the unity of his Christian experience This is the pith and heart of this grand apostrophe, too often forgotten by those who fail to mark that it is the conclusion of the whole matter. Some there were who despised the vicarious death of Christ, and made it of none effect; some there were who, unduly trusting in that, explained away the necessity of an interior passion. Against both this apostle of the Cross protests with holy vehemence. And the force of this protest is this--that the one without the other is not enough: that each is the complement of the other, and that their union is their perfection. (W. B. Pope, D. D.)

Our Cross

The Cross of Christ is divided through the world. To each his portion ever comes. Thou, therefore, O my soul, cast not thy portion from thee, but rather take it to thee as thy most precious relic, and lay it up, not in a gold or silver shrine, but in a golden heart--a heart clothed with gentle charity, with patience, and suffering submission. (Luther.)

Salvation at the Cross

I have read how, in the burning desert, the skeletons of unhappy travellers, all withered and white, are found, not only on the way to the fountain, but lying grim and ghastly on its banks, with their skulls stretched over its very margin. Punting, faint, their tongue cleaving to the roof of their mouth, ready to fill a cup with gold for its fill of water, they press on to the well, steering their course by the tall palms that stand full of hope above the glaring sands. Already, in fond anticipation, they drink where others had been saved. They reach it. Alas! sad sight for the dim eyes of fainting men, the well is dry. With stony horror in their looks, how they gaze into the empty basin, or fight with man and beast for some muddy drops that but exasperate their thirst. The desert reels around them. Hope expires. Some cursing, some praying, they sink, and themselves expire. And by and by the sky darkens, lightnings flash, loud thunders roll, the rain pours down, and, fed by the showers, the treacherous waters rise to play in mockery with long fair tresses, and kiss the pale lips of death. But yonder, where the cross stands up high to mark the fountain of the Saviour’s blood, and heaven’s sanctifying grace, no dead souls lie. Once a Golgotha, Calvary has ceased to be a place of skulls. Where men went once to die, they go now to live; and to none that ever went there to seek pardon, and peace, and holiness, did God ever say, Seek ye Me in vain. (T. Guthrie, D. D.)

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Exell, Joseph S. "Commentary on "Galatians 6:14". The Biblical Illustrator. https: 1905-1909. New York.

Coffman's Commentaries on the Bible

But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world.

Glory, save in the cross ... The cross of the Son of God, by the love for men exhibited upon it by the Saviour, by the atonement for sins provided upon its crude beams, by all the hope of the gospel which it symbolizes, is indeed the only grounds of rejoicing and glorying on the part of Christians.

Through which ... This should not be "through whom"; for Christ does not crucify Christians, nor the world; it is the cross which does so.

The world hath been crucified unto me ... The cross has crucified the world to Christians in the sense that the hope of the gospel achieved and symbolized thereupon has made the world to be, in the eyes of Christians, crucified by the cross of Christ.

And I unto the world ... MacKnight has this comment:

The cross of Christ crucifies Christians to the world, by inspiring them with such principles and leading them to a course of life which renders them in the eyes of the world as contemptible, and as unfit for their purposes as if they were crucified and dead."[27]


[27] James MacKnight, op. cit., p. 210.

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James Burton Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.

Coffman, James Burton. "Commentary on Galatians 6:14". "Coffman Commentaries on the Old and New Testament". https: Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible

But God forbid that I should glory,.... The apostle, on the contrary, expresses his aversion to glorying in anything these men did; not in his outward carnal privileges, as a Jew; nor in his moral, civil, and legal righteousness; nor in his gifts and attainments; nor in his labours and success, as of himself; nor in the flesh of others, or in any outward corporeal subjection to any ordinance, legal or evangelical; his glorying and rejoicing were rather in the spirituality, the faith, hope, love, patience, order, and steadfastness of the saints, than in anything in the flesh, either his own or others: and indeed he chose not to glory in any thing,

save in the cross of our Lord Jesus Christ; meaning either the infirmities, reproaches, tribulations, and persecutions, which he endured for the sake of Christ, and the preaching of his Gospel; or the Gospel, the doctrine of the cross of Christ, and salvation by it: or rather a crucified Christ himself, whom he preached; though counted foolishness by some, and was a stumbling to others: he gloried in him, and determined to know, and make known, none but him, in the business of salvation; he gloried in him as crucified, and in his cross; not in the wood of the cross, but in the effects of his crucifixion; in the peace, pardon, righteousness, life, salvation, and eternal glory, which come through the death of the cross; he gloried in Christ as his wisdom, righteousness, sanctification, and redemption:

by whom the world is crucified to me: so that he feared not the worst men, and things in it, any more than he would one that was fastened to a cross, or dead; since Christ, by his crucifixion and death, had overcome the world, the prince of it, the men and malice of it, the sin that was in it, and had made him more than a conqueror also; his faith in a crucified Christ overcame the world likewise; so that he looked upon it as the Israelites saw the Egyptians, dead on the sea shore; nor did he affect and love, but trampled upon and despised, as crucified persons generally are, those things in it which are the most alluring to the flesh, the lusts of it; the doctrine of grace, of a crucified Christ, taught him to deny the riches, honours, pleasures, profits, and applause of the world; which were to him as dross, in comparison of the knowledge of Christ Jesus his Lord: the ceremonial law also, the elements of the world, were dead unto him, being nailed to the cross of Christ, to be of no further use and service unto men:

and I unto the world; that is, am crucified to the world, as the Syriac and Arabic versions express it; that is, he was despised by the world for the sake of a crucified Christ, as the world was by him, in comparison of him; the world had no affection for him, as he had none for the world; and as the ceremonial law was dead to him, so he was dead to that, through the body of Christ, and had nothing to do with these beggarly elements, nor they with him, which sense is confirmed by the following words.

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Gill, John. "Commentary on Galatians 6:14". "The New John Gill Exposition of the Entire Bible". https: 1999.

Geneva Study Bible

10 But God forbid that I should m glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

(10) He does not dwell in comparing himself with them, showing that on the other hand he rejoices in those afflictions which he suffers for Christ's sake, and as he is despised by the world, so does he in the same way consider the world as wicked. And this is the true circumcision of a true Israelite.

(m) When Paul uses this word in good sense or way, it signifies to rest a man's self wholly in a thing, and to content himself in it.

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Beza, Theodore. "Commentary on Galatians 6:14". "The 1599 Geneva Study Bible". https: 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

Translate, “But as for me (in opposition to those gloriers ‹in your flesh,‘ Galatians 6:13), God forbid that I,” etc.

in the cross — the atoning death on the cross. Compare Philemon 3:3, Philemon 3:7, Philemon 3:8, as a specimen of his glorying. The “cross,” the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [Augustine, Tract 36, on John, sec. 4]. We are to testify the power of Christ‘s death working in us, after the manner of crucifixion (Galatians 5:24; Romans 6:5, Romans 6:6).

our — He reminds the Galatians by this pronoun, that they had a share in the “Lord Jesus Christ” (the full name is used for greater solemnity), and therefore ought to glory in Christ‘s cross, as he did.

the world — inseparably allied to the “flesh” (Galatians 6:13). Legal and fleshly ordinances are merely outward, and “elements of the world” (Galatians 4:3).

is — rather, as Greek, “has been crucified to me” (Galatians 2:20). He used “crucified” for dead (Colossians 2:20, “dead with Christ”), to imply his oneness with Christ crucified (Philemon 3:10): “the fellowship of His sufferings being made conformable unto His death.”

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Galatians 6:14". "Commentary Critical and Explanatory on the Whole Bible". https: 1871-8.

Martin Luther's Commentary on Galatians

But God forbid that I should glory, save in the cross of our Lord Jesus Christ.
"God forbid," says the Apostle, "that I should glory in anything as dangerous as the false apostles glory in because what they glory in is a poison that destroys many souls, and I wish it were buried in hell. Let them glory in the flesh if they wish and let them perish in their glory. As for me I glory in the Cross of our Lord Jesus Christ." He expresses the same sentiment in the fifth chapter of the Epistle to the Romans, where he says: "We glory in tribulations"; and in the twelfth chapter of the Second Epistle to the Corinthians: "Most gladly, therefore, will l rather glory in my infirmities." According to these expressions the glory of a Christian consists in tribulations, reproaches, and infirmities.

