{"id":29137,"date":"2022-09-24T13:08:39","date_gmt":"2022-09-24T18:08:39","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-69\/"},"modified":"2022-09-24T13:08:39","modified_gmt":"2022-09-24T18:08:39","slug":"exegetical-and-hermeneutical-commentary-of-galatians-69","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-69\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Galatians 6:9"},"content":{"rendered":"

And let us not be weary in well doing: for in due season we shall reap, if we faint not. <\/i><\/b><\/h3>\n

9<\/strong>. The metaphor which runs through these verses suggests a caution. The husbandman after committing the seed to the ground, ‘waiteth for the precious fruit of the earth, being patient over it Be ye also patient,’ Jas 5:7-8<\/span>. The mention of ‘life everlasting’ might seem to make the time of reaping so distant as to grow dim to the eye of hope. It is<\/em> difficult to go on sowing in faith and hope, but we must not lose heart, in doing that which is right in the sight of God (comp. 2Th 3:13<\/span>).<\/p>\n

It is not easy to express in English the verbal antithesis of the original: ‘in fair doing let us not shew faint heart.’<\/p>\n

for in due season<\/em> ] This promise is an encouragement to persevere. The phrase itself occurs 1Ti 2:6<\/span>; 1Ti 6:15<\/span>; Tit 1:3<\/span>. Though here its chief reference is to the final award, yet God may see fit to grant to His servants in this life a kind of firstfruits or earnest of the great harvest in store for them hereafter. Even now they see in the good which they effect in the mitigation of evil, moral and physical, the reclamation and conversion of souls to Christ a proof that their labour is not in vain in the Lord. ‘In due season’ is ‘in God’s own appointed season,’ whether sooner or later.<\/p>\n

if we faint not<\/em> ] The same word is used, Mat 15:32<\/span>, of the physical exhaustion produced by long abstinence from food. It differs from being ‘weary,’ which here denotes loss of spirit, relaxation of the will, and so discouragement.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

And let us not be weary in welldoing – <\/B>See the note at 1Co 15:58<\/span>. The reference here is particularly to the support of the ministers of religion Gal 6:6<\/span>, but the apostle makes the exhortation general. Christians sometimes become weary. There is so much opposition to the best plans for doing good; there is so much to be done; there are so many calls on their time and their charities; and there is often so much ingratitude among those whom they endeavor to benefit, that they become disheartened. Such Paul addresses, and exhorts them not to give over, but to persevere.<\/P>

For in due season – <\/B>At the day of judgment. Then we shall receive the full reward of all our self-denials and charities.<\/P>

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

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Gal 6:9<\/span><\/p>\n

And let us not be weary in well doing.<\/em><\/p>\n<\/p>\n

Perserverance in religious duties<\/strong><\/p>\n

The path of duty is often found to be the path of difficulty and discouragement. Efforts to do good are often misunderstood and ill-requited; benevolent plans <\/em>are <\/em>ridiculed, motives misrepresented, kindness of heart abused, hopes of success treated as visionary and absurd. Still the conscientious, right-minded, true servant of God is a man of determination; he acts from principle, not impulse; his heart is in the work, therefore he proceeds in it, doing his utmost to discharge the duties God has laid on him.<\/p>\n


I. <\/strong>The duty. To do what is just and approved in Gods sight. This refers–<\/p>\n

1. <\/strong>To ourselves.<\/p>\n

(1)<\/strong> Starting in the heavenly course.<\/p>\n

(2)<\/strong> Persevering therein.<\/p>\n

2. <\/strong>To our fellow-men.<\/p>\n

(1)<\/strong> Their bodies (Jam 1:27<\/span>; Mat 25:35-36<\/span>).<\/p>\n

(2)<\/strong> Their souls. More valuable than body, so ought to be more regarded. Sympathy. A word in season. Consideration and regard for others feelings and prejudices.<\/p>\n


II. <\/strong>The manner of performing it. Unweariedly. Much need for this admonition. We often feel our unfitness and unworthiness to be employed in doing good. Let us take heed lest our supposed humility and self-depreciation proceed really from coldness of heart, apathy, selfishness, deadness of spirit. Great need for diligence, patience, and heartfelt earnestness.<\/p>\n


III. <\/strong>The motive. In due season we shall reap, etc. Encouraging to know this. Gods service is not labour without return. He gives to every man according to his work–exactly what he deserves. (George Weight, M. A.<\/em>)<\/p>\n<\/p>\n

The importance of well-doing<\/strong><\/p>\n

The interest of this world arises from the fact that here we lay the foundation of our character for eternity.<\/p>\n


I. <\/strong>Consider the Christian mans vocation in the present world. Well-doing. While other men are setting before themselves, as objects of ultimate attainment, the possession of wealth, of worldly aggrandisement, of luxurious ease, he is to be emulating the example of Him of whom it was said, He went about doing good.<\/p>\n

1. <\/strong>This life is not merely for contemplation.<\/p>\n

2. <\/strong>Nor is it merely for projecting schemes–religious castle-building. We are placed here to do, not to plan or talk.<\/p>\n

3. <\/strong>The believer is endowed by God with the capacity for imparting blessing to his fellow-men.<\/p>\n


II. <\/strong>An incentive to perseverance.<\/p>\n

1. <\/strong>The fulfilment of the Christian vocation is connected with certain reward in the future. All works done for God are the sowing of seed, the fruits of which will be reaped another day. The earnest prayer, the sympathizing or reproving word, the self-denying and laborious effort–little accounted of here, and perhaps unassociated with any thought of future recompense–are all helping to form the material out of which will be woven the robe of unfading brightness and beauty which the Lord Himself shall cast upon His own, in the great harvest-time to come.<\/p>\n

2. <\/strong>This reward will be bestowed at an appropriate period. In due season. God does not act without a deliberate plan of His own, and amid all the apparent conflict and confusion of human events, that plan is being wrought out, and at the proper time appointed by Him will be accomplished. This intimation is admirably calculated to correct our misapprehensions, and evoke our confidence.<\/p>\n

3. <\/strong>The assurance of certain reward is a sufficient motive to perseverance under every temptation to weariness. Just as, under the influence of some mighty exciting cause, the human frame can bear an amount of toil, or lift burdens, under which at ordinary times it would utterly bow down; so we, inspirited by the prospect of our glorious future, animated by foretastes of heavenly joy, would be transformed, each one into a spiritual Hercules, equal to all toil, affrighted at no difficulties, ready for all labours, exultant over all opposition. (C. M. Merry.<\/em>)<\/p>\n<\/p>\n

Exhortation and assistance<\/strong><\/p>\n

Our great want is confessedly staying power. Impulse and spasm are common; not so permanence in character and conduct. The wheels of Christian energy begin rolling gaily enough; but are soon checked by weariness, depression, disappointment; and the result, too often, is failure. Against this weariness St. Paul here warns us, and he unfolds his thought in a parable. The husbandman sows his seed, which, in the act of sowing, passes out of sight. He waits with long patience for it to sprout and come forth; but he faints not, knowing that harvest as well as seed-time is an ordinance of God and cannot fail. So, after we have sown the seeds of effort and endeavour, we must not faint if the harvest does not follow on the heel of seed-time.<\/p>\n


I. <\/strong>The admonition.<\/p>\n

1. <\/strong>We are sowers.<\/p>\n

2. <\/strong>In our sowing, an absence of apparent results will beget weariness. Even Christ grew weary in <\/em>His work, never of <\/em>His work. Let us take care that our weariness is like His.<\/p>\n

3. <\/strong>Our weariness, unlike Christs, may arise from misunderstanding of the ways of God. His ways are hidden. Results do not appear at once. Slowly He works, but surely, and fast enough. Let us not be in greater haste.<\/p>\n


II. <\/strong>The assurance. Due season is Gods time, not ours. For us, it may not even be in this world at all; we may be only sowers here; still we shall reap one day–Christ will be no mans debtor. (William Scott.<\/em>)<\/p>\n<\/p>\n

The commandment against weariness<\/strong><\/p>\n

Why is weariness deprecated?<\/p>\n

1. <\/strong>It invites failure. The task set us is listlessly performed; interest flags; no great results are expected; mechanical routine gradually steals into the holiest service. Our attitude conveys no inspiration, but rather depresses,<\/p>\n

2. <\/strong>It may forfeit the reward. Only by waiting and persevering to the end does the toiler secure his harvest.<\/p>\n

3. <\/strong>It dishonours Christ. (St. John A. Frere, M. A.<\/em>)<\/p>\n<\/p>\n

Well-doing<\/strong><\/p>\n

Paul himself often weary (2Co 11:23-28<\/span>), but he never loses heart. As a minister of the glad tidings, <\/em>he maintains a cheerful serenity amid discouragements, and exhorts his converts to cultivate the same spirit.<\/p>\n


I. <\/strong>The Christians duty. Well-doing. Practical religion. Sin is wrong-doing. The faith that saves impels to the opposite.<\/p>\n

1. <\/strong>Duty to God.<\/p>\n

2. <\/strong>Duty to self.<\/p>\n

3. <\/strong>Duty to ones neighbour.<\/p>\n


II. <\/strong>The Christians danger in duty. Weariness of spirit may arise from–<\/p>\n

1. <\/strong>Physical exhaustion.<\/p>\n

2. <\/strong>Spiritual exhaustion–worry.<\/p>\n

3. <\/strong>Fruitless toil.<\/p>\n

4. <\/strong>Opposition from those who should help.<\/p>\n

5. <\/strong>Oppression from the sense of responsibility.<\/p>\n


III. <\/strong>The Christians encouragement in duty.<\/p>\n

1. <\/strong>The present is sowing-time.<\/p>\n

2. <\/strong>The time of reaping is certain.<\/p>\n

3. <\/strong>There is a right time for such reaping; in due season.<\/p>\n

4. <\/strong>Each shall gather for himself of his own sowing. (J. E. Flower, M. A.<\/em>)<\/p>\n<\/p>\n

Reward of perseverance<\/strong><\/p>\n

A <\/em>German musician whose sense of sound was remarkably acute, tells us that a day or two after he landed, he entered one of our churches. The music happened to be most discordant, and his first impulse was to rush out again. But this, said he, I feared to do, lest offence might be given; so I resolved to endure the torture with the best fortitude I could assume, when lo! I distinguished, amid the din, the soft, clear voice of a woman, singing in perfect tune. She made no effort to drown the voice of her companions, neither was she disturbed by their noisy discord; but patiently and sweetly she sang in full rich tones; one after another yielded to the gentle influence, and before the tune was finished all were in perfect harmony. I have often thought of this story, as conveying an instructive lesson to the Christian. The spirit that can thus sing patiently and sweetly in a world of discord, must, indeed, be of the purest kind. The Christian sometimes scarce can hear his own voice amid the multitude; and ever and anon comes the temptation to sing louder than they, and drown the voices that cannot be forced into perfect tune. But the melodious tones, cracked into shrillness, would only increase the tumult. And more frequently comes the temptation to stop singing, and let discord do its own wild work. But blessed are they that endure to the end–singing patiently and sweetly, till all join in with loving acquiescence, and universal harmony prevails without forcing into submission the free discord of a single voice. (Illustrations of Truth.<\/em>)<\/p>\n<\/p>\n

The way to success<\/strong><\/p>\n

It is the old route of labour, along which are many landmarks and many wrecks. It is lesson after lesson with the scholar, blow after blow with the labourer, crop after crop with the farmer, picture after picture with the painter, step after step, and mile after mile with the traveller, that secures what all desire–success. Alexander desired his preceptor to prepare for him some easier and shorter way to learn geometey; but he was told that he must be content to travel the same road as others.<\/p>\n

Encouragement to steadfastness in religious duties<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>The way of duty is difficult; that of sin easy.<\/p>\n

2. <\/strong>After we have received grace, we are still prone to depart from God.<\/p>\n

3. <\/strong>The prospect of a happy issue of our labours is a strong support.<\/p>\n

4. <\/strong>The gospel encourages us to expect a certain and seasonable recompense.<\/p>\n


I. <\/strong>When we may be said to be weary in well-doing.<\/p>\n

1. <\/strong>Well-doing respects every part of a Christians duty.<\/p>\n

2. <\/strong>We may apprehend ourselves weary in it when we are not really so.<\/p>\n

(1)<\/strong> We are not necessarily so because our affections are not so lively as they once were. This may arise from age and infirmity, or an enlarged view of our own depravity.<\/p>\n

(2)<\/strong> Nor because our corruptions appear to have increased. The more we know of our hearts, the more hideous will they seem.<\/p>\n

(3)<\/strong> Nor because we do not find enlargement in prayer. Excess of trouble may for a time distract.<\/p>\n

3. <\/strong>But we have reason to apprehend that we are weary in well-doing.<\/p>\n

(1)<\/strong> When we do not make progress m our religious course. No standing still; if we are not advancing, we must be falling back.<\/p>\n

(2)<\/strong> When we are habitually formal in our religious duties.<\/p>\n

(3)<\/strong> When we do not carry religion into our worldly business.<\/p>\n

(4)<\/strong> When <\/em>our consciences are not tender. We cannot be too much on our guard against such a state.<\/p>\n


II. <\/strong>The argument used to dissuade us from it.<\/p>\n

1. <\/strong>The hope only of a harvest is enough to stimulate the husbandman to his labours. But the Christian is sure of a harvest in due time if he faint not.<\/p>\n

2. <\/strong>Let this consideration animate us.to steadfastness. The harvest will amply repay the labour. (C. Simeon, M. A.<\/em>)<\/p>\n

Necessity of perseverance<\/strong><\/p>\n

In the heathery turf you will often find a plant chiefly remarkable for its peculiar roots; from the main stem down to the minutest fibre, you will find them all abruptly terminate, as if shorn or bitten off, and the quaint superstition of the country people alleges, that once on a time it was a plant of singular potency for healing all sorts of maladies, and therefore the great enemy of man in his malignity bit off the roots, in which its virtues resided. The plant with this odd history, is a very good emblem of many well.meaning but little-effecting people. They might be defined as radicibus praemorsis, <\/em>or rather inceptis succisis. <\/em>The efficacy of every good work lies in its completion, and all their good works terminate abruptly, and are left off unfinished. The devil frustrates their efficacy by cutting off their ends; their unprofitable history is made up of plans and projects, schemes of usefulness that were never gone about, and magnificent undertakings that were never carried forward; societies that were set ageing, then left to shift for themselves, and forlorn beings who for a time were taken up and instructed, and just when they were beginning to show symptoms of improvement were cast on the world again. (James Hamilton, D. D.<\/em>)<\/p>\n<\/p>\n

Reward of perseverance<\/strong><\/p>\n

An old man in Walton, whom Mr. Thornton had in vain urged to come to church, was taken ill and confined to his bed. Mr. Thornton went to the cottage, and asked to see him. The old man, hearing his voice below, answered in no very courteous tone, I dont want you <\/em>here; you may go away. The following day he returned to the charge. Well, my friend, may I come up to-day and sit beside you? Again he received the same reply, I dont want you <\/em>here. Twenty-one days successively Mr. Thornton paid his visit to thee cottage, and on the twenty-second his perseverance was rewarded. He was permitted to enter the room of the aged sufferer, to read the Bible, and pray by his bedside. The poor man recovered and became one of the most regular attendants at the House of God.<\/p>\n

Little efforts, if continuous, produce great results<\/strong><\/p>\n

A poor woman had a supply of coal laid at her door by a charitable neighbour. A very little girl came out with a small fire-shovel, and began to take up a shovelful at a time, and carry it to a sort of bin in the cellar. I said to the child, Do you expect to get all that coal in with that little shovel? She was quite confused at my question, but her answer was very striking: Yes, sir, if I work long enough. So it is with everything in life. Humble worker, make up for your want of ability by continuous effort, and your lifework will not be trivial.<\/p>\n

Sowing and reaping<\/strong><\/p>\n

Mr. Garrisons last recorded public utterances in England closed with these memorable words:–I began my advocacy of the anti-slavery cause in the Northern States of America, in the midst of brickbats and rotten eggs, and ended it on the soil of South Carolina, almost literally buried beneath the wreaths and flowers which were heaped upon me by her liberated bondmen.<\/p>\n

Reaping in due season<\/strong><\/p>\n

We must not look to sow and to reap in a day, as he saith of the people far north that they sow shortly after the sun rises with them, and reap before it sets, that is, because the whole half year is one continued day with them. (Trapp.<\/em>)<\/p>\n<\/p>\n

The harvest delayed, but sure<\/strong><\/p>\n

Many years ago, in England, a lad heard Mr. Flavel preach from the text: If any man love not the Lord Jesus Christ, let him be anathema maranatha. Years passed on. The lad became a man. He came to this country. He lived to be a hundred years old and yet had not found the Lord. Standing at that age in the field one day, he bethought himself of a sermon which he had heard eighty-five years before, and of the fact that when Mr. Flavel had finished the discourse and came to the close of the service, he said, I shall not pronounce the benediction. I cannot pronounce it when there may be in this audience those who love not the Lord Jesus Christ and are anathema maranatha. The memory of that old scene came over him, and then and there he gave his heart to God–the old sermon eighty-five years before preached coming to resurrection in the mans salvation. Would God that those of us who now preach the gospel of Jesus Christ might utter some word that will resound in helpfulness and in redemption long after we are dead! (Dr. Talmage.<\/em>)<\/p>\n<\/p>\n

Well doing, good doing<\/strong><\/p>\n

But more than this. I must be well-doing. The Greek word expresses beauty, and this enters into the apostolic thought. True piety is lovely. Just so far as it comes short in the beautiful, it becomes monstrous. But as used by Paul it goes far beyond this, and signifies all moral excellence. Activity is not enough; for activity the intensest may be evil. Lucifer is as active, as constantly and earnestly, as Gabriel. But the one is a fiend and the other a seraph. Any activity that is not good is a curse always and only. Better be dead, inert matter–a stone, a clod–than a stinging reptile, or a destroying demon. And herein lies the great practical change in regeneration. It transforms the mere doer into a well-doer. It is not so much a change in the energy as in the direction. We must be doing good. (C. Wadsworth, D. D.<\/em>)<\/p>\n<\/p>\n

Constancy in well-doing<\/strong><\/p>\n


I. <\/strong>The engagement referred to. Well-doing. What is well-doing?<\/p>\n

(1)<\/strong> It cannot be confounded with evil doing.<\/p>\n

(2)<\/strong> Resolving is not doing.<\/p>\n

(3)<\/strong> Professing is not doing.<\/p>\n

(4)<\/strong> Feeling is not doing.<\/p>\n

1. <\/strong>Well-doing must respect ourselves. And this supposes that we have been converted from the evil of our ways, for we cannot do well in the ways of depravity and practical evil.<\/p>\n

2. <\/strong>Well-doing must respect the Church. Our first concern must be our personal salvation and happiness, then the mystical body of Christ, the Church. We must be eyes to see, ears to harken, mouths to plead, hands to labour, feet to walk, or shoulders to bear for the body the Church (1Co 12:12-27<\/span>; Eph 4:11-13<\/span>).<\/p>\n

3. <\/strong>Well-doing must respect the world. Believers are not of it, or conformed to it; but they are in it, and they must live to promote its welfare.<\/p>\n


II. <\/strong>The exhortation given.<\/p>\n

1. <\/strong>The text supposes that there is danger of wearying. This may arise from various causes.<\/p>\n

(1)<\/strong> Some are constitutionally wavering and unsettled.<\/p>\n

(2)<\/strong> Doing implies toil, and human nature is fond of ease.<\/p>\n

(3)<\/strong> Often difficulties in the way of well-doing, and resolution is indispensable.<\/p>\n

(4)<\/strong> Well-doing requires sacrifices, and we are prone to selfishness.<\/p>\n

(5)<\/strong> Satan and the world will be against us, so that we must fight and wrestle even in doing good.<\/p>\n

(6)<\/strong> Often our labours appear useless, and we are in danger of being discouraged.<\/p>\n

2. <\/strong>Constancy and perseverance.<\/p>\n

(1)<\/strong> Because God has formed us especially for well-doing.<\/p>\n

(2)<\/strong> Because this is the great end of our regeneration, that we may live to God.<\/p>\n

(3)<\/strong> Because well-doing is inseparably connected with our safety.<\/p>\n

(4)<\/strong> Because it is always identified with our happiness.<\/p>\n

(5)<\/strong> Because it associates us with the highest orders of beings. All holy men have been acquainted practically with well-doing. Angels are always engaged in well-doing. But there is another consideration, which is–<\/p>\n


III. <\/strong>The motive the text assigns. We shall reap if we faint not. We shall reap.<\/p>\n

1. <\/strong>The first-fruits here. In doing good we obtain good.<\/p>\n

2. <\/strong>The full harvest hereafter. In due season.<\/p>\n

(1)<\/strong> Be graciously abundant.<\/p>\n

(2)<\/strong> Be proportionate to our well-doing.<\/p>\n

(3)<\/strong> Our reaping is absolutely certain.<\/p>\n

Application:<\/p>\n

1. <\/strong>Evil-doers shall also reap–wretchedness and anxiety here, and eternal woe hereafter.<\/p>\n

