Galatians Chapter 6: *This may need to be trimmed or summarized.
Gal. 6:1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (KJV)
6:1 Brothers, if anyone is caught in any sin, you who are spiritual [that is, you who are responsive to the guidance of the Spirit] are to restore such a person in a spirit of gentleness [not with a sense of superiority or self-righteousness], keeping a watchful eye on yourself, so that you are not tempted as well. (Amplified)
Brethren, if a man be overtaken - ?a? p????f??? If he be surprised, seized on without warning, suddenly invaded, taken before he is aware: (Adam Clarke)
Paul knew the problems that arise in any Christian society. The best of men slip up. The word Paul uses (paraptoma= lapse, slip, false step) does not mean a deliberate sin; but a slip as might come to a man on an icy road or a dangerous path. Now, the danger of those who are really trying to live the Christian life is that they are apt to judge the sins of others hardly. There is an element of hardness in many a good man. There are many good people to whom you could not go and sob out a story of failure and defeat; they would be bleakly unsympathetic. But Paul says that, if a man does make a slip, the real Christian duty is to get him on his feet again. The word he uses for to correct is used for executing a repair and also for the work of a surgeon in removing some growth from a man's body or in setting a broken limb. The whole atmosphere of the word lays the stress not on punishment but on cure; the correction is thought of not as a penalty but as an amendment. And Paul goes on to say that when we see a man fall into a fault we do well to say, "There but for the grace of God go I.'" (William Barclay)
Gal. 6:2 Bear ye one another's burdens, and so fulfil the law of Christ.
6:2 Carry one another’s burdens and in this way you will fulfill the requirements of the law of Christ [that is, the law of Christian love].
A. Carry one another’s burdens—After this example of bearing a burden with specific conditions, Gal 6:2 appeals to all believers to bear the burdens of one another. The burdens that are meant here are all sorts of afflictions and struggles that can make life so difficult. The Lord Jesus was and is the great ‘burden Bearer’. On Him we may cast all our care (1Pet 5:7). But God in His wisdom has invented ways for us to help each other to carry one another's burden so that we in this way will learn to appreciate and experience more of the fellowship we have as brothers and sisters. We can notice the power of a local church amongst other things by the way the believers sympathize with each other when there are troubles and try to lighten the burden. (King)
B. Bear ye one another's burdens - Have sympathy; feel for each other; and consider the case of a distressed brother as your own. (Adam Clarke)
C. So fulfill the law of Christ -- By bearing one another's burdens, we fulfill the law of Christ. The purpose of this law is that we see that the life of the Lord Jesus was focused on the will of the Father for the sake of others. In a way Paul is saying here to the Galatians: ‘Well, if you insist on having a law, here you have one; start with this one.’ Christ never did anything for Himself. (King)
Gal. 6:3 For if a man think himself to be something, when he is nothing, he deceiveth himself.
6:3 For if anyone thinks he is something [special] when [in fact] he is nothing [special except in his own eyes], he deceives himself.
If a man think himself to be something - i.e. To be a proper Christian man; when he is nothing; being destitute of that charity which beareth, hopeth, and endureth all things. See 1 Corinthians 13:1 “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal”. Those who suppose themselves to excel all others in piety, understanding, etc., while they are harsh, censorious, and overbearing, prove that they have not the charity that thinketh no evil; and in the sight of God are only as sounding brass and a tinkling cymbal. There are no people more censorious or uncharitable than those among some religious people who pretend to more light and a deeper communion with God. They are generally carried away with a sort of sublime, high sounding phraseology, which seems to argue a wonderfully deep acquaintance with Divine things; stripped of this, many of them are like Samson without his hair. (Clarke)
Gal. 6:4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
6:4 But each one must carefully scrutinize his own work [examining his actions, attitudes, and behavior], and then he can have the personal satisfaction and inner joy of doing something commendable without comparing himself to another.
Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath left us an example that we should follow his steps. (Clarke)
Gal. 6:5 For every man shall bear his own burden.