And this is our glory today with the Pope and the whole world persecuting us and trying to kill us. We know that we suffer these things not because we are thieves and murderers, but for Christ's sake whose Gospel we proclaim. We have no reason to complain. The world, of course, looks upon us as unhappy and accursed creatures, but Christ for whose sake we suffer pronounces us blessed and bids us to rejoice. "Blessed are ye," says He, "when men shall revile you, and persecute you. and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad." (Matthew 5:11,12.)

By the Cross of Christ is not to be understood here the two pieces of wood to which He was nailed, but all the afflictions of the believers whose sufferings are Christ's sufferings. Elsewhere Paul writes: "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church." (Colossians 1:24.)

It is good for us to know this lest we sink into despair when our opponents persecute us. Let us bear the cross for Christ's sake. It will ease our sufferings and make them light as Christ says, Matthew 11:30, "My yoke is easy, and my burden is light."

By whom the world is crucified unto me, and I unto the world.
"The world is crucified unto me," means that I condemn the world. "I am crucified unto the world," means that the world in turn condemns me. I detest the doctrine, the self-righteousness, and the works of the world. The world in turn detests my doctrine and condemns me as a revolutionary heretic. Thus the world is crucified unto us and we unto the world.

The monks imagined the world was crucified unto them when they entered the monastery. Not the world, but Christ, is crucified in the monasteries.

In this verse Paul expresses his hatred of the world. The hatred was mutual. As Paul, so we are to despise the world and the devil. With Christ on our side we can defy him and say: "Satan, the more you hurt me, the more I oppose you."

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Luther, Martin. "Commentary on Galatians 6:14". "Martin Luther's Commentary on Galatians". https: Zondervan. Gand Rapids, MI. 1939.

Robertson's Word Pictures in the New Testament

Far be it from me (εμοι μη γενοιτοemoi mē genoito). Second aorist middle optative of γινομαιginomai in a negative (μηmē) wish about the future with dative case: “May it not happen to me.” See note on Galatians 2:17. The infinitive καυχασταιkauchāsthai (to glory) is the subject of γενοιτοgenoito as is common in the lxx, though not elsewhere in the N.T.

Hath been crucified unto me (εμοι εσταυρωταιemoi estaurōtai). Perfect passive indicative of σταυροωstauroō stands crucified, with the ethical dative again (εμοιemoi). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18.

World (κοσμοςkosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.).

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Robertson, A.T. "Commentary on Galatians 6:14". "Robertson's Word Pictures of the New Testament". https: Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

d Contrast of Paul's own boasting and its ground with those of the false apostles.

By whom ( δι ' οὗ )

The relative may refer either to the cross, by which, or to Christ, by whom. The cross was a stumbling-block to the Jews (Galatians 3:13), and it is the crucified Christ that Paul is emphasizing. Comp. Galatians 2:20; Galatians 5:24.

The world ( κόσμος )

See on John 1:9; see on Acts 17:24; see on 1 Corinthians 4:9.

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Vincent, Marvin R. DD. "Commentary on Galatians 6:14". "Vincent's Word Studies in the New Testament". https: Charles Schribner's Sons. New York, USA. 1887.

Wesley's Explanatory Notes

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

But God forbid that I should glory — Should boast of anything I have, am, or do; or rely on anything for my acceptance with God, but what Christ hath done and suffered for me. By means of which the world is crucified to me - All the things and persons in it are to me as nothing.

And I unto the world — I am dead to all worldly pursuits, cares, desires, and enjoyments.

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Wesley, John. "Commentary on Galatians 6:14". "John Wesley's Explanatory Notes on the Whole Bible". https: 1765.

Calvin's Commentary on the Bible

14.But God forbid that I should glory. The designs of the false apostles are here contrasted with his own sincerity. As if he had said, “To avoid being compelled to bear a cross, they deny the cross of Christ, purchase with your flesh the applause of men, and end by triumphing over you. But my triumph and my glory are in the cross of the Son of God.” If the Galatians had not been utterly destitute of common sense, ought they not to have held in abhorrence the men whom they beheld making sport of their dangerous condition.

To glory in the cross of Christ, is to glory in Christ crucified. But something more is implied. In that death, — so full of disgrace and ignominy, which God himself has pronounced to be accursed, and which men are wont to view with abhorrence and shame, — in that death he will glory, because he obtains in it perfect happiness. Where man’s highest good exists, there is his glory. But why does not Paul seek it elsewhere? Though salvation is held out to us in the cross of Christ, what does he think of his resurrection? I answer, in the cross redemption in all its parts is found, but the resurrection of Christ does not lead us away from the cross. And let it be carefully observed, that every other kind of glorying is rejected by him as nothing short of a capital offense. “May God protect us from such a fearful calamity!” Such is the import of the phrase which Paul constantly employs, God forbid

BY WHICH the world is crucified. As the Greek word for cross , σταυρὸς, is masculine, the relative pronoun may be either rendered by whom, or by which, according as we refer it to Christ or to the cross. In my opinion, however, it is more proper to apply it to the cross; for by it strictly we die to the world. But what is the meaning of the world ? It is unquestionably contrasted with the new creature. Whatever is opposed to the spiritual kingdom of Christ is the world, because it belongs to the old man; or, in a word, the world is the object and aim of the old man.

The world is crucified to me. This exactly agrees with the language which he employs on another occasion.

“But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:7.)

To crucify the world is to treat it with contempt and disdain.

He adds, and I unto the world. By this he means that he regarded himself as unworthy to be taken into the account, and indeed as utterly annihilated; because this was a matter with which a dead man had nothing to do. At all events, he means, that by the mortification of the old man he had renounced the world. Some take his meaning to be, “If the world looks upon me as abhorred and excommunicated, I consider the world to be condemned and accursed.” This appears to me to be overstrained, but I leave my readers to judge.

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Calvin, John. "Commentary on Galatians 6:14". "Calvin's Commentary on the Bible". https: 1840-57.

Scofield's Reference Notes


kosmos = world-system. Ephesians 2:2; John 7:7. (See Scofield "Revelation 13:8") .

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Scofield, C. I. "Scofield Reference Notes on Galatians 6:14". "Scofield Reference Notes (1917 Edition)". https: 1917.

James Nisbet's Church Pulpit Commentary


‘By whom the world is crucified unto me, and I unto the world.’

Galatians 6:14

The reason which St. Paul gives here for his glorying in the Cross of Christ seems strange at first sight.

I. But the dying of the Lord Jesus upon the Cross suggests some very striking points of resemblance to ‘the crucifying of the body of sin.’—All true followers of Christ must undergo that death to sin which is like the crucifixion of the body. Such as suffered upon a cross, died by degrees; death for them was a slow and lingering process.

II. Was it ever anything but painful to mortify a sinful lust?—And there are many such lusts which must be put to death. ‘Our old man’ must be stretched as it were upon his cross. Alas, it is to be feared that as the nails are being driven in and the flesh begins to quiver, too many draw back; they come down, so to speak, from their cross. Others, again, become impatient because the ‘death of the body of sin’ is so long in being accomplished, that is, the death of the old self. They have mortified it again and again, only to find it reviving anew. Let us not despair. As crucifixion was a slow death for the body, so is the crucifixion of the flesh, with its affections and lusts, for the soul. ‘The body of sin,’ the old self, must be kept fast to its cross, until its life shall have ebbed away.

III. There is this further analogy between the death of the Cross and the crucifixion of our sinful selves.—Death, for one who was crucified, set in at the extremities and travelled slowly to the vital parts, and when it reached the heart the struggle was over. This thought suggests some points for reflection as we think of the death of the body of sin. When a soul is truly converted to God, it is the open and more gross forms of sin which are first mortified. These may be likened to the hands and feet of the body of sin. But there are sins more subtle by far and harder to kill, sins woven as it were into the fibre and tissues of our nature, sins like pride and selfishness. When may it be said that such sins as these die outright within us? In most of us they will only become extinct when we cease to breathe.

IV. The Apostle alludes to a particular kind of death for the Christian when he speaks of being ‘crucified to the world.’—It means the putting to death of that affection which is known as ‘the love of the praise of men.’

—Rev. F. K. Aglionby.


