1Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to yourself so that you also aren’t tempted.
2Bear one another’s burdens, and so fulfill the law of Christ.
3For if a man thinks himself to be something when he is nothing, he deceives himself.
4But let each man examine his own work, and then he will have reason to boast in himself, and not in someone else.
5For each man will bear his own burden.
6But let him who is taught in the word share all good things with him who teaches.
7Don’t be deceived. God is not mocked, for whatever a man sows, that he will also reap.
8For he who sows to his own flesh will from the flesh reap corruption. But he who sows to the Spirit will from the Spirit reap eternal life.
9Let’s not be weary in doing good, for we will reap in due season, if we don’t give up.
10So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith.
11See with what large letters I write to you with my own hand.
12As many as desire to make a good impression in the flesh compel you to be circumcised; just so they may not be persecuted for the cross of Christ.
13For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, that they may boast in your flesh.
14But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
15For in Christ Jesus neither is circumcision anything, nor uncircumcision, but a new creation.
16As many as walk by this rule, peace and mercy be on them, and on God’s Israel.
17From now on, let no one cause me any trouble, for I bear the marks of the Lord Jesus branded on my body.
18The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~945 words.
Matthew Henry. Note, Though as Christians we are freed from the law of Moses, yet we are under the law of Christ; and therefore, instead of laying unnecessary burdens upon others (as those who urged the observance of Moses's law did), it much more becomes us to fulfil the law of Christ by bearing one another's burdens. The blessings which he desires for those who walk according to this rule, or which he gives them the hope and prospect of (for the words may be taken either as a prayer or a promise), are peace and mercy - peace with God and conscience, and all the comforts of this life as far as they are needful for them, and mercy, or an interest in the free love and favour of God in Christ, which are the spring and fountain of all other blessings. The Jews and judaizing teachers were for confining these blessings to such as were circumcised and kept the law of Moses; but, on the contrary, the apostle declares that they belong to all who walk according to the rule of the gospel, or of the new creature, even to all the Israel of God, intimating that those only are the true Israel of God who walk according to this rule, and not that of circumcision, which they insisted so much upon, and therefore that this was the true way to obtain peace and mercy. But, (3.) All who sincerely endeavour to walk according to this rule may be assured that peace and mercy will be upon them: this is the best way to have peace with God, ourselves, and others; and hereupon, as we may be sure of the favour of God now, so we may be sure that we shall find mercy with him hereafter. 4. By Christ, or by the cross of Christ, the world was crucified to him, and he to the world; he had experienced the power and virtue of it in weaning him from the world, and this was one great reason of his glorying in it. That his principle glory was in the cross of Christ: God forbid, says he, that I should glory, save in the cross of our Lord Jesus Christ, Gal 6:14.
Jamieson–Fausset–Brown. If ye, legalists, must "bear burdens," then instead of legal burdens (Mat 23:4), "bear one another's burdens," literally, "weights." Distinguished by BENGEL from "burden," Gal 6:4 (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength. so fulfil--or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil." the law of Christ--namely, "love" (Gal 5:14). From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne--by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers. communicate unto him--"impart a share unto his teacher": literally, "him that teacheth catechetically." in all good things--in every kind of the good things of this life, according as the case may require (Rom 15:27; Co1 9:11, Co1 9:14). Contrast between his zeal in their behalf, implied in Gal 6:11, and the zeal for self on the part of the Judaizers. make a fair show-- (Co2 5:12). in the flesh--in outward things. they--it is "these" who constrain you--by example (Gal 6:13) and importuning. only lest--"only that they may not," &c. (compare Gal 5:11). suffer persecution--They escaped in a great degree the Jews' bitterness against Christianity and the offense of the cross of Christ, by making the Mosaic law a necessary preliminary; in fact, making Christian converts into Jewish proselytes. We are to testify the power of Christ's death working in us, after the manner of crucifixion (Gal 5:24; Rom 6:5-6). our--He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did. the world--inseparably allied to the "flesh" (Gal 6:13).