6:5 For every person will have to bear [with patience] his own burden [of faults and shortcomings for which he alone is responsible].
For every man shall bear his own burden. That is, either do his own work, which God has allotted him to do, whether in a more public or private station of life; which, because it is generally troublesome to the flesh, is called a "burden", and "his own", being peculiar to himself, and in which no other is concerned; and which he should patiently bear, cheerfully attend to, and constantly and faithfully perform while in this world: or he shall give an account of his own actions, and not another's, to God, in the other world; he shall be judged according to his own works, what they are in themselves, and not by a comparison of other men's, who have been more wicked than he; which will be no rule of judgment with God, nor of any advantage to man. Every wicked man will bear his own burden; that is, the punishment of his own sins, and not another's; so the judgments of God, inflicted on men in this world, are often called "a burden". (Gill)
Gal. 6:6 Let him that is taught in the word communicate unto him that teacheth in all good things.
6:6 The one who is taught the word [of God] is to share all good things with his teacher [contributing to his spiritual and material support].
A. Let him that is taught in the word — Who is instructed in the doctrines and precepts of the gospel;
B. communicate unto him that teacheth — According to the ability that God hath given him;
C. in all good things — All such temporal things as he stands in need of. If, says Macknight, “the teachers, who by spiritual gifts were qualified to instruct others, deserved to be liberally maintained,
Php 4:14 Notwithstanding ye have well done, that ye did communicate with my affliction.
Php 4:15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
Php 4:16 For even in Thessalonica ye sent once and again unto my necessity.
Php 4:17 Not because I desire a gift: but I desire fruit that may abound to your account.
1Co 9:9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
1Ti 5:18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
Gal. 6:7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
6:7 Do not be deceived, God is not mocked [He will not allow Himself to be ridiculed, nor treated with contempt nor allow His precepts to be scornfully set aside]; for whatever a man sows, this and this only is what he will reap.
A. Be not deceived - That is, in regard to your character, and your hopes for eternity. This is a formula of introduction to some admonition that is especially weighty and important. It implies that there was danger that they would be deceived in reference to their character. The sources of the danger were the corruption of their own hearts, the difficulty of knowing their true character, the instructions of false teachers, etc.; see the note at 1 Corinthians 6:9. (Barnes)
B. God is not mocked—The Greek verb is, literally, to sneer with the nostrils drawn up in contempt. God does not suffer Himself to be imposed on by empty words: He will judge according to works, which are seeds sown for eternity of either joy or woe. Excuses for illiberality in God's cause (Ga 6:6) seem valid before men, but are not so before God (Ps 50:21). (JFB)
C. This figure is taken from agriculture. A man who sows wheat, shall reap wheat; he who sows barley, shall reap barley. Every kind of grain will produce grain like itself. So it is in regard to our works. He who is liberal, shall be dealt with liberally; he who is righteous, shall be rewarded; he who is a sinner, shall reap according to his deeds.
Gal. 6:8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. (Barnes)
6:8 For the one who sows to his flesh [his sinful capacity, his worldliness, his disgraceful impulses] will reap from the flesh ruin and destruction, but the one who sows to the Spirit will from the Spirit reap eternal life. Let us not grow weary or become discouraged in doing good, for at the proper time we will reap, if we do not give in.
A. For he that soweth to his flesh — That yields to his unhallowed passions and appetites, and follows the desires of his corrupt nature; or that employs his substance, time, and thoughts, merely or chiefly in gratifying and indulging the flesh, or for the satisfaction of his own bodily necessities, conveniences, or pleasures. *After salvation, there may still be consequences to face. If the body has been treated inappropriately, the damage is still done. Scars will remain throughout the time on Earth.