‘Macarius, a saintly Father of the early Church, was giving a lecture to young men in his monastery on the Epistle to the Galatians, when one of them asked, “What does it mean to be dead to the world?” The saint said to him, “Take thy staff and go out into the burial ground and smite thrice upon the grave of our brother who was buried yesterday, and say, ‘A hypocrite thou livedst, a hypocrite thou diedst, and thou hast now thy portion with the hypocrites.’” When he had done as he was told, he was asked, “What did our brother say to thee?” “Nothing,” was the reply. “Go again to the grave and say, ‘A saint thou livedst, a saint thou diedst, and with the saints thou dost rest.’” When he returned the second time he was again asked, “What did our brother say?” “Nothing.” Then he was told, “When thou art as regardless of the world, as indifferent to its praise, as deaf to its censures, as our departed brother was to thy words, then thou mayst be said to have died to the world.”’

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Nisbet, James. "Commentary on Galatians 6:14". Church Pulpit Commentary. https: 1876.

John Trapp Complete Commentary

14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

Ver. 14. But God forbid, &c.] The saints keep a constant counter motion, and are antipodes {a} to the wicked. They thus and thus, but I otherwise.

Whereby the world is crucified] I look upon the world as a dead thing, as a great dunghill, &c. That harlot was deceived in St Paul, in thinking to allure him by laying out those her two fair breasts of profit and pleasure; he had no mind to be sucking at those botches; he was a very crucifix of mortification. And in his face (as one said of Doctor Raynolds) a man might have seen veram mortificati hominis idaeam, the true portraiture of a mortified man.

And I to the world] q.d. The world and I are well agreed. The world cares not a pin for me, and I (to cry quittance with it) care as little for the world.

{a} Of or pertaining to the antipodes; situated on the opposite side of the globe. ŒD

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Trapp, John. "Commentary on Galatians 6:14". John Trapp Complete Commentary. https: 1865-1868.

Sermon Bible Commentary

Galatians 6:14

I. There is a use of the word "cosmos" in Scripture to which the test of its crucifixion by the Cross perfectly answers. This is the cosmos not of nature and not of man as God created either; not the beautiful universe in which philosophers and poets, and simple loving souls which are neither, delight to revel and expatiate; not the race made in God's image, partaking of His intelligence, and His forethought, and His sympathy, and His love, and even in its ruins prognosticating reconstruction; but that aspect, that element, of each which sin has defiled: matter as the foe of spirit and man as the bond-slave of the devil. The lust of the flesh, the lust of the eyes, the pride of life, this is the world. To have these things in the heart is to be worldly. This is the disease, the threefold disease, which Christ came to heal when He undertook the cure of worldliness.

II. In the crucifixion by the Cross there are two stages. (1) There is, first, a testimony. The Cross is a witness. It gives evidence against the world. The Cross is evidence against the vanity of worldliness; bids the man who would be a man do battle for the thing that is and look for his reward to a world not of shadows and to a life not of time. (2) The Cross is a power too. That ugly, that repulsive, that horrible, object, that frightful, that revolting, execution, that gibbet accursed of God and man, has become the magnet of humanity. Christ foretold it, and it is true. Wheresoever the Gospel of the Cross and the Crucified is preached there are found practical evidences—"infallible proofs" St. Luke would call them—of the power of the Cross to crucify men to the world. Not by trickery or magic, not by accident or machinery, but by the Spirit of the living God, is this influence upon hearts and lives wrought. Christ crucified becomes in His turn the mutual Crucifier of man and the world.

C. J. Vaughan, Simple Sermons, p. 113.

References: Galatians 6:14.—Spurgeon, Sermons, vol. xxxi., No. 1859; Bishop M. Simpson, Sermons, p. 241; Homilist, 2nd series, vol. ii., p. 95; Clergyman's Magazine, vol. ii., p. 94; Homiletic Quarterly, vol. i., p. 397; Preacher's Monthly, vol. ii., p. 106; vol. iv., p. 164. Galatians 6:14, Galatians 6:15.—S. Pearson, Christian World Pulpit, vol. iv., pp. 181, 364. Galatians 6:15.—F. D. Maurice, Sermons, vol. iii., p. 49; G. E. L. Cotton, Sermons and Addresses in Maryborough College, p. 449; E. Cooper, Practical Sermons, vol. i., p. 80; Clergyman's Magazine, vol. vii., p. 93. Galatians 6:15, Galatians 6:16.—H. W. Beecher, Christian World Pulpit, vol. xix., p. 26.

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Nicoll, William R. "Commentary on Galatians 6:14". "Sermon Bible Commentary". https:

Expository Notes with Practical Observations on the New Testament

Having shown what it was that the false apostles gloried in, he next shows what it was that he himself gloried in; namely, in the cross of Christ; that is, in his preaching Christ crucified, and the necessity of faith in him who died as a sacrifice upon the cross. The cross of Christ is taken three ways in scripture, materially, metaphorically, and metonymically.

The material cross of Christ is that which he died upon at Jerusalem: this the church of Rome glories in greatly, but not the apostle.

The metaphorical cross of Christ, is afflictions, Luke 9:28. Let him take up the cross; that is, submit to any afflictions. God oft-times sanctifies this cross, for the crucifying the hearts of his people to the world.

But the cross of Christ is taken metonymically for the gospel, the doctrine of the gospel, or of him that died upon the cross.

Now Christianity, or the doctrine of the gospel, crucifies us to the world: first, by discovering to us the great vanity and emptiness of the world and all the perishing satisfactions of it; secondly, by propounding such arguments to crucify the world, as were never heard of from all the philosophers and wise men that ever lived in the world; namely, arguments taken from the glory of God, from the death of Christ, from the dignity of the soul, &c.

Learn hence, That such a Christian as doth experimentally find his heart and affections daily more and more crucified to the world, by the cross of Christ, has unspeakable cause and reason sufficient for spiritual glorying and rejoicing.

Question, Wherein consists not our crucifixion to the world?

Answer, It consists not in a vile esteem of the world, as useless or hurtful; or in casting off all care and concern for the things of the world, as sinful and unnecessary; nor is every degree of desire after, love unto, or delight in, the things of the world, inconsistent with our being crucified to it: nor doth it consist in, or oblige us to, the withdrawing ourselves from all society and conversation with the men of the world.

But, positively, crucifixion to the world consists in a crucified judgment and opinion of the world; in crucifying our love and affections to the world; in crucifying our hopes and expectations from the world; in crucifying our care and concern for the world; in crucifying our delight in, and our endeavour after, the world.

Question. How doth a Christian's being crucified to the world, afford him cause for unspeakable rejoicings?

Answer. Thus: We may, and ought to, glory in the blessed effect and fruit of Christ's death in re-stamping the image of God upon the soul, in the certain tokens of the love of God: we may glory in the death of Christ's enemy, and our soul's enemy: we may glory in that wherein God is glorified, and in that which is the earnest of our own glorification. Now crucifixion to the world, by the cross of Christ, is this, all this, and therefore warrantably to be boasted of, and gloried in.

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Burkitt, William. "Commentary on Galatians 6:14". Expository Notes with Practical Observations on the New Testament. https: 1700-1703.

Greek Testament Critical Exegetical Commentary

14.] But to me let it not happen to boast (on the construction, see reff. Meyer quotes Xen. Cyr. vi. 3. 11,— ὦ ζεῦ μέγιστε, λαβεῖν μοι γένοιτο αὐτόν), except in the Cross (the atoning death, as my means of reconcilement with God) of our Lord Jesus Christ (the full name for solemnity, and ἡμῶν to involve his readers in the duty of the same abjuration), by means of whom (not so well, ‘of which’ ( τοῦ σταυροῦ) as many Commentators; the greater antecedent, τοῦ κυρ. ἡμ. . χ., coming after the σταυρῷ, has thrown it into the shade. Besides, it could hardly be said of the Cross, διʼ οὗ) the world (the whole system of unspiritual and unchristian men and things. Notice the absorption of the article in a word which had become almost a proper name: so with ἥλιος, γῆ, πόλις, &c.) has been (and is) crucified (not merely ‘dead:’ he chooses, in relation to σταυρός above, this stronger word, which at once brings in his union with the death of Christ, besides his relation to the world) to me ( ἐμοί, dative of ethical relation: so μόνῳ ΄αικήνᾳ καθεύδω, Plut. Erot. p. 760 A: see other examples in Bernhardy, p. 85), and I to the world. Ellic. quotes from Schött., ‘alter pro mortuo habet alterum.’