2. <\/strong>Those who cease well-doing cannot obtain the promised reward. (J. Burns, D. D.<\/em>)<\/p>\n<\/p>\n

Weariness in well-doing<\/strong><\/p>\n

Well-doing may be of two kinds–subjective, the doing well to ourselves simply; objective, the doing well towards others. It is quite true that we cannot very well separate these, for, as Seneca says, He that does good to another man does good also unto himself, not only in the consequences, but in the very act of doing it, for the conscience of well-doing is an ample reward. If a man should set himself to improve his mind and manners simply out of a desire to be something better than he had been, he would still, in the doing, be helping others, for he would become a more valuable member of society. And, on the other hand, no man can set himself to do good to others without receiving good himself. Hence, it must appear to us that God, in His providence, has so ordered it that well-doing is neeessary to well-being. It is assumed, however, that there is a strong temptation to grow weary in well-doing, to cease from good activities. And this for three reasons.<\/p>\n

1. <\/strong>On account of the indolence of our nature.<\/p>\n

2. <\/strong>On account of not seeing adequate results to our efforts. We are constantly hearing of the disappointments which come to all Christian workers; indeed of the discouragements which come to all benevolent helpers of all kinds. I grant you that large results are often given. But the word results is a very indefinite kind of word. It may be that the results which God can give are not the results which you mean. Only one soul brought to Christ by all my efforts, says a discouraged Sunday School teacher. Let us look at that expression a moment. Supposing that Sunday School teacher had built the pyramids, it would have been undeniably a great result of persistent labour, but it would have been such labour as would last at the longest for a limited time, and its use would be problematical, for we are not very sure why and for what the pyramids were built. Supposing one soul is brought to Christ, and permanently united to Christ by the love and faith of the heart, so united that that soul becomes a faithful Christian soul, living a life of love and faith, doing good to others, and those others doing good to a wider circle still, and so from generation to generation the influence broadens, how can you calculate the result?<\/p>\n

3. <\/strong>And this brings me to a third source of weariness and discouragement in well-doing–our narrow and inadequate views of life. We constantly forget that this life of ours is, as to everything mental and spiritual, the sowing time, not the time of reaping. For, in due season, ye shall reap if ye faint not. And as the farmer has long patience, so ought we to have long patience. Our narrow views of life account for much of our weariness in well-doing. Practically, we plan for this life and this only. Our sentiments may embrace the beyond, our opinions, actions, plans, purposes are too much controlled by the example set us by the men whose creed is let us eat and drink, for to-morrow we die. And so we sow only that which we can reap now–or that which the children in our households can reap here on earth. Not entirely of course, but too much. I might appeal on the ground of self-interest–only in well-doing can we develop our own natures into the fulness of their powers. To enkindle the mind, to enlarge the heart, to awake the imagination, these will be spiritual results to ourselves, worth while surely. Even here on earth, says Lord Jeffrey, he will always see the most beauty in things whose affections are warmest and most exercised, whose imagination is the most powerful, and who has most accustomed himself to attend to the objects by which he is surrounded. How are we to get that competence to feel the invisible in the visible which a Wordsworth possessed so royally, which makes Ruskin the high-priest of the beautiful to the age in which he lives? Only by well-doing, not spasmodically and occasionally, but of set intent and purpose. We may, like the caterpillar, spin a very beautiful cocoon and call it our home, but even the caterpillar will teach us, if we will listen, that if he were to remain satisfied in that silken ball which he has woven, it would become not his home, but his tomb. Forcing a way through it, and not resting in it, he finds sunshine and air and life more abundantly. Man says–here will I rest. I will make my home in these pleasant surroundings. I will shut out the sob of sorrow, the wail of the woe-worn, the sigh of the suffering, the baying and babblement of the crowd; here, spending my sympathies on myself, I will enjoy all that is enjoyable. Ah! that silken cocoon!–fastened in it you are dead while you live. No, says God, that is not what I mean for you. And He calls to His aid His angels, clothes them in funeral robes, and they call themselves Pain, Disease, Death; and they stir up the intellect, the heart, the imagination, compel men to think and to feel about eternity, and then, when it is all over, these disguised angels throw aside the masks they have worn and strip off the sable garb, and lo! underneath is the pure white of immortality. We are sowers of seed here. Let us not forget that he that soweth to the flesh, etc. And, let us not be weary, etc. (Reuen Thomas.<\/em>)<\/p>\n<\/p>\n

The reward of unwearied diligence in the work of the Lord<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>The first principle of stedfast and abounding righteousness is a constant sense of the obligation of the Divine law. Thus, the Christian, in all his conduct, acts agreeably to the dictates of religion.<\/p>\n

2. <\/strong>The <\/em>second principle of standing fast and growing in righteousness, so as not to weary in well-doing, is that of love. Love is the sovereign attribute of God in relation to man. Was it not love, to fill the universe with animated beings, and to pour the riches of beauty and happiness over creation? Was it not love, to form man after the image of God, and to breathe into him a thinking, reasonable, immortal spirit? And is it not love, that at this moment we think, and feel, and hear, and see, amidst the enjoyment of the light of the sun, all the means of temporal being, and everything that sweetens life? Now, from the sense of all this goodness, will not the man, who is not dead to every generous feeling in human nature, love the Lord his Maker and Saviour with all his heart, and soul, and strength? Will not the love of Christ constrain him?<\/p>\n

3. <\/strong>The third principle of unwearied stedfastness and increase in the work of the Lord, is a conviction of the evil of sin. In this respect a good man partakes of the Spirit of that holy and righteous Being who hateth the workers of iniquity, and with whom evil cannot dwell. He despises what is mean, and abhors what is impure, with every false and wicked way. The sentiment we describe is, moreover, quickened by fellow-feeling with the Saviour of man, who, laying aside the form of God, gave Himself up to sorrow, and suffering, and death, for sin. Now in all cases sympathy is a powerful spring of action; it interests the heart and raises every power of the soul.<\/p>\n

4. <\/strong>Another principle of unwearied well-doing and increasing righteousness, is the conviction that holiness is necessary as a qualification of the Christian fellowship. The great law of communion with Christ is that of light, purity, and righteousness, in opposition to the spiritual darkness of corruption and sin. If, then, we say we have fellowship with Him while we walk in darkness, that is sin, we deceive ourselves, says the apostle. But if we walk in light, or righteousness, then we have communion with the Father and His Son; and, cherished by the rays of Divine light from the Sun of Righteousness, graces spring up, and virtues flourish in our lives, as the tender herb with the fostering warmth and dew of heaven.<\/p>\n

5. <\/strong>The last principle of holding fast our integrity, so as not to weary in well-doing, is a firm confidence in the declaration that our labour shall not be in vain in the Lord; that if we faint not in well-doing, we shall reap through Jesus Christ the fruit of eternal life and peace. It is the prospect of this that purifies the heart, and exalts the affections beyond the earth to things above. How animating the motive to perseverance and progress in grace, that the fruit of these things shall be peace and joy unspeakable for evermore! (R. Macknight, D. D.<\/em>)<\/p>\n<\/p>\n

A caution against declension in the ways of practical piety<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>Let us inquire, what is the nature of the evil against which we are guarded in the text. Be not weary in well-doing. And for this purpose it is not improper we should briefly touch upon the nature of the well-doing here intended, that we may be enabled the more easily to understand what it is to be weary of it. By well-doing here we are to understand, in general, the duties we owe to God, our neighbour, and ourselves. These are of great extent; they are many in number, and important in their nature. There is not a single relation we sustain to God, or to each other, but what is fruitful of a variety of these duties. They include all that the sacred oracles mean by piety towards God; by justice, benevolence and humanity towards our neighbour, and by sobriety and temperance in our conduce towards ourselves. These duties are called well-doing, because in a conscientious observance of them we do well; we comply with the approving will of God. The weariness in well-doing, against which we are here guarded, ordinarily begins in the less of that relish for Divine things, and that pleasure in the ways of God, which the person may have had in days past.<\/p>\n


II. <\/strong>Why we should guard against being thus weary in well-doing, and pursue the contrary line of conduct.<\/p>\n

1. <\/strong>Because this evil, as described, is a fatal symtom of an unregenerate state. True grace is a living principle, and wherever it is found in the heart, it always tends towards perfection.<\/p>\n

2. <\/strong>Those who grow weary in well-doing, so as to forsake the ways of practical godliness, lose all their former labour and pains in religion. It is not enough that we being in the ways of God, that we set out in the paths of piety, but we must persevere in them; we must endure to the end; for he alone that shall endure to the end, the same shall be saved.<\/p>\n

3. <\/strong>We ought not to grow weary in well-doing, for God is not weary in doing good to us. He not only gave us our being, but He holds our souls in life. By His visitation alone we are preserved.<\/p>\n

4. <\/strong>We have many bright examples of patience and perseverence in well-doing, to encourage us not to be weary in it.<\/p>\n

5. <\/strong>There is a glorious reward before us, if we do not grow weary in well-doing. This is the argument urged by the apostle in our text: for in due season we shall reap, if we faint not. Again: It will be a full reward. Never did the most plenteous harvest reward the labours of the husbandman more certainly or fully, than the joys and glories of the future world shall reward the faithful, persevering, and diligent disciples of Jesus. They shall enter into the joy of their Lord. Once more: This reward will bear some proportion to our faithfulness and diligence in our Lords service here.<\/p>\n

Concluding admonitions:<\/p>\n

1. <\/strong>As ever you would desire not to be weary in well-doing, beware of sloth in the ways of God. This is a sin natural to us; but there are few greater enemies to vital godliness than it is.<\/p>\n

2. <\/strong>Beware of venturing on known sin, especially the sin to which you are most inclined. (John Rodgers, D. D.<\/em>)<\/p>\n<\/p>\n

A dissuasive from weariness in well-doing<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>Well-doing is an important feature of the Christian character. If it be a true and an approved maxim in common things–to be ever active in laudable pursuits is the distinguishing characteristic of a man of merit–in a high and peculiar sense may it be asserted of real Christians, that they cease from evil, and learn to do well.<\/p>\n


II. <\/strong>The evil to which the Christian is exposed, and against which he is cautioned–weariness in well-doing.<\/p>\n


III. <\/strong>The powerful antidote to the threatening evil–for in due season we shall reap if we faint not. In conclusion:<\/p>\n

1. <\/strong>It may perhaps be thought necessary that some guard be put to the doctrine, lest grace be dishonoured, and the worthless idol of human merit be exalted. Be it then observed, as Scripture teacheth, that the work is of grace, and the reward of grace. In every duty done for God, grace calls to the work, aids in the discharge of it, makes meet for and finally bestows the promised inheritance.<\/p>\n

2. <\/strong>It must be remembered, that celestial honours await only the faithful unto death. Death alone must terminate exertion and fidelity.<\/p>\n

3. <\/strong>What encouragement does the service of God yield, to make us valiant for the truth and patient in well-doing? The work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever. Polycarp could say, when commanded to deny Christ, I have served Him these six and eighty years, and He has never hurt me, and shall I deny Him now? Go and do likewise. (Essex Congregational Remembrancer.<\/em>)<\/p>\n<\/p>\n

Perseverence in well-doing–<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>Our duty. There are two things in connection with duty which it will be well for us to remember–well-doing, and constancy in well-doing. Action is at once the destiny and the lot of man. All the conditions of his existence are training for his activity. The text contains special exhortation to constancy in well-doing. He was thinking not only of the fickleness of the Galatian Church, but upon the general possibility of paralysis common to the whole family of man. The wants of the world and the wants of the Church demand action. The same motives enforce constancy. If we weary in well-doing, we shall be the only recreants from duty. Does the Spirit tire of striving? Is there any pause in the intercession of the Son? Are the ranks of evil weary? Does not death still stalk, sword in hand, over the great battle-field of life?<\/p>\n


II. <\/strong>The special encouragement which the apostle presents. There is a reward promised by Him who cannot lie, and preserved by Him who cannot be turned from His purpose. The moral harvest comes all to perfection; not a grain is lost. Surely you will not be weary, when your salvation is so much nearer than when you first believed? <\/em>(W. M. Punshon, D. D.<\/em>)<\/p>\n<\/p>\n

Be not weary<\/strong><\/p>\n


I. <\/strong>The causes of weariness in well-doing.<\/p>\n

1. <\/strong>The difficulty of the work. Well-doing from right motives is the most difficult of all works. It is purely a spiritual work; and no man can enter upon it, and do it aright, unless he be a spiritual man. When a Christian first enters upon this work, he thinks that all is easy; that to convert souls is no great difficulty: to draw other minds into the state in which he is, is but simply a pleasant exercise. And sometimes God favours those, who thus enter upon the work zealously and affectionately, in their first efforts, with remarkable success. But after a little while, difficulties begin to spring up, which they had never before seen; difficulties, which appear to them to be insurmountable. For see what the individual who has to instruct the human mind, has to contend with. First there are the strongholds of prejudice, which guard all the avenues to that mind; and these are found in the child often, as well as in the man. Then there are the gates of unbelief, thicker and stronger than the gates of Gaza; which only the spiritual Samson can carry away. Then there is the ancient wall of old educational prejudices and feelings, against submission to Christ and His gospel, which has to be thrown down, before you can go up and take the city. No doubt the work is hard; yet you should not despair. Every good work is difficult; never was there a good work very easily done. It is always associated with great difficulty. And difficulties always rouse a generous mind. The soldier–it is natural to him to be amongst bullets, and to mount up cliffs, in order to plant his standard upon castles and difficult places. The sailor thinks it a tame voyage if he never has a storm; it is the storm that rouses him to action; and the battle that brings out the soldiers energies. Besides, difficulties are just nothing to Omnipotence. It is nothing for Him to speak to that child that you cannot affect, and the work is done. You are but a channel; His is the power; and that power can be communicated through you.<\/p>\n

2. <\/strong>Then, secondly, this weariness often arises from a sense of our own insufficiency. As, when God called Moses to bring the children of Israel out of Egypt, he said–O my Lord, I am not eloquent, neither heretofore nor since Thou hast spoken unto Thy servant, but I am slow of speech and of a slow tongue; just so does a Sunday School teacher often speak. Send any one to this work, says Moses, only send not me. And the teacher, when he sees, as he carries on this work, his own knowledge so imperfect, his own faith so weak, his own love so cold, his own zeal so dying, exclaims–What can I do? And then Satan rushes in, while the mind is thus exercised; and he says–What can such a wretch as you effect? how can you expect to be blessed? Go, learn yourself, before you teach others; how can you place yourself in such a position, to teach others the way to heaven? Sometimes, to humble the individual, and to show that individual that the work is wholly of God, He lets us see how helpless and how weak we are. But this, instead of discouraging us, should only make us cling closer to Him.<\/p>\n

3. <\/strong>Then, thirdly, this weariness springs from the trials, to which well-doing frequently exposes individuals.<\/p>\n

4. <\/strong>Another cause of this weariness is the want of success.<\/p>\n

5. <\/strong>The want of love to Christ.<\/p>\n

6. <\/strong>The want of spirituality of mind.<\/p>\n

7. <\/strong>The want of faith.<\/p>\n


II. <\/strong>The necessity of perseverance in well-doing. Should it not excite us to perseverance, when we think that Christ our Master has entrusted His cause in our hands? Who are we, that the Lord of all should let us labour for Him? Then the brevity of our time is another reason for perseverance. Brethren, the time is short. Opportunities are few; and if we would do good, they must be seized. The waterman seizes the tide, the moment it turns; the sailor seizes the breeze, the moment it springs up; Christ, the day in which the Father sent Him to execute His will. I must work the works of Him that sent Me, while it is day; the night cometh, when no man can work\/ So said He, who could do more work in a minute, than we can do in a whole life. Then there is another reason which ought to excite us to perseverance: the account we must render. Give an account of thy stewardship: for thou mayest be no longer steward.<\/p>\n


III. <\/strong>The certainty of success in well-doing. We shall reap. About that there is no doubt. God has by this promise connected our diligence in well-doing with a harvest of blessedness and of honour. Do you ask me, then, what kind of reaping you shall have? Think of these three things. First, you shall reap spiritual advantage. He that watereth shall be watered also himself. And it is no small mercy, to reap a lively heart, and a generous soul, and an affectionate spirit, and a willingness to labour in Christs cause, as a reward for any little acts we perform for Him. Relative usefulness shall be another portion of your reaping: we shall reap, if we faint not. Everything is beautiful in its season. Good harvest time, then, has not yet arrived. Some are later, too, than others; but the promise is sure, stable as the everlasting hills; sowing the seed, which is the Word, will naturally produce all its legitimate effects. Then I add, you shall reap Divine approbation. And surely that is not a small thing. Oh I to hear my Master say in that day, Well done, good and faithful servant! And to address it to me, who felt so often tired, and yet by His grace was enabled to persevere! To see Him rise from His seat, and stretch out His hand, and say, Come, thou blessed child of My Father, inherit the kingdom prepared for you from the foundation of the world. (James Sherman.<\/em>)<\/p>\n<\/p>\n

The weary well-doers<\/strong><\/p>\n

In such a complicated social state as ours, those who do not know how to do good probably outnumber those who do not care. The weary and hopeless outnumber the careless, if one may judge by the eager throng which presses into the field when some direct, immediate good is set before them as capable of being done. The difficulty of the problem depresses and disheartens us.<\/p>\n


I. <\/strong>Well-doing is is the broad evidence of the Christian calling. The word here employed does not bear on beneficence exclusively. Love of truth, honour, goodness, are contained in it, as well as (v. 10) help to humanity around. I do not say that this help is the one evidence of a Christian calling, but it is essential, and never more so than in these days. In a broad view of the Christian profession, it is a volunteer service for the help of Christ in lifting the burden of the sin and misery of mankind. The Church is His body; His eye to see, His voice to cheer, His hand to lift and to heal the weakness and the misery of mankind. It is not only for Christs sake that it toils, but in Christs spirit. It has learnt from Christ the lesson, caught the habit. To the perfect Christian, Christ is not so much the motive as the spring: a fountain springing up to all beautiful, joyful, and blessed work for mankind.<\/p>\n


II. <\/strong>Be not weary in well-doing.<\/p>\n

1. <\/strong>The causes of weariness.<\/p>\n

(1)<\/strong> The weight of the flesh. The spirit truly is willing, but the flesh is weak. The great battle of life is with this heavy, weard, languid flesh, that ties us to the dust. Weariness in well-doing is part of the universal weariness; the slow movement of the flesh under high compulsions; the deadness of the soul itself to truth, and Christ, and the eternal world.<\/p>\n

(2)<\/strong> The largeness of the problem. I can hardly wonder that the best stand appalled before the mass of the misery and sin of society. Could we get it all in a small compass, as Job had it (Job 29:11-17<\/span>), we could put our hands to it with some hope of success. It is like pumping a sinking ship. We may wear our hearts out, and in the end all will go down.<\/p>\n

(3)<\/strong> The immense difficulty and intricacy of the work, and the evil it brings in its train. Many say, if I were but sure of doing good, God knows I would try. But who can be sure? Does not every effort to help on the one hand, depress and deprave on the other?<\/p>\n

(4)<\/strong> The measure in which the sorrow is mixed with sin.<\/p>\n

(5)<\/strong> It is thankless work.<\/p>\n

2.<\/strong> <\/em><\/strong>The reasons which should move us to endure.<\/p>\n

(1)<\/strong> Because such words as these are written in the Bible (Mat 18:21-35<\/span>). I pray you read them.<\/p>\n

(2)<\/strong> Because these words are sustained and enforced by the infinite patience and mercy of God. If God does this, despite our sin, it is our honour, and shall be our life, to stir ourselves to do likewise; for it is the human dignity and bliss to think, feel, and live like God.<\/p>\n

(3)<\/strong> This endurance is lifes grand lesson. Spasmodic virtue and charity are easy enough and cheap enough. It is a poor life that never treads a mountain summit, and flings an eagle glance over a promised land. But to stay on the level, to live in the clear upper air, to soar untiring as an angel, to work unresting as Christ, this is the strain of life. It is learned only by intense effort, by sorrowful failures, by many steps on the brink of despair. But work at it and work on. Renew the fight, endure the strain. The lesson of constant, patient, Christlike effort, learnt once, is learnt for eternity.<\/p>\n

(4)<\/strong> Because there is an end which will fulfil all our hope for humanity in sight. Not in your sight nor in mine, but in Christs. He sees the triumph of all that you struggle for, the defeat of all that you hate. Work on, work ever. (J. B. Brown, B. A.<\/em>)<\/p>\n<\/p>\n