John Calvin. 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. 1. 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. 12. "If any man be in Christ" says he, "let him be a new creature." (2 Corinthians 5:17.) That is, if any man wishes to be considered as belonging to the kingdom of Christ, let him be created anew by the Spirit of God; let him not live any longer to himself or to the world, but let him be raised up to "newness of life." (Romans 6:4.) His reasons for concluding that neither circumcision nor uncircumcision is of any importance, have been already considered. "But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ" (Philippians 3:7, 8.) To crucify the world is to treat it with contempt and disdain. 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. 14.
Matthew Henry
chapter
This chapter chiefly consists of two parts. In the former the apostle gives us several plain and practical directions, which more especially tend to instruct Christians in their duty to one another, and to promote the communion of saints in love (Gal 6:1-10). In the latter he revives the main design of the epistle, which was to fortify the Galatians against the arts of their judaizing teachers, and confirm them in the truth and liberty of the gospel, for which purpose he, I. Gives them the true character of these teachers, and shows them from what motives, and with what views, they acted (Gal 6:11-14). And, II. On the other hand he acquaints them with his own temper and behaviour. From both these they might easily see how little reason they had to slight him, and to fall in with them. And then he concludes the epistle with a solemn benediction.
Source · CC0-1.0 / Public Domain
1–10
The apostle having, in the foregoing chapter, exhorted Christians by love to serve one another (Gal 6:13), and also cautioned us (Gal 6:16) against a temper which, if indulged, would hinder us from showing the mutual love and serviceableness which he had recommended, in the beginning of this chapter he proceeds to give some further directions, which, if duly observed, would both promote the one and prevent the other of these, and render our behaviour both more agreeable to our Christian profession and more useful and comfortable to one another: particularly,
I. We are here taught to deal tenderly with those who are overtaken in a fault, Gal 6:1. He puts a common case: If a man be overtaken in a fault, that is, be brought to sin by the surprise of temptation. It is one thing to overtake a fault by contrivance and deliberation, and a full resolution in sin, and another thing to be overtaken in a fault. The latter is the case here supposed, and herein the apostle shows that great tenderness should be used. Those who are spiritual, by whom is meant, not only the ministers (as if none but they were to be called spiritual persons), but other Christians too, especially those of the higher form in Christianity; these must restore such a one with the spirit of meekness. Here observe, 1. The duty we are directed to - to restore such; we should labour, by faithful reproofs, and pertinent and seasonable councils, to bring them to repentance. The original word, katartizete, signifies to set in joint, as a dislocated bone; accordingly we should endeavour to set them in joint again, to bring them to themselves, by convincing them of their sin and error, persuading them to return to their duty, comforting them in a sense of pardoning mercy thereupon, and having thus recovered them, confirming our love to them. 2. The manner wherein this is to be done: With the spirit of meekness; not in wrath and passion, as those who triumph in a brother's falls, but with meekness, as those who rather mourn for them. Many needful reproofs lose their efficacy by being given in wrath; but when they are managed with calmness and tenderness, and appear to proceed from sincere affection and concern for the welfare of those to whom they are given, they are likely to make a due impression. 3. A very good reason why this should be done with meekness: Considering thyself, lest thou also be tempted. We ought to deal very tenderly with those who are overtaken in sin, because we none of us know but it may some time or other be our own case. We also may be tempted, yea, and overcome by the temptation; and therefore, if we rightly consider ourselves, this will dispose us to do by others as we desire to be done by in such a case.