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Alford, Henry. "Commentary on Galatians 6:14". Greek Testament Critical Exegetical Commentary. https: 1863-1878.

Charles Simeon's Horae Homileticae



Galatians 6:14. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

THE Christian, in whatever he does, is characterized by singleness of eye and simplicity of mind. All others, even when they appear most zealous for God, have sinister and selfish ends in view. This may be seen in the Judaizing teachers, whilst they were insisting on the observance of circumcision and the Jewish ritual. They wished to have it thought that they were actuated only by a conscientious sense of duty to Moses, and to God: but there were other secret motives by which they were impelled: they were themselves preachers of the Gospel; but knowing how obnoxious both to Jews and Gentiles the simple preaching of the cross was, whilst the blending of certain observances with it was palatable to every mind, they sought to avoid the persecution which they knew that a simple exhibition of Christ crucified would bring upon them. They had an eye also to their own glory: for they affected to be leaders of a party in the Church, and laboured to exalt themselves by augmenting the number of their followers. That they were not actuated by a real desire to approve themselves to God, was evident from hence, that they, notwithstanding all their endeavours to enforce the observance of the law on others, did not keep the law themselves. But all such corrupt practices St. Paul abhorred; and, whilst he disdained to seek his own glory, he was proof against the fear of man, and laboured only to advance the glory of his Divine Master, and the salvation of those to whom he ministered: “They,” says he, “who constrain you to be circumcised, desire to make a fair shew in the flesh:” “but God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world!”

In this commendation of the cross of Christ, we behold,

I. His views of its excellency—

By “the cross of Christ,” is here meant the doctrine of salvation through a crucified Redeemer. This he preached, and it was the great subject of all his ministrations. Though it was “to the Jews a stumbling-block, and to the Greeks foolishness,” yet he would “know nothing else [Note: 1 Corinthians 2:2.],” and “glory in nothing else.” He gloried in it,

1. As displaying such wonders of love and mercy to the world at large—

[Here was a plan of salvation suited to, and sufficient for, the necessities of the whole world. All were involved in one common ruin: all needed an atonement to be offered for their sins: the whole universe could not present one capable of expiating their guilt; the highest archangel was as incompetent to it as was the blood of bulls and goats. But God, of his infinite mercy, had devised a way: he had entered into covenant with his only-begotten Son: he had agreed with him, that, if he would assume our nature, and “make his soul an offering for sin,” his sacrifice should be accepted in their behalf, and he should have from amongst the fallen race of Adam a seed, who should serve him, and enjoy him for ever [Note: Isaiah 53:10.]. This stupendous plan has been executed: the Lord Jesus Christ has “been made in the likeness of men, and has become obedient unto death, even the death of the cross:” and, having “borne our sins in his own body on the tree,” and been exalted to the right hand of God as the Head and Forerunner of his people, he now offers salvation unto all freely, “without money and without price.” The persons sent out and commissioned by him to preach his Gospel, are empowered to declare, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [Note: 2 Corinthians 5:19.].” To every living man is this message sent, with a full assurance, that “they who believe in Christ shall never perish, but shall have eternal life [Note: John 3:16.].”

Now in this wonderful mystery St. Paul saw such honour reflected on all the Divine perfections, and such blessedness secured to man, that he could not but glory in it, and determine never to glory in any thing else.]

2. As making such ample provision for his own soul—

[St. Paul felt himself to be the very “chief of sinners,” and deserving of God’s heaviest indignation. But this Saviour had revealed himself to him, even in the midst of all his wickedness; and by a signal act of grace had not only pardoned his sins, but had appointed him to preach to others that salvation, of which he was so remarkable a monument. By the manifestation of Christ to his soul, he was assured of mercy and acceptance with God. From that moment he no more doubted of his own salvation, than he did of his existence: and the blessing which was thus imparted to him, he had been the means of imparting unto others, even to hundreds and thousands of the Gentile world. Could he then be insensible of the value of that which had filled his own soul with such peace and joy, and which, through his ministrations, had diffused such unspeakable blessings all around him? No: he could not but commend to others what had been so effectual for his own benefit, and glory in the cross as “all his salvation, and all his desire.”]

As an especial reason for glorying in the cross, he mentions,

II. His experience of its power—

The words “by whom,” should rather be translated, “by which;” for it is to the doctrine of the cross as received into his soul, and not to Christ’s personal agency upon his soul, that he traced the effects produced.

The world was in the Apostle’s eyes as an object that was crucified; himself also being as one crucified in respect of it—

[The image here used is very remarkable, and deserving of particular attention, “The world was crucified to him.” A person dying upon a cross, how dear so ever he may have been to us, is no longer an object of desire. As soon as he has surrendered up his life, if his body be given to us, we bury it out of our sight. We no longer look to him for any of those comforts which are derived from social intercourse: all relation to him, all dependence on him, all satisfaction in him, are dissolved: every tie that once bound us together is broken, and “we know him no more.” The Apostle further adds, that “he also was crucified to the world.” This does not mean, that the world despised him, and wished him buried out of its sight (that was indeed true; but it is not the truth that is here intimated): the expression imports, that, whilst the world was as a crucified object in his eyes, he beheld every thing in it as a man would do who was himself dying on a cross. He may have loved the world in ever so high a degree; but he now loves it no more. He may have sought its pleasures, its riches, and its honours, with the most insatiable ardour; but he has now no desire after any thing that is in it. He feels himself dying; and he has now no wish but to improve his few remaining moments, for his own benefit, and the benefit of those around him. Take the penitent thief as an example. If crowns and kingdoms could have been given him for the few remaining hours that he had to live, they would have been of no value whatever in his eyes.

Now thus the Apostle looked upon the world and every thing in it. There was nothing in it that he desired: “the lust of the flesh, the lust of the eye, and the pride of life,” were all lighter than vanity, in his estimation: he had now no longer any taste for them: he felt that, whether his life was of longer or shorter continuance, he had nothing to do, but to honour God, and benefit his fellow-creatures, as far as he should have opportunity, and seek the salvation of his own soul. All that the world could either give or take away, was “counted by him as dung, that he might win Christ, and be found in him.”]

And whence was it that he attained such extraordinary deadness to the world?

[This holy feeling was wrought in him altogether by the cross of Christ; which brought such glories to his view, as eclipsed all sublunary good; and filled his soul with such joys as rendered all earthly satisfactions worthless and distasteful as the husks of swine. This it was which raised him above those vain hopes with which the Judaizing teachers were animated, and above those unworthy fears with which their fidelity to God was assailed. A sense of “love to his Redeemer constrained him;” and, when menaced with all that the world could inflict, he could say, “None of these things move me, neither count I my life dear unto me, so that I may but finish my course with joy, and fulfil the ministry committed to me.” Nor was this a vain boast: his whole life testified, that it was his actual experience; and that the doctrine which formed the only basis of his hopes, had a transforming effect, such as no other principles under heaven could produce.]

But we must not suppose this state of mind to be peculiar to the Apostle: it is produced invariably by the cross of Christ, wherever it is surveyed and gloried in as it ought to be. We may see therefore from hence,

1. How sublime are the Christian’s views!

[The cross of Christ is that, and that alone, in which every Christian under heaven will glory. The very words of our text afford the best comment on that description which the Apostle gives of the cross of Christ, when he calls it, “The wisdom of God, and the power of God.” So unfathomable are the counsels of Divine Wisdom contained in it, that all the angels of heaven are searching into it, with a thirst that is insatiable: and such is its efficacy, that nothing can withstand its influence. By this then, you, my brethren, may judge whether you be Christians in deed and in truth, or whether ye be such in name only, A nominal Christian is contented with approving of the way of salvation by a crucified Redeemer: the true Christian loves it, delights in it, glories in it, and shudders at the thought of glorying in any thing else. Say, brethren, are such your views, and such your feelings? Do you see how base and unworthy it would be to glory in any thing else? Does your spirit rise with indignation at the thought of so requiting your adorable Redeemer? Be assured, it will be thus with you, if your hearts are truly enlightened, and if you have “learned of the Father as the truth is in Jesus.”]