Soul culture<\/strong><\/p>\n


I<\/strong>. <\/em><\/strong>Is well-doing.<\/p>\n

1. <\/strong>It is something more than attention to our personal condition.<\/p>\n

2. <\/strong>The man who labours most for the good of others is most effectively employed in training his own soul.<\/p>\n

3. <\/strong>Well-doing is not the doing of the superstitious, the formalist, the exclusive, the recluse, nor the training of any peculiar faculty of the soul, but the training of the entire man under the master impulse of love. This work is well-doing, because–<\/p>\n

(1)<\/strong> It is in accordance with the will of God.<\/p>\n

(2)<\/strong> It is indispensable to the well-being of mankind.<\/p>\n


II. <\/strong>Has its difficulties.<\/p>\n

1. <\/strong>These should not dishearten.<\/p>\n

2. <\/strong>Everything worth having requires a struggle.<\/p>\n


III. <\/strong>Will meet with its reward.<\/p>\n

1. <\/strong>The conditions.<\/p>\n

2. <\/strong>The certainty.<\/p>\n

3. <\/strong>The seasonableness of the reward. (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\n


I. <\/strong>There is well-doing or goodness that is incumbent on us, viz., sowing to the Spirit. In order to do this–<\/p>\n

1. <\/strong>I must deny myself.<\/p>\n

2. <\/strong>Bow to a higher will.<\/p>\n

3. <\/strong>Live in unseen communings.<\/p>\n


II. <\/strong>Well-doing implies fixedness of will and character. This is needed–<\/p>\n

1. <\/strong>To form new habits.<\/p>\n

2. <\/strong>To restrain natural passions and propensities.<\/p>\n

3. <\/strong>To resist the evil world.<\/p>\n


III. <\/strong>Well-doing is possible through aids offered in the gospel. Christ has become the power of God to us.<\/p>\n

1. <\/strong>By his conquest of temptation.<\/p>\n

2. <\/strong>By receiving the residue of the Spirit.<\/p>\n

3. <\/strong>By bearing the Cross.<\/p>\n


IV. <\/strong>True well-doing brings with it appropriate results.<\/p>\n

1. <\/strong>In growth of character.<\/p>\n

2. <\/strong>In usefulness to others.<\/p>\n

3. <\/strong>In acceptance with God.<\/p>\n


V. <\/strong>The result of well-doing will come in the proper time.<\/p>\n

1. <\/strong>Not ours, but<\/p>\n

2. <\/strong>Gods. (J. F. Stevenson.<\/em>)<\/p>\n<\/p>\n


I. <\/strong>Well-doing. In order to do good it is necessary–<\/p>\n

1. <\/strong>To have generous minds.<\/p>\n

2. <\/strong>To fully realize our obligation to do good.<\/p>\n


II. <\/strong>Unweariness in well-doing.<\/p>\n

1. <\/strong>There is much need of untiring effort to do good.<\/p>\n

2. <\/strong>There are abundant opportunities for everybody.<\/p>\n

3. <\/strong>The necessary power Will be given to all who attempt it.<\/p>\n


III. <\/strong>A motive to well-doing. Good accomplished–<\/p>\n

1. <\/strong>Increases our power for well-doing.<\/p>\n

2. <\/strong>Strengthens our faith in the power of well-doing.<\/p>\n

3. <\/strong>Is a source of genuine joy. (D. Rhys Jenkins.<\/em>)<\/p>\n<\/p>\n

Weariness<\/strong><\/p>\n


I. <\/strong>Its nature.<\/p>\n

1. <\/strong>Simple fatigue.<\/p>\n

2. <\/strong>Discouragement.<\/p>\n

3. <\/strong>Disgust.<\/p>\n


II. <\/strong>Its spheres.<\/p>\n

1. <\/strong>Such necessary business in life as does not minister pleasure.<\/p>\n

2. <\/strong>The struggle after a better Christian life.<\/p>\n

3. <\/strong>Social duties and relationships.<\/p>\n

4. <\/strong>The promotion of the public good in Sunday Schools, mission work, etc.<\/p>\n

5. <\/strong>Early pastoral experiences.<\/p>\n


III. <\/strong>Its occasions.<\/p>\n

1. <\/strong>In judicious labour.<\/p>\n

2. <\/strong>Attempts to do too much.<\/p>\n

3. <\/strong>Unreasonable expectations of an immediate harvest.<\/p>\n

4. <\/strong>Diverse dispositions in those with and for whom we work.<\/p>\n

5. <\/strong>Working from wrong impulses.<\/p>\n

(1)<\/strong> Praise.<\/p>\n

(2)<\/strong> Pride.<\/p>\n

(3)<\/strong> Mere duty.<\/p>\n

These will engender disappointment and therefore weariness.<\/p>\n


IV. <\/strong>Its cure.<\/p>\n

1. <\/strong>Take the most disagreeable task first: dont leave it until it becomes more burdensome than it is.<\/p>\n

2. <\/strong>Cultivate the grace of forbearance.<\/p>\n

3. <\/strong>Remember the evil one never gets discouraged or weary.<\/p>\n

4. <\/strong>Recollect that the time is short, and that you cannot afford to be weary.<\/p>\n

5. <\/strong>Recollect that you are working together with a God who is unweariable.<\/p>\n

6. <\/strong>Reflect that the work and weariness will soon be over in that land of rest where we shall be burdened no more. (H. W. Beecher.<\/em>)<\/p>\n<\/p>\n

The cause and cure of weariness in Sabbath School teacher<\/strong><\/p>\n

s:–<\/p>\n


I. <\/strong>Your work is well described in the text.<\/p>\n

1. <\/strong>Sunday School teaching is well-doing, because–<\/p>\n

1. <\/strong>It is an act of obedience.<\/p>\n

2. <\/strong>It brings glory to God.<\/p>\n

3. <\/strong>It is well-doing towards man.<\/p>\n

(a)<\/strong> Highest form of charity is to teach the gospel.<\/p>\n

(b)<\/strong> Particularly to children, for prevention is better than cure.<\/p>\n

(c)<\/strong> You strike at the root of sin in seeking the regeneration of a child.<\/p>\n

2. <\/strong>Sunday School teaching is sowing.<\/p>\n

(1)<\/strong> The seed you sow is the truth.<\/p>\n

(2)<\/strong> If you dont sow the devil will.<\/p>\n

(3)<\/strong> Reaping is your reward, but sowing is your work.<\/p>\n


II. <\/strong>You will meet with evils in your service, and be liable to weariness and faintness.<\/p>\n

1. <\/strong>You will be tempted to grow weary.<\/p>\n

(1)<\/strong> Some by constitution are inapt.<\/p>\n

(2)<\/strong> The work lasts on year after year.<\/p>\n

2. <\/strong>But dont be disheartened (see Greek).<\/p>\n

(1)<\/strong> Some think their work less important than at first.<\/p>\n

(2)<\/strong> Others fear that it will prove a failure.<\/p>\n

(3)<\/strong> Want of order and discipline in the school.<\/p>\n

3. <\/strong>The text speaks of fainting. The original means loosened. Some teachers get unstrung, and thus get into a slip-shod way.<\/p>\n

(1)<\/strong> The flesh cries out for ease.<\/p>\n

(2)<\/strong> Grace perhaps is at a low ebb.<\/p>\n

(3)<\/strong> Fellow Christians are cold and indifferent.<\/p>\n

(4)<\/strong> The want of appreciation.<\/p>\n

(5)<\/strong> The difficulty of the work.<\/p>\n


III. <\/strong>We have abundant encouragement in the prospect of reward.<\/p>\n

1. <\/strong>The reaping time will come.<\/p>\n

2. <\/strong>We, not our successors, will reap.<\/p>\n

3. <\/strong>The harvest will come in due season.<\/p>\n

4. <\/strong>When it comes it will abundantly repay us.<\/p>\n

The present reward is–<\/p>\n

(1)<\/strong> The conversion of the children.<\/p>\n

(2)<\/strong> The rearing of a generation of worship-loving people.<\/p>\n

(3)<\/strong> The training of real home missionaries.<\/p>\n

(4)<\/strong> Saturating the whole population with religious truth. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

The difficulty of well-doing<\/strong><\/p>\n

When I dug my well, I knew that there were rocks below, and when I had thrust down the pick and spade through the easily yielding earth until they struck the rock I found no water. It was necessary to drill and blast a foot, two feet, six, ten, eighteen, twenty feet, and then I struck a spring. While I was doing it it was not pleasant, but after I had got through it was permanent refreshment. It is hard to deal with hard cases; but when we have struck the water of life in any one, after that we have overflowing remuneration even here. (H. W. Beecher.<\/em>)<\/p>\n<\/p>\n

Christian endurance<\/strong><\/p>\n

In <\/em>the earlier days of Christianity, when it had to contend against the prejudices and intolerance of ages; when the bigotry of the Jew fiercely opposed it, and the philosophy of the Greek and Roman despised it, and when the bitterness of persecution grew up into greater fierceness, it was then that the earlier and devoted Christians, exposed to all manner of trial and death on all sides, had need of encouragement.<\/p>\n


I. <\/strong>The charge of the apostle,.<\/p>\n

1. <\/strong>The apostle means by this charge that we are not to allow any kind of weariness in right doing to arrest us in the discharge of duty, or to force us away from its path. Weariness of mind and of body is common to most men. The traveller gets weary on his journey, whether by sea or land; the student bending over his studies through a long period, cannot escape that fatigue which attends a close and intense application of thought; the labourer, when his days work is done, often turns to his home with a tired look and a faltering step; the sick man upon his couch feels the passing hours to be weary as they creep through the darkness of the night or the light of day, bringing no ease to his pains nor strength to his weakness; the watcher by the bedside grows faint with watching, and the overtasked eyes grapple with the slumber that steals upon them in vain. <\/em>No; weariness in some form or other is the result of our infirmities, and as long as human nature remains what it is, the mind and the body will sink under its pressure. What, however, we have to do is to be faithful, to endure patiently our burdens, and to press onward in the strength of faith and hope.<\/p>\n

2. <\/strong>Now, the duty of well-doing embraces much of inner thought and of outward action; it embraces every Christian virtue that can be mentioned–every good work that is worthy of the name; and among the many good things it includes, it most assuredly numbers among them the duty of supporting, of advancing the interests of the house of God, as a means to an end, as an agency which the Almighty is pleased to adopt for the accomplishment of His own Divine ends, whether in the way of His Spirit or of His providence. His house is not confined to any one particular spot; it may be found on the broad ocean, in the midst of the desert waters, where the ship is turned into a sanctuary, and the incense of prayer and praise be made to ascend from her cabin or her decks. It may be found in the wide waste of sands, in the vast wilderness, where the tent of the pilgrims is erected, and from beneath the spread of its canvas may be heard the earnest breathings of a humble and contrite spirit. It may be found upon the mountains top, amid the sweep of winds and the wrapt curtain of clouds; where two or three are met together in the name of Christ to worship God, and to believe in the work of His redemption. It may be found in the depths of the valley, amid streams and rocks, or in the city, amid lofty towers, temples, and palaces, where the Te Deums of thankful hearts may meet and swell into one of earths loudest anthems before the throne of heaven.<\/p>\n

3. <\/strong>One of the great objects of religious buildings is, that we should gather together within their walls for public worship; that on the Sabbath, as a day of rest from the toils of labour, the mind should seek for strength and solace in the ministrations of united devotion and of Christian fellowship.<\/p>\n


II. <\/strong>The encouraging prospect annexed to the charge–For in due season we shall reap, if we faint not. True, the prospect may appear to us far off, though to some it may be nearer than they think. (W. D. Horwood.<\/em>)<\/p>\n<\/p>\n

Against weariness in well-doing<\/strong><\/p>\n

It is the part of religion to teach man to do well. Do–he must and will. He does not always, alas, do right; but it is the object of religion–of revelation–to induce him to do so. Weariness. How much is there to induce this spirit, and to render the exhortation against it appropriate. How soon does a spirit of weariness creep over us in our spiritual career. Does any one ask, Why is this–what are its causes? I reply–something is to be attributed in this tendency to the love which the human mind has for novelty. We all desire change, Monotony is irksome. The absence of variety is painful, and transforms the period over which it extends into a desert–a sandy plain; while, were there to be the entire negation of variety, life would be insupportable, and, like solitary confinement would soon become the harbinger of death. God knows this tendency of mans mind, and has provided for it–for what is there that does not change? The seasons revolve, and each appears clad in a different garb. Mans life progresses, and each age has its character. Not only is a desire for novelty sometimes the occasion of weariness in well-doing–something is to be attributed to the influence of sloth. An active creature as man is, there is still in him a love of ease, of repose, of luxurious rest. Nor is this all–there is the spirit of self-complacency. I have done so much that at least I may be satisfied. One more occasion of inconstancy in well.doing may be adverted to, and that is the most powerful of all–the natural disinclination of the mind to doing well at any time.<\/p>\n

1. <\/strong>Be not weary, for the motives to continuance in the right course are as powerful as the motives to commencement. I say there is no change in the motives to diligence and duty, which abide as at first; and if, after having gone a little way, or a long way, in the course of well-doing, whatever its peculiar form, you have become weary, it is you who have altered, and not the course. The path is as much the kings highway as ever; its banks as green, its turns as beautiful, its trees as picturesque: but you have become weary, and your footsteps have flagged. What you want is, to get fresh impulse by a reconsideration of the motives by which at first you were impelled.<\/p>\n

2. <\/strong>Let me say to you, Be not weary in well-doing, because you have the most noble examples to constancy and diligence. Study the history of Jesus of Nazareth. Place yourself amid its events. Observe the spirit by which those events were vitalized. Seek to understand the hidden laws of that outward and inward life. Was there any symptom of yielding, of inconstancy there?<\/p>\n

3. <\/strong>Be not weary in well-doing, because an unfinished enterprise, or a work incomplete through inconstancy is both a distress and a disgrace. There may be, of course, work left unfinished through necessity. The sculptor may die, and his bust half finished be his most significant monument. The painter may be paralyzed, and his unfinished canvas be the best expositor of his malady. In these cases there is distress, indeed, but no disgrace; pity, but not scorn: but let a work be begun, and left through vacillation of purpose–a great work be undertaken, and be unfulfilled through childish waywardness, and no wonder if they that go by begin to mock, while the artificer is ashamed and distressed. And surely there is disgrace. Do the men of the world even respect a backslider? Then I might urge the exhortation by a reference to the self-discipline which is secured by perseverence–especially perseverence in a course of self-denial.<\/p>\n

4. <\/strong>Direct you to the motive adverted to by the apostle. The prospect of reward. In due season ye shall reap if ye faint not. The bestowment of rewards is a feature of Gods government, as the doctrine which teaches it is a doctrine both of Scripture and of providence. (J. Viney, D. D.<\/em>)<\/p>\n<\/p>\n

The danger signal<\/strong><\/p>\n


I. <\/strong>Some places where we are liable to grow weary.<\/p>\n

1. <\/strong>We grow weary when the work seems too large and we try to take it all in at once. One morning a man found the snow all piled up before his door. He began to shovel it away, but there seemed to be such a mountain of it he threw down his shovel in despair saying: I can never clear away all that snow. Then he picked up his shovel, and marked off a square, and began to see how long it would take him to cast that aside; then another and another, until the whole was cleared away. So the girl looks at that great pile of music, as she begins her first lessons, and says: Oh, I can never learn all that music. And the boy looks from the beginning of his arithmetic through to the last page, and says: I shall never get through that.<\/p>\n

2. <\/strong>We become discouraged and weary when we do not see immediate fruits of our labour. My little nephew was out in the garden one evening with his father sowing peas; next morning he took a basket and was going out to gather the crop, and was greatly disappointed when told the peas were not yet grown. Sunday-school teachers may appropriate this.<\/p>\n

3. <\/strong>Ye grow weary and give up sometimes on the eve of reaping, and lose the harvest. Two men were digging for gold in California once. They toiled a good while and got nothing. At last one threw down his tools and said: I will leave here before we starve, and he did leave. The next day his comrade that remained found a nugget of gold that supported him until he made a fortune. One of my Sunday-school teachers came to me to resign her class, because she said she was doing them no good. They were less thoughtful than when she took charge of them. I encouraged her to labour and to wait. Only a few weeks elapsed when ten of the twelve young ladies openly professed faith in Christ.<\/p>\n

4. <\/strong>We grow languid sometimes in prosperity. Christian slept in the arbour after ascending the hill Difficulty.<\/p>\n


II. <\/strong>How to prevent weariness in well-doing.<\/p>\n

1. <\/strong>Keep near to the Master. It was when Peter followed from afar that he denied Him. Keep Christ in full view. It was when Peter looked on the waves that he began to sink.<\/p>\n

2. <\/strong>Have strong faith in the promises: My word shall not return unto Me void–it shall prosper (Isa 55:11<\/span>). We shall reap, and reap in the best time, Gods time, in due season. Perseverence will bring success, success will inspire courage, courage will bring victory, and victory will be followed by glory.<\/p>\n

3. <\/strong>Often pray to God. Even the youths shall faint and be weary–but they that wait on God shall renew their strength (Isa 40:31<\/span>).<\/p>\n

4. <\/strong>Help others. This is the health-lift of the soul. Two travellers crossing the Alps were freezing to death. One lay down to die; the ether, seeing his awful condition, began to rub, chafe, and rouse him. He suc-ceeded, and the exertion of helping to save his friend, kindled a glow of warmth in himself. They started off arm in arm, and were saved. (George H. Smyth.<\/em>)<\/p>\n<\/p>\n

Perseverance in well-doing<\/strong><\/p>\n


I. <\/strong>I will call your attention, in the first place, to the speaker, or rather the writer. The language was written, as we find, under inspiration, by Paul to the Church at Galatia. It is very important when we hear an exhortation to consider the character of the person who gives it. And here we see the importance, if we first consider what was the issue of the apostles labours. What was the issue of his labours amongst the Gentiles and Jews? Yet he was not weary in well-doing.<\/p>\n


II. <\/strong>As to the well-doings of the apostle, scarcely any doubt can be left on the mind with reference to these, if we attentively peruse the records of his commission. His well-doings were not to make himself a name or a praise in the earth; he was no mountebank, who for a season sought to attract the gaze and admiration of men, in order that upon the pinnacle they should raise for him he might stand and enjoy his transient life of honour and worldly reputation. No; his desire was to do that which Christ did; he desired so to follow Christ as he himself exhorts others to follow Christ.<\/p>\n


III. <\/strong>What the apostle means by his expression, due season. It is evident the apostle referred not first to his labours. The apostle doubtless understood that while the end is the first in Gods purpose, it is the last in manifestation. He could see that his own season might not be Gods season. And therefore he was content to say, And let us not be weary in well-doing: for in due season we shall reap, if we faint not. The expression due season, then, I conceive refers to a time which is known only to the Father, who hath put the times and seasons in His own power. The expression due, is a word which is elsewhere translated own. It is a pronominal adjective, which signifies possession; which signifies a peculiar appropriateness when it is joined with any particular substantive. To give you an instance of the use which is always made of it, I may mention the place where we are told that the Jews found fault with Christ because He made Himself equal with God, saying that God was His Father: My Father worketh hitherto, and I work. The expression there is the same that is found here; His own Father; God was His own Father. So in His own season–that is, the season which is peculiarly adapted for the purpose; the season which God knows to be the most appropriate; the season that shall best fit in to all the other declarations which God shall make of His majesty, His justice, and His power, as well as His love, His mercy, and His grace: at that time we shall reap, if we faint not. That season may not be ours, as, doubtless, many times it is not: that season may not be ours, not the one which we, in our fleshly wisdom, should choose; but it is the season which God chooses, the season which is best adapted, which is most peculiarly suited for the purpose of mercy and truth meeting together, and righteousness and peace kissing each other. Paul was thus content to look forward to the time when he should reap the reward of his labours, The husbandman was first to endure toil, that afterwards he might receive the joy of the harvest. (J. L. Galton, M. A.<\/em>)<\/p>\n<\/p>\n

Unweariedness in well-doing<\/strong><\/p>\n

Let us not be weary in well-doing in consequence of–<\/p>\n


I. <\/strong>The rivalry of other workers.<\/p>\n


II. <\/strong>The mighty name by which we are called.<\/p>\n


III. <\/strong>The insidious character of our temptations to weariness.<\/p>\n


IV. <\/strong>The reward promised to patient labour. First, the rivalry of other workers forbids weariness.<\/p>\n

1. <\/strong>The undying activity of the world. In this busy working world, the inactive, the disappointed, the weary, are soon trodden down and destroyed.<\/p>\n

2. <\/strong>If we turn from the unwearying work of the busy world to contemplate the great power of evil, if we try to realize its presence, to separate it in thought from the world which it defiles and seeks to ruin, we are appalled by its ceaseless efforts to accomplish its deadly purpose. Whatever power can afford to rest, the power of evil never grows weary.<\/p>\n