II. We are here directed to bear one another's burdens, Gal 6:2. This may be considered either as referring to what goes before, and so may teach us to exercise forbearance and compassion towards one another, in the case of those weaknesses, and follies, and infirmities, which too often attend us - that, though we should not wholly connive at them, yet we should not be severe against one another on account of them; or as a more general precept, and so it directs us to sympathize with one another under the various trials and troubles that we may meet with, and to be ready to afford each other the comfort and counsel, the help and assistance, which our circumstances may require. To excite us hereunto, the apostle adds, by way of motive, that so we shall fulfil the law of Christ. This is to act agreeably to the law of his precept, which is the law of love, and obliges us to a mutual forbearance and forgiveness, to sympathy with and compassion towards each other; and it would also be agreeable to his pattern and example, which have the force of a law to us. He bears with us under our weaknesses and follies, he is touched with a fellow-feeling of our infirmities; and therefore there is good reason why we should maintain the same temper towards one anot…
Source · CC0-1.0 / Public Domain
11–18
The apostle, having at large established the doctrine of the gospel, and endeavoured to persuade these Christians to a behaviour agreeable to it, seems as if he intended here to have put an end to the epistle, especially when he had acquainted them that, as a particular mark of his respect for them, he had written this large letter with his own hand, and had not made use of another as his amanuensis, and only subscribed his name to it, as he was wont to do in his other epistles: but such is his affection to them such his concern to recover them from the bad impressions made upon them by their false teachers, that he cannot break off till he has once again given them the true character of those teachers, and an account of his own contrary temper and behaviour, that by comparing these together they might the more easily see how little reason they had to depart from the doctrine he had taught them and to comply with theirs.
I. He gives them the true character of those teachers who were industrious to seduce them, in several particulars. As, 1. They were men who desired to make a fair show in the flesh, Gal 6:12. They were very zealous for the externals of religion, forward to observe, and to oblige others to observe, the rites of the ceremonial law, though at the same time they had little or no regard to real piety; for, as the apostle says of them in the following verse, neither do they themselves keep the law. Proud, vain, and carnal hearts desire nothing more than to make a fair show in the flesh, and they can easily be content with so much religion as will help them to keep up such a fair show; but frequently those have least of the substance of religion who are most solicitous to make a show of it. 2. They were men who were afraid of suffering, for they constrained the Gentile Christians to be circumcised, only lest they should suffer persecution for the cross of Christ. It was not so much out of a regard to the law as to themselves; they were willing to sleep in a whole skin, and to save their worldly cargo, and cared not though they made shipwreck of faith and a good conscience. That which they chiefly aimed at was to please the Jews, and to keep up their reputation among them, and so to prevent the trouble that Paul, and other faithful professors of the doctrine of Christ, lay open to. And, 3. Another part of their character was that they were men of a party spirit, and who had no further zeal for the law than as it subserved their carnal and selfish designs; for they desired to have these Christians circumcised, that they might glory in their flesh (Gal 6:13), that they might say they had gained them over to their side, and made proselytes of them, of which they carried the mark in their flesh. And thus, while they pretended to promote religion, they were the greatest enemies of it; for nothing has been more destructive to the interest of religion than men-siding and party-making.
II. He acquaints us, on the other hand, with his own temper and behaviour, or makes profession of his own faith, hope, and joy; particularly,
1. That his principle glory was in the cross of Christ: God forbid, says he, that I should glory, save in the cross of our Lord Jesus Christ, Gal 6:14. By the cross of Christ is here meant his sufferings and death on the cross, or the doctrine of salvation by a crucified Redeemer. This was what the Jews stumbled at and the Greeks accounted foolishness; and the judaizing teachers themselves, though they had embraced Christianity, yet were so far ashamed of it that in compliance with the Jews, and to avoid persecution from them, they were for mixing the observance of the law of Moses with faith in Christ, as necessary to salvation. But Paul had a very different opinion of it; he was so far from being offended at the cross of Christ, or ashamed of it, or afraid to own it, that he gloried in it; yea, he desired to glory in nothing else, and rejected the thought of setting up anything in competition with it, a…
Source · CC0-1.0 / Public Domain
John Calvin
1
Galatians 6:1-5
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.