2. How heavenly his life!

[He is in the world; but “he is not of it: he has overcome the world; and this is the victory by which he has overcome it, even his faith.” “His treasure is in heaven;” and “his conversation is there also.” Behold him, and you will see “a man of God;” a man “born from above;” a man “filled with the Holy Ghost;” a man “walking as Christ himself walked.” In Christ you see the figure which is used in our text completely illustrated. “He had not even where to lay his head;” yet, “when the people would have taken him, to make him a king, he withdrew, and hid himself from them.” In the primitive Christians, too, you see the same spirit: for “they were not of the world, even as Christ was not of the world.” Aspire ye then, beloved, after this high and holy attainment. Walk ye in a holy indifference to the world: shew yourselves superior to all the things of time and sense. “Set your affections on things above, and not on things on the earth.” Let all your joys flow from the contemplation of his cross. Thus shall you “dwell in God, and God in you:” you shall be “one with God, and God with you:” and the very instant that the ties between the world and you shall be finally dissolved by death, you shall soar as on eagles’ wings, to take possession of the crowns and kingdoms that await you in a better world.]

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Simeon, Charles. "Commentary on Galatians 6:14". Charles Simeon's Horae Homileticae. https: 1832.

Heinrich Meyer's Critical and Exegetical Commentary on the New Testament

Galatians 6:14. By way of contrast, not to the national vanity of the Jews (Hofmann, in accordance with his interpretation of Galatians 6:13), but to the καυχάσθαι which the pseudo-apostles had in view, Paul now presents his own principle: “from me, on the other hand, far be it to glory, except only in the cross of Christ.”

ἐμοὶ μὴ γένοιτο καυχ.] mihi ne accidat, ut glorier. On this deprecating expression with the infinitive, comp. LXX. Genesis 44:7; Genesis 44:17; Joshua 22:29; Joshua 24:16; 1 Maccabees 13:5; 1 Maccabees 13:9-10; Ignat. Eph. 12; Xen. Cyr. vi. 3. 11: ζεῦ μέγιστε, λαβεῖν μοι γένοιτο αὐτόν, Anab. i. 9. 18; Dem. 33:25; Ellendt, Lex. Soph. I. p. 366.

In the words εἰ μὴ ἐν τῷ σταυρῷ down to κόσμῳ, observe the defiant enthusiasm, which manifests itself even in the fulness of the expression. How very different the conduct of the opponents, according to Galatians 6:12! Nothing but the cross of Christ is to be the subject of his καυχᾶσθαι; nothing, namely, but the redemption accomplished on the cross by Christ constituted the basis, the sum, and the divine certainty of his faith, life, hope, action, etc. Comp. Philippians 3:7 ff.; 2 Corinthians 5:15 ff.; 1 Corinthians 1:23; 1 Corinthians 2:2, et al. Thus it is a truly apostolic oxymoron: καυχᾶσθαι ἐν τῷ σταυρῷ. The cross is “ τὸ καύχημα τῶν καυχημάτων,” Cyril.

διʼ οὗ ἐμοὶ κόσμος ἐσταύρ. κἀγὼ τῷ κόσμῳ reveals the cause why he may not glory in anything else: “through whom the world is crucified to me, and I (sc. ἐσταύρωμαι) unto the world,” that is, “by whose crucifixion is produced the result, that no internal fellowship of life longer exists between me and the world: it is dead for me, and I for it.” By Calvin, Bengel, Winer, Usteri, Hofmann, Holsten, Matthias, Reithmayr, and others, διʼ οὗ is referred to the cross. But it is more pertinent to refer it to the fully and triumphantly expressed subject immediately preceding, τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ (Vulgate, Erasmus, Beza, Luther, and many others, including de Wette, Ewald, Wieseler): through whom, that is, according to the context, by means of whose crucifixion. This effect is dependent on the inward fellowship with the death of Christ (Galatians 2:19 f.; Romans 6) commenced by faith, and maintained by the Holy Spirit. By this fellowship Paul is transplanted into an entirely new relation of life, and feels that all the previous interests of his life are now stripped of their influence over him, and that he is now completely independent of them. Comp. Philippians 3:7 ff.

ἐμοί] for me, denotes the ethical reference of the relation. See Bernhardy, p. 84.

κόσμος (without the article; see Winer, p. 117 [E. T. 153]) finds its explanation from Galatians 6:15 ( οὔτε περιτομὴ, αὔτε ἀκροβυστία), namely, the organic totality of all relations aloof from Christianity, looked upon, indeed, as a living power, which exercises authority and sway over the unconverted, but in the case of the converted has become dead through his admission into the fellowship of faith and life with the crucified Lord; that is, has ceased to influence and determine his thoughts, feelings, and actions. Thus the world is crucified to him by means of the crucifixion of Christ. Comp. Colossians 2:20; Ephesians 2:2 f.; 1 Corinthians 7:31; 1 Corinthians 7:33-34; James 4:4; 1 John 2:15 f.

κἀγῶ τῶ κόσμῳ] for the cessation of the mutual fellowship of life is meant to be expressed, and the matter to be thus wholly exhausted. Comp. 1 Corinthians 6:13; 2 Thessalonians 1:12; “nec malis illius territor, nec commodis titillor, nec odium metuo, nec plausum moror, nec ignominiam formido, nec gloriam affecto,” Erasmus, Paraphr.

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Meyer, Heinrich. "Commentary on Galatians 6:14". Heinrich Meyer's Critical and Exegetical Commentary on the New Testament. https: 1832.

Johann Albrecht Bengel's Gnomon of the New Testament

Galatians 6:14. ἐμοὶ δὲ, but as for me) I should be sorry to be a partaker of such things as those.— μὴ γένοιτο καυχᾶσθαι) Joshua 24:16, חלילה, μὴ γένοιτο ἡμῖν καταλιπεῖν κυριον, God forbid, that we should forsake the Lord.— καυχᾶσθαι, to glory) We have a specimen of this sort of glorying, 2 Corinthians 5:15-19; Philippians 3:8, etc.— ἐν τῷ σταυρῷ, in the cross) which has nothing to do with circumcision of the flesh. To glory in the cross(64) is an Oxymoron.— διὰ οὔ, by which) the cross: for the apostle is speaking here chiefly of the cross; and if the διʼ οὗ should even be referred to Christ, still the cross must be regarded as the ground on which this reference would be made. That, by which anything whatever is such as it is, possesses the same nature in a higher degree.— κόσμος ἐσταύρωται, the world has been crucified) The world, with its ‘elements,’ has no longer dominion over me; ch. Galatians 4:3. There is a gradation from the flesh [Galatians 6:13] to the world [in this 14th verse].— κᾀγὼ τῷ κόσμῳ, and I to the world) The world is at variance with me: I could not, though I were willing, henceforth gain any favour from the world. This cross includes death, Colossians 2:20.

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Bengel, Johann Albrecht. "Commentary on Galatians 6:14". Johann Albrecht Bengel's Gnomon of the New Testament. https: 1897.

Matthew Poole's English Annotations on the Holy Bible

For my part I have no such ends, I have no ambition to glory in you as my converts; all that I desire to glory in, is in the doctrine of the gospel, and my sufferings for the propagation of it, and my conformity to Christ in suffering for preaching the gospel. By the cross of Christ

the world is crucified unto me, and I unto the world; I care no more for the world than it careth for me; the world despiseth and contemneth me, and the doctrine of the cross which I preach and publish in it, and I contemn it, with all its vain pomp and splendour. And this I do through the

cross of Christ, remembering how the world dealt with Christ, and how little he regarded the world: or, through the grace of Christ, who hath enabled me to it, for the particle translated

by whom, may be indifferently translated by whom or by which.

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Poole, Matthew, "Commentary on Galatians 6:14". Matthew Poole's English Annotations on the Holy Bible. https: 1685.

Justin Edwards' Family Bible New Testament

By whom; or, by which, referring to the cross.

The world is crucified; has lost its power to control me, and I my desire to follow it.

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Edwards, Justin. "Commentary on Galatians 6:14". "Family Bible New Testament". https: American Tract Society. 1851.

