Teks -- Galatians 6:1-18 (NET)

Support One Another

6:1 Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. 6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ. 6:3 For if anyone thinks he is something when he is nothing, he deceives himself. 6:4 Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. 6:5 For each one will carry his own load. 6:6 Now the one who receives instruction in the word must share all good things with the one who teaches it. 6:7 Do not be deceived. God will not be made a fool. For a person will reap what he sows, 6:8 because the person who sows to his own flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit. 6:9 So we must not grow weary in doing good, for in due time we will reap, if we do not give up. 6:10 So then, whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.

Final Instructions and Benediction

6:11 See what big letters I make as I write to you with my own hand! 6:12 Those who want to make a good showing in external matters are trying to force you to be circumcised. They do so only to avoid being persecuted for the cross of Christ. 6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. 6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. 6:15 For neither circumcision nor uncircumcision counts for anything; the only thing that matters is a new creation! 6:16 And all who will behave in accordance with this rule, peace and mercy be on them, and on the Israel of God. 6:17 From now on let no one cause me trouble, for I bear the marks of Jesus on my body. 6:18 The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Gal 6:1 - If a man be overtaken

If a man be overtaken ( ean kai prolēmphthēi anthrōpos ).

Condition of third class, first aorist passive subjunctive of prolambanō , old verb to take beforehand, to surprise, to detect.

Robertson: Gal 6:1 - Trespass

Trespass ( paraptōmati ).

Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koiné[28928]š word.

Robertson: Gal 6:1 - Ye which are spiritual

Ye which are spiritual ( hoi pneumatikoi ).

See note on 1Co 3:1. The spiritually led (Gal 5:18), the spiritual experts in mending souls.

Robertson: Gal 6:1 - Restore

Restore ( katartizete ).

Present active imperative of katartizō , the very word used in Mat 4:21 of mending nets, old word to make artios , fit, to equip thoroughly.

Robertson: Gal 6:1 - Looking to thyself

Looking to thyself ( skopōn seauton ).

Keeping an eye on as in 2Co 4:18 like a runner on the goal.

Robertson: Gal 6:1 - Lest thou also be tempted

Lest thou also be tempted ( mē kai su peirasthēis ).

Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.

Robertson: Gal 6:2 - Bear ye one another’ s burdens

Bear ye one another’ s burdens ( allēlōn ta barē bastazete ).

Keep on bearing (present active imperative of bastazō , old word, used of Jesus bearing his Cross in Joh 19:17. Baros means weight as in Mat 20:12; 2Co 4:17. It is when one’ s load (phortion , Gal 6:5) is about to press one down. Then give help in carrying it.

Robertson: Gal 6:2 - Fulfil

Fulfil ( anaplērōsate ).

First aorist active imperative of anaplēroō , to fill up, old word, and see note on Mat 23:32; note 1Th 2:16; and note 1Co 14:16. Some MSS. have future indicative (anaplērōsete ).

Robertson: Gal 6:3 - Something when he is nothing

Something when he is nothing ( ti mēden ōn ).

Thinks he is a big number being nothing at all (neuter singular pronouns). He is really zero.

Robertson: Gal 6:3 - He deceiveth himself

He deceiveth himself ( phrenapatāi heauton ).

Late compound word (phrēn , mind, apataō , lead astray), leads his own mind astray. Here for first time. Afterwards in Galen, ecclesiastical and Byzantine writers. He deceives no one else.

Robertson: Gal 6:5 - Each shall bear his own burden

Each shall bear his own burden ( to idion phortion bastasei ).

Phortion is old word for ship’ s cargo (Act 27:10). Christ calls his phortion light, though he terms those of the Pharisees heavy (Mat 23:4), meant for other people. The terms are thus not always kept distinct, though Paul does make a distinction here from the barē in Gal 6:2.

Robertson: Gal 6:6 - That is taught

That is taught ( ho katēchoumenos ).

For this late and rare verb katēcheō , see note on Luk 1:4; note on Act 18:25; and note on 1Co 14:19. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active (tōi katēchounti ) joined with the passive is interesting as showing how early we find paid teachers in the churches. Those who receive instruction are called on to "contribute"(better than "communicate"for Koinéōneitō ) for the time of the teacher (Burton). There was a teaching class thus early (1Th 5:12; 1Co 12:28; Eph 4:11; 1Th 5:17).