1. Fratres, etiamsi praeoccupatus fuerit homo in aliquo lapsu, vos, qui spirituales estis, instaurate ejusmodi hominem spiritu lenitatis; considerans to ipsum, ne tu quoque tenteris.
2. Bear ye one another's burdens, and so fulfil the law of Christ.
2. Alii aliorum onera portate, et sic adimplete legem Christi.
3. For if a man think himself to be something, when he is nothing, he deceiveth himself.
3. Nam si quis putat se esse aliquid, quum nihil sit, se ipsum decipit.
4. But let every man prove his own worth, and then shall he have rejoicing in himself alone, and not in another.
4. Opus antem suum probet unusquisque; et tunc in se ipso solo gloriam habebit, non antem in alio.
5. For every man shall bear his own burden.
5. Quisque enim proprium onus portabit.
1. Brethren, if a man be overtaken in any fault [94] Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many instances from pride, and from dislike and contempt of the brethren. Most men seize on the faults of brethren as an occasion of insulting them, and of using reproachful and cruel language. Were the pleasure they take in upbraiding equalled by their desire to produce amendment, they would act in a different manner. Reproof, and often sharp and severe reproof, must be administered to offenders. But while we must not shrink from a faithful testimony against sin, neither must we omit to mix oil with the vinegar.
We are here taught to correct the faults of brethren in a mild manner, and to consider no rebukes as partaking a religious and Christian character which do not breathe the spirit of meekness. To gain this object, he explains the design of pious reproofs, which is, to restore him who is fallen, to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language; and consequently, we must display a gentle and meek spirit, if we intend to heal our brother. And lest any man should satisfy himself with assuming the outward form, he demands the spirit of meekness; for no man is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit. [95]
Another argument for gentleness in correcting brethren is contained in the expression, "if a man be overtaken." If he has been carried away through want of consideration, or through the cunning arts of a deceiver, it would be cruel to treat such a man with harshness. Now, we know that the devil is always lying in wait, and has a thousand ways of leading us astray. When we perceive a brother to have transgressed, let us consider that he has fallen into the snares of Satan; let us be moved with compassion, and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep seated crimes, accompanied by deliberate and obstinate disregard of the authority of God. Such a display of wicked and perverse disobedience to God must be visited with greater severity, for what advantage would be gained by gentle treatment? The particle if also, (ea`n kai,) implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance.
Ye who are spiritual. This is not spoken in irony; for, however spiritual they might be, still they were not wholly filled with the Spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied than to promote the salvation of the brethren? The more eminently any man is endowed with Divine grace, the more strongly is he bound to consult the edification of those who have been less favored. But such is our folly, tha…
Source · Public Domain (CC Public Domain Mark 1.0)
6
Galatians 6:6-10
6. Let him that is taught in the word communicate unto him that teacheth in all good things.
6. Coremunicet is, qui instituitur in sermone, cum doctore, in omnibus bonis.
7. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
7. Ne erretis: Deus non subsannatur; quod enim seminaverit homo, hoc etiam metet.
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.
8. Nam qui seminat carni suae, ex carne metet corruptionem; qui autem seminat Spiritui, ex Spiritu metet vitam aeternam.
9. And let us not be weary in well doing: for in due season we shall reap, if we faint not.
9. Bonum antem faciendo ne defatigemur; nam si non defecerimus, metemus opportuno tempore.
10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith..