Cambridge Greek Testament for Schools and Colleges

14. ἐμοὶ δὲ. Emphatic position for contrast with those of whom he has just spoken.

μὴ γένοιτο. With dative[170], see Genesis 44:7; Joshua 24:16 and cf. Matthew 15:28.

καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ κ.τ.λ. Which the false leaders dread (Galatians 6:12). Luther strangely understands the phrase to mean our sufferings for Christ. Chrysostom is especially good here.

διʼ οὖ. The antecedent is probably σταυρός, cf. Galatians 5:24. It was this in which he boasted.

ἐμοὶ (emphatic as before). κόσμος, “the world.” Anarthrous as in 2 Corinthians 5:19; 2 Peter 2:5; Romans 4:13. But although as a translation “a world” is somewhat grossly inaccurate, yet the absence of the article (occurring, as this does, so very frequently with κόσμος) does suggest that the world at present, by its very constitution, is contrary to spiritual things. For the thought of the passage cf. Philippians 3:7. “The world … is to me like yon felon slave, nailed to the cross, dying by a certain and shameful, if a lingering death. And I too am so regarded by the world” (Perowne).

ἐσταύρωται κἀγὼ κόσμῳ. Chrys. writes οὐδὲν τῆς νεκρώσεως ταύτης μακαριώτερον· αὕτη γάρ ἐστι τῆς μακαρίας ζωῆς ἡ ὑπόθεσις. Contrast the power of the world mentioned in Galatians 4:3.

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"Commentary on Galatians 6:14". "Cambridge Greek Testament for Schools and Colleges". https: 1896.

John Eadie's Commentary on Galatians, Ephesians, Colossians and Philippians

Galatians 6:14. ᾿εμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν ᾿ιησοῦ χριστοῦ—“But as for me, far be it to glory save in the cross of our Lord Jesus Christ.” ᾿εμοί, emphatic in position, is the dative of ethical relation (Winer, § 31, 4; Thucydides, Galatians 2:7, and Arnold's note): ἐμοὶ δέ-but as far as regards me, in contrast with them and their καύχησις in the circumcision of their misguided converts. The σάρξ in which the Judaists wished to make a fair show is the representative element of a system directly and wholly opposed to that, of which σταυρός is the central principle and in which the apostle gloried. For μὴ γένοιτο, see Galatians 2:17. The formula is here followed by the infinitive, as in Sept. Genesis 44:7; Genesis 44:17, Joshua 22:29; Joshua 24:16, 1 Maccabees 9:10; 1 Maccabees 13:5; 1 Maccabees 13:9-10. It occurs also in a positive form, λαβεῖν μοι γένοιτο, Xen. Cyr. 6.3, 11; and ὧν ἔφη μηδενὶ γένοιτο πεῖραν ὑμῶν λαβεῖν, Polyb. 15.10, 4. The phrase “God forbid” really expresses the strong emotion or revulsion of feeling which interjects these decided words.

The Saviour is named “our Lord Jesus Christ”-the full name adding solemnity to the abjuration, and ἡμῶν giving believers like himself a community of interest in Him.

By σταυρός some understand sufferings endured for Christ, as in the phrase, taking up one's cross (Luther, Grotius, Koppe, Rosenmüller),-a view alike superficial and out of harmony with the context. The “cross,” as it is understood by the majority of interpreters, means the atoning death of the Son of God, in that “suffering, humiliation, and here more specially self-abnegation which is essentially involved in the idea of it” (Ellicott). It carries us back to σταυρῷ, with the same meaning, in Galatians 6:12. The Judaizers boasted of their influence, of their converts' conformity to the Mosaic ritual, of the unhappy compromise between law and gospel which they had so far effected, but which secured them from persecution on account of the cross. That cross was to them a σκάνδαλον in a variety of ways, especially as the symbol of a full and free salvation through faith, and without any ritualistic observance. But the cross in its expiatory sufferings was everything to the apostle; and in it, and only in it, would he glory.

δἰ οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ κόσμῳ—“by which the world has been crucified to me, and I to the world.” The reading τῷ before κόσμῳ is doubtful-A, B, C1, D1, F, א omit it, while it is found in C3, D3, K, L, and many of the fathers. The before κόσμος has no authority, though τῷ might be omitted for the sake of uniformity, or overlooked on account of the previous γω. The antecedent to οὗ is matter of dispute and difficulty. Is it “by whom,” that is Christ, or “by which,” that is the cross? The Vulgate has per quem, and it is followed by Luther, Beza, De Wette, Meyer, Baumgarten-Crusius, Bisping, Wieseler, Trana. The reference to σταυρῷ is given by Theodoret, and is adopted by Calvin, Bengel, Winer, Usteri, Bagge, Brown, Hofmann, Lightfoot, Jowett, Schmoller, Matthias. The English version has “by whom,” with “whereby” in the margin—“whereby” occurring also in Tyndale, Cranmer, and the Genevan. Ellicott's argument, that “as the emphasized κυρίου ἡμῶν ᾿ιησοῦ χριστοῦ just precedes, the relative will more naturally refer to these words,” is certainly not conclusive, for the relative does not always refer to the nearest antecedent; and the statement of Alford, that “the greater antecedent K. . I. X., coming after σταυρῷ, has thrown it into the shade,” may be met with a simple denial, for it may be replied that σταυρῷ has the primary place in the verse, and keeps that place as a prominent object in the apostle's mind till it is reproduced by its verb, the instrument followed by a reference to the act done upon it. Wieseler's argument for I. X. as antecedent is weak. “It is not indeed the cross itself,” he says, but it is “the personal Christ through the cross that is the source of all our salvation.” Nobody denies it, and the apostle uses the term in its connection with the personal Christ, for without Him and His death it is nothing. Windischmann thinks that if χριστοῦ were the antecedent, ἐν ᾧ would most naturally have followed it, according to the analogy of many other places, or συν ᾧ, as Lightfoot suggests after Galatians 2:20, Colossians 2:20. Nor is it the analogy of the New Testament to represent Christ as the agent of our crucifixion, or as our actual crucifier; for δἰ οὗ followed by ἐσταύρωται most naturally points out the effective cause, and cannot of itself mean, as Ellicott after Meyer gives it, “by whose crucifixion.” Besides, the object of the apostle, as the context shows, is to exalt the cross, which among these errorists was depreciated and shrunk from. After all, the sense is not materially different whichever view may be adopted. It was by the cross only in its connection with Christ that the world was crucified to the apostle, or it was only by his union with Christ in being crucified with Him that he was crucified to the world.

κόσμος wants the article, like a proper name, and rather anomalously, as it usually wants it after a preposition, or in regimen with a previous noun. Winer, § 19. There is intercrucifixion-the world has died to him, and he has died to the world. The “world” is not res et religio Judaica; it is the sphere of things in which the σάρξ lives and moves-that in which self and sense delight themselves: opposed to that sphere of things in which the πνεῦμα finds its fitting nutriment and exercise, and also to “the new creature” in the following verse. Nor is “the world” the same as the “elements of the world” in Galatians 4:3 (Bagge), but it is wider in significance- τὰ βιωτικὰ πράγματα (Theodoret). The term represents wealth, power, pleasure, indulgence, “lust of the flesh, lust of the eyes, pride of life,”-all that draws humanity after it, which so many seem to crave as their only portion, and in which they seem to find their supreme delight. The world in this sense is opposed to God: “the friendship of this world is enmity with God,” James 4:4; 1 John 2:15. The apostle had long seen all this hostility and hollowness on the part of the world, and so he had done with it. It was crucified to him; it was a thing done to death for him, and he was done to death so far as regarded it. As Schott pithily puts it, alter pro mortuo habet alterum. Each had been nailed to the cross; each to other was dead. Christ's cross effected this separation. It was the result of neither morbid disappointment, nor of the bitter wail of “vanity of vanities,” nor of a sense of failure in worldly pursuits, nor of the persecutions he had undergone-scourging, imprisonment, hunger, thirst, fastings, and nakedness. By none of these things did he die to the world. But it was by his union with the Crucified One: death in Him and with Him was his death to the world, and the death of that world to him. See under Galatians 2:19-20, and Galatians 5:24.