Robertson: Gal 6:7 - Be not deceived

Be not deceived ( mē planāsthe ).

Present passive imperative with mē , "stop being led astray"(planaō , common verb to wander, to lead astray as in Mat 24:4.).

Robertson: Gal 6:7 - God is not mocked

God is not mocked ( ou muktērizetai ).

This rare verb (common in lxx) occurs in Lysias. It comes from muktēr (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means "an evasion of his laws which men think to accomplish, but, in fact, cannot"(Burton).

Robertson: Gal 6:7 - Whatsoever a man soweth

Whatsoever a man soweth ( ho ean speirēi anthrōpos ).

Indefinite relative clause with ean and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job 4:8; Arist., Rhet. iii. 3). Already in 2Co 9:6. Same point in Mat 7:16; Mar 4:26.

Robertson: Gal 6:7 - That

That ( touto ).

That very thing, not something different.

Robertson: Gal 6:7 - Reap

Reap ( therisei ).

See Mat 6:26 for this old verb.

Robertson: Gal 6:8 - Corruption

Corruption ( phthoran ).

For this old word from phtheirō , see note on 1Co 15:42. The precise meaning turns on the context, here plainly the physical and moral decay or rottenness that follows sins of the flesh as all men know. Nature writes in one’ s body the penalty of sin as every doctor knows.

Robertson: Gal 6:8 - Eternal life

Eternal life ( zōēn aiōnion ).

See note on Mat 25:46 for this interesting phrase so common in the Johannine writings. Plato used aiōnios for perpetual. See also 2Th 1:9. It comes as nearly meaning "eternal"as the Greek can express that idea.

Robertson: Gal 6:9 - Let us not be weary in well-doing

Let us not be weary in well-doing ( to kalon poiountes mē enkakōmen ).

Volitive present active subjunctive of enkakeō on which see note on Luk 18:1; note on 2Th 3:13; note on 2Co 4:1, 2Co 4:16. (en , kakos , 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.

Robertson: Gal 6:9 - In due season

In due season ( kairōi idiōi ).

Locative case, "at its proper season"(harvest time). Cf. 1Ti 2:6; 1Ti 6:15 (plural).

Robertson: Gal 6:9 - If we faint not

If we faint not ( mē ekluomenoi ).

Present passive participle (conditional) with mē . Cf. ekluō , old verb to loosen out. Literally, "not loosened out,"relaxed, exhausted as a result of giving in to evil (enkakōmen ).

Robertson: Gal 6:10 - As we have opportunity

As we have opportunity ( hōs kairon echōmen ).

Indefinite comparative clause (present subjunctive without an ). "As we have occasion at any time."

Robertson: Gal 6:10 - Let us work that which is good

Let us work that which is good ( ergazōmetha to agathon ).

Volitive present middle subjunctive of ergazomai , "Let us keep on working the good deed."

Robertson: Gal 6:10 - Of the household of faith

Of the household of faith ( tous oikeious tēs pisteōs ).

For the obvious reason that they belong to the same family with necessary responsibility.

Robertson: Gal 6:11 - With how large letters

With how large letters ( pēlikois grammasin ).

Paul now takes the pen from the amanuensis (cf. Rom 16:22) and writes the rest of the Epistle (Gal 6:11-18) himself instead of the mere farewell greeting (2Th 3:17; 1Co 16:21; Col 4:18). But what does he mean by "with how large letters"? Certainly not "how large a letter."It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, ( St. Paul , p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan ( Documents , p. 24; Vocabulary , etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature.

Robertson: Gal 6:11 - I have written

I have written ( egrapsa ).

Epistolary aorist.

Robertson: Gal 6:11 - With mine own hand

With mine own hand ( tēi emēi cheiri ).

Instrumental case as in 1Co 16:21.

Robertson: Gal 6:12 - To make a fair show

To make a fair show ( euprosōpēsai ).

First aorist active infinitive of euprosōpeō , late verb from euprosōpos , fair of face (eu , prosōpon ). Here only in N.T., but one example in papyri (Tebt. I. 19 12 b.c. 114) which shows what may happen to any of our N.T. words not yet found elsewhere. It is in Chrysostom and later writers.

Robertson: Gal 6:12 - They compel

They compel ( anagkazousin ).

Conative present active indicative, "they try to compel."