3. <\/strong>The energies of goodness never rest nor take their ease.<\/p>\n


II. <\/strong>The mighty name of Christian combines many of the strongest arguments to unwearying service.<\/p>\n

1. <\/strong>The Christian owes his own salvation to unwearied love and infinite sacrifice.<\/p>\n

2. <\/strong>Christians are the pledged disciples of the Great Worker in this field of holy exertion. I must <\/em>work, said Jesus, the works of Him that sent Me while it is day. My Father worketh hitherto, and I work.<\/p>\n

3. <\/strong>Christ Himself lives and works within the Christian by the power of His Spirit.<\/p>\n


III. <\/strong>Further incentives to perseverance may be found in the peculiar and insidious character of the temptations to which well-doing is exposed.<\/p>\n

1. <\/strong>The man who is resolved to ruin himself has the evil propensities of his fallen nature to help him. On the other hand, well-doing exacts a perpetual conflict with the evil tendencies of our nature. The Christian has a persevering enemy to slay.<\/p>\n

2. <\/strong>Another of the hindrances to which well-doing of this kind is exposed, is the tendency of our machinery to wear out, and our own disposition not unfrequently to hurry it off the field. Our ways of doing good may often be antiquated and cumbrous. A mass of useless lumber, in the shape of old instruments, may infest the Church of God, and we perhaps often feel that nothing can be done without removing such incumbrances.<\/p>\n

3. <\/strong>There is temptation to weariness in well-doing from the very number of methods by which it may be persued.<\/p>\n


IV. <\/strong>Let us, in conclusion, consider the reason which the apostle urges for our observance of this injunction. In all the well-doing of the Christian, in all the toil of the earnest worker for God, there is alliance with the power of the Holy Spirit, and with the purposes of God; and it would seem that the sovereignty of God has included the labours of man in its own far-reaching penetration. The months before the ingathering may often seem long and wearisome, and verily be heart-breaking things, but Gods seasons are not always measurable by our forecastings, even though the harvest is pledged by His oath and His promise. We shall reap the growth effectuated by His Holy Spirit, though we may not always understand the nature of the gracious sheaves that we are bringing in our bosom. We cannot calculate the hour nor the nature of our triumph, but we know that the Word of God standeth sure, and that the due season draweth nigh. (H. R. Reynolds, B. A.<\/em>)<\/p>\n<\/p>\n

Unwearied in error<\/strong><\/p>\n

Consider <\/em>the victims of falsehood and idolatry. Learn from the devotee of many a false god; from the worshipper of Siva, who, drunk with opium, swings on the flesh-hook at some horrid festival, or prostrates himself before the advancing car of Juggernaut, making this revolting self-sacrifice to pacify the raging of a guilty conscience, or to gain the ephemeral applause of an ignorant mob; even he is not weary with his work. (H. R. Reynolds, B. A.<\/em>)<\/p>\n<\/p>\n

Perseverence in religious duties enforced<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>In the first place, your duty is, to be engaged in well-doing; that is to say, in doing well, in doing good, in doing that which is just and approved in the sight of God. But this is not the meaning of the word in the common and popular sense of it. If you say a man is doing well, you mean to say that a man is increasing in his wealth, his influence, or his connections. Brethren, it is true with regard to the world, so long as thou doest well to thyself, men will speak good of thee; it is true with regard to God, so long as you do well in His sight, shall you have His sanction and His smile.<\/p>\n

1. <\/strong>In the first place, it refers individually to ourselves–doing well, or doing good, with regard to ourselves. Now mark, brethren, what the text says,–Let us not be weary in well-doing. Then the assumption is, that we have begun well-doing, because he who has not begun to do well, can never be said to be in any risk or danger of being weary in it.<\/p>\n

2. <\/strong>Having, then, assumed this, that we have learned to care for our own souls, and to regard our own immortal interests, the next point to be considered is, that we are bound to engage in well-doing for our fellow-creatures; for it is especially to this that the text refers.<\/p>\n

(1)<\/strong> And in the first place, we are bound to regard the bodies of our fellow-creatures. The human body is, as well as the soul, the purchase of the blood of Christ. The human body, therefore, must be regarded. It is the casket which contains the most precious of all jewels.<\/p>\n

(2)<\/strong> But we must not exclude man as a responsible and immortal being. To be engaged in doing good is to sympathize with the feelings, and to imitate the conduct of all Gods saints on earth. Listen to what Job says: When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him.<\/p>\n


II. <\/strong>The second thing to regard is, the manner in which this duty is to be performed; that is to say, unweariedly: Let us not be weary in well-doing. There is good and solid reason why we should be so admonished. We often feel our unfitness and our unworthiness to be employed in doing good. We are too ready to suppose that our exertions for the present and future benefit of our fellow-creatures are utterly without success, because we do not see the success. Zeal is sometimes without knowledge, and zeal is often without patience; we look for the oak, without giving the acorn time to germinate; we desire to gather the cool and delicious fruit, forgetful of the preliminary processes of vegetation. We are too ready to be weary in well-doing, because we observe the apathy, the obstinacy, the carelessness, the ingratitude of those whom we seek to benefit.<\/p>\n


III. <\/strong>In the third place, the text furnishes us with most encouraging motives for perseverence: In due season we shall reap, if we faint not. We know from experience, that perseverance, either with respect to earthly or heavenly things, is scarcely ever without success. Patience, industry, and perseverance: are the three great elements of success in life. We find Jacob wrestling with the wondrous angel of Gods covenant through the entire night, and prevailing not till the morning began to break. We find St. Paul praying thrice that the thorn in the flesh might be extracted, before he received that answer which caused his soul to thrill with holy joy. We find Daniel, in the reign of Cyrus, saying–In those days I, Daniel, was mourning three full weeks; I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. At length his faith, his patience, and his submission received their rich reward: behold, a certain man clothed in linen appeared to him and said.<\/p>\n

Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard. Again: unwearied continuance in well-doing has the distinct promise of success. (G. Weight, M. A.<\/em>)<\/p>\n

Be not weary<\/strong><\/p>\n


I.<\/strong> <\/em><\/strong>The Christian mans vocation in the present world, II, the motive to perseverance in it, arising from the assurance of final reward.<\/p>\n


I. <\/strong>The text may be regarded, in the first place, as marking out the Christian mans vocation in the present world. It is well-doing. This is what he is specially called to–the business of his life–his beings end and aim.<\/p>\n

1. <\/strong>The first thought which claims our attention here, is this: That the present life is not designed to be a merely contemplative thing.<\/p>\n

2. <\/strong>A second thought which the text suggests is that the Christian vocation comprehends something more than the mere purpose, or project of good. You must observe that it does not enjoin upon us well-scheming, but well-doing–not the design, but the deed. A day is hastening on, when works, and not wishes, or projects, will determine your eternal reward. In that day, the least thing done will secure you a revenue of unspeakable glory; whilst the greatest thing talked of and planned only will bring you nought but disappointment and shame.<\/p>\n

3. <\/strong>A third thought suggested by the view given us in the text of the Christians vocation is–that the believer is endowed, by God, with the capacity for imparting blessing to his fellow-men. Do well, is the command; and the command obviously implies that those to whom it is addressed have the power to do well–are, in other words, invested with an ability to benefit and bless others. There is infinite goodness in this arrangement, inasmuch as it opens to us one of the richest sources of happiness; for what joy is comparable to that of bringing joy to others?<\/p>\n


II. <\/strong>Let us consider it, secondly, As urging him to perseverance in that vocation by the promise of ultimate reward. Let us not be weary–for in due season we shall reap, if we faint not. Now there seem to be three important particulars suggested to us here.<\/p>\n

1. <\/strong>First, that the fulfilment of the Christian vocation is connected with certain reward in the future. We <\/em>shall reap, if we faint not.<\/p>\n

2. <\/strong>And this brings me to the second thought suggested by this part of our text, namely: That the reward connected with the fulfilment of the Christian vocation awaits its bestowment at an appropriate period. In due season, we shall reap if we faint not. God acts not without a plan.<\/p>\n

3. <\/strong>And now let me request your attention to the last suggestion derivable from this text: That the assurance of certain reward, in connection with the fulfilment of the Christian vocation, is a sufficient motive to perseverance therein under every temptation to weariness. (C. M. Merry.<\/em>)<\/p>\n<\/p>\n

The beauty of a Christian is to hold on in piety<\/strong><\/p>\n

It is a beautiful sight to see silver hairs crowned with golden virtue. The beauty of a thing is when it comes to be finished; the beauty of a picture is, when it is drawn out in its full lineaments, and laid in its orient colours; the beauty of a Christian is, when he hath finished his faith. (T. Watson.<\/em>)<\/p>\n<\/p>\n

Motives to perseverance<\/strong><\/p>\n

It is a strange sight, to see a busy devil, and an idle Christian.<\/p>\n

2. <\/strong>If we would not grow weary, let us pray for persevering grace. It was Davids prayer, hold Thou me up and I shall be safe; and <\/em>it was Bezas prayer, Lord, perfect what Thou hast begun in me. That we may hold on a Christian course, let us labour for three persevering graces. Faith keeps from fainting; faith gives a substance to things not seen, and makes them to be as it were present, As a perspective glass makes those things which are at a distance near to the eye, so doth faith: heaven and glory seem near. A Christian will not be weary of service, that hath the crown in his eye. The second persevering grace is hope. Hope animates the spirits: it is to the soul as cork to the net, which keeps it from sinking. Hope breeds patience, and patience breeds perseverance. The third persevering grace is love. Love makes a man that he is never weary. Love may be compared to the rod of myrtle in the travellers hand, which refresheth him, and keeps him from being weary in his journey. He who loves the world, is never weary of following the world; he who loves God will never be weary of serving Him that is the reason why the saints and angels in heaven are never weary of praising and worshipping God; because their love to God is perfect, and love turns service into delight. Get the love of God in your hearts, and you will run in His ways, and not be weary. (T. Watson.<\/em>)<\/p>\n<\/p>\n

Reaping in due season<\/strong><\/p>\n

The husbandman doth not desire to reap till the season; he will not reap his corn while it is green, but when it is ripe; so we shall reap the reward of glory in due season; when our work is done, when our sins are purged out, when our graces are come to their full growth; then is the season of reaping; therefore let us not be weary of well-doing, but hold on in prayer, reading, and all the exercises of religion; we shall reap in due season, if we faint not. (T. Watson.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 9. Let us not be weary<\/B><\/I>] Well-doing<\/I> is easier in itself than ill-doing<\/I>; and the danger of growing weary<\/I> in the former arises only from the opposition<\/I> to good in our own nature<\/I>, or the outward hinderances<\/I> we may meet with from a gainsaying and persecuting world.<\/P>

<\/P>

In due season we shall reap<\/B><\/I>] As the husbandman, in ploughing, sowing, and variously labouring in his fields, is supported by the hope of a plentiful harvest, which he cannot expect before the right and appointed time; so every follower of God may be persuaded that he shall not be permitted to pray, weep, deny himself, and live in a conformity to his Maker’s will, without reaping the fruit of it in eternal glory. And although no man obtains glory because<\/I> he has prayed, c., yet none can expect glory who do not seek it in this way. This is sowing to the<\/I> Spirit<\/I> and the Spirit<\/I> and the grace<\/I> are furnished by Christ Jesus, and by him the kingdom of heaven is opened<\/I> to all believers; but only those who believe, love<\/I>, and obey<\/I>, shall enter into it.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Let us not be weary in well doing:<\/B> we have the same precept, 2Th 3:13<\/span>. As the not executing of judgment speedily imboldens sinners, and encourageth them to go on in courses of sin, so Gods delaying the rewards of the righteous, often proveth a temptation to good men to be weary of well doing. Against this the apostle cautioneth us here, by minding us, that there is a <\/P>

due season<\/B> for all things (which is best known to the wise God); and assuring us, that though, as we see not the husbandman presently reaping as soon as he hath sown, but waiting patiently in hope that in a due season he shall reap; so we, though we be not presently rewarded, yet in Gods season shall as certainly reap as he doth. But he also mindeth us, that if we will reap we must not <\/P>

faint, <\/B>but go on and persevere in our course of well doing; otherwise we can no more expect to reap, than the husbandman can that hath sown well, but out of impatience, before the time cometh for him to reap, shall go and plough up again all that he hath sown: see Eze 33:13<\/span>. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

9.<\/B> (2Th3:13<\/span>). And when we do good, let us also persevere in it withoutfainting. <\/P>

in due season<\/B>in itsown proper season, God’s own time (1Ti6:15<\/span>). <\/P>

faint not<\/B>literally,”be relaxed.” Stronger than “be not weary.” Wearyof well-doing<\/I> refers to the will; “faint not” torelaxation of the powers [BENGEL].No one should faint, as in an earthly harvest sometimes happens.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And let us not be weary in well doing<\/strong>,…. This may be understood of well doing, or doing good works in general, of every sort; which are such as are done according to the will of God, from a principle of love to him, in faith, and in the name and strength of Christ, and with a view to the glory of God: or else acts of beneficence to Christ’s ministers and poor in particular; which are agreeable to the mind of God, and wellpleasing in his sight: and in doing which men should not be weary; nor are they, when their spiritual strength is renewed, and grace is in exercise, though they may meet with many things which tend to discourage and make them weary; such as change in their own circumstances, losses in the world, the multitude of objects, the ungratefulness of some, and unworthiness of others:<\/p>\n

for in due time we shall reap<\/strong>; either in this world, sooner or later; in proper time, in God’s own time, by enjoying an increase of the fruits of righteousness; for the seed sown shall spring up again; the bread that is cast on the waters will be found after many days; and such as honour the Lord with their substance shall be blessed with plenty of temporal good things, either they or theirs: or else in the other world, or at the end of this; which will be the harvest time, the reaping time, the time of enjoying eternal life:<\/p>\n

if we faint not<\/strong>; but continue to the end, persevere constantly in doing acts of beneficence, and patiently wait, as the husbandman does, for the precious fruits of the earth; for there must be a distance of time between sowing and reaping; men must not expect to reap as soon as they sow; and therefore should not be weary of sowing, nor impatient in waiting, though they do not see as yet the appearance of the fruits thereof; for in their season they will be seen and enjoyed.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Let us not be weary in well-doing <\/B> ( <\/SPAN><\/span>). Volitive present active subjunctive of <\/SPAN><\/span> on which see Luke 18:1<\/span>; 2Thess 3:13<\/span>; 2Cor 4:1<\/span>; 2Cor 4:16<\/span> (, <\/SPAN><\/span>, evil). Literally, “Let us not keep on giving in to evil while doing the good.” It is curious how prone we are to give in and to give out in doing the good which somehow becomes prosy or insipid to us.<\/P>

In due season <\/B> ( <\/SPAN><\/span>). Locative case, “at its proper season” (harvest time). Cf. 1Tim 2:6<\/span>; 1Tim 6:15<\/span> (plural).<\/P>

If we faint not <\/B> ( <\/SPAN><\/span>). Present passive participle (conditional) with <\/SPAN><\/span>. Cf. <\/SPAN><\/span>, old verb to loosen out. Literally, “not loosened out,” relaxed, exhausted as a result of giving in to evil (<\/SPAN><\/span>). <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Be weary [] <\/SPAN><\/span>. Lit. faint or lose heart. Comp. 2Th 3:13<\/span>. <\/P>

In due season [ ] <\/SPAN><\/span>. In the season which is peculiarly the harvest – time of each form of well – doing. See on ver. 5. <\/P>

Faint [] <\/SPAN><\/span>. Only here in Paul. See Mt 14:32<\/span>; Mr 8:3<\/span>; Heb 12:3<\/span>, 5<\/span>. Lit. to be loosened or relaxed, like the limbs of the weary.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “And let us not be weary in well doing,”<\/strong> (to de kalon poiountes me egkakomen) “And while, or in doing good, (continually) let us not lose heart,” grow faint, become weary, or fall out by the wayside. Persistence, perseverance, going on in doing good until death, is the will of God for each of His children, 1Co 15:58<\/span>; 2Th 3:13<\/span>; Heb 10:36-37<\/span>; Jas 5:7-8<\/span>; Heb 12:3<\/span>.<\/p>\n

2) “For in due season,”<\/strong> (kairo gar idio) “For in its own time, period, or season,” by and by, in God’s own appointed time or season, whether sooner or later, Heb 13:5<\/span>.<\/p>\n

3) “We shall reap, if we faint not,”<\/strong> (therisomen me ekluomenoi) “We shall reap, if we faint or fail not,” don’t fall out, quit by the wayside, as in the midst of harvest time. As Jesus came when the fulness of the time was come, (Gal 4:4-5<\/span>), so shall Jesus come in the due time, appointed era, to raise the righteous dead, rapture the church and living saints who look for Him, to reward each and assign to each a place of honor and service in His Millennial kingdom, 1Th 4:13-18<\/span>; Act 1:10-11<\/span>; 2Co 11:12<\/span>; Rev 5:9-10<\/span>; Rev 19:7-9<\/span>. <\/p>\n

Rewards and positions of inheritance reigning with Jesus Christ on the earth are future blessings earned by faithful service and labor for the Lord, while salvation is a gift from God, presently experienced by every believer in Jesus Christ, Rom 1:16<\/span>; Eph 2:8-10<\/span>; Gal 3:26<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

9. Let us not be weary in well-doing. Well-doing ( καλὸν) does not simply mean doing our duty, but the performance of acts of kindness, and has a reference to men. We are instructed not to be weary in assisting our neighbours, in performing good offices, and in exercising generosity. This precept is highly necessary; for we are naturally reluctant to discharge the duties of brotherly love, and many unpleasant occurrences arise by which the ardor of the best disposed persons is apt to be cooled. We meet with many unworthy and many ungrateful persons. The vast number of necessitous cases overwhelms us, and the applications which crowd upon us from every quarter exhaust our patience. Our warmth is abated by the coolness of other men. In short, the world presents innumerable hinderances, which tend to lead us aside from the right path. Most properly, therefore, does Paul admonish us not to relax through weariness. <\/p>\n

If we faint not. That is, we shall reap the fruit which God promises, if we “persevere to the end.” (Mat 10:22<\/span>.) Those who do not persevere resemble indolent husbandmen, who, after ploughing and sowing, leave the work unfinished, and neglect to take the necessary precautions for protecting the seed from being devoured by birds, or scorched by the sun, or destroyed by cold. It is to no purpose that we begin to do good, if we do not press forward to the goal. <\/p>\n

In due season (99) Let no man, from a wish to gather the fruit in this life, or before its proper time, deprive himself of the spiritual harvest. The desires of believers must be both supported and restrained by the exercise of hope and patience. <\/p>\n

(99) ᾿Εγενήσαν ἀμφότεροι κατὰ τοὺς ἰδίους καιροὺς τύραννοι Συρακουσῶν. “Both at their onwn time became tyrants of Syracuse“ — Polybius. Xenophon and other classical writers employ the phrase ἐν καιρῷ in the general sense of “seasonably,” and sometimes very nearly in the same sense as when the adjective ἴδιος is added. Κυρ. Παιδ.. 8:5. 5. — Ed <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

TEXT 6:9, 10<\/strong><\/p>\n

(9) And let us not be weary in well doing: for in due season we shall reap, if we faint not. (10) So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith.<\/strong><\/p>\n

PARAPHRASE 6:9, 10<\/strong><\/p>\n

9 Wherefore, having such a prospect, let us not flag in improving our minds, and in doing good to others: For in the proper season, namely at the judgment, we shall reap the blessed harvest of everlasting life, if we faint not.
10 Certainly, then, while the season of sowing lasteth, let us work good to all men, whatever their country or their religion may be, but especially to them who are of the family of God by faith: for, considering our persecuted state, we ought to be very attentive in succouring one another.<\/p>\n

COMMENT 6:9<\/strong><\/p>\n

And let us not be wearying in well doing: for in due season we shall reap, if we faint not<\/strong><\/p>\n

(This calls for a favorite sermon outline.)<\/p>\n

AN EXHORTATION TO THE PEOPLE OF GOD.<\/p>\n

I.<\/p>\n

Be not wearyexhortation to not be tiredto keep on the job.<\/p>\n

1.<\/p>\n

Tiredness is largely mental.<\/p>\n

a.<\/p>\n

Children play without tiring.<\/p>\n

1)<\/p>\n

Illustration: Man experimented: did everything the child did and he was soon exhausted.<\/p>\n

2)<\/p>\n

Illustration: Put that child to work, and it soon is exhausted.<\/p>\n

2.<\/p>\n

Church folks are sissiestoo tired for worship.<\/p>\n

a.<\/p>\n

Look at your night club people and the hours they keep. A church person couldnt (wouldnt) go to church like that.<\/p>\n

b.<\/p>\n

Church people<\/p>\n

1)<\/p>\n

Cant get up on Sunday morning.<\/p>\n

2)<\/p>\n

Cant come on Sunday evening.<\/p>\n

3)<\/p>\n

You would think it took a rugged constitution to stand a twenty minute sermon.<\/p>\n