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Eadie, John. "Commentary on Galatians 6:14". John Eadie's Commentary on Galatians, Ephesians, Philippians and Colossians. https:

Peter Pett's Commentary on the Bible


Let them consider the third and final fact. That Paul desires to glory in only one thing, the cross of Christ. He glories in nothing else (when it comes to the question of salvation and relationship with God). That is central to his preaching and to the faith he teaches. For through it he has died to the world, and to all that is earthly, which includes the flesh and includes the Law. And all these have been crucified to him. As far as he is concerned they are dead, because he has come to know the full meaning and significance of the cross and He Who was crucified on it, that through Him and His sacrificial death he and all who truly believe have been reckoned as righteous by faith and have received the Holy Spirit. And now that alone is what matters to him.

He does not glory in the fact that people have been circumcised, or indeed baptised (1 Corinthians 1:17). He does not glory in the fact that they do this or that, that they observe times and seasons, ritual food laws or laws of ‘cleanliness’. He does not glory in any of their activities. He does not glory in religious activity of any kind. He glories in only one thing, ‘the cross of our Lord Jesus Christ’ that delivers and makes men free, and in the One Who died there, the Lord of glory Who died and rose again, and in those who have died on it with Him and have found new life.

So as far as he is concerned circumcision is irrelevant. And uncircumcision is irrelevant. To argue about them, except in order to protect the message of the cross, is to argue about irrelevancies. They no longer matter. What matters is a new creation resulting from the preaching of the message of the cross. What matters is the total sufficiency of the cross and the One Who died there in providing salvation.

Our Lord, Jesus Christ.’ All through the epistle he has referred to Christ Jesus, or Jesus Christ. But now he wants to lay a greater emphasis. He is ‘our Lord’, Jesus Christ. He is the Lord of all. In the Septuagint this Greek word is used to express God’s special name, YHWH, and Paul makes it clear elsewhere that this is how he sees it, as applied to Christ. When he uses ‘Lord’ of Jesus, it means the name that is above every name to which every knee shall bow (Philippians 2:9-11). And it is this to this Lord, Who gave Himself up on the cross, that he gives all his attention and in Whom alone he glories. For what greater glory can there be than this greatest of all paradoxes, ‘the Lord of all’ on a cross.

‘A new creation’ or ‘a new creature’. Furthermore the old creation is done away in our Lord, Jesus Christ. It is now under judgment and only time stands in the way of its final destruction. But a ‘new creation’ has arisen, comprised of ‘new creatures’. For if any man is in Christ Jesus he is a new creation (2 Corinthians 5:17). And that is what matters. Those who have died with Christ and arisen as new creations, those who now have Christ living in them, those who now live by faith in the Son of God Who loved them and gave Himself for them, they have what matters, and what alone matters. And they are part of a great new creation, the Kingly Rule of God, they live in the heavenlies (Ephesians 2:6), the world in which the Spirit is triumphant. The old has passed away, the new has come.

Paul may well have had in mind here the words of Isaiah 48:6-7, ‘I have showed you new things from this time, even hidden things which you have not known, they are created now and not from of old.’ And Isaiah 54:9, ‘With everlasting kindness will I have mercy on you, says the Lord your Redeemer. This is as the waters of Noah to me ---.’ The new world after the Flood was seen by the Jews (e.g. Philo) as a ‘new creation’. And what is happening now is an even greater new creation. In Christ it is as though time has begun again. It is as though the world has been offered a second chance, as indeed it has.

So, he in effect says, ‘Forget the Law, forget circumcision, forget the old ways. Consider the new creation brought to us through the crucified and risen Lord.’ And that is only thing that Paul is willing to glory in.

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Pett, Peter. "Commentary on Galatians 6:14". "Peter Pett's Commentary on the Bible ". https: 2013.

Whedon's Commentary on the Bible

14. Glory—Their glory is converting you to circumcision; my glory is the shame and suffering of the cross. The world, which you court, with all its glory.

Is crucified—Is ignominiously reduced to death, as regards me.

I unto the world—So that the world and I are even; we are nothing to each other, so far as our seeking glory from each other is concerned. Paul uses the word crucified with a prompt boldness; as if to face down the scorn that salutes the victim of that shameful death.

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Whedon, Daniel. "Commentary on Galatians 6:14". "Whedon's Commentary on the Bible". https: 1874-1909.

Schaff's Popular Commentary on the New Testament

Galatians 6:14. But as for myself, let it never happen (or, far be it) that I should glory (in any thing) save in the cross of our Lord Jesus Christ, through which (the cross) the world hath been crucified to me and I to the world. The cross, as the material instrument of capital punishment of criminals and slaves, is the most ignominious of gibbets; the cross as the symbol of Christ’s passion signifies the most glorious of facts and truths, namely, the atonement for the sins of the world. The cross of Christ was a stumbling-block to the Jews and foolishness to the heathen, and is so still to the unconverted man, because it is death to the flesh, the world, and the devil. It destroys all self-righteousness and boasting. It is the deepest humiliation of self, the strongest exhibition of man’s guilt, which required even the sacrifice of the Son of God, and of God’s love which made that sacrifice, and the strongest stimulus to gratitude for such amazing love. Hence Paul determined to know nothing but Christ and Him crucified (1 Corinthians 1:23; 1 Corinthians 2:2; Philippians 3:7 ff.). Christ crucified for our sins and raised for our justification was his ruling passion, his one idea which changed his life and by which he converted others. In the cross of Christ is contained the whole redemption. ‘Through which,’ the cross, the instrument of Christ’s crucifixion, and my crucifixion with Him (Galatians 2:20). Others translate ‘through whom,’ namely, Christ; but this would rather be expressed by ‘in whom.’ ‘The world’ alienated from God with all its vanities and sinful desires. So the word is often used by Paul and John. The world has lost all its charm and attraction for the Christian, and the Christian has lost all his appetite for the world; they are dead to each other; old things have passed away, Christ is all in all.

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Schaff, Philip. "Commentary on Galatians 6:14". "Schaff's Popular Commentary on the New Testament". https: 1879-90.

The Expositor's Greek Testament

Galatians 6:14. Paul contrasts his own spirit with that which his rivals are manifesting. They are animated by selfish desires to glory over the flesh of others, he will glory only in the triumph of the cross over his own flesh, whereby the power of the world over him, and his carnal love of the world, are both done away.

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Nicol, W. Robertson, M.A., L.L.D. "Commentary on Galatians 6:14". The Expositor's Greek Testament. https: 1897-1910.

Joseph Benson's Commentary of the Old and New Testaments

Galatians 6:14. But God forbid that I should be actuated by any such selfish or worldly views, or should glory — Should boast of any thing I have, or am, or do, or rely on any thing for my acceptance with God; save in the cross of our Lord Jesus Christ — In what Christ hath done and suffered for me; by whom — Or, as the words may be understood, by which cross; the world is crucified to me — All the things and persons in it are to me as dead things, and therefore as nothing; and I unto the world — I am dead to all worldly pursuits, cares, desires, and enjoyments. Or, as Dr. Doddridge paraphrases the clause, By the reliance which I have for justification on Christ’s sufferings and death, and by the believing views I have thereof, I am made indifferent to all things here below; “so that I view the world, as little impressed by all its charms, as a spectator would be by any thing which had been graceful in the countenance of a crucified person, when he beholds it blackened in the agonies of death; and am no more affected by the objects round me, than one who is expiring would be struck with any of those prospects which his dying eyes might view from the cross on which he was suspended.” Or, more concisely, the world is crucified to believers, in that, by the firm expectation of eternal life, grounded on Christ’s cross, that is, on his death and resurrection, the world, like the dead carcass of a crucified malefactor, is stripped to them of all its vain allurements. And they are crucified to the world by Christ’s cross, in that “it inspires them with such principles, and leads them to such a course of life, as renders them, in the eyes of the world, as contemptible, and as unfit for their purposes, as if they were dead carcasses. All believers, therefore, after the apostle’s example, justly glory in the crucifixion of their Master, not only as it is the foundation of that assured hope of pardon which they entertain, but as it is an effectual principle of their sanctification.” — Macknight.

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Benson, Joseph. "Commentary on Galatians 6:14". Joseph Benson's Commentary. https: 1857.