Robertson: Gal 6:12 - For the cross of Christ

For the cross of Christ ( tōi staurōi tou Christou ).

Instrumental case (causal use, Robertson, Grammar , p. 532). Cf. 2Co 2:13. "For professing the cross of Christ"(Lightfoot).

Robertson: Gal 6:13 - They who receive circumcision

They who receive circumcision ( hoi peritemnomenoi ).

Present causative middle of peritemnō , those who are having themselves circumcised. Some MSS. read hoi peritetmēmenoi ), "they who have been circumcised"(perfect passive participle). Probably the present (peritemnomenoi ) is correct as the harder reading.

Robertson: Gal 6:14 - Far be it from me

Far be it from me ( emoi mē genoito ).

Second aorist middle optative of ginomai in a negative (mē ) wish about the future with dative case: "May it not happen to me."See note on Gal 2:17. The infinitive kauchāsthai (to glory) is the subject of genoito as is common in the lxx, though not elsewhere in the N.T.

Robertson: Gal 6:14 - Hath been crucified unto me

Hath been crucified unto me ( emoi estaurōtai ).

Perfect passive indicative of stauroō , stands crucified, with the ethical dative again (emoi ). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Gal 2:19.; Gal 3:13; Gal 4:4.; 1Co 1:23.; Rom 1:16; Rom 3:21.; Rom 4:25; Rom 5:18.

Robertson: Gal 6:14 - World

World ( kosmos )

has no article, but is definite as in 2Co 5:19. Paul’ s old world of Jewish descent and environment is dead to him (Phi 3:3.).

Robertson: Gal 6:15 - A new creature

A new creature ( kainē ktisis ).

For this phrase see note on 2Co 5:17.

Robertson: Gal 6:16 - By this rule

By this rule ( tōi kanoni toutōi ).

For kanōn , see note on 2Co 10:13, 2Co 10:15.

Robertson: Gal 6:17 - From henceforth

From henceforth ( tou loipou ).

Usually to loipon , the accusative of general reference, "as for the rest"(Phi 3:1; Phi 4:8). The genitive case (as here and Eph 6:10) means "in respect of the remaining time."

Robertson: Gal 6:17 - The marks of Jesus

The marks of Jesus ( ta stigmata tou Iēsou ).

Old word from stizō , to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner’ s mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul’ s mind since he bore in his body brandmarks of suffering for Christ received in many places (2Co 6:4-6; 2Co 11:23.), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and "let no one keep on furnishing trouble to me."

Robertson: Gal 6:18

@@The farewell salutation is much briefer than that in 2Co 13:13, but identical with that in Phm 1:25. He calls them "brethren"(adelphoi ) in spite of the sharp things spoken to them.||

Vincent: Gal 6:1 - Overtaken in a fault

Overtaken in a fault ( προλημφθῇ - ἔν τινι παραπτώματι )

The verb means lit. to take before ; to anticipate or forestall . Elsewhere only Mar 14:8; 1Co 11:21. lxx, Wisd. 18:17. Not, be detected in the act by some one else before he can escape , but surprised by the fault itself ; hurried into error. Thus πρὸ has the sense of before he is aware , and ἐν is instrumental, by . For fault or trespass , see on Mat 6:14.

Vincent: Gal 6:1 - Spiritual

Spiritual ( πνευματικοὶ )

Comp. 1Co 3:1. Mostly in Paul. See 1Pe 2:5. Those who have received the Spirit and are led by him. See Gal 3:2, Gal 3:3, Gal 3:5, Gal 3:14; Gal 4:6; Gal 5:5, Gal 5:16, Gal 5:18, Gal 5:25. He leaves it to the readers' own conscience whether or not they answer to this designation.

Vincent: Gal 6:1 - Restore

Restore ( καταρτίζετε )

See on Mat 4:21; see on Mat 21:16; see on Luk 6:40; see on 1Pe 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mar 1:19; of equipping or preparing, Rom 9:22, Heb 10:5; Heb 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line . Comp. 2Co 13:11; 1Co 1:10.

Vincent: Gal 6:1 - Spirit of meekness

Spirit of meekness

Comp. 1Co 4:21. Led by the Spirit of God, whose fruit is meekness (Gal 5:23). For the combinations of πνεῦμα with genitives, see on Rom 8:4, p. 87.