B. shall of the flesh — Out of this very seed; reap corruption — The utter destruction of his soul and body.
C. But he that soweth to the Spirit — That follows the Spirit’s guidance in his dispositions, words, and actions, and, under the influences thereof, employs his abilities of body and mind, his time, talents, and possessions, to promote true religion in himself and in those about him;
D. shall of the Spirit — By his continued assistance and grace, and as the fruit of what is thus sown; reap life everlasting — When he shall leave the world, his immortal spirit shall inherit eternal felicity; and whatsoever his portion may be now, he shall be fully recompensed at the resurrection of the just, when all the hope of the sinner is perished. (Benson)
E. Luke 14:14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
E2. Shalt be blessed - Blessed in the "act" of doing good, which furnishes more "happiness" than riches can give, and blessed or rewarded "by God" in the day of judgment.
Gal. 6:9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.
6:9 Let us not grow weary or become discouraged in doing good, for at the proper time we will reap, if we do not give in.
A. 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,’ James 5:7-8. 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 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.
A2. 2 Thessalonians 3:13 But ye, brethren, be not weary in well doing.
A3. Be not weary in well doing.—This is an exhortation to “the patience of Christ,” for which the Apostle had prayed. The phrase takes for granted that they had been hitherto engaged in “well doing”—i.e., in acting honorably, “walking honestly towards them that are without”; and St. Paul is anxious to preserve them from “fainting”, and so slipping into the like idleness and bringing scandal upon the Church.
B. Well doing - Well-doing is the broad evidence of the Christian calling. We are the Lord’s free army to drive the devil’s unholy legions from the earth and to destroy the fruits of his accursed reign. It is the great enterprise of Christ; He came for it, lived for it, died for it, and reigns for it on high. He holds the hope of it as the dearest jewel of His treasure, the warmest passion of His heart. That man can be none of His who, seeing the poor lying wounded in the world’s highway, passes by on the other side. Those who can leave the world to struggle on as it may, while they care for their own salvation, utter the most awful blasphemy if they take the name of Christian on their lips. To share Christ’s burden here is man’s great education for the bliss and glory of eternity. (Sermon Bible)
C. We shall reap. The persevering faithful will reap the Divine approbation and acceptance, the great Master’s final applause. The emphasis of the "Well done!" will not be proportioned to the measure of success, but to the devotedness, diligence, fidelity, perseverance.
D. 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 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 [rises] 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. (Barnes)
Gal. 6:10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
6:10 So then, while we [as individual believers] have the opportunity, let us do good to all people [not only being helpful, but also doing that which promotes their spiritual well-being], and especially [be a blessing] to those of the household of faith (born-again believers).
As we have therefore an opportunity, etc. It is not enough that we be good to others, if we would approve ourselves to be Christians indeed. The duty here recommended to us is the same that is spoken of in the foregoing verses; and, as there the apostle exhorts us to sincerity and perseverance in it, so here he directs us both as to the objects and rule of it. 1. The objects of this duty are more generally all men. We are not to confine our charity and beneficence within too narrow bounds, as the Jews and judaizing Christians were apt to do, but should be ready to extend it to all who partake of the same common nature with us, as far as we are capable and they stand in need of us. But yet, in the exercise of it, we are to have a special regard to the household of faith, or to those who profess the same common faith, and are members of the same body of Christ, with us: though others are not to be excluded, yet these are to be preferred. The charity of Christians should be extensive charity: but yet therein a particular respect is to be had to good people. God does good to all, but in an especial manner he is good to his own servants; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to his own servants; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to others. If therefore we would behave ourselves aright in this matter, we must not, as too many do, neglect it in our life-time, and defer it till we come to die, under a pretense of doing something of this nature then: for, as we cannot be sure that we shall then have an opportunity for it, so neither, if we should, have we any ground to expect that what we do will be so acceptable to God, much less that we can atone for our past neglects by leaving something behind us for the good of others, when we can no longer keep it ourselves. But we should take care to do good in our life-time, yea, to make this the business of our lives. And, (2.) That we be ready to improve every opportunity for it: we should not content ourselves in having done some good already; but, whenever fresh occasions offer themselves, as far as our capacity reaches we should be ready to embrace them too, for we are directed to give a portion to seven and also to eight. Note, [1.] As God has made it our duty to do good to others, so he takes care in his providence to furnish us with opportunities for it. (Matthew Henry)
Gal. 6:11 Ye see how large a letter I have written unto you with mine own hand.