10. Ergo ubi tempus habemus, benefaciamus erga omnes, praesertim vero erga domesticos fidel.
6. Let him that is taught in the word. It is probable that the teachers and ministers of the word were at that time neglected. This shewed the basest ingratitude. How disgraceful is it to defraud of their temporal support those by whom our souls are fed! -- to refuse an earthly recompense to those from whom we receive heavenly benefits! But it is, and always has been, the disposition of the world, freely to bestow on the ministers of Satan every luxury, and hardly to supply godly pastors with necessary food. Though it does not become us to indulge too much in complaint, or to be too tenacious of our rights, yet Paul found himself called upon to exhort the Galatians to perform this part of their duty. He was the more ready to do so, because he had no private interest in the matter, but consulted the universal benefit of the Church, without any regard to his own advantage. He saw that the ministers of the word were neglected, because the word itself was despised; for if the word be truly esteemed, its ministers will always receive kind and honorable treatment. It is one of the tricks of Satan to defraud godly ministers of support, that the Church may be deprived of such ministers. [98] An earnest desire to preserve a gospel ministry, led to Paul's recommendation that proper attention should be paid to good and faithful pastors.
The word is here put, by way of eminence, (kat ' exochen,) for the doctrine of godliness. Support is declared to be due to those by whom we are taught in the word. Under this designation the Papal system supports idle bellies of dumb men, and fierce wild beasts, who have nothing in common with the doctrine of Christ. In all good things. He does not propose that no limit should be set to their worldly enjoyments, or that they should revel in superfluous abundance, but merely that none of the necessary supports of life should be withheld. Ministers ought to be satisfied with moderate fare, and the danger which attends pomp and luxury ought to be prevented. To supply their real necessities, let believers cheerfully devote any part of their property that may be required for the services of devout and holy teachers. What return will they make for the invaluable treasure of eternal life, which is communicated to them by the preaching of those men?
7. God is not mocked. The design of this observation is to reply to the dishonest excuses which are frequently pleaded. One alleges that he has a family to support, and another asserts that he has no superfluity of wealth to spend in liberality or profusion. The consequence is, that, while such multitudes withhold their aid, the few persons who do their duty are generally unable to contribute the necessary support. These apologies Paul utterly rejects, for a reason which the world little considers, that this transaction is with God. The supply of a man's bodily wants is not the sole question, but involves the degree of our regard for Christ and…
Source · Public Domain (CC Public Domain Mark 1.0)
11
Galatians 6:11-13
11. Ye see how large a letter I have written unto you with mine own hand.
11. Videtis, qualibus literis vobis scripserim mea manu.
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.
12. Quicunque volunt placere juxta faciem in carne, hi cogunt vos circumcidi; tantum ut ne persequutionem sustineant cruce Christi.
13. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
13. Neque enim qui circumciduntur, ipsi Legera servant; sed volunt vos circumcidi, ut in carne vestra glorientur.
11. Ye see. The meaning of the Greek verb idete, is so far doubtful that it may be taken either in the imperative or indicative mood; but the force of the passage is little if at all affected. To convince the Galatians more fully of his anxiety about them, and at the same time to ensure their careful perusal, he mentions that this long Epistle had been written with his own hand. The greater the toil to which he had submitted on their account, the stronger were their inducements to read it, not in a superficial manner, but with the closest attention.
12. As many as desire to make a fair shew in the flesh. Such men pay no regard to edification, but are guided by an ambitious desire to hunt after popular applause. The Greek verb euprosoposai, [100] is highly expressive, and denotes the kind looks and address which were assumed for the purpose of pleasing. He charges the false apostles with ambition. As if he had said, "When those men lay circumcision upon you as a necessary burden, do you wish to know what sort of persons they are, what are the objects of their regard or pursuit? You are mistaken if you imagine that they are at all influenced by godly zeal. To gain or preserve the favor of men is the object they have in view in offering this bribe." It was because they were Jews that they adopted this method of retaining the good-will, or at least allaying the resentment, of their own nation. It is the usual practice of ambitious men meanly to fawn on those from whose favor they hope to derive advantage, and to insinuate themselves into their good graces, that, when better men have been displaced, they may enjoy the undivided power. This wicked design he lays open to the Galatians, in order to put them on their guard.
