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I. ITS GROUNDS AND REASONS.

1. It was lest their minds should be corrupted from the simplicity that is in Christ (ver. 3). Many, like the Galatians, begin in the Spirit, and end in the flesh. Professors of religion are evermore in danger of being tossed to and fro, etc. (Ephesians 4:14).

2. It was lest an increasing lukewarmness should prepare the way for greater departures from truth and purity. Persons may retain the doctrines of the gospel, and yet lose the spirit of it.

3. It respected the outward deportment, as well as the dispositions of the mind. Men may turn grace into wantonness, and use their liberty as an occasion to the flesh. Corruption is not so mortified in the best of men as to preclude the necessity of watchfulness and godly jealousy.

4. It was founded in his knowledge of the depravity of human nature. He himself found it necessary to keep his body under, etc.; and the same principle excites his jealousy and fear with respect to others (1 Corinthians 9:27). The best of men are but men at the best.

5. It was derived from his acquaintance with the stratagems and the strength of the great enemy. He himself had a messenger of Satan to buffet him; and what he had felt himself, made him fear for others (ver. 3). None but Jesus could say, The prince of this world cometh, and findeth nothing in Me.

6. It was justified by various instances of defection in the apostle's time (1 Corinthians 10:6).

7. It was augmented by the apostle's peculiar relations with the Church. He had espoused them as a chaste virgin to Christ, and should he at last be disappointed in them, it would be to him a matter of inexpressible grief, and to them of shame and dishonour (1 Thessalonians 2:19; 1 Thessalonians 3:8).

II. ITS PECULIAR PROPERTIES.

1. It proceeded from the purest motives, from a sanctified heart, and was marked with sincerity and truth. He who was jealous over others, was not negligent of himself. Many indulge in what they condemn in others, and by making a virtue of their fidelity, intend it as a substitute for all other virtues.

2. It was expressed not with rancour and malice, but the greatest good-will. The apostle had learned of Him who was meek and lowly in heart, and did not indulge his own prejudices under a pretended zeal for religion.

3. It had for its object the promotion of true godliness. He was not only zealously affected, but it was in a good thing, and to answer the best of purposes.

(B. Beddome, M. A.)

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KJV: Would to God ye could bear with me a little in my folly: and indeed bear with me.

WEB: I wish that you would bear with me in a little foolishness, but indeed you do bear with me.