4)<\/p>\n

It would seem by the excuses that only those who have nothing to do but recuperate for church could make it.<\/p>\n

3.<\/p>\n

We are tired in soul winning.<\/p>\n

a.<\/p>\n

Folk are so exhausted from work that they cant get out to win souls.<\/p>\n

b.<\/p>\n

There are four or five tavern owners for every church in town, and the taverns thrive.<\/p>\n

4.<\/p>\n

We are called to outwork the devil.<\/p>\n

II.<\/p>\n

Exhortation to do good workIn well doing.<\/p>\n

1.<\/p>\n

This refers to spiritual work.<\/p>\n

a.<\/p>\n

We have examples.<\/p>\n

1)<\/p>\n

Even Jesus of Nazareth, who went about doing good. Act. 10:38<\/span><\/p>\n

2)<\/p>\n

Dorcas, full of good works. Act. 9:36-39<\/span><\/p>\n

3)<\/p>\n

The Apostles preached boldly.<\/p>\n

4)<\/p>\n

They that were scattered abroad went about preaching. Act. 8:4<\/span><\/p>\n

b.<\/p>\n

We have a book that will show us what is well doing.<\/p>\n

1)<\/p>\n

Furnished completely unto every good work. 2Ti. 3:16-17<\/span><\/p>\n

c.<\/p>\n

There is no need of the Book of Mormon.<\/p>\n

d.<\/p>\n

Mrs. Eddys book is superfluous.<\/p>\n

e.<\/p>\n

The Bible does a complete job.<\/p>\n

f.<\/p>\n

We are warned about failure to do good.<\/p>\n

1)<\/p>\n

To him therefore that knoweth to do good, and doeth it not, to him it is sin. Jas. 4:17<\/span><\/p>\n

2.<\/p>\n

Our good should be directed first to Gods people. Especially unto them of the household of faith. Gal. 6:10<\/span><\/p>\n

a.<\/p>\n

We must have a loyalty to one another.<\/p>\n

1)<\/p>\n

Christian folk gossip, back bite, speak unkindly.<\/p>\n

2)<\/p>\n

Let us keep our skeletons in the closet.<\/p>\n

3)<\/p>\n

Labor unions, lodges, etc., have a close fellowship, sometimes more than the church people.<\/p>\n

4)<\/p>\n

We fail to do business with one anotherspend money with heathen in preference to patronizing the Christian.<\/p>\n

b.<\/p>\n

A faithfulness here will impress the world.<\/p>\n

1)<\/p>\n

Behold how good and how pleasant . . . for brethren to dwell together in unity. Psa. 133:1<\/span><\/p>\n

2)<\/p>\n

By this shall all men know that ye are my disciples, if ye have love one for another. <\/span>Joh. 13:35<\/span><\/p>\n

III.<\/p>\n

Consider the time elementwe shall in due season.<\/p>\n

1.<\/p>\n

Here is an exhortation to be patient.<\/p>\n

a.<\/p>\n

We are too much like children who want everything now.<\/p>\n

1)<\/p>\n

On a trip they want to arrive at once.<\/p>\n

2)<\/p>\n

Time means little to little children.<\/p>\n

b.<\/p>\n

Folk want to save everybody in a short revival but give up quickly when only a few respond.<\/p>\n

c.<\/p>\n

A few invitations and they give up and say, I told you so: people are not interested in revival today.<\/p>\n

2.<\/p>\n

A righteous cause in dealing with people needs time to<\/p>\n

work out.<\/p>\n

a.<\/p>\n

Evil is deeply entrenched.<\/p>\n

b.<\/p>\n

Prejudices are not easily broken down.<\/p>\n

c.<\/p>\n

Most folk quit after a few failuresthat is what the devil wants.<\/p>\n

3.<\/p>\n

RememberGod works on time.<\/p>\n

a.<\/p>\n

When the fulness of time came, Gal. 4:4<\/span><\/p>\n

IV.<\/p>\n

A certaintyWe shall reap.<\/p>\n

1.<\/p>\n

God will see to it that there will be a reaping.<\/p>\n

a.<\/p>\n

I plantedApollos watered, but God gave the increase. 1Co. 3:6<\/span><\/p>\n

b.<\/p>\n

We shall reap rings with faith and victory. Gal. 6:9<\/span><\/p>\n

c.<\/p>\n

My word . . . It shall not return unto me void. Isa. 55:11<\/span><\/p>\n

2.<\/p>\n

This makes a dependable universe.<\/p>\n

a.<\/p>\n

We never waste time when we work for Godnor is it in vain.<\/p>\n

b.<\/p>\n

God is as dependable in the spiritual realm as He is in the physical.<\/p>\n

V.<\/p>\n

A provisional that is conditionalIf we faint not.<\/p>\n

1.<\/p>\n

We cant quit like spoiled children.<\/p>\n

a.<\/p>\n

Children say, Ill take my dolly and go home.<\/p>\n

b.<\/p>\n

Children work a while then quitcant work long.<\/p>\n

2.<\/p>\n

Jesus urged toil and steadfastness of His disciples.<\/p>\n

a.<\/p>\n

In your patience ye shall win your souls. <\/span>Luk. 21:19<\/span><\/p>\n

b.<\/p>\n

Be thou faithful. Rev. 2:10<\/span><\/p>\n

c.<\/p>\n

He that endureth to the end. Mat. 10:22<\/span><\/p>\n

d.<\/p>\n

. . . having put his hand to the plow . . . Luk. 9:62<\/span><\/p>\n

3.<\/p>\n

This is a cruel hard universethe devil will defeat you in the heat of the day unless you take God seriously.<\/p>\n

a.<\/p>\n

I can do all things in him. Php. 4:13<\/span><\/p>\n

b.<\/p>\n

No temptation but such as man can bear.<\/p>\n

1Co. 10:13<\/span><\/p>\n

DO GOOD 6:910<\/strong><\/p>\n

Appreciation of Gods grace motivates the Christian to perform good works. The redeemed are to do good unto all men (Gal. 6:10<\/span>) and where God gives responsibility he also provides power. Paul wrote, God is able to make all grace abound toward you; that ye . . . may abound to every good work (2Co. 9:8<\/span>).<\/p>\n

Service is not a way to earn salvation, but a way to express our love for God, which drives us to express love for our fellowman.
Gods grace is an unrepayable gift. Some Christians, overwhelmed by the richness of Gods mercy toward them, develop guilt feelings and frantically set about trying to deserve that grace by paying God back. But it just doesnt work that way. Any such attempt, be it ever so sincere, serves only to frustrate His grace and to reduce the kindness of God to the level of barter or trade.
We present our bodies as living sacrifices, because it is a reasonable service.
No amount of good works can make God indebted to us; but no one who has received Gods grace wants to disappoint Him in any way. We now serve God out of love, not because of fear.<\/p>\n

COMMENT 6:10<\/strong><\/p>\n

as we have therefore opportunity<\/strong><\/p>\n

1.<\/p>\n

The alert Christian sees opportunity everywhere.<\/p>\n

2.<\/p>\n

Serious-minded people know that good work is urgent. Cf. Joh. 9:4<\/span><\/p>\n

a.<\/p>\n

Death takes away opportunities.<\/p>\n

b.<\/p>\n

We pass this way once and once only and opportunities are lost forever.<\/p>\n

Let us do good unto all men<\/strong><\/p>\n

1.<\/p>\n

Our good should be directed first toward those of God.<\/p>\n

2.<\/p>\n

All men are our brothersneighbors.<\/p>\n

a.<\/p>\n

The story of the good Samaritan makes this evident. Luk. 10:33<\/span><\/p>\n

b.<\/p>\n

Doing good is proof of our love, said John.<\/p>\n

Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath the worlds goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him? 1Jn. 3:16-17<\/span><\/p>\n

3.<\/p>\n

A summary of Jesus life in that He went about doing good. Act. 10:38<\/span><\/p>\n

a.<\/p>\n

Most of us go about more than Jesus but there is very little good attached.<\/p>\n

b.<\/p>\n

Dorcas is a good example of good deeds who certainly followed the Lords example.<\/p>\n

especially to them of the household of faith<\/strong><\/p>\n

1.<\/p>\n

Let it be said of us, How they love one another.<\/p>\n

2.<\/p>\n

The members of the same body must care for one another.<\/p>\n

3.<\/p>\n

The members of the same household should manifest love for the children of God.<\/p>\n

4.<\/p>\n

It is good to do business with the household of faith rather than to prefer the bargains of the heathen.<\/p>\n

STUDY QUESTIONS 6:9, 10<\/strong><\/p>\n

965.<\/p>\n

Is weariness something that we can control?<\/p>\n

966.<\/p>\n

Does your life speak of a spiritual tiredness?<\/p>\n

967.<\/p>\n

Does the world exhibit more energy for its sowing than does the Church?<\/p>\n

968.<\/p>\n

Are we tired in soul winning before the revival is over?<\/p>\n

969.<\/p>\n

What is meant by well doing?<\/p>\n

970.<\/p>\n

Was Jesus a good example?<\/p>\n

971.<\/p>\n

How about Dorcas?<\/p>\n

972.<\/p>\n

Is the Bible a sufficient guide in well doing?<\/p>\n

973.<\/p>\n

Are we doing good when we bite and devour one another?<\/p>\n

974.<\/p>\n

Is a time limit involved here?<\/p>\n

975.<\/p>\n

How do we know when the due season is up?<\/p>\n

976.<\/p>\n

Who is the time keeper?<\/p>\n

977.<\/p>\n

Do we have a right to place a time limit on the germination of spiritual seed?<\/p>\n

978.<\/p>\n

Does God work on time? Cf. Gal. 4:4<\/span><\/p>\n

979.<\/p>\n

Paul says we shall reap. Is this to mean certainty?<\/p>\n

980.<\/p>\n

Who will see to it that a harvest will come?<\/p>\n

981.<\/p>\n

What if this were not a dependable universe at all?<\/p>\n

982.<\/p>\n

What condition does God put on our harvest?<\/p>\n

983.<\/p>\n

Define faint not.<\/p>\n

984.<\/p>\n

What kind of people grow weary?<\/p>\n

985.<\/p>\n

Give scriptures that urge faithfulness, steadfastness, etc.<\/p>\n

986.<\/p>\n

Who will win if we faint?<\/p>\n

987.<\/p>\n

Do you think that the devil is present in the heat of the harvest to cause you to faint?<\/p>\n

988.<\/p>\n

Does this verse suggest that we have opportunity, or that we have to make it?<\/p>\n

989.<\/p>\n

To whom should good work be directed?<\/p>\n

990.<\/p>\n

Who should especially receive our goodness?<\/p>\n

991.<\/p>\n

Does the good Samaritan story fit here? Compare 1Jn. 3:16-17<\/span> in regard to good work.<\/p>\n

992.<\/p>\n

Who is included in the household of faith?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(9) And.<\/strong>Rather, But.<\/em> There is something of a stress on well-doing, which continues the idea of sowing to the Spirit in the verse before: But in well-doing, &c.<\/p>\n

Be weary.<\/strong>Rather, let us not be faint-hearted; lose heart.
<\/em><\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

9<\/strong>. <\/strong> Not be weary<\/strong> Like the reaper, through the long, hot, toilsome day, the good man is sometimes likely to faint<\/strong>. Holy life has its weary <\/strong> side to it, but it has, too, its side of hope and cheer. <\/p>\n

In well doing<\/strong> In doing , the honourable, the excellent, <\/em> in contrast to the flesh, which tends to corruption<\/strong>, and is base. <\/p>\n

In due season<\/strong> At the harvest season <\/strong> of the world, which, however distant in time, is ever near in its value. <\/p>\n

Reap<\/strong> Eternal life in eternal joy. <\/p>\n

Faint not<\/strong> And decline into apostasy.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And let us not be weary in well-doing, for in due course we will reap if we do not faint.’<\/p>\n

Paul recognises that all this may not be easy. It is tempting to follow the lusts of the flesh, and go beyond the bounds set by God. So he seeks to encourage the people of God, and he knows he must include himself. ‘Let us not grow weary in well doing, for in due season we will reap if we do not lose heart and give up’. Christians should ever look ahead to ‘the harvest’, the time when all their hard work will be rewarded, and at times of discouragement this should act as a spur, enabling them to persevere. For the reaping is certain for those who are led by the Spirit.<\/p>\n

‘Well-doing.’ This refers to every aspect of life. To walk after the Spirit is to ‘do well’. Well-doing is the fruit of love, love for our neighbour, love for all men. At times we may grow weary, but we must look to Him and not faint and then we shall mount up on wings as eagles, we will run and not be weary, we will walk and not faint (Isa 40:31<\/span>).<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Gal 6:9<\/span> . Encouragement, not to become weary in that which is meant by this second kind of sowing;<\/em> is the same as would be figuratively expressed by . The autem<\/em> ( ), which simply marks the transition to this summons, cannot be attached to the exhortation in Gal 6:6<\/span> , as appending to it another (Hofmann).<\/p>\n

] As to this form, and the form . (Lachmann, Tischendorf), see on 2Co 4:1<\/span> . On the “levis paronomasia” (Winer) in and ., comp. 2Th 3:13<\/span> . He who loses moral courage<\/em> ( ) loses also moral strength<\/em> ( ).<\/p>\n

] at the time expressly destined for the reaping (Mat 13:30<\/span> ), by which is meant the time of the , which man must await with perseverance in what is good. Comp. 1Ti 6:15<\/span> ; Tit 1:3<\/span> .<\/p>\n

] not becoming weary<\/em> (Mat 15:32<\/span> ; Mar 8:3<\/span> ; Heb 12:3 ; Mal 3:17<\/span>Mal 3:17<\/span> ; Wetstein, I. p. 426; Loesner, p. 336), which is not to be understood of the not becoming fatigued in the reaping<\/em> , 1 [258] a contrast being therein discovered either with the toils of the harvest proper<\/em> (Theodoret, Theophylact, Oecumenius), or with the labour of sowing<\/em> (Usteri; the two ideas are combined by Chrysostom, Clarius, and others). Either form of the contrast would yield a description of the eternal harvest, which would be feeble, superfluous, and almost trifling, little in harmony with the thoughtful manner of the apostle elsewhere. We may add, that it is not the nature<\/em> of the harvest (which was obvious of itself from Gal 6:8<\/span> ), but the time<\/em> of the harvest, which constitutes the point on which the . is grounded;<\/em> and therefore on Calvin aptly remarks, “Spe igitur et patientia suum desiderium sustineant fideles et refrenent.” Hence <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> is rather to be taken as: if we do not become weary<\/em> in doing good. See Photius in Oecumenius, p. 766 D, and Beza, Calvin, Grotius, Bengel, and nearly all modern expositors. This denotes the present state, by which the future<\/em> harvest is conditioned. It involves not a clumsy repetition (Usteri), but a reiterated setting forth of the condition, urgently emphasizing its importance, by means of a correlate word which closes the sentence with emphatic earnestness. Comp. Fritzsche, ad Rom<\/em> . I. p. 336. Nor would have been more correct (Rckert, Hofmann), but on the contrary: “videndum, quod quoque loco tempus vel ferri possit,” Herm. ad Viger<\/em> . p. 773. Ewald’s explanation: undeniably<\/em> , that is, necessarily<\/em> , is without support from linguistic usage. Hofmann incorrectly makes begin a new sentence; for Paul always places <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> at the commencement<\/em> , but here he would have fully preserved the emphasis of ., if instead of <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> he had written merely <\/em><\/strong> , or merely <\/em><\/strong> .<\/p>\n

[258] 1 Thus expressing the idea: “Nulla erit satietas vitae aeternae,” Calovius. This is the meaning also of Luther’s translation; “ without ceasing<\/em> ” (Vulgate, non deficientes<\/em> ); comp. Estius.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

DISCOURSE: 2090
STEADFASTNESS IN DUTIES<\/strong><\/p>\n

Gal 6:9<\/span>. Let us not be weary in well-doing: for in due season we shall reap, if we faint not<\/em>.<\/p>\n

THE way of duty is difficult, while that of sin is easy [Note: A learned prelate speaks admirably to this purpose:Vice is first pleasing; then easy; then delightful; then frequent; then habitual; then confirmed: then the man is impenitent; then he is obstinate; then he resolves never to repent; and then he is damned. Jer. Taylors Serm. p. 260.]. After we have received grace, we are still prone to depart from God; but the prospect of an happy issue of our labours is a strong support. The Gospel encourages us to expect a certain and seasonable recompence.<\/p>\n

We have here,<\/p>\n

I.<\/p>\n

A word of caution<\/p>\n

Well-doing respects every part of a Christians duty. We may apprehend ourselves weary in it, when we are not really so. We are not necessarily<\/em> so, because our affections are not so lively as they once were<\/p>\n

[Age and infirmity may occasion a stupor of the mind: a more enlarged view of our own depravity may cast us down. Love itself may grow in some respects, even while its ardour seems<\/em> to abate [Note: Php 1:9<\/span>. ].]<\/p>\n

We are not necessarily<\/em> so, because our corruptions appear<\/em> to have increased<\/p>\n

[When we are first awakened, we know but little of our own hearts. As we proceed, the Lord discovers to us more of our hidden abominations [Note: This may be illustrated by Eze 8:6<\/span>; Eze 8:13<\/span>; Eze 8:15<\/span>.]. The discovery of them, as of objects in a dark place, argues only more light from heaven.]<\/p>\n

We are not necessarily<\/em> so, because we do not find enlargement in prayer<\/p>\n

[Excess of trouble may, for a time, distract and over-whelm the soul. Our Lord himself seems to have experienced somewhat of this [Note: Joh 12:27<\/span>.]. Our prayers, perhaps, are never more acceptable, than when they are offered in broken accents, in sighs, and groans [Note: Rom 8:26<\/span>.].]<\/p>\n

But we have reason to apprehend that we are weary in well-doing,<\/p>\n

1.<\/p>\n

When we do not make a progress in our religious course<\/p>\n

[We cannot stand still in religion: we must advance or decline. There are seasons when we grow rather in humility than in the more lively graces; but if we neither shoot our branches upward, nor our roots downward, it must be ill with us [Note: 2Pe 3:18<\/span>. Heb 6:7-8<\/span>.].]<\/p>\n

2.<\/p>\n

When we are habitually formal in religious duties<\/p>\n

[The best of men find cause to lament an occasional<\/em> deadness; but no true Christian can be satisfied in such a state [Note: Nine times in the 119th Psalm does David cry, Quicken me, O Lord]. Habitual formality therefore proves, either that we have never been truly in earnest, or that we are in a state of miserable declension [Note: Php 3:3<\/span>.].]<\/p>\n

3.<\/p>\n

When we do not carry religion into our worldly business<\/p>\n

[As long as we are in the world, we must perform the duties of our station; but if our souls be prospering, we shall maintain a sense of religion even when we are not actually engaged in the offices of it [Note: Pro 23:17<\/span>.].]<\/p>\n

4.<\/p>\n

When our consciences are not tender<\/p>\n

[It is essential to a Christian to hate evil [Note: Rom 12:9<\/span>.]: he strives to avoid even the appearance of evil. He will in no wise allow one sinful temper or inclination [Note: Act 24:16<\/span>.].]<\/p>\n

We cannot be too much on our guard against such a state.
To confirm what has been spoken, let me add,<\/p>\n

II.<\/p>\n

A word of encouragement<\/p>\n

If we persevere in our exertions, we shall reap the fruit of our labour
[There will be a harvest to all who labour in Gods field. It may not come so soon as we would desire; but it shall come, as the earthly harvests, in due season. We must, however, wait Gods appointed time. If we faint, we shall lose all that we have before wrought [Note: 2 John, ver. 8. Heb 10:38<\/span>.]: but if we continue patiently in well-doing, we shall succeed at last [Note: Rom 2:7<\/span>.].]<\/p>\n

Our prospects of the harvest may well encourage us to persevere, since it will be,
1.<\/p>\n

Certain<\/p>\n

[The husbandman endures many toils for an uncertain harvest: his hopes may be blasted in a variety of ways. But God has pledged himself, that his faithful servants shall be rewarded [Note: Heb 6:10<\/span>.]: nor shall either men or devils prevent the accomplishment of his promise [Note: Pro 11:18<\/span>.].]<\/p>\n

2.<\/p>\n

Glorious<\/p>\n

[What are all the harvests that ever were gathered since the creation of the world, in comparison of that which the Christian will reap? Shall we faint then with such<\/em> a prospect in view?]<\/p>\n