Vincent: Gal 6:1 - Considering

Considering ( σκοπῶν )

Only in Paul, except Luk 11:35. The verb means to look attentively ; to fix the attention upon a thing with an interest in it. See Rom 16:17; 2Co 4:18; Phi 2:4; Phi 3:17. Hence, often, to aim at (comp. σκοπὸν mark , Phi 3:14). Schmidt ( Syn .) defines: " To direct one's attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment." Notice the passing to the singular number - " considering thyself ." The exhortation is addressed to the conscience of each. Before you deal severely with the erring brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact.

Vincent: Gal 6:2 - One another's burdens

One another's burdens ( ἀλλήλων τὰ βάρη )

The emphasis is on one another's , in contrast with the selfishness which leaves others to take care of themselves. The primary reference in burdens is to moral infirmities and errors, and the sorrow and shame and remorse which they awaken in the offender.

Vincent: Gal 6:2 - So

So ( οὗτως )

By observing this injunction.

Vincent: Gal 6:2 - Fulfill

Fulfill ( ἀναπληρώσατε )

The verb denotes, not the filling up of a perfect vacancy, as the simple πληροῦν , but the supplying of what is lacking to fulness; the filling up of a partial void. Comp. 1Co 16:17; Phi 2:30; 1Th 2:16.

Vincent: Gal 6:3 - Think

Think ( δοκεῖ )

Sometimes rendered seems , 1Co 12:22; 2Co 10:9; Gal 2:9; but think is Paul's usual meaning. Comp. Mat 3:9; 1Co 11:16; Phi 3:4.

Vincent: Gal 6:3 - To be something

To be something ( εἶναί τι )

For the phrase see Act 5:36; Act 8:9; 1Co 3:7; 1Co 10:19; Gal 2:6; Gal 6:15.

Vincent: Gal 6:3 - Deceiveth

Deceiveth ( φρεναπατᾷ )

N.T.o . o lxx, o Class. See the noun φεναπάτης deceiver , Tit 1:10. Denoting subjective deception; deception of the judgment. The simple ἀπατᾶν to deceive, Eph 5:6; 1Ti 2:14; Jam 1:26, and often in lxx. Lightfoot thinks the compound verb may possibly have been coined by Paul.

Vincent: Gal 6:4 - Prove

Prove ( δοκιμαζέτω )

In Class. of assaying metals Comp. lxx, Pro 8:10; Pro 17:3; Sir. 2:5: also 1Co 3:13; 1Pe 1:7. It is the classical verb for testing money; see Plato, Tim . 65 C. Δοκιμάζειν and πυροῦσθαι to burn or try by fire occur together, Jer 9:7; Psa 11:6; Psa 65:10. Generally, to prove or examine , as 1Co 11:28; 1Th 5:21. To accept that which is approved, 1Co 16:3; 2Co 8:22; 1Th 2:4.

Vincent: Gal 6:4 - Rejoicing

Rejoicing ( τὸ καύχημα )

Better, as giving the force of the article, " his glorying." Καύχημα is the matter or ground of glorying, see Rom 4:2; 1Co 9:15; not the act (καύχησις ), as Rom 3:27; 2Co 1:12.

Vincent: Gal 6:4 - In himself

In himself ( εἰς ἑαυτὸν )

Better, with regard to himself, or as concerns . For this use of εἰς see Rom 4:20; Rom 15:2; Rom 16:6; Eph 3:16. Not, he will keep his glorying to himself or abstain from boasting. He means that if, on examination, one finds in himself anything to boast of, his cause of boasting will lie simply and absolutely in that, and not in his merit as compared, to his own advantage, with that of another.

Vincent: Gal 6:4 - Another

Another ( τὸν ἕτερον )

Better, the other, or, as Rev., his neighbor . See on Mat 6:24.

Vincent: Gal 6:5 - His own burden

Bear ye one another's burdens: every man shall bear his own burden. A kind of paradox of which Paul is fond. See Phi 2:12, Phi 2:13; 2Co 6:8-10; 2Co 7:10; 2Co 12:10. Paul means, no one will have occasion to claim moral superiority to his neighbor, for (γὰρ ) each man's self-examination will reveal infirmities enough of his own, even though they may not be the same as those of his neighbor. His own burdens will absorb his whole attention, and will leave him no time to compare himself with others.

His own burden ( τὸ ἴδιον φορτίον )

For ἴδιον own , see