Gálatas 6:3-5

DISCOURSE: 2088
AGAINST SELF-DECEIT

Gálatas 6:3. If a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden.

SELF-KNOWLEDGE is at the root of all true religion. Without that, we shall have no right disposition, either towards God or man. Without that, we shall not be able to pity the fallen, or sympathize with the afflicted; but shall be alike unfeeling towards the failings and the necessities of our fellow-creatures. But, if we are duly conscious of our own weakness, we shall be ready to “restore in meekness any brother that has been overtaken with a fault:” and, if we know our own desert, we shall most willingly labour to “fulfil the law of Christ, in bearing the burthens of others,” as He has borne ours. To cultivate self-knowledge therefore is, in this view, extremely important: but more especially is it so in the prospect of that judgment which God himself will shortly pass on every child of man: for, whatever be our estimate of our own character, it is not by that, but by God’s own view of us, that our state shall be determined to all eternity. This is plainly declared in the words before us; in which we may see,

I. An evil complained of—

The entertaining too high an opinion of ourselves is a common evil; I should rather say, is an evil co-extensive with the human race, with those at least who have not been converted by the grace of God. If it be asked, Whence does this evil arise? I answer,

1. From judging ourselves by a defective standard—

[The generality take no higher standard than that which custom has established in the place where they live: and if they conduct themselves agreeably to that, they consider themselves as having fulfilled all that can reasonably be required of them. They never once suspect, that to “walk according to the course of this world is to walk according to the prince of the power of the air,” or that “the broad road is that which leadeth to destruction.” They have satisfied others; and therefore they have satisfied themselves.
But some take a far higher standard, even the law of God itself, (as far as they understand it,) and aim at obedience to the whole will of God. But they take only the letter of the law; and if they abstain from the actual commission of murder, adultery, and theft, they imagine that they have no reason to reproach themselves with any violation of the commandments which forbid those crimes. Hence, like the Young Man in the Gospel, they will recite the commandments, and say, “All these have I kept from my youth up: what lack I yet?” This was the source of Paul’s self-deception, in his unconverted state. He knew not the spirituality of the law; and therefore he imagined himself to be alive, whilst he was really dead, with respect to all spiritual obedience [Note: Romanos 7:9.]. He thought himself to be something, when he was nothing; and thereby deceived himself.]

2. From comparing ourselves with others—

[Some look at those who are of the same rank and age with themselves: and, if they fall not below them, they conclude that they are right. Others look at those rather who live without any particular regard to morals: and, from seeing a manifest superiority in themselves to these, they will with a self-complacent air say, in their hearts at least, if not with their lips, “I thank thee, O God, that I am not as other men are, or even as this Publican.” Others again will compare themselves with the religious world. They will select those who have in any respect dishonoured their holy profession, and hold them forth as a proper specimen of all. Or they will take the more defective part of a good character, and represent it as exhibiting a just picture of the man himself. In doing this too they will believe all they hear, without any examination or inquiry: they will make no allowances for any thing as arising out of peculiar circumstances: they overlook entirely all the humiliation and contrition which in a real saint follow the commission of a fault: they will go further still, and impute all this evil to wilful and deliberate hypocrisy: and then they will bless themselves that they are at least as good, if not better than those who make so much profession of godliness; yea, therefore better, because they make no such profession.

But to these we may apply what the Apostle said of the false teachers at Corinth; “They measuring themselves by themselves, and comparing themselves among themselves, are not wise [Note: 2 Coríntios 10:12.].” For what have they to do with others? It is not by any comparative goodness that their character will be estimated. Whether they be better or worse than others, they are in God’s sight precisely what they are in themselves: and, whilst they form a judgment of themselves by the relative situation which they occupy in the scale of general goodness, they only deceive their own souls.]