3.<\/p>\n

Everlasting<\/p>\n

[However abundant our harvests here may be, we must renew the same process, in order to supply our returning wants: but when once we have reaped the heavenly harvest, we shall rest from our labours for evermore. If then a year of toil be considered as compensated by a transient supply, shall not an eternity of happiness be thought worth our care, during the short period of human life? Do any, that are now in glory, regret the pains they bestowed to get there? Let us be followers of them, and we shall soon participate their bliss [Note: Heb 6:12<\/span>.].]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 9. And let us not be weary<\/strong> ] Let us not give in as tired jades, ; hot at hand seldom holds out. Let us not slack our pace in religion, let not our tears begin to freeze; for this, if it doth not lose, yet it may lessen and lighten our crown. Ambrose noteth of the fig tree, that whereas other trees first blossom and then bring forth fruit, in the fig tree it is otherwise, Poma decidunt ut folia succedant, <\/em> the figs fall off, that leaves may come in their place. So many that begin in fruits, end in leaves, such are they that weary of well doing, lose the things that they have wrought, 2Jn 1:8<\/span> . See Trapp on “<\/em> 2Jn 1:8 “<\/p>\n<\/p>\n

<\/em><\/p>\n

For in due season we shall reap<\/strong> ] We must not look to sow and reap in a day; as he saith of the Hyperborean people, far north, that they sow shortly after the sun rising with them, and reap before the sun set; that is, because the whole half-year is one continual day with them. (Herosbach de Re Rustica.)<\/p>\n<\/p>\n

If we faint not<\/strong> ] Quaerendi defatigatio turpis est cum id quod quaeritur, sit pulcherrimum, <\/em> It is a shame to faint in the search of that, which being found will more than pay for the pains of searching. Caleb was not discouraged by the giants, therefore he had Hebron the place of the giants; so those that faint not in the way to heaven shall inherit heaven. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

9<\/strong> .] But<\/strong> (in our case, let there be no chance of the alternative: see Hartung, Partikell. i. 166) in well-doing<\/strong> (stress on <\/strong> ) let us not be faint-hearted<\/strong> (on <\/strong> .<\/strong> and <\/strong> ., see note, 2Co 4:1<\/span> . It seems doubtful, whether such a word as exists at all in Greek, and whether its use by later writers and place in lexicons is not entirely due to these doubtful readings. See Ellic.’s note): for in due time<\/strong> (an expression of the pastoral Epistles, see reff., and Prolegomena to those Epistles, i. 32, and note) we shall reap, if we do not faint<\/strong> (so reff., and Isocr., p. 322 a, , ). Thdrt., al., join . with , , . . . . But though such a rendering would be unobjectionable (not requiring <\/strong> for , as Rck., al., for as Mey. rightly, the particle being subjective, would be in place), it would give a very vapid sense: whereas the other eminently suits the exhortation .<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Gal 6:9<\/span> . The warnings and carry on figures borrowed from harvest work: the former depicts husbandmen tempted to slacken their exertions by weariness of prolonged labour, the latter reapers overcome by heat and toil.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

weary. Greek. ekkakeo. See Luk 18:1. Compare 2Th 3:13. <\/p>\n

due = its own, or proper. Compare Ecc 3:1. Compare 1Ti 2:6; 1Ti 6:15. Tit 1:3. <\/p>\n

faint. Greek. ekluo. Here, Mat 9:36; Mat 15:32. Mar 8:3, Heb 12:3, Heb 12:5. Compare App-174. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

9.] But (in our case, let there be no chance of the alternative: see Hartung, Partikell. i. 166) in well-doing (stress on ) let us not be faint-hearted (on . and ., see note, 2Co 4:1. It seems doubtful, whether such a word as exists at all in Greek, and whether its use by later writers and place in lexicons is not entirely due to these doubtful readings. See Ellic.s note): for in due time (an expression of the pastoral Epistles, see reff.,-and Prolegomena to those Epistles, i. 32, and note) we shall reap, if we do not faint (so reff., and Isocr., p. 322 a, , ). Thdrt., al., join . with ,- , . . . . But though such a rendering would be unobjectionable (not requiring for , as Rck., al., for as Mey. rightly, the particle being subjective, would be in place), it would give a very vapid sense: whereas the other eminently suits the exhortation .<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Gal 6:9. ) When we do good, perseverance ought to be added.- , doing good, well-doing) The expression is different in Gal 6:10, , let us work what is good: comp. in all good things, Gal 6:6.-, at the proper season) after the sowing. We must wait in the meantime. Add the note to 1Ti 6:15. Then sowing will be beyond our power.- ) , to be weary of, is in the will (velle): , in the power (posse). , to faint, is something more than . Both are to be referred to the sowing; for arises from an internal relaxation of the powers. So the LXX., , be not faint, Pro 6:3. Chrysostom therefore interprets it, that no one should be fatigued in it, as in a worldly harvest.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Gal 6:9<\/p>\n

Gal 6:9<\/p>\n

And let us not be weary in well-doing;-Well-doing is to do the will of God. To obey the will of God and do right involves us in fewer difficulties and troubles, but is more difficult, requiring self-denial, more than to gratify the flesh. [This suggests a happy alternative to the selfishness, which is sowing to the flesh, and presents in concrete form the idea underlying the metaphor of sowing unto the Spirit. The warning is against discouragement, the tendency to lose hopefulness.]<\/p>\n

for in due season we shall reap,-The season is the time of Gods appointment, and is neither to be hastened nor delayed by the act of any of his creatures. The reference is to the relation between the seedtime and harvest; it carries on the idea of sowing. The reaping is related to the sowing, not only in the quality of the seed, but also in regard to the quantity sown. (2Co 9:6). The reaping may in some cases, but not invariably, and then only in a limited way, be anticipated in this life, but the promise will be completely and finally fulfilled only at the coming of the Lord. (Rev 22:12).<\/p>\n

if we faint not.-This warning is against the relaxation of the effort. This requires us to keep our hearts and spirits alive to our responsibility to God, and to keep before us the promise that we shall reap lest we faint and give up before we reach the end.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Weariness in Well-Doing<\/p>\n

And let us not be weary in well-doing: for in due season we shall reap, if we faint not.Gal 6:9.<\/p>\n

1. St. Paul had been amongst these Galatians. He had planted the gospel amongst them, and formed their churches, and knew how zealous they were at the outset for the glory of Christ; and so beloved was he amongst them that if necessary they would have taken out their very eyes for him; but he had heard that a change had come over them. He had to say to them: Ye did run well; who did hinder you that ye should not obey the truth? He knew there were many who had begun to grow weary, and that there was a possibility of many more growing weary and fainting, and consequently the cause of Christ beginning to decline; therefore he wrote them this Epistle, and in these closing verses, in this pathetic and impressive way, said: Let us not be weary in well-doing: for in due season we shall reap, if we faint not. With that perfect courtesy of which the Apostle was such an example, he identifies himself with the people to whom he is writing. He supposes for the moment that he might be inclined to the very same failing, which he perceived in them. He is identifying himself with them as subject to the same passions and feelings, so he does not say, Do not ye be weary in well-doing, but he says, Let us not be weary in well-doing: for in due season we shall reap, if we faint not.<\/p>\n

2. Let us grasp what the Apostle really does say. This is the same St. Paul who includes in the catalogue of his own trials in weariness and painfulness and watchings. There is physical fatigue, and mental fatigue, and spiritual fatigue. Your ardent, eager worker is not denied his hours of depression when he is a tired man. More precious to Him who sees in secret, perhaps, are some tears of disappointment than the equanimity of him whose high hopes have never been disappointed because he never had any high hopes to disappoint. Did not Christ Jesus know weariness of body and heaviness of soul? No Christian is exempt from these feelings but he to whom the thought of the Kingdom is a pleasant, pious speculation, and never a sacred burden on the heart; to whom the prayer for it is never an agony, and the care for it never a cross. St. Paul knew all this and more; for he knew the inward discouragements also. He knew the deception and instability of his own heart. He knew the tempting voices of ease and pleasure, the luxuries of the intellectual life, and the indolence with which the flesh is so curiously sympathetic. And to be up and at it, day in and day out, unrecognized and unrewarded, nobody apparently wanting you or your help or your message, or caring much whether you come or go, labour of body and agony of soul expended seemingly to so little purposehe knew all this, and, knowing it, stood and cried, In doing beautiful things be not guilty of the crowning baseness of cowardice, tiring, fainting, deserting the divinest life, hope and servicethe one thing worth doing, the one life worth living. Do not play the coward, in baseness of heart abandoning the doing of good and beautiful deeds. This is St. Pauls adjuration to the Christian Church.<\/p>\n

I wish it were possible by any conceivable turn of the English phraseology to give the exact force of this epigrammatic saying, Let us not be weary in well-doing. I can, perhaps, partially explain it by saying that a frequent antithesis in Greek is between and , what is good and what is bad, or, more strictly, what is beautiful and what is base. These two words are used antithetically in this epigram. In doing beautiful things let us not be base, would be, of course, a very weak equivalent, though it would preserve some of the literal form of the saying. But this word to be base is the technical word for to turn coward, to lose heart, and so to tire at some hilly or difficult ground because of a weakness and infirmity of heart. In doing the beautiful in life let us not turn coward, let us not lose heart. That is the true meaning, although, as you will infer, little or nothing of the striking epigrammatic form is preserved. This word to be base or to turn coward is a tribute to the belief that the crowning typical baseness is cowardice, the flagging, fainting, tiring of the soul. I quarrel altogether with the translation to be weary. To be weary in our well-doing is a luxury denied to nobody. The baseness is in the cowardice, it is in the losing heart. It is in the wearying of it, if you like, although I cannot altogether assent even to that translation, for I have known men and women a little weary of it allthe strain and the struggle and the disappointment of doing goodwho, nevertheless, are quite untainted by the baseness of cowardice, who have never lost hope or heart, who are still prepared under dark skies to plod and plod with a quiet, unfaltering resolution that unsuccess cannot discourage, until their long days work is done, and the welcome signal comes for home and sleep.1 [Note: C. S. Horne, The Rock of Ages, 77.] <\/p>\n

No one should think that sensitiveness to fear debars him from the grace and helpfulness of courage, or that a sanguine readiness to take things easily is any safeguard against cowardice. For this , or cowardice, like faith, its great antagonist, is not ultimately evinced in feeling one way or another, but in action. It is evinced whenever a man declines a task which he believes, or even suspects uncomfortably, that he was meant to face; whenever he looks along the way of faith, and thinks it will ask much of him, and takes the way of comfort and securitythe way where he can be sure of continuous company and indisputable common sense. It may appear either in action or in refusing to act, according as the demand of faith is for patient waiting or for prompt advance; but the central wrong of it is the withholding of the service, the self-sacrifice, a man was born and bred and trained to render; it is the sin of the children of Ephraim, who, being armed and carrying bows, turned back in the day of battle. We can see sometimes in history or in fiction how a man seems prepared for and led up to the great opportunity of his life; something is asked of him, some effort, some renunciation, some endurance, which is not asked of others. He may say that if he refuses he is not making his own life easier than the lives of thousands round him seem quite naturally and undisturbedly to be; but he sinks thenceforward far below them if he does refuse.2 [Note: Francis Paget, Studies in the Christian Character.] <\/p>\n

It was not in the open fight<\/p>\n

We threw away the sword,<\/p>\n

But in the lonely watching<\/p>\n

In the darkness by the ford.<\/p>\n

The waters lapped, the night-wind blew,<\/p>\n

Full armed the Fear was born and grew,<\/p>\n

And we were flying ere we knew<\/p>\n

From panic in the night.3 [Note: Rudyard Kipling, Plain Tales from the Hills, 232.] <\/p>\n

I<\/p>\n

A Caution<\/p>\n

Let us not be weary in well-doing.<\/p>\n

1. We understand by weariness in well-doing weariness under all those duties and claims and responsibilities which a religious (in our case, a Christian) life lays upon us. To the Christian, life brings one long demandupon his substance, or his time, or his patience, or his love, or his faith. He recognizes this demand in his home, in his church, in his fellow-creatures, not to speak of the peremptory demands which his own soul makes upon him.<\/p>\n

It stares at us out of history and experience as one of lifes greater ironies that warnings against intermittent work, faint-hearted work, have to be uttered principally against the highest form of work done from the purest and least selfish of motives. You might reasonably think that the lower drudgery would be the first to pall, the drudgery that is merely selfish in its scheme and scope. You might say, Let light and air, space and beauty, into your manner of life, and it is good-bye to all apathy and listlessness. But worldliness is everlastingly shaming us. Is there any labour so assiduous, any toil so unintermittent, as that which is inspired by the very meanest and earthliest of motives, dross of self-interest unmixed with any higher metal of beneficence and disinterested desire? It seems as if lifes common prose were a subject of more commanding and abiding interest than lifes loftiest poetry. It seems that, if you narrow a mans outlook to four walls, you will get more out of him of constant, unbroken work than if you give him the full horizon and the unlimited firmament and the sunlight and beauty of the world. The world being what it is, it is harder to live above it than to live down at its level. Sporadic goodness is common enough; men rather like than otherwise to find some relief or recreation in an act of benevolence. But it is like going to the sea-side, or having a day in the country. It is an occasional luxury, the too frequent repetition of which would destroy its charm. To make this higher service a life instead of an experiment, normal and natural instead of accidental and occasionalthis was the purpose and mission of Jesus.<\/p>\n

Some one has compared our undertakings and purposes to that great image which Nebuchadnezzar saw in his dream. The head was of fine goldso are the beginnings of most mens plans. Nothing is too costly, no labour too great. The breast and the arms are of silver. Interest begins to slacken; their views of possible success are modified; they have less exalted notions of what they are going to do. Lower still the silver has become brassbright as the golden head, but not real, not genuine. They go on with the work, and it looks the same, but it is brass, not gold. The feet are part iron and part clay. Dreary ending to a work so nobly begunwhat a picture of imperfection, a gradual deterioration, gold first, clay last! Such is the spiritual life of many who did run well. Such is the well-doing of many who started with high purposes to work for God. And now their life is jaded, cold, half-hearted. Weary in well-doing sums up their interior as well as their exterior life.1 [Note: A. L. Moore, From Advent to Advent, 95.] <\/p>\n

(1) A religious man feels that he is where he is, and he is what he is, not for his own sake so much as for the sake of others. He is here to help and bless the world. The great discovery of Christianity was this, that human life might be made better, sweeter, more wholesome; in the words of Scripture, that the world might be saved. And as Christians we should rejoice in the besetting duties of life, in its unremitting calls and claims upon us. Not to rejoice in this life of ours is to be weary. We are weary when we feel our duties to be dry; when we feel the claims of Christian love and brotherhood troublesome and against the grain. We are weary when we are indolent at the summons of faith or hope or love. We are weary in those hours when we do not like to think how much sorrow and how much need there is in the world and round about us, and that we might do something to reduce the bulk of human misery.<\/p>\n

In weariness we seek to reduce our exertions to the lowest possible point. Weary men soon find out how little they may do, the least they may do. Retrenching our liberalities, we are feeling charity irksome; resigning one office after another with ingenious pleas, we are becoming weary in service. Ever striving to bring our Christian life down to the lowest standard is proof positive of decaying conviction and enthusiasm. The whole-hearted man asks, How much can I be, give, do? The weary man asks, How little? In weariness men magnify trifles. Dr. Livingstone tells that the Africans are sometimes afflicted by a singular disorder which causes them in passing over a straw to lift up their feet as if they were passing over the trunk of a tree. Weariness is a similar malady; it makes great efforts to overcome trifling and imaginary obstructions. The grasshopper is a burden. Weariness is seriously offended by the veriest trifles, by a word, or a look, or by the lack of a word or look which really means nothing.1 [Note: W. L. Watkinson, Studies in Christian Character, i. 75] <\/p>\n

What does The Slough of Despond mean in the allegory? Christian himself answers, tracing his misadventure to fear. It is the despondency of reaction which, if it become permanent, may deepen into religious monomania. It is to some extent physical, the result of overstrained nerves, so that the change of weather mentioned may be taken quite literally. A clear air and a sunny day are great aids to faith, and there are many, like Robertson of Brighton, whose fight with depression is brought on by rainy seasons. Thus it is not only sharp conviction of sin that we have here, but a state of hopelessness and weariness of spirit whose causes are very composite. All the evil side of life flows into it. Every sinful memory and unbelieving thought increases it. Bunyans reticence adds to his power here as elsewhere, for by not defining it more particularly he leaves each reader with a general symbol which he can fill in with the details of his own experience. Dr. Whyte reminds us that Christians are partly responsible for this slough. The Christian life is sometimes described in such a way as to make one think that there is no use trying; and there are many, like Widow Pascoe in Danl Quorm, who express a melancholy resignation in such phrases as trusting Him where they cannot trace Him. These are the chronic folk of the slough, who dwell so near its banks as to be spiritually bronchitic with its exhalations. This is bad enough; but when despondency comes to be regarded as a virtue, and happy faith in God as presumption, then the slough has become a place of sin as well as of misery. Humility, doubtless, is derived from humus; but as the quality of a living soul it must mean on the ground, not in it. Nor does it mean grovelling either, but standing on the ground. The voice Ezekiel heard still calls to all men, Son of man, stand upon thy feet.2 [Note: John Kelman, The Road, i. 20.] <\/p>\n

(2) Over and above those demands for our love and sympathy which our religion makes, there is the fundamental requirement of God that we ourselves be pure and holy in our own inward parts. That is another region in which weariness always threatens us. We may know what it is to be impatient of the regular duties of the religious lifeto feel public worship an interference with our natural indolence, and so to think less of public worship, and to imagine some other way of spending the Sabbath would be better, because we would like some other wayas if we had not to suspect our likes rather than be guided by them. Then, to speak of more intimate things, we may know what it is to hurry through our prayers, feeling a certain irksomeness in whatif we were as we should beis the great love the Father hath bestowed upon us to call Him Father, and to speak to Him as children. We may know what it is to put off the facing of private moral questions; we may know what it is to resent the perpetual demand for goodness, for seriousness, for self-examination, for religion, for restraint and abstinence and prayer.<\/p>\n

At the Interpreters House, the fourth scene is the fire at the wall. Here life is seen in a new aspect, chosen in order to bring out the spiritual forces of good and evil which are at work upon it. The scientific definition of life as the sum total of the functions which resist death is strikingly applicable here. This view, which Professor Henry Drummond expounds so eloquently in his Natural Law in the Spiritual World, is exactly that of Bunyans figure. Life is a wasting thing, a waning lamp, a dying fire. And just as, in the natural world, there are many diseases and accidents which threaten to hasten the decay and violently end the resistance to it, so there are in the spiritual world agencies such as temptation, discouragement, and many others, which tend to extinguish the inner fire. These are all summed up in the figure of Satan casting water upon the flames. Yet the wonderful fact is that the flame is not extinguished. There are lives known to us all which seem to have everything against their spiritual victoryheredity, disposition, circumstances, companionsyet in spite of fate their flame burns on. The secret is that Christ is at the back of the wall, and there is no proof so wonderful as this of the reality of Jesus Christ as an agent in human life. Besides the two main agents there are plenty of human ones at work for both these ends. Some people are for ever throwing cold water upon the fires of the soul, devils firemen, whose trade seems to be that of discouraging. Others, and these are the blessed ones of the world, pour in upon the flagging spirit the oil of good cheer and hope.1 [Note: John Kelman, The Road, i. 61.] <\/p>\n

2. Why are we weary? There are many temptations to weariness. Let us touch upon a few of the most frequently encountered.<\/p>\n

(1) Some of the hindrances arise from within, and are connected with the state of our own hearts. Although it should be our earnest desire and prayer that the God of peace may sanctify us wholly, and that our whole spirit, and soul, and body, may be thoroughly and harmoniously consecrated to the service of Christ, yet every believer knows, to his loss and to his lamentation, that he is sanctified but in part; that there is a law in his members warring against the law of his mind; that the flesh lusteth against the spirit, and the spirit against the flesh, and that these are contrary the one to the other. Instead, therefore, of making any steady progress in the way of well-doing, he finds himself drawn as it were in different directions; swayed hither and thither by the conflict of opposing principles which is going on within him. He is like a kingdom divided against itself, and sometimes feels as if he had two distinct and discordant natures struggling in his bosom. It is true that<\/p>\n

Evil into the mind of god or man<\/p>\n

May come and go, so unapproved, and leave<\/p>\n

No spot or blame behind.<\/p>\n

But even where no spot is left, its confusing influence is felt; and hence his inward experience is often but a chaos of antagonistic purposes and conflicting inclinations. There is generally such a wide difference between his aims and his actings that he always finds reason to be dissatisfied with himself. The good that he would, he does not; the evil he would not, that he does. And of this he is always sure, that when he would do good, evil is present with him, hindering his higher resolutions, and hanging to the skirts of all his better designs, until he is often constrained to cry out, with the Apostle, Oh wretched man that I am! who shall deliver me from this body of death? Sometimes the spirit is willing but the flesh is weak; at other times the spirit is weak while the flesh is strong; and between the various impediments arising from these sources, the believers progress is so grievously interrupted, that he is, at certain seasons, apt to sink into a state of utter discouragement.<\/p>\n