George Haydock's Catholic Bible Commentary

for my part, I will glory in nothing but the cross of our Lord Jesus Christ, but in Christ crucified. (Witham)

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Haydock, George Leo. "Commentary on Galatians 6:14". "George Haydock's Catholic Bible Commentary". https: 1859.

E.W. Bullinger's Companion Bible Notes

The Greek begins with "For me", making it emph.

God forbid. See Romans 3:4. The fifteenth and last occurance of this expression.

save = except. Greek. ei me.

Lord. App-98.

Jesus Christ. App-98.

by. Greek. dia. App-104. Galatians 6:1.

Whom, Greek.which.

world. Greek. kosmos. App-129.

is = has been.

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Bullinger, Ethelbert William. "Commentary on Galatians 6:14". "E.W. Bullinger's Companion bible Notes". https: 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

'But as for me (in opposition to those gloriers "in your flesh," Galatians 6:13), God forbid [ mee (Greek #3361) genoito (Greek #1096), far be it] that I,' etc.

In the cross - the atoning death on the cross; making us dead to self. Compare Philippians 3:3; Philippians 3:7-8 as a specimen of his glorying. The "cross," the object of shame to them and all carnal men, is the great object of glorying to me; for by it, the worst of deaths, Christ has destroyed all kinds of death (Augustine). We are to testify the power of Christ's death working in us after the manner of crucifixion (Romans 6:5-6; Galatians 5:24).

Our. He reminds them by this pronoun that they had a share in the "Lord Jesus Christ" (the full name gives greater solemnity), and therefore ought to glory in Christ's cross as he did.

The world - `the aim of the old man' (Calvin) - inseparably allied to the "flesh" (Galatians 6:13). Legal and fleshly ordinances are merely outward, and "elements of the world" (Galatians 4:3).

Is - Greek, 'has been crucified to me' (Galatians 2:20). He used "crucified" for "dead with Christ" (Colossians 2:20}, to imply his oneness with Christ crucified (Philippians 3:10).

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Galatians 6:14". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https: 1871-8.

The Bible Study New Testament

I will boast only of the cross. To some, the cross symbolized shame and disgrace. But to Paul, Christ-on-the-cross was God's act to set men free!!! For by means. "The world can no longer seduce me or frighten me! By means of HIS CROSS, the world is dead to me, and I am dead to the world. In Christ I am no longer under the control of sin and death!!!"

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Ice, Rhoderick D. "Commentary on Galatians 6:14". "The Bible Study New Testament". https: College Press, Joplin, MO. 1974.

Ellicott's Commentary for English Readers

(14) God forbid that I should glory.—There is a stress upon the pronoun “I,” which, in the Greek, stands first, in emphatic contrast to the party who had been the subjects of the last verse. They make their boast in a mere external; but for me—far be it from me to make my boast in anything but the cross of Christ.

The cross of our Lord Jesus Christ—i.e., “in the death and passion which Christ underwent for me.” The Apostle is aware that in this he is putting forward a startling paradox. The cross of Christ was “to the Jews a stumbling-block.” They attached to it only ideas of ignominy and shame, and yet it is precisely this of which the Apostle is most proud. He is proud of it as the ground of his salvation, and therefore as the cardinal object of all his hopes and aims.

By whom.—It seems better, on the whole, to adopt the marginal rendering: whereby. The antecedent is thus not Christ, but more especially the cross of Christ. It is the intense contemplation of a crucified Saviour through which the Christian dies to the world.

The world.—By this is meant here the world of sense, the sphere of outward and sensible things, at once with its manifold temptations to sin and with its inadequate methods of escaping from them—mere external rites, such as circumcision.

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Ellicott, Charles John. "Commentary on Galatians 6:14". "Ellicott's Commentary for English Readers". https: 1905.

Treasury of Scripture Knowledge

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
Romans 3:4-6; Philippians 3:3,7,8
that I
2 Kings 14:9-11; Job 31:24,25; Psalms 49:6; 52:1; Jeremiah 9:23,24; Ezekiel 28:2; Daniel 4:30,31; 5:20,21; 1 Corinthians 1:29-31; 3:21; 2 Corinthians 11:12; 12:10,11
Isaiah 45:24,25; Romans 1:16; 1 Corinthians 1:23; 2:2; Philippians 3:3; *Gr:; Philippians 3:7-11
by whom
or, whereby. the world.
1:4; 2:20; 5:24; Acts 20:23,24; Romans 6:6; 1 Corinthians 15:58; 2 Corinthians 5:14-16; Philippians 1:20,21; 3:8,9; Colossians 3:1-3; 1 John 2:15-17; 5:4,5

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Torrey, R. A. "Commentary on Galatians 6:14". "The Treasury of Scripture Knowledge". https:

Commentary by J.C.Philpot on select texts of the Bible

Galatians 6:14

"But God forbid that I should glory, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Galatians 6:14

An experimental knowledge of crucifixion with his crucified Lord made Paul preach the cross, not only in its power to save, but in its power to sanctify. But as then, so now, this preaching of the cross, not only as the meritorious cause of all salvation, but as the instrumental cause of all sanctification, is "to those who perish foolishness." As men have found out some other way of salvation than by the blood of the cross, so have they discovered some other way of holiness than by the power of the cross; or rather have altogether set aside obedience, fruitfulness, self-denial, mortification of the deeds of the body, crucifixion of the flesh and of the world.

Extremes are said to meet; and certainly men of most opposite sentiments may unite in despising the cross and counting it foolishness. The Arminian despises it for justification, and the Antinomian for sanctification. "Believe and be holy," is as strange a sound to the latter as "Believe and be saved" to the former. But, "Without holiness no man shall see the Lord," is as much written on the portal of life as, "By grace are you saved through faith." Through the cross, that Isaiah , through union and communion with him who suffered upon it, not only is there a fountain opened for all sin, but for all uncleanness. Blood and water gushed from the side of Jesus when pierced by the Roman spear.

"This fountain so dear, he"ll freely impart;

Unlocked by the spear, it gushed from the heart,

With blood and with water; the first to atone,

To cleanse us the latter; the fountain"s but one."

"All my springs are in you," said the man after God"s own heart; and well may we Revelation -echo his words. All our springs, not only of pardon and peace, acceptance and justification—but of happiness and holiness, of wisdom and strength, of victory over the world, of mortification of a body of sin and death, of every fresh revival and renewal of hope and confidence; of all prayer and praise; of every new budding forth of the soul, as of Aaron"s rod, in blossom and fruit; of every gracious feeling, spiritual desire, warm supplication, honest confession, melting contrition, and godly sorrow for sin—all these springs of that life which is hidden with Christ in God are in a crucified Lord. Thus Christ crucified Isaiah , "to those who are saved, the power of God." And as he "is made unto us Wisdom of Solomon , righteousness, sanctification, and redemption," at the cross alone can we be made wise unto salvation, become righteous by a free justification, receive of his Spirit to make us holy, and be redeemed and delivered by blood and power from sin, Satan, death, and hell.

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Philpot, Joseph Charles. "Commentary on Galatians 6:14". Commentary by J.C.Philpot on select texts of the Bible. https:

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

Paul goes on to suggest that we should only find glory in the cross of the Lord. Nothing that we do in this life should be the focus, but rather the cross.

Application of this might run along the lines of a pastor that has pioneered a work, nurtured it and lead it into growth to a large number. He should take no credit but rather give credit to Christ for the church is His. It might run along the line of great authors that have reached millions with their books - however glory should be given to the Christ that allowed the production of those books.

He goes on to say that the world is of none effect on him and a rather interesting statement, that he is crucified to the world - dead, of none effect. He realizes that only the cross and Christ"s work on it will last, and anything we might "accomplish" in this life will be lost. Remember, that few will remember you existed in a generation after your death.

This idea of dead to all but the Lord has real relations to our day. On an internet forum the subject of pastoral pay packages came up. There was no thought to sacrifice for your Lord, it was all about the pastor isn"t a second class citizen and he should receive at least the average of his congregation's income. Most were talking sixty thousand plus benefits as a minimum acceptable amount.

No concept of - let me live on less so we can give more to missions - you know - an example of how all of us should live, but rather, I should live as well as you do.

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Derickson, Stanley. "Commentary on Galatians 6:14". "Stanley Derickson - Notes on Selected Books". https:

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