3. From comparing our present with our former state—

[It may be, that at an early period of our lives we were gay and dissipated: and that since that time we have reformed, and become observant of many duties. Yet still we may be very far from a state that is pleasing and acceptable to God: we may even (and it is no uncommon case) be more odious in his eyes than before, by having become more inflated with pride and self-confidence, in proportion as we have reformed our external conduct. For what is this, but to exchange “fleshly for spiritual filthiness,” and to acquire the image of Satan in proportion as we have relinquished that of the beast? But, waving this circumstance, which may or may not exist, the question is, not what reformation we have experienced, but what yet remains to be reformed? It matters little that the outward conduct is changed, if the heart remains the same. If we are not “new creatures in Christ Jesus,” we have attained nothing to any good purpose: and, if we look with complacency on any change short of that, we fancy ourselves something when we are nothing, and fatally deceive ourselves.]

4. From judging under the influence of partiality and self-love—

[Self-love blinds us: it hides from us our faults; or puts such a specious gloss upon them, that they are scarcely discerned as faults. It magnifies our virtues too, and not unfrequently represents as virtues what in reality are grievous sins. If there be any point in our character that is more favourable, (as generosity, or benevolence, or any other good quality,) self-love represents that to us as constituting almost the whole of our character, and then fills us with self-complacency in the contemplation of it. Thus it was with the Pharisees of old, who “trusted in themselves that they were righteous,” whilst in the sight of God they were no better than “whited sepulehres.” And thus it will be with all of us, until God open our eyes to see things as they really are, and give us hearts to judge righteous judgment.]
But for this evil there is in our text,

II.

A remedy prescribed—

God has given to us an unerring standard of right and wrong—
[In the Holy Scriptures, he has revealed to us his mind and will, and shewn us what is that state which becomes us, as creatures, and as sinners. As creatures, we ought to love him with all our heart and mind and soul and strength, and to love our neighbour as ourselves. As sinners, we ought to humble ourselves before him in dust and ashes; to lay hold on the covenant which he has made with us in the Son of his love; to seek for mercy solely through the atoning sacrifice of Christ; to live by faith on Christ, receiving out of his fulness as branches from the vine; and by the influences of his Spirit to bring forth fruit to his glory. And, to form a right estimate of our character, we must try ourselves by this standard: we must see how far we are observant of his law, and how far we are obedient to his Gospel.
But besides this written standard, we have a copy of all perfection set before us in the example of Christ. We see how ardent and uniform was his zeal for God, and how active and self-denying his love for man. We see him in all situations of difficulty; we behold all his tempers and dispositions tried to the uttermost by the perverseness and cruelty of men; and we see in every thing how to conduct ourselves towards God and man. In his example, we have a touchstone whereby to try our supposed virtues: and, whereinsoever we differ from him, or come short of him, (unless in those things which arose out of his mediatorial character,) we may assuredly conclude that we are wrong.
Further, though the word of God, and the example of Christ, are the only unerring standards of truth, we have yet further,—what is of great advantage to us,—the examples of men who were of like passions with ourselves. We see Patriarchs, Prophets, and Apostles, all walking, as it were, before our eyes; and we learn from them how we ought to walk and to please God. If we take the life of Abraham, of Daniel, of the Apostle Paul; if we contemplate their unshaken faith, and unreserved obedience; and then inquire how we have demeaned ourselves under any circumstances which have borne an affinity with theirs; we may certainly attain a pretty correct knowledge of our state and character before God.]
By this standard then we should try ourselves—
[It is of use to all persons, and under all circumstances. From the king on the throne to the beggar on the dunghill, all may find it suitable to their condition. To it therefore we should refer the whole of our conduct, and by it “every one should prove his own work.” Every particular work should be tried by it. Whatever the work be, we should examine what the written word required of us, and see how far our work fell short of the true standard. We should bring it to the test, and inquire into the principle from which it flowed, the manner in which it was executed, and the end for which it was performed; and then form our judgment, after a candid and impartial survey of its defects.