I would have gone; God bade me stay:<\/p>\n

I would have worked; God bade me rest.<\/p>\n

He broke my will from day to day,<\/p>\n

He read my yearnings unexpressed<\/p>\n

And said them nay.<\/p>\n

Now I would stay; God bids me go:<\/p>\n

Now I would rest; God bids me work,<\/p>\n

He breaks my heart tossed to and fro,<\/p>\n

My soul is wrung with doubts that lurk<\/p>\n

And vex it so.<\/p>\n

I go, Lord, where Thou sendest me;<\/p>\n

Day after day I plod and moil:<\/p>\n

But, Christ my God, when will it be<\/p>\n

That I may let alone my toil<\/p>\n

And rest with Thee?1 [Note: Christina G. Rossetti, Christ Our All in All (Poetical Works, 242).] <\/p>\n

(2) When a man grows weary in well-doing, it may be the effect of a false modesty. As he thinks of how very much misery, sin, want there is in the world, he may say, After all, how little I can do. What is my little when compared with the infinite need of the world? And so, from a genuine feeling of how much there is to be done in the world for Christ, we may actually let ourselves off with doing nothing. Yet surely one great principle of our religion is just thisto believe in the infinite power for good, in the infinite future of the Christlike behaviour of every one. And in any case, we have only our duties. We only know what Christ asks of us: it is not for us to know what will become of our deed, or how Christ will arrange for what we cannot overtake. We know the parable of the leaven in the meal. We know that the few loaves which Christ blessed and broke fed five thousand, besides women and children.<\/p>\n

Two men met upon a steamer during a Scotch excursion and they talked with interest of many things, among others of Sunday schools. To tell the truth, said one, I am not very enthusiastic about that kind of work. I was a teacher for many years, and after all I seem to have done no good. Well, I do believe in Sunday school work, said the other. As a lad I received life-long influences for good in my old class at school; and he named the school with which he had once been connected. Were you there, cried the other; that was where I taught. Were you there in my time? My name is And I was your scholar. I remember you now. The younger man gave his name, and memories succeeded each other concerning that old school unforgotten by both. There, side by side, stood the teacher, who believed he had done nothing, and the man he had influenced for life.1 [Note: Expository Times, i. 12.] <\/p>\n

In the early morning, when the dew was bright on the grass, a child passed along the highway, and sang as he went. It was spring, and the ferns were unfolding their green fronds, and the hepatica showed purple under her green fur. The child looked about him with his eager happy eyes, rejoicing in all he saw, and answering the birds songs with notes as gay as their own. Now and then he dropped a seed here and there, for he had a handful of them; sometimes he threw one to the birds; again he dropped one for the squirrels; and still again he would toss one into the air for very play, for that was what he loved best. Now it chanced that he passed by a spot where the earth lay bare, with no tree or plant to cover its brown breast. Oh! said the child, poor place, will nothing grow in you? here is a seed for you, and now I will plant it properly. So he planted the seed properly, and smoothed the earth over it, and went his way singing, and looking at the white clouds in the sky and at the green things unfolding around him. It was a long, long journey the child had to go. Many perils beset his path, many toils he had to over-pass, many wounds and bruises he received on the way. When he returned, one would hardly have known, to look at him, that he was still a child. The day had been cruelly hot, and still the afternoon sun beat fiercely down on the white road. His clothes were torn and dusty; he toiled on, and sighed as he went, longing for some spot of shade where he might sit down to rest. Presently he saw in the distance a waving of green, and a cool shadow stretching across the white glowing road; and he drew near and it was a tree young and vigorous spreading its arms abroad, mantled in green leaves that whispered and rustled. Thankfully the child threw himself down in the pleasant shade, and rested from his weary journey, and as he rested he raised his eyes to the green whispering curtain above him and blessed the hand that planted the tree. The little green leaves nodded and rustled and whispered to one another: Yes! yes! it is himself he is blessing. But he does not know, and that is the best of all!2 [Note: Mrs. Laura Richards, The Silver Crown.] <\/p>\n

(3) In the very attempt at doing good we come across so much evil of which we had never dreamt. Evil is one thing looked at from a distance; it is quite another when we get into close proximity with it. The angel of light is anything but an angel when we come face to face with him. Novitiates in Christian service come to their work with bright dreams, grand expectations, only to find that life is a series of disillusionments. Fighting evil plays sad havoc with our cheap optimism, delivers us from our flippancy, convinces us that our rose-water schemes are utterly impracticable, and that our work is no mere childs play.<\/p>\n

Suppose we are of those who have made the great choice, have been converted, as some would say. Well, thank God, we have made a good beginning; but is the conflict won? Wait for the end. You have met the enemy, and by the grace of God you have beaten him. Henceforward your life on earth will be a series of conflicts, unless you grow weary and faint. Persevere, and you will know why the life of Christs followers is called a struggle or a race. You will begin to understand why the most experienced veterans are most cautious and circumspect; you will begin to know that you may not despise any help that God has given you. All the exultation and satisfaction which you felt at your first victory will have gonegiven way to the silent earnestness of him whose every muscle is strained in his efforts to win the victory.1 [Note: Aubrey L. Moore.] <\/p>\n

(4) The ingratitude of those we strive to help is a common cause of weariness. Ingratitude is as common as it is detestable. Almost all nations have voiced their sense of the sin of ingratitude in striking proverbs. Eat the present, and break the dish, says the Arabic proverb. The Spanish says, Bring up a raven, and it will peck out your eyes. Put a snake in your bosom, and when it is warm it will sting you, says the English proverb. The world is ungrateful. It lives on Gods bounty, and yet refuses to own His power or to accept His love. Where are the nine? asked Christ; and there is a tone of indescribable sadness in His question. We have all felt the deadening influence of ingratitude. Our warm sympathy has flowed out in words and deeds of helpfulness, and that sympathy has been so chilled by the ingratitude and unworthiness of those we helped that it has flowed back to paralyse our hearts. But we must do good from higher motives than to secure the gratitude of those benefited. We must do it for its own sake and for Christs sake. He laid down His life for us when we were unthankful. Thank God, there are some who are grateful. We have seen the tear of gratitude tremble in the eye, and when it was wiped away we have seen the light of hope sparkle there. A word of kindness has banished from some weary heart and sorrowful home weeks of sadness, and has opened a future of hopefulness. Do not become morose. Do not say that gratitude is a forgotten virtue. A cynic is almost as bad as an ingrate. Indeed, cynicism and ingratitude are kin to each other. In many cases your words and deeds of well-doing are bearing precious fruit in the changed homes and the redeemed lives of men, women, and children, who shall rise up to call you blessed.<\/p>\n

Gratitude, however, is sometimes felt and expressed, as the following incident illustrates. When I first learnt to know her she had a little cottage on a high road, the great Bath road of many tramps. It had been the lodge of an abandoned manor house, and was, of course, close to the gateway. There she tamed her tramp men, and made them friends. Every man who came had a table and chair under shelter; the plainest, simplest food; materials for mending his clothes, tea or cocoa to drink, her smile, her wonderful eyes upon his, her open heart and word. Never a thing was stolen from her doors, her wide windows; never a penny did she give; but many a man begged leave to chop wood for her, to dig in her gardensome little thing to show what she had done for him.1 [Note: W. S. Palmer, in Michael Fairless: Her Life and Writings, 5.] <\/p>\n

(5) Another temptation to weariness arises from the apparent want of success attending our labours. It is but natural that we should look for some results from our efforts and, within certain limits, this feeling is not only natural, but lawful and right. We should be apt to sink altogether if we had reason to believe that we were labouring in vain, and spending our strength for naught; and hence it very seldom happens that the Lord leaves His servants without some tokens of success. But still there are times when these tokens are so poor and scanty that we are ready to say with the disciples, We have toiled all the night, and have taken nothing. But we should never forget that the Word of the Lord will not return unto Him voidthat it shall accomplish the thing which He pleaseth, and prosper in the end whereto He sends it. And what is true of the preaching of the Word, is true of every other way in which we seek to promote our Masters work. If we are guided by His counsel and actuated by His Spirit, we cannot fail to be successful, whether we see it or not. No good word is ever wasted, no good deed is ever lost.<\/p>\n

Publicans and sinners, when we read about them in the New Testament, are poetical; but publicans and sinners, when we meet them in the present century, are very prosaic people, there is nothing poetical about them at all; and we get tired of trying to do anything for them. We start out in life with an impression that everybody wants to be better, that the ignorant want to learn, that the vicious people want to be virtuous, that the idle people want to work. But we do not undertake to do good work on that notion more than a week before we find that we are mistaken. The tramp comes to us, and is very sure that he wants work; give him some work, and he has not worked twenty-four hours when he wants some other job. The drinking man we get hold of, and we are sure that he wants to reform, and he is sure that he wants to reform. We get him up out of the gutter, and in a week we go out, and he is down in the gutter gain, and we say, Its no use; it is too hard work.1 [Note: Lyman Abbott.] <\/p>\n

In the church at Somerville, New Jersey, where I was afterwards pastor, John Vredenburgh preached for a great many years. He felt that his ministry was a failure, and others felt so, although he was a faithful minister preaching the gospel all the time. He died, and died amid some discouragements, and went home to God; for no one ever doubted that John Vredenburgh was a good Christian minister. A little while after his death there came a great awakening in Somerville, and one Sabbath two hundred souls stood up at the Christian altar espousing the cause of Christ, among them my own father and mother. And what was peculiar in regard to nearly all of those two hundred souls was that they dated their religious impressions from the ministry of John Vredenburgh.2 [Note: The Autobiography of T. De Witt Talmage, 17.] <\/p>\n

Some years ago an orphan obtained a humble position in a bank through the kindness of a friend. His friend said to him: All I will ask of you is that you should be the first to come and the last to go, and that you should never refuse extra work. The lad went on faithfully, but for years no one seemed to observe him. He had the work, but not the thanks. Then a day came when he was promoted, and he is climbing the ladder now. He had faith to believe and to go on and the harvest came. Many give over, and all their lives are a disappointment.1 [Note: W. R. Nicoll, Sunday Evening, 131.] <\/p>\n

3. Now, lastly, what is the cure for weariness?<\/p>\n

(1) To prevent this evil there must be increased consecration. We must renew our engagement to be the Lords. The weariness of religious exercises can be removed only by waiting upon Him who will renew our strength. The loss of personal interest in spiritual things can be restored only by communion with Him in whom are hid all the treasures of wisdom and knowledge. The hyacinth will flourish for a while in a vase of water, but if it is to perpetuate itself, to bring forth fruit and seed, it must be restored to its native soil. And so your Christian life, left to itself, without any of its usual elements of growth, may for a time seem to put forth beautiful blossoms under the impetus it has received; but in order to grow vigorously and bring forth the peaceable fruits of righteousness, it must be planted anew in the soil of faith and love in Christ Jesus from which it sprang.<\/p>\n

There is a way by which most of us may get back our eagerness for Gods service, and get it back immediately. It is by remembering our sins or some particular wrong-doing, from the guilt of which we trust to God to hold us pardoned. No other method so suddenly makes a mana man who has had some such historyreal, and brings him to his knees with a full heart. My sin is ever before meweariness passes immediately at that thought. For the proof one has that God has really forgiven him his sins and has accepted him, is that he himself is now serving God, that he has now given himself to God. And if for a moment he discovers himself reluctant and disobedient towards God, does it not mean for such a man that the old things are back upon him once more, the old sin, the old fear, the old desolation of soul? In a moment the whole life of such a man becomes keen towards God, and altogether willing. He feels bound to Christ by an awful yet blessed secret. And after the sudden anguish has passed his heart is filled to breaking with new fresh love and gratitude. Lord, what wouldst Thou have ne to do.1 [Note: J. A. Hutton, The Fear of Things, 184.] <\/p>\n

Lord, many times I am aweary quite<\/p>\n

Of mine own self, my sin, my vanity<\/p>\n

Yet be not Thou, or I am lost outright,<\/p>\n

Weary of me.<\/p>\n

And hate against myself I often bear,<\/p>\n

And enter with myself in fierce debate:<\/p>\n

Take Thou my part against myself, nor share<\/p>\n

In that just hate.<\/p>\n

Best friends might loathe us, if what things perverse<\/p>\n

We know of our own selves, they also knew:<\/p>\n

Lord, Holy One! if Thou who knowest worse<\/p>\n

Shouldst loathe us too!2 [Note: R. C. Trench, Poems, 147.] <\/p>\n

(2) It is because in trying to do the best we can it often seems, as regards direct and immediate effects and with reference only to a limited period of time and a limited portion of human society, as if we were contending against nature itself, that we are apt to lose heart in well-doing. To prevent this consequence taking a narrow view of things, the best that can be done is to take a wider view, namely, that development, progress, is the law human life and society, though the process may seem to be, and point of fact is, slow and unequal. In trying to do the best we can in, in never losing heart in the business, we are partners with he Eternal in accelerating that process, however it may seem that our effort and endeavour is for the time unavailing and abortive. However it may seem to be fighting against nature and the course of things, it is in reality, and in a wider view, working out the eternal order, to keep on trying to do our best in the face of all difficulties and reverses. That is a view of things to the truth of which history is a witness. There is progress, though it is slow. To take that view, and to give it the place which it ought to hold in all our thoughts, is the best provision that can be made by us against the great calamity of losing heart in well-doing.<\/p>\n

Of course the world is growing better; the Lord reigns; our old planet is wheeling slowly into fuller light. I despair of nothing good. All will come in due time that is really needed All we have to do is to workand wait.1 [Note: J. G. Whittier, in Life, by S. T. Pickard, ii. 673.] <\/p>\n

I do not make much of Progress of the Species, as handled in these times of ours; nor do I think you would care to hear much about it. The talk on that subject is too often of the most extravagant, confused sort. Yet I may say, the fact itself seems certain enough; nay we can trace-out the inevitable necessity of it in the nature of things.2 [Note: Carlyle, Heroes and Hero-Worship.] <\/p>\n

II<\/p>\n

An Encouraging Promise<\/p>\n

We shall reap, if we faint not.<\/p>\n

1. The certainty of reaping.We feel that nothing less than such a declaration is necessary, in order to raise us above so much that sometimes makes true Christian well-doing morally impossible. But this declaration, grasped as a special word of God by the hand often so worn and weary, is also perfectly sufficient, in spite of all that threatens or oppresses us, to make us stedfast, unmoveable, always abounding in the work of the Lord. The good, much little, which in Gods name and power we are permitted to accomplish here, what is it else than sowing? and can that sowing ever be too much, when we can reckon on an abundant and joyful harvest? Yes, reckon; for the word of God, which lies before us is faithful and worthy of all acceptation. The farmer sows with quiet industry, although his prospect of the joy of harvest is far from certain. When but a few days divide the grain from the sickle, the tempest or the hail-shower may suddenly annihilate his fairest hopes. But the labourer for the Kingdom of God not only hopes, but is assured through faith that his harvest is perfectly guaranteed through the power and faithfulness of the Lord.<\/p>\n

There is a true but somewhat disheartening word, that one sows and another reaps. We sow and our successors reap. This is well, but it is not the whole. We shall reap; we shall discover one day that all the good seed we have sown has sprung, and our one sorrow will be that we did not sow more diligently. As for the apparent frustration and delay, we shall look back in the world to come along the track of tears, and see the rainbow of God upon it, and perceive that by these disappointments and defeats He was interpreting to us all the while the wonder of the secret life.<\/p>\n

Some of us have learned what it means to continue in well-doing without weariness, but we have not learned along with that to look for the harvest. We think that lesson has been forced upon us. Our patient continuance in well-doing has gained us no praise, our service of love has been requited by indifference, or even persecution, by those on whom it has been lavished. That is the harvest of well-doing, we say, with perhaps a touch of bitterness. If we are to continue in it, it will not be in the hope of harvest, but solely for the sake of the well-doing itself. Do men gather grapes of thorns, or figs of thistles? asked our Master. Nay, verily! And neither shall we gather thorns of grapes. The fruit of patience is not disappointment; the result of endurance in well-doing is not bitterness; the harvest of love is not pain. Foolish and faithless that we are! God and nature never brought forth such a harvest from such seed. The harvest of well-doing is the harvest of the realization of our highest hopes, a harvest of pure and never-failing joy, a harvest of all-satisfying love. In due season, for the seasons haste not nor lag for all our impatience, we shall reap that harvest if we faint not.1 [Note: A. H. Moncur Sime.] <\/p>\n

A joiner takes two pieces of wood, and with infinite care glues them in position. But unless he follows up his perseverance with patience, his working with waiting, he will make a sorry cabinet. The husbandman tends his vine, pruning and purging it day after day as he alone knows how. But unless he waits for the precious fruit of the earth, being patient over it, he will never cut one luscious bunch of grapes. A sculptor moulds his clay; day and night he toils strenuously and hard. But before his dream is realized, days of waiting for that clay to harden must follow nights of working at that clay to shapen. A small group of politicians, amongst whom was William Pitt, were busy in conversation, when somehow or other the subject of their talk turned, and a discussion arose as to which was the quality most needed in a Prime Minister. Eloquence, said one; Knowledge, suggested another; Toil, was the opinion of a third. No, said Pitt, who had learned from experience, it is patience. Carpenter, farmer, sculptor, minister: to join wood, to grow grapes, to mould a statue, to govern a countryif patience is a great essential with these in their work, how much more is it essential with well-doers in theirs!1 [Note: W. S. Kelynack.] <\/p>\n

2. The time of reaping.In due season we shall gain our victory and His, and we shall reap our harvest. The months before the ingathering may often seem long and wearisome, and verily be heart-breaking things, but Gods seasons are not always measurable by our forecastings, even though the harvest is pledged by His oath and His promise. We shall reap the growth effectuated by His Holy Spirit, though we may not always understand the nature of the gracious sheaves that we are bringing in our bosom. We cannot calculate the hour or the nature of our triumph, but we know that the word of God stands sure, and that the due season draws nigh. We know that we shall reap if we faint not.<\/p>\n

Let us not forget that God must be the judge of the due time. We are often in a hurry; God never is. Perhaps the greatest miracle in Christs life is that He should wait thirty years before performing a miracle. He bided His time. Undue haste pays the penalty of speedy decay. Did we know all the reasons as God knows them we should always approve of His seeming delay. How few converts, apparently, there were in Christs personal ministry! but one sermon on the day of Pentecost brings three thousand to Jesus feet. Soon the number increased so rapidly that Luke ceases to give us figures. Carey and his companions must labour seven years before the first Hindu convert is baptized. Judson must toil on until the churches grow disheartened, and everything but his own faith and Gods promise fails. In a single recent year eighteen thousand are baptized in connexion with work on these same foreign fields! These things are not accidental. They have their reasons. We cannot always trace the law. God can. Let us do our duty, and leave the result with Him.<\/p>\n

It is one of the appointed conditions of the labour of men that, in proportion to the time between the seed sowing and the harvest, is the fulness of the fruit; and that generally, therefore, the farther off we place our aim, and the less we desire to be the witnesses of what we have laboured for, the more wide and rich will be the measure of our success.2 [Note: Ruskin, Seven Lamps of Architecture.] <\/p>\n

My new-cut ashlar takes the light<\/p>\n

Where crimson-blank the windows flare;<\/p>\n

By my own work, before the night,<\/p>\n

Great Overseer, I make my prayer.<\/p>\n

If there be good in that I wrought,<\/p>\n

Thy hand compelled it, Master, Thine:<\/p>\n

Where I have failed to meet Thy thought,<\/p>\n

I know, through Thee, the blame is mine.<\/p>\n

One instants toil to Thee denied<\/p>\n

Stands all Eternitys offence,<\/p>\n

Of what I did with Thee to guide,<\/p>\n

To Thee, through Thee, be excellence.<\/p>\n

Who, lest all thought of Eden fade,<\/p>\n

Bringst Eden to the craftsmans brain,<\/p>\n

Godlike to muse oer his own trade,<\/p>\n

And Manlike stand with God again.<\/p>\n

The depth and dream of my desire,<\/p>\n

The bitter paths wherein I stray,<\/p>\n

Thou knowest who hast made the fire,<\/p>\n

Thou knowest who hast made the clay.<\/p>\n

One stone the more swings to her place<\/p>\n

In that dread Temple of Thy Worth<\/p>\n

It is enough that through Thy grace<\/p>\n

I saw naught common on Thy earth.<\/p>\n

Take not that vision from my ken;<\/p>\n

Oh, whatsoeer may spoil or speed,<\/p>\n

Help me to need no aid from men,<\/p>\n

That I may help such men as need!1 [Note: Rudyard Kipling.] <\/p>\n

3. The condition of reaping.We have an encouraging promise. But a condition is also suggested. We must not faint. We must persevere to the end. There must be no repining, no retreating, no fainting. We enlist for life, for eternity indeed. The dew of youth, the vigour of manhood, and the wisdom of age must be consecrated to well-doing. It is to them who by patient continuance in well doing seek for glory and honour and immortality, that the promise of blessedness is given.<\/p>\n

Slothfulness in the summer may frustrate all the labour of the spring; and may even in the harvest of life have lost the gain of summer. The last few paces of our field may be perhaps the heaviest; but those who give up now might as well have left all the rest undone.<\/p>\n

One of the sterling virtues in practical life is continuancecontinuance through all obstacles, hindrances, and discouragements. It is unconquerable persistence that wins. The paths of life are strewn with the skeletons of those who fainted and fell in the march. Lifes prizes can be won only by those who will not fail. Success in every field must be reached through antagonism and conflict.1 [Note: J. R. Miller.] <\/p>\n

Ruskin, in a letter written to his Oxford tutor after he had left the University, gives an account of what he did not learn there. He says his teachers should have said to him, when he was an undergraduate, In all your studies, we have only one request to make you, and that we expect you scrupulously to comply with: That you work with patience as well as diligence, and take care to secure every step you take: we do not care how much or how little you dobut let what you do, be done for ever.2 [Note: E. T. Cook, The Life of Ruskin, i. 81.] <\/p>\n

Weariness in Well-Doing<\/p>\n

Literature<\/p>\n

Benson (E. W.), Living Theology, 129.<\/p>\n

Blair (H.), Sermons, i. 379.<\/p>\n

Brown (J. B.), The Sunday Afternoon, 295.<\/p>\n

Horne (C. S.), The Rock of Ages, 77.<\/p>\n

Hutton (J. A.), The Fear of Things, 172.<\/p>\n

Keble (J.), Sermons for the Christian Year: Easter to Ascension Day, 211.<\/p>\n

Macgilvray (W.), The Ministry of the Word, 145.<\/p>\n

Macmillan (H.), The Spring of the Day, 289.<\/p>\n

Moore (A. L.), From Advent to Advent, 87.<\/p>\n

Nicoll (W. R.), Sunday Evening, 127.<\/p>\n

Pearse (M. G.), Parables and Pictures, 33.<\/p>\n

Potts (A. W.), School Sermons, 85.<\/p>\n

Raleigh (A.), Rest from Care and Sorrow, 172.<\/p>\n

Reynolds (H. R.), Notes of the Christian Life, 334.<\/p>\n

Service (J.), Sermons, 92.<\/p>\n

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, xxiii. (1877), No. 1383.<\/p>\n

Watkinson (W. L.), Studies in Christian Character, i. 73.<\/p>\n

Christian Age, xliv. 162 (L. Abbott).<\/p>\n

Christian World Pulpit, xliii. 83 (D. Burns); xlvii. 3 (G. G. Bradley); lv. 265 (C. Gore); lviii. 250 (A. H. M. Sime); lxviii. 329 (H. H. Henson).<\/p>\n

Churchmans Pulpit: St. Mark, St. Philip, and St. James, xiv. 393 (H. F. R. Compston).<\/p>\n

Fuente: The Great Texts of the Bible<\/b><\/i><\/h4>\n

us: Mal 1:13, 1Co 15:58, 2Th 3:13, Heb 12:3 <\/p>\n

well: Rom 2:7, 1Pe 2:15, 1Pe 3:17, 1Pe 4:19 <\/p>\n

for: Lev 26:4, Deu 11:14, Psa 104:27, Psa 145:15, Jam 5:7 <\/p>\n

if: Isa 40:30, Isa 40:31, Zep 3:16, *marg. Mat 24:13, Luk 18:1, 2Co 4:1, 2Co 4:16, Eph 3:13, Heb 3:6, Heb 3:14, Heb 10:35-39, Heb 12:3, Heb 12:5, Rev 2:3, Rev 2:7, Rev 2:10, Rev 2:11, Rev 2:17, Rev 2:26-29, Rev 3:5, Rev 3:6, Rev 3:12, Rev 3:13, Rev 3:21, Rev 3:22 <\/p>\n

Reciprocal: Gen 29:7 – Lo Num 29:25 – General Jos 6:13 – went on Jdg 8:4 – faint Rth 2:7 – continued Neh 4:21 – So we Neh 5:16 – I continued Psa 37:7 – wait Psa 106:3 – doeth Pro 11:18 – but Jer 45:3 – I fainted Mat 9:19 – General Mat 10:22 – but Mat 12:15 – great Mat 25:17 – he also Mar 3:3 – he saith Mar 13:13 – but Luk 5:6 – they enclosed Rom 11:22 – if thou Col 1:23 – ye continue 1Th 1:3 – and patience 1Ti 6:19 – Laying Tit 3:1 – to be ready Heb 6:11 – we desire Heb 10:36 – ye have Jam 1:4 – let Jam 1:27 – To visit<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

THE CURE FOR WEARINESS<\/p>\n

Let us not be weary in well-doing.<\/p>\n

Gal 6:9<\/p>\n

There may be some here whose hearts are heavy on account of failure, who can remember that in former years they have made good resolutions and laid down some special rule of self-discipline. They now feel that they achieved no lasting result, and they are sorely tempted to say that there is no use in trying again, for it only ends in disappointment and failure.<\/p>\n

I. St. Paul gives us the keynote of hope and perseverance.Let us not be weary in well-doing, for in due season we shall reap if we faint not. He reminds us of the need of energy and courage and hope, and tells us of the certainty of final victory if only we go steadily on, trusting less in self and more in the grace of God.<\/p>\n

II. If there be sometimes depression and disappointment in the spiritual life, it is the lot still more of those who live without God in the world.The question is, What sort of weariness will you have? The fatigue of work well done, which has its reward in rest, or that weariness which comes from the pursuit of vanity? Surely it is well to be weary if it brings us to rest beneath the cross, if it makes us listen to the voice of love. But there is a kind of weariness which is hard to bear, a weariness in which we can claim the sympathy of our Lord, when our efforts for others seem to fail, when the harder we try the less we seem to succeed. If there be a mother here who has often poured out her heart to God in prayer for a wandering child, if there be a wife who has striven hard to win her husband to God, or a man who has prayed for his friend, you must not give it up, you must not suppose that your prayers are lost. Behind that cloud of silence and uncertainty there is the boundless love of God waiting to bless you for your efforts and to give you the answer for which you long, or it may be something better still.<\/p>\n

III. Another more personal form of weariness and disappointment is when we find that the evil within us is still strong, that the old temptations have still a power to allure, that we have still the root of an old besetting sin. We must not expect that an evil habit which has perhaps been growing for years can be shaken off at once by one impulsive effort or by the strength of one resolution. Remember the expression used in the New Testament to describe the process by which we gain self-mastery; it is a very strong and significant one: we are to crucify the flesh. Now crucifixion was a slow, lingering, painful death. And the figure seems to tell us that our battle with sin must be a long one, and will not soon be over. But, thank God, the final issue is certain if only we are faithful and true.<\/p>\n

Archdeacon R. Stewart.<\/p>\n

Illustration<\/p>\n

There is no such thing as failure in the works of God. God permits our works to seem to fail, to try our patience, to prove our faith, to encourage us to prayer, to make us more earnest in His work, lest if He were to grant us too large a measure of success, we should, as in the days of our temporal prosperity, forget the God Who gives us our wealth, and attribute it to the efforts of our own handsaccept the gift, but forget the Giver. No; then let no failures, real or apparentreal, I think, there cannot be; apparent, there ever will belet no failures ever enter into our minds; let us simply do Gods work in Gods name, with prayer for Gods blessing, and be assured of this, that in good time we shall reap if we faint not.<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

Gal 6:9. -But in well-doing let us not be faint-hearted. The of the common text, after C, D3, K, L, does not seem to be a Greek word at all. See under Eph 3:13. Similar variation occurs also in Luk 18:1, 2Co 4:1; 2Co 4:16, 2Th 3:13. Meyer, however, prefers , regarding the other as an emendation-als Besserung, and this as an oral form introduced into his epistles by Paul. The form is supported by A, B, D1, . The pronunciation and spelling of the two words are so like, that one needs not wonder at the variations. Both forms, however, occur in Hesychius; but neither the one nor the other is found in the Sept. The form . occurs in Polybius, 4.19, 10; Symmachus, Gen 27:46, Num 21:5, Isa 7:16; and in Theodotion, Pro 3:11, where the Sept. has . The meaning is not essentially different; the verb compounded with meaning to faint so as to back out of, and the verb with to lose courage in course of action. The introduces a new address in contrast with the sowing to the flesh already described: but for our part. Hartung, i. p. 166, states the case, and adds, that in such places it appears to take the place of . The phrase , here emphatic, signifies that which is beneficent, or what is absolutely good, beautifully good. See under next verse. 2Th 3:13. It is beneficence in its highest aspect, such as was embodied in a gracious miracle of healing- , Mat 12:12. It may here cover the ground of the previous context, as the duties there set forth are distinctive elements of the -acts of generosity, robed in that love which is itself perfection. Compare Luk 8:15; Xen. Cyr. 5.3, 2. There is a levis paronomasia between and –in well-doing let us not be ill-hearted. And the duty is enforced by the cheering prospect- <\/p>\n

, -for in due time we shall reap, if we faint not. The unwearied well-doing is now understood as a sowing, and the figure of reaping is again introduced. <\/p>\n

The phrase means in due time, or at the proper season-the appointed time of the harvest. Compare the plural form, 1Ti 2:6; 1Ti 6:15. It is a species of temporal dative, specifying the time within which the action takes place, Winer, 31, 9; and usually it is expressed by . Krger, 48. The harvest is the end of the world. Mat 13:30. It is no objection to say, as is done by De Wette, that well-doing brings its own reward even now. 2Co 9:8-9. For the figure is here preserved in harmony, and the sowing lasts all our lives. The time is with God, and His time for the harvest must be the right time and the best time. We are not to lose heart because the interval of labour may appear long, and the crop may not seem to be of speedy growth; for He is Judge, the seasons are in His hand, and at the divinely meted out period the invitation will be issued, Thrust in thy sickle and reap. The concluding words bear upon the same thought- <\/p>\n

-if now we, or provided that we faint not-that is, in our well-doing. The sentence is thus conditional, or, as Krger calls it, hypothetische, im Falle-wenn, 56, 11: we shall reap only if we do not faint,-the tense of the participle connecting it with our present state. The participle is stronger than the verb . Bengel says of them, . est in velle, . est in posse. The first is weakness of heart; and the second, as the result of the first, describes relaxed effort, prostration of power,-spoken of corporeal fainting in Mat 15:32, and of mental exhaustion, Heb 12:3, 1Ma 3:17; Joseph. Antiq. 5.2, 7. The view of the connection here given is the general view, enforcing the need of patience. Mat 24:13; Jam 5:7; Rev 2:10. Some, however, take in a merely temporal or predicative sense: we shall reap, and in reaping be unwearied. Thus Theodoret: . This is tantamount to saying, Nulla erit satietas vitae aeternae, and is pointed at in Luther’s translation, ohne aufhren; the Vulgate having non deficientes, and the Claromontane non fatigati. See also Anselm, Homberg, and Usteri. Rckert and Schott are wrong, as Meyer shows, in objecting to this interpretation the occurrence of with the participle,-the prevailing usage in the New Testament (Winer, 55, 5; Krger, 67, 7, etc.; Gayler, p. 274). But the exegesis, though grammatically tenable, is defective and unnatural. The last words are an emphatic warning, and describe the one condition on which the reward can be enjoyed; and while there is much about the working or sowing, there is nothing about the reward which may induce that fainting or down-heartedness against which the apostle guards. Similar repetitions occur in the apostle’s writings, Rom 5:15-17, 2Co 12:7, Gal 3:22, Eph 6:19-20; Joh 3:22. Hofmann begins a new sentence with the words, but the connection is awkward. Distinct encouragement is given us-the encouragement of the husbandman in sowing his fields, the bow in the cloud assuring him that seed-time and harvest shall not fail. The Christian doctrine of reward is in perfect harmony with the doctrine of grace. <\/p>\n

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians<\/b><\/i><\/h4>\n

Gal 6:9. God never commands that which is impossible, nor forbids that which is unavoidable. Weary does not pertain to the body or material part of our being, for if we exercise ourselves we cannot avoid becoming tired; such a result is beyond our control. The word is from EKKAKEO, and Thayer defines it, “to be weary in anything, to lose courage, flag, faint.” Robinson defines it, “to be fainthearted, to faint.” Hence it is clear the word refers to the mind and not the body. A man may become literally worked down or “worn out” by his toils for the Master, but if he has the proper interest in the work he will never become tired in mind, but will always feel keen and alert in the duty for Christ. (See 2Co 4:16.) This all agrees with the reasoning of the latter part of our present verse.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Gal 6:9. But let us not be weary (lose heart) in well doing. Not only in regard to the duty of liberality, but in every good work. (Comp. 2Th 3:13.) Fatigue is not weariness. In well-doing we are more apt to be weary than fatigued (Riddle).<\/p>\n

In due season we shall reap, in the time of harvest (comp. 1Ti 2:6; 1Ti 6:15; Tit 1:3). The due season is Gods season (Riddle). If we faint not, as husbandmen overcome with heat and fatigue. (Comp. Jas 5:7.)<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

The holy apostle, in these words, exhorts the Galatians, and in them all Christians, to the practice of one of the most important parts and duties of the Christian religion, namely, that of doing good one to another: and he doth not barely excite us to the duty, but he exhorts us also to an unwearied diligence in the doing of it, according to our ability and opportunity. <\/p>\n

In the exhortation before us, observe, 1. The grand comprehensive duty we are exhorted to: well-doing, and an unwearied diligence therein. This comprehends all those ways and means whereby we may be beneficial and useful one to another, both to soul and body, in spiritual and temporal good things, and promote both the present comfort and future happiness of each other.<\/p>\n

Observe, 2. The extent and latitude of the duty, with respect to its object, which is all mankind: Let us do good unto all. The Galatians were in danger of judaizing in their practice, as well as in their doctrines; that is, of loving none but themselves and their own countrymen. For the Jews were grown so sour and churlish in their temper, that they would not do the least office of kindness to any that was not of their own nation: therefore St. Paul here exhorts them to extend their charity universally to all and every one that is of the same nature with themselves.<\/p>\n

Observe, 3. The special and particular objects of our charity: the household of faith. Do good to all, but especially to them. By the household of faith, as appears by the context, Gal 6:6. are primarily meant the ministers of God, the teachers of his word; these are God’s domestic servants. Wherever there has been a people, there has been a religion professed, such as it was; wherever there has been a religion professed, there have been persons consecrated and set apart to attend the service of that religion, and a maintenance provided for those attendants; it was so by God’s appointment under the law, and by Christ’s under the gospel, 1Co 9:14.<\/p>\n

But farther, by the household of faith, we are to understand the whole collective body of believing Christians, all the members of Christ’s mystical body; such are very dear to God, and ought to be so to us.<\/p>\n

Observe, 4. The subject of this duty, or whom it doth eminently concern, all Christians: As we have opportunity, let us do good; that is, every one of us; for verily there is no condition in the world so mean and despicable, but it yields persons an opportunity one way or other of doing good, if not by their purse, yet at least by their prayers and by their example.<\/p>\n

Observe, 5. The frequency of the duty: As we have opportunity; that is, as often as the occasions of doing good are presented to us, and as long as ability for doing good is found with us. Some men defer doing good till they come to die, till they come to make their will; that unwilling will in which they give God a small pittance of his own, because they can keep it no longer; they will repent when they are dying, and be charitable after they are dead.<\/p>\n

Good God! how unwilling are men to part with either their money or their sins, as long as they can keep them! But verily a death-bed charity may be as unavailable as a death-bed repentance. The rule is, As we have opportunity, that is, as often as an opportunity is offered. Let us decline no opportunity by getting out of the way, with some, when a work of charity presents itself unto us.<\/p>\n

Observe, 6. The measure of this duty; as we have ability, let us do good unto all; that is, proportionably to what God hath given us, let us be willing to give to others: God could easily level the world, and give every man alike; but he is pleased to give some more than others, on purpose to try their graces, the charity and bounty of the rich, the faith and patience of the poor. And verily an estate above what sufficeth our occasions and necessities, is no farther a blessing to us, than as it puts an opportunity into our hands of doing more good than others.<\/p>\n

Observe, 7. An unwearied perseverance in doing good required at our hands: Let us not be weary in well-doing. Though we have done much good, there is room for more; new objects will appear, new occasions will arise, new opportunities will present themselves unto us. Let us never think we can do enough, much less too much good; the best of beings are most unwearied in well-doing. God, Christ, the holy angels, are never weary of this blessed work; let us never be weary in imitating them in that which is their highest and chiefest excellency and perfection.<\/p>\n

Observe, 8. The argument and encouragement to the cheerful discharge of this duty: In due season we shall reap, if we faint not; that is, sooner or later, either in this world, or in the next, or in both, we shall certainly receive the reward of well-doing.<\/p>\n

We shall reap; but what? Answer, We shall reap the blessing of God upon all we have, are, and do; we shall reap the benefit and blessings of their prayers, to whom we extend our charity; we shall reap the highest pleasure and satisfaction in our own minds of doing good, with which no sensual pleasure can be compared. The reflections upon any good we have done, is a perpetual spring of peace and pleasure to us; the thoughts of it lie even and easy in our minds, and the remembrance of it refreshes the soul with a strange kind of delight and joy.<\/p>\n

But, Lord; what tongue can utter, or what heart conceive, that vast and unspeakable reward, which an unwearied diligence in well-doing will meet with in the world? It will plead for us at the day of judgment, and procure at the hands of a merciful God, for the rich merits of our Lord Jesus Christ, a glorious recompence at the resurrection of the just: and proportionable to the degrees of our charity, will be the dispensations of this reward.<\/p>\n

From the whole learn, That great are the obligations which all Christians do lie under of doing good one to another, according to their abilities and opportunities.<\/p>\n

Learn, 2. That great is the reward of well-doing; which Christians may eye as a motive to an unwearied diligence, and unfainting perseverance in well-doing.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Gal 6:9-10. And Having then such a prospect of felicity before us; let us not be weary Greek, , let us not be discouraged, or flag; in well-doing Or in sowing to the Spirit, whatever labour and fatigue, whatever expense and difficulty, it may be attended with; for in due season When the harvest is come, or in that proper time which the wisdom and goodness of God hath appointed, and for which it is our duty and interest patiently to wait; we shall reap Abundant and ample fruit; if we faint not If we do not suffer our hands to hang down, either through lukewarmness and sloth, or through timidity and fear. As we have, therefore, opportunity That is, while God continues life to us, and the season of sowing lasts; let us According to our ability, at whatever time or place, and in whatever manner we can; do good Of every possible kind, and in every possible degree; unto all men Neighbours or strangers, good or evil, friends or enemies; but especially unto them who are of the household of faith Who, being united to us in the bonds of Christian faith and love, are on that account of the family of God, and our brethren and sisters in Christ; and therefore have a peculiar claim to our regard. Observe, reader, the opportunity here spoken of for doing good, generally speaking, is our life-time; but there are also many particular opportunities frequently occurring from time to time. Let us remember Satan is quickened in doing hurt by the shortness of the time; (Rev 12:12;) by the same consideration let us be quickened in doing good.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

And let us not be weary in well-doing: for in due season we shall reap, if we faint not. <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

And let us not be weary in well doing: for in due season we shall reap, if we faint not. <\/p>\n

The antidote for coming up at the end in the negative – “well doing” is the key. If we sow “well doing” we will reap “well doing.” No other possibility exists nor can exist. Sow well, and you will reap well – it can’t be any other way, for God has set the principle and here He promises that principle will stand. <\/p>\n

Your good works will be rewarded with Good. Now, it might be that the reward is a long time off in the future, but it will come. God guarantees it. <\/p>\n

Many weary in good works, for they do not immediately see the good reward, but we should continue in good works and allow God to have His time table for reward. <\/p>\n

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

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n

6:9 {7} And let us not be weary in well doing: for in due season we shall reap, if we faint not.<\/p>\n

(7) Against those who are generous at the beginning, but do not continue, because the harvest seems to be deferred a long time, as though the seed time and the harvest were simultaneous.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And let us not be weary in well doing: for in due season we shall reap, if we faint not. 9. The metaphor which runs through these verses suggests a caution. The husbandman after committing the seed to the ground, ‘waiteth for the precious fruit of the earth, being patient over it Be ye also … Continue reading “Exegetical and Hermeneutical Commentary of Galatians 6:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29137","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29137","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29137"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29137\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29137"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29137"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29137"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}