Only lest they should suffer persecution. The pure preaching of the gospel is again designated the cross of Christ. But there is likewise an allusion to their favourite scheme of resolving to preach Christ without the cross. The deadly rage by which the Jews were animated against Paul, arose from their being unable to endure a neglect of ceremonies. To avoid persecution, those men flattered the Jews. Yet after all, if they had themselves kept the law, their conduct might have been suffered. On the contrary, they disturbed the whole church for the sake of their personal ease, and scrupled not to lay a tyrannical yoke on the consciences of men, that they might be entirely freed from bodily uneasiness. A dread of the cross led them to corrupt the true preaching of the cross.
13. For neither they who hold by circumcision keep the law. The old version and Erasmus translate thus: who are circumcised. But Paul appears to me to refer to teachers only; and for this reason I would prefer to render the words, those who hold by circumcision, which would not include all circumcised persons, and thus would avoid ambiguity. The meaning is, "It is not from a strong attachment to the law that they bind you with the yoke of ceremonies; for, even with their own circumcision, they do not keep the law. It is no doubt under the pretext of the law that they require you to be circumcised; but, though they have themselves been circumcised, they do not perform what they enjoin upon others." When he says, indeed, that they do not keep the law, it is doub…
Source · Public Domain (CC Public Domain Mark 1.0)
14
Galatians 6:14-18
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.
14. Mihi antem absit gloriari, nisi in truce Domini nostri Iesu Christi, per quam mundus mihi crucifixus est, et ego mundo.
15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
15. Nam in Christo neque circumcisio quicquam valet, neque praeputium; sed nova creatura.
16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
16. Et quicunque hac regula ambulabunt, pax super eos et misericordia, et super Israelem Dei.
17. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
17. In reliquis nemo facessat mihi molestiam; ego enim stigmata Domini Iesu in corpore meo porto.
18. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
18. Gratia Domini nostri Iesu Christi cum spiritu vestro, fratres. Amen.
To the Galatians written from Rome.
Ad Galatas missa fuit e Roma.
14. But God forbid that I should glory. The designs of the false apostles are here contrasted with his own sincerity. As if he had said, "To avoid being compelled to bear a cross, they deny the cross of Christ, purchase with your flesh the applause of men, and end by triumphing over you. But my triumph and my glory are in the cross of the Son of God." If the Galatians had not been utterly destitute of common sense, ought they not to have held in abhorrence the men whom they beheld making sport of their dangerous condition.
To glory in the cross of Christ, is to glory in Christ crucified. But something more is implied. In that death, -- so full of disgrace and ignominy, which God himself has pronounced to be accursed, and which men are wont to view with abhorrence and shame, -- in that death he will glory, because he obtains in it perfect happiness. Where man's highest good exists, there is his glory. But why does not Paul seek it elsewhere? Though salvation is held out to us in the cross of Christ, what does he think of his resurrection? I answer, in the cross redemption in all its parts is found, but the resurrection of Christ does not lead us away from the cross. And let it be carefully observed, that every other kind of glorying is rejected by him as nothing short of a capital offense. "May God protect us from such a fearful calamity!" Such is the import of the phrase which Paul constantly employs, God forbid
BY WHICH the world is crucified. As the Greek word for cross, stauros, is masculine, the relative pronoun may be either rendered by whom, or by which, according as we refer it to Christ or to the cross. In my opinion, however, it is more proper to apply it to the cross; for by it strictly we die to the world. But what is the meaning of the world? It is unquestionably contrasted with the new creature. Whatever is opposed to the spiritual kingdom of Christ is the world, because it belongs to the old man; or, in a word, the world is the object and aim of the old man.
The world is crucified to me. This exactly agrees with the language which he employs on another occasion.
"But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ" (Philippians 3:7, 8.)
To crucify the world is to treat it with contempt and disdain.
He adds, and I unto the world. By this he means that he regarded himself as unworthy to be taken into the account, and indeed as utterly annihilated; because this was a matter with which a dead man had nothing to do. At all events, he means, that by the mortification of the old man he had renounced the world. Some take his meaning to be, "If the world looks upon me as abhorred and excommunicated, I consider the worl…
Source · Public Domain (CC Public Domain Mark 1.0)
Jamieson–Fausset–Brown
2
If ye, legalists, must "bear burdens," then instead of legal burdens (Mat 23:4), "bear one another's burdens," literally, "weights." Distinguished by BENGEL from "burden," Gal 6:4 (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength.
so fulfil--or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil."
the law of Christ--namely, "love" (Gal 5:14). Since ye desire "the law," then fulfil the law of Christ, which is not made up of various minute observances, but whose sole "burden" is "love" (Joh 13:34; Joh 15:12); Rom 15:3 gives Christ as the example in the particular duty here.
Source · Public Domain (CC Public Domain Mark 1.0)
3
Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.
something--possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.
when he is nothing--The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [ALFORD] (Gal 6:2, Gal 6:6; Rom 12:3; Co1 8:2).
deceiveth himself--literally, "he mentally deceives himself." Compare Jam 1:26, "deceiveth his own heart."
Source · Public Domain (CC Public Domain Mark 1.0)
4
his own work--not merely his own opinion of himself.
have rejoicing in himself alone--Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is likely to find cause for glorying in himself. Nay, in Gal 6:5, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. But he refers to the idea those whom he censures had of themselves: they thought they had cause for "glorying" in themselves, but it all arose from unjust self-conceited comparison of themselves with others, instead of looking at home. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ.
Source · Public Domain (CC Public Domain Mark 1.0)
5
For (by this way, Gal 6:4, of proving himself, not depreciating his neighbor by comparison) each man shall bear his own "burden," or rather, "load" (namely, of sin and infirmity), the Greek being different from that in Gal 6:2. This verse does not contradict Gal 6:2. There he tells them to bear with others' "burdens" of infirmity in sympathy; here, that self-examination will make a man to feel he has enough to do with "his own load" of sin, without comparing himself boastfully with his neighbor. Compare Gal 6:3. Instead of "thinking himself to be something," he shall feel the "load" of his own sin: and this will lead him to bear sympathetically with his neighbor's burden of infirmity. ÆSOP says a man carries two bags over his shoulder, the one with his own sins hanging behind, that with his neighbor's sins in front.
Source · Public Domain (CC Public Domain Mark 1.0)
6
From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne--by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.
communicate unto him--"impart a share unto his teacher": literally, "him that teacheth catechetically."
in all good things--in every kind of the good things of this life, according as the case may require (Rom 15:27; Co1 9:11, Co1 9:14).
Source · Public Domain (CC Public Domain Mark 1.0)
7
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 (Gal 6:6) seem valid before men, but are not so before God (Psa 50:21).
soweth--especially of his resources (Co2 9:6).
that--Greek, "this"; this and nothing else.
reap--at the harvest, the end of the world (Mat 13:39).
Source · Public Domain (CC Public Domain Mark 1.0)
8
Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.
corruption--that is, destruction (Phi 3:19). Compare as to the deliverance of believers from "corruption" (Rom 8:21). The use of the term "corruption" instead, implies that destruction is not an arbitrary punishment of fleshly-mindedness, but is its natural fruit; the corrupt flesh producing corruption, which is another word for destruction: corruption is the fault, and corruption the punishment (see on Co1 3:17; Pe2 2:12). Future life only expands the seed sown here. Men cannot mock God because they can deceive themselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (Psa 126:6; Pro 11:18; Pro 22:8; Hos 8:7; Hos 10:12; Luk 16:25; Rom 8:11; Jam 5:7).
Source · Public Domain (CC Public Domain Mark 1.0)
9
(Th2 3:13). And when we do good, let us also persevere in it without fainting.
in due season--in its own proper season, God's own time (Ti1 6:15).
faint not--literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [BENGEL]. No one should faint, as in an earthly harvest sometimes happens.
Source · Public Domain (CC Public Domain Mark 1.0)
9 more notes on this passage are in the library.