But it is not our actions only that should be so proved: we should examine also the entire state and habit of our minds: for it is this, and this only, that will determine our real character before God. And who that does this will think highly of his own attainments? Who that considers what is that love which is due to the Supreme God; what is that gratitude which the Lord Jesus Christ calls for at our hands; what is that affiance which we should place in him; and what is that zeal which we should put forth in his service; who, I say, will then vaunt himself as somebody, and swell with self-preference and self-conceit? The remedy once brought into daily and habitual use, will soon cure the evil complained of in our text.]
What the Apostle thought of this remedy, appears from,

III.

The prescription eulogized—

A more valuable prescription could not be given either,

1. As it respects our present happiness—

[To what purpose is it to be applauded by others, even though we were held forth as patterns of all that is great and excellent? It might please our vanity; but it would afford us no solid satisfaction, whilst we are afraid to bring our conduct to the only true test. What comfort would a merchant feel to hear that he was reputed rich, if his affairs were so embarrassed that he dared not examine his accounts, and knew not but that he was on the very verge of bankruptcy? So is the man, who, whilst he is extolled by his fellow-creatures, is averse to learn what is said of him by his God. On the contrary, the man who tries himself by the standard of God’s word, and finds that, amidst innumerable defects, he is on the whole upright before God, he “has his rejoicing in himself alone, and not in another.” He lives not on the testimony of his fellow-creatures: his comfort is independent either of their censure or applause. He rejoices in the testimony of his own conscience, as the Apostle Paul did [Note: 2 Coríntios 1:12.]. He “has the witness in himself:” and “the Spirit of God also witnesses with his Spirit,” that he is a “child of God.” O what an advantage is this, under every situation and circumstance of life! Are we in a state of prosperity? We shall make no account of our wealth or honour in comparison of the testimony of a good conscience. Are we in adversity? Our spirit will be buoyant in a sea of troubles; we shall know assuredly that all things are working together for our good, and that, “light and momentary in themselves, they are working for us a far more exceeding and eternal weight of glory.”]

2. As it respects our eternal welfare—

[Whatever others may think of us, or we may think of ourselves, it will not at all influence the judgment of our God: “for not he that commendeth himself will be approved, but he whom the Lord commendeth [Note: 2 Coríntios 10:18.].” The works that are applauded of men, may be recorded in his book of remembrance as splendid sins: and the works that are condemned by men, may be put to our account as services greatly to be rewarded. The very same judgment which the written word pronounces now, our God will pronounce hereafter. Hence, in bringing ourselves continually to this standard, we know what will be approved in the last day, and what sentence to expect at the mouth of a righteous Judge. There will doubtless be many actions which will be erroneously judged by man, and the precise quality of which we ourselves also are at present unable to discover: but, whilst we are conscious of an unfeigned desire to please and honour God, we shall say with the Apostle, “It is a small matter to be judged of man’s judgment; yea, I judge not mine own self: but he that judgeth me is the Lord [Note: 1 Coríntios 4:3.].” My own heart does not condemn me; and therefore I have confidence towards God [Note: 1 João 3:20.].” Whilst practising this habit, we shall be attentive to every thing we do. We shall preserve a tenderness of conscience: we shall spy out readily any thing that has been amiss. We shall, from a sense of the imperfection of our very best deeds, wash them daily in the fountain of Christ’s blood, and never hope for the acceptance of them but through his atoning sacrifice, and his all-powerful intercession. Thus, whilst all, who refer their actions to any inferior standard, delude their own souls, and “treasure up wrath against the day of wrath,” the careful Christian attains a just knowledge of his own state, and accumulates “a weight of glory,” which “the Lord, the righteous Judge,” shall confer upon him in exact proportion to the services he has rendered to his God [Note: 1 Coríntios 3:8; Hebreus 11:26.]. Here we are called to bear the burthens of others; and frequently to groan under burthens that are unrighteously cast upon us: but in the day of judgment, both the one and the other of these will be removed from us, and we shall “bear that only which is properly our own:” “we shall reap precisely what we have sown: if we have sown to the flesh, we shall of the flesh reap corruption; and, if we have sown to the Spirit, we shall of the Spirit reap life everlasting [Note: ver. 7, 8.].”]

