(7) Be not deceived; God is not mocked.--It is all very well for you to make large professions to which you do not act up. These may deceive others, but do not let them deceive yourselves. Do not think that God will allow you thus to mock Him.

It might seem, perhaps, as if the language of this warning was almost too solemn for the occasion (an exhortation to liberality towards teachers), but the Apostle has in his mind the wider scope that he is going to give to his treatment of the subject. In this--and indeed in all this--"with what measure ye meet, it shall be measured to you again."

Whatsoever a man soweth that shall he also reap.--Compare especially 2Corinthians 9:6 : "This I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully," where the same metaphor is used in reference to the same thing--liberality in almsgiving.

Verse 7. - Be not deceived (μὴ πλανᾶσθε). So 1 Corinthians 6:9; 1 Corinthians 15:33. Let nothing lead you astray from the conviction, that in the conformity of your real aims and actual practice with the dictates of God's Spirit, and in that alone, can you hope for eternal life. God is not mocked (Qeo\ ou) mukthri/zetai); God is not derided. The verb μυκτηρίζειν, to writhe the nostrils (μυκτῆρας) at one in scorn, to sneer at him, occurs frequently in the Septuagint, rendering different Hebrew words, which denote disdain; as naatz ("despise"), Proverbs 1:30; bazah ("despise"), Proverbs 15:20; la'ag, "laugh (in derision)," Psalm 80:6. St. Luke uses it in his Gospel twice (Luke 16:14; Luke 23:35), where it is rendered "deride," "scoff at." It is, in effect, a "derision" of God when we meet his requirements of real piety and of practical obedience by the presentation of lip-professions and outward shows of religiousness. But the derision will not last long; it cannot hold good, Whatever in our hypocrisy we may pretend, or even after a fashion believe, as to ourselves, the eternal principles of Divine government are sure to work out their accomplishment. Bishop Lightfoot, founding upon the use of the verb μυκτηρίζειν in Greek authors on rhetoric - with whom it denotes a kind of fine irony, in which a feeling of contempt is thinly veiled by a polite show of respect - proposes to apply this sense here; and it would well suit the tenor of the passage; but as employed by so Hellenistic a writer as St. Paul it appears safer to interpret the verb simply In the light thrown upon it by the usage of the Septuagint. For whatsoever a man soweth, that shall he also reap (ο{ γὰρ ἐὰν σπείρῃ ἄνθρωπος τοῦτο καὶ θερίσει). The word σπείρῃ may be either an aorist, as in Ephesians 6:8," whatsoever good thing each one doeth (ποιήσῃ);" or a present. The latter seems to agree better with the ὁ σπείρω of the next verse, and the more pointedly directs attention to one's present immediate behaviour. The reaping-time is either the future life or its starting-point in the" day of the Lord" which determines its future complexion, as in Romans 2:5-16; 2 Corinthians 5:10. The axiom here stated holds good, no doubt, in much that befalls us in the present life, as is forcibly evinced by the late Fred. Robertson's sermon on this text; but this application of it hardly lies in the apostle's present field of view. All human activity is here recited under this image of "sowing," with reference to the consequences which in the day of retribution will infallibly accrue from every part of it. In 2 Corinthians 9:6, however ("He that soweth sparingly shall reap also sparingly," etc.), the idea is applied to pecuniary gifts. Such an application seems to possess a peculiar propriety, founded on the benefits that the giving of money - which, viewed as gold, silver, or copper coins is in itself a dry and useless thing - would be the means of effecting (see vers. 12-15 of the same chapter). But this does not warrant our limiting the application of the word here to the bestowment of money gifts, though this in the context furnishes the occasion for its introduction; the next verse proves the wider application which the apostle's mind is making of it, not, however, losing sight (vers. 9, 10) of this specific reference. "Whatsoever he is sowing, that shall he reap;" the quality of the harvest (its quantity does not seem from the next verse to be particularly thought of, as in 2 Corinthians 9:6) is determined by the quality of the seed sown. In the form of expression, the deed which is done is said to be itself received back - received back, that is, in its corresponding reward or punishment. In a similar manner the apostle expresses himself in Ephesians 6:8, "Whatsoever good thing each man doeth, this shall he receive again (κομιεῖται) from the Lord." So of evil doings in Colossians 3:25, "He that doeth wrong shall receive again the wrong which he did;" and of both good and bad in 2 Corinthians 5:10. These last-cited passages, together with others which will readily occur to the reader, appear to contemplate a reference to be made in the day of judgment to each several action, with an award assigned to each; which view is likewise presented by such utterances of Christ himself as we read in Matthew 10:42; Matthew 25:35, 36, 42, 43. On the other hand, in the passage now before us, the "eternal life," and probably also the "corruption" mentioned in ver. 8, seem to point to the general award, of life or of destruction, which each man shall receive, founded on the review of his whole behaviour (see Revelation 20:12, 15). This is a somewhat different view of the future retribution from the former. Considering such passages in the light of moral exhortation, we are reminded that in each several action we are taking a step towards either a happy or a disastrous end - a step which, if pursued onward in the same direction, will infallibly conduct us to either that happy or that disastrous end. In regard to the relation between the two somewhat differing views of the future retribution above stated, when considered as subjects of speculative inquiry, a few observations may not be out of place here. We need find no difficulty at all in this diversity of representation so far as relates to the good actions of those who shall then be accepted or to the evil actions of those who shall be rejected. But a difficulty does seem to present itself with respect to the evil deeds done, if not before yet after their conversion, by the ultimately accepted, and also with respect to the good deeds done by the ultimately lost. Will the righteous receive the award of their evil deeds? Will the lost receive the award of their good deeds? For there is no righteous man who hath not sinned; as also neither is there an unrighteous man whose life does not show good and laudable actions. A reference to the actual experience of souls in this life suggests, not indeed a complete solution of the difficulty which the nature of the case probably makes impossible to us at devise, but a consideration which helps to lessen our sense of it. It is this . in Christians who have a well-grounded consciousness of perfect reconciliation with God, assured to them even by the seal of the Spirit of adoption, this happy consciousness is, however, perfectly compatible with a vivid remembrance of wrong things done in the past. And this remembrance is perpetually suggestive of sentiments of self-loathing - self-loathing the more bitter in proportion as the soul, by its growing purification through the Spirit, is enabled the more truly to estimate the evil character of those evil deeds. This is exemplified by St. Paul's wailing recollection, near the very end of his course, of those heinous sins of his, committed long years before, against Christ and his Church (1 Timothy 1:15). Now, we cannot conceive of a continuous existence of the soul apart from a continued remembrance of its past experiences. The redeemed, then, in their perfected state after the resurrection, can never become oblivions of those foul blots in their spiritual history; the recollection of them can never cease at once to abase them in their own consciousness and to glorify the grace which has redeemed them. The Divine Spirit itself will still, we may believe, quicken these remembrances; and the infinite benefactions of God, in that state of felicity experienced, will be still heaping fresh coals of fire upon their heads. Their felicity will be no offspring of blindness or misconception in reference to the past; on the contrary, they will know the truth in respect to their own lives in respect to every part of them, with a clearness unattainable in the present state; but they will know the truth too in respect to the intensity of the Divine love. God's love, it is true, cannot shed the light of approval upon those dark spots of their earthly history; cannot shed upon them those felicitating beams of "Well done, good and faithful servant," which will most assuredly flow down upon the acceptable portions of their conduct; that love itself cannot deal with his servants otherwise than according to truth. But the love of God will be clearly seen, cancelling, for Christ's sake, the penal consequences which but for Christ those several wickednesses would have incurred: in those very instances of sinfulness magnifying in each saved one's consciousness the infinite benignity of his Father, which loved him even then, in those very hours of his extremest ill-deserving. If these speculations appear not unreasonable, then they will serve to explain in what way the sinful doings even of those finally accepted will, however, not fail of receiving their award; the award will be there, both in that sense of loss - loss of Divine commendation, which will necessarily accompany the recollection of them; and also in the sense of their debt of punishment, though cancelled. Be we sure our sin will find us out.

Parallel Commentaries ...


{Do} not
Μὴ (Mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

be deceived:
πλανᾶσθε (planasthe)
Verb - Present Imperative Middle or Passive - 2nd Person Plural
Strong's 4105: To lead astray, deceive, cause to wander. From plane; to roam.

God
Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

cannot be mocked.
μυκτηρίζεται (myktērizetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 3456: From a derivative of the base of mukaomai; to make mouths at, i.e. Ridicule.

Whatever
ὃ (ho)
Personal / Relative Pronoun - Accusative Neuter Singular
Strong's 3739: Who, which, what, that.

a man
ἄνθρωπος (anthrōpos)
Noun - Nominative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

sows,
σπείρῃ (speirē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 4687: To sow, spread, scatter. Probably strengthened from spao; to scatter, i.e. Sow.

he will reap in return.
θερίσει (therisei)
Verb - Future Indicative Active - 3rd Person Singular
Strong's 2325: To reap, gather, harvest. From theros; to harvest.


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NT Letters: Galatians 6:7 Don't be deceived (Gal. Ga)