6:11 See with what large letters I am writing to you with my own hand.
Different Views:
A. How large of a letter I have written = refers to length
B. How large of a letter I have written = size dictated by length of the papyrus of roll of “paper”
C. “ “ “ “ “ = Complete letter written in large letters by Paul himself
D. “ “ “ “ “ = Dictated by Paul in which he finished the letter by his own hand using large letters to identify the letter was not a forgery. A kind of signature of author proof.
E. “ “ “ “ “ = Large letters were used because Paul had a vision problem.
F. Some say large letters due to vision problems which was Paul’s “thorn in the flesh.” And in this letter he said, “You would have plucked out your own eyes and given them to me.” Thus vision problems.
G. Some say there was a disease of the eyes which Paul had contracted and there was no cure for.
H. Some say this irritation of the eyes was due to the scales over Paul’s eyes after he had seen the risen Lord. But when Ananais prayed for Paul, the scales fell off and we would expect complete eye healing.
Gal. 6:12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
6:12 Those who want to make a good impression in public [before the Jews] try to compel you to be circumcised, just so they will escape being persecuted for [faithfulness to] the cross of Christ.
Paul comes back to the center of the matter. Those who wanted the Galatians to get themselves circumcised did so for three reasons.
1. It would save them from persecution. The Romans recognized the Jewish religion and officially allowed Jews to practice it. Circumcision was the unanswerable mark of a Jew; and so these people saw in it a passport to safety should persecution arise. Circumcision would keep them safe from the hatred of the Jews and the law of Rome alike.
2. In the last analysis, by circumcision and by keeping the rules and regulations of the law, they were trying to put on a show that would win the approval of God. Paul, however, was quite certain that nothing that man could do could win salvation; so once again, pointing them to the Cross, he
summons them to cease trying to earn salvation and to trust to the grace which loved them like that. (Barclay)
Ga.l 6:13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
6:13 For even the circumcised [Jews] themselves do not [really] keep the Law, but they want to have you circumcised so that they may boast in your flesh [that is, in the fact that they convinced you to be circumcised].
3. Those who desired the Galatians to be circumcised did not themselves keep all the law (600+). No man could. But they wanted to boast about the Galatians as their latest trophies. They wanted to glory in their power over people whom they had reduced to their own legalistic slavery. So Paul once again lays it down with all the intensity of which he is capable that circumcision and uncircumcision do not matter; what does matter is that act of faith in Christ which opens a new life to a man. (Barclay)
Gal. 6:14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
6:14 But far be it from me to boast [in anything or anyone], except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. (Benson)
A. But God forbid that I should be actuated by any such selfish or worldly views, or
B. should glory — Should boast of any thing I have, or am, or do, or rely on any thing for my acceptance with God;
C. save in the cross of our Lord Jesus Christ — In what Christ hath done and suffered for me;
D. by whom — Or, as the words may be understood, by which cross;
E. the world is crucified to me — All the things and persons in it are to me as dead things, and therefore as nothing;
F. and I unto the world — I am dead to all worldly pursuits, cares, desires, and enjoyments.
Gal. 6:15 For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.
6:15 For neither is circumcision anything [of any importance], nor uncircumcision, but [only] a new creation [which is the result of a new birth--a spiritual transformation--a new nature in Christ Jesus].
A.In Christ Jesus - Under the dispensation of the Gospel, of which he is head and supreme, neither circumcision - nothing that the Jew can boast of, nothing that the Gentile can call excellent, availeth any thing - can in the least contribute to the salvation of the soul.
B. But a new creature - ???a ?a??? ?t?s??? But a new creation; not a new creature merely, (for this might be restrained to any new power or faculty), but a total renewal of the whole man, of all the powers and passions of the soul; and as creation could not be effected but by the power of the Almighty, so this change cannot be effected but by the same energy; no circumcision can do this; only the power that made the man at first can new make him.
Gal. 6:16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
6:16 Peace and mercy be upon all who walk by this rule [who discipline themselves and conduct their lives by this principle], and upon the [true] Israel of God (Jewish believers).
A. 1. Christianity is a walk: a free and voluntary motion, an uniform and even motion, a progressive motion, a constant motion. 2. This walk is a walk by rule. A Christian is not a lawless person to range up and down as fancy leads him. 3. The rule is the law of the new creature. The new creature, in the principles and workings of it, is made the ground, the pattern and direction of our obedience, and we frame and square all the actions of our lives according thereunto. 4. The blessed privileges belonging to those who thus walk: peace and mercy. 5. Such are the true Israel: a thousand times greater privilege than to be the children of Abraham’s flesh. Even if one cannot accept the ungodly peace offered by those who make a fair show in the flesh, yet one by steadfast abiding within the limits of his faith, has the enjoyment of a Divine peace, and mercy is shown us in recompense of what many a one will lay upon us with an unrighteous judgment.
B. The great controversy which embittered so much of Paul’s life, and marred so much of his activity, turned upon the question whether a heathen man could come into the Church simply by the door of faith, or whether he must also go through the gate of circumcision. We all know how Paul answered the question. Time, which settles all controversies, has settled that one so thoroughly that it is impossible to revive any kind of interest in it; and it may seem to be a pure waste of time to talk about it. But the principles that fought then are eternal, though the forms in which they manifest themselves vary with every varying age. (MacLaren)
Gal. 6:17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
6:17 From now on let no one trouble me [by making it necessary for me to justify my authority as an apostle, and the absolute truth of the gospel], for I bear on my body the branding-marks of Jesus [the wounds, scars, and other outward evidence of persecutions--these testify to His ownership of me].
A. "I bear," said Paul, “the brands of Jesus in my body." There are two possible meanings of this,
1. The stigmata have always fascinated men. It is told of Francis of Assisi that once as he fasted on a lonely mountain top he seemed to see the love of God crucified on a Cross that stretched across the whole horizon and as he saw it a sword of grief and pity pierced his heart. Slowly the vision faded and Francis relaxed; and then, they say, he looked down and lo! marks of the nails were in his hands and he bore them to the end of his days. Whether it is truth or legend We cannot tell, for there are more things in this world than our matter-of-fact philosophy dreams of; and some think that Paul had so really passed through an experience of crucifixion with his Lord that he, too, bore the print of the nails in his hands.
2. Often a master branded his slaves with a mark that showed them to be his. Most likely what Paul means is that the scars of the things he had suffered for Christ are the brands which show him to be Christ's slave. In the end it is not his apostolic authority that he uses as a basis of appeal; it is the wounds he sustained for Christ's sake. Like Mr. Valiant-for-Truth Paul said, "My marks and scars I carry with me to be my witness to him who will now be my rewarder." (Barclay)
B. The apostle had in his body the marks of the Lord Jesus, the scars of wounds from persecuting enemies, for his cleaving to Christ, and the doctrine of the gospel. The apostle calls the Galatians his brethren, therein he shows his humility and his tender affection for them; and he takes his leave with a very serious prayer, that they might enjoy the favor of Christ Jesus, both in its effects and in its evidences. (Matthew Henry)
Gal. 6:18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. To the Galatians written from Rome.
6:18 The grace of our Lord Jesus Christ be with your spirit, my brothers and sisters. Amen.
A. After the storm and stress and intensity of the letter comes the peace of the benediction. Paul has argued and rebuked and cajoled but his last word is GRACE, for him the only word that really mattered. (Barclay)
B. The apostle does not pray that the law of Moses, or the righteousness of works, but that the grace of Christ, might be with them; that it might be in their hearts and with their spirits, quickening, comforting, and strengthening them: to all which he sets his Amen; signifying his desire that so it might be, and his faith that so it would be. (Matthew Henry)