Address—
1.

Those who form too favourable an opinion of their state—

[Do not imagine that we wish unnecessarily to disturb your peace. We would to God that “your peace might flow down like a river!” All that we are anxious to do, is, to keep you from resting in undue security, and “saying, Peace, peace, when there is no peace.” When we entreat you to stop and try yourselves, and to prove your own work, what do we but consult your truest happiness both in time and in eternity? We desire to bring every one of you to a state of holy joy, even to “a joy which no man can take from you,” “a rejoicing in yourself alone, and not in another.” Let me then say to you, as the Apostle does, “Let not any man think of himself more highly than he ought to think, but think soberly [Note: Romanos 12:3.]:” and again, “Examine yourselves, whether ye be in the faith: prove your own selves [Note: 2 Coríntios 13:5.].” It is in this way only that you can attain self-knowledge, or be delivered from self-deception. Think what you will of yourselves, “you are nothing,” nor ever can be any thing, but poor, weak, guilty creatures, indebted to the free grace of God alone for all your hope and all your salvation. Even St. Paul, whilst declaring that “he was not a whit behind the very chiefest Apostles,” confessed that “he was nothing [Note: 2 Coríntios 12:14.].” Let the same mind be in you, and you will find the salvation of the Gospel sweetly suited to your souls.]

2. Those who form too unfavourable an opinion of their state—

[Some there are, who, when they see how far they have departed from God, are ready to imagine, that they have sinned beyond the reach of mercy, and that, with respect to them, Christ has died in vain. But no man is warranted to say, that his state is desperate; nor ought any man to come to such a conclusion after the strictest search. There is one distinction which ought never to be forgotten: it is this; that whatever grounds sin affords for humiliation, it affords none for despondency. If there were not a sufficiency in the blood of Christ to cleanse from the guilt of sin, we might well despair: or, if there were not a sufficiency in the grace of Christ to rescue from the power of sin, we might justly say, There is no hope: but, whilst we are assured that Christ “is able to save to the uttermost all who come unto God by him,” we need not fear, but that if we go to him, he will receive us; and if we trust in him, he will glorify himself in our salvation. Attempt not then to hide from your own eyes the extremity of your guilt; nor, when it is revealed to you, indulge any desponding fears: but flee unto Christ, and lay hold on him, and cleave to him, and determine, that, if you perish, you will perish at the foot of his cross, trusting in his blood, and pleading with him that promise, “Whosoever cometh unto me I will in no wise cast out.”]

3. Those who are enabled to form a just estimate of their state—

[These persons are a perfect mystery to all around them. The world sees them humbling themselves as the very chief of sinners, and yet exulting under a sense of God’s pardoning love: and how to reconcile this they know not. ‘If,’ say they, ‘you are so vile, how can you rejoice? and, if you have such cause for joy, how is it that you yet sigh, and mourn, and weep, as if you were the vilest of mankind?’ But it is this union of humility and confidence which characterizes the true Christian: and, the more eminent the Christian is, the more do both these graces flourish in his soul. Thus then, brethren, let it be with you: affix no limits to your self-abasement; for it is not possible for you ever to have too humiliating thoughts of yourselves: yet, on the other hand, let there be no limits to your confidence in Christ, as able, and willing to save the very chief of sinners. Yet, at the same time, do not imagine, that, because you are vile in yourselves, you are at liberty to indulge in sin; or because “in Christ you are complete,” you are not under any necessity of practising universal holiness: these would be fatal errors indeed: were any such licence given you, “Christ would be a minister of sin.” But this is far from being the case. It is true, that you are justified by faith alone: but by your works will you be judged: and the measure of your works will be the certain measure of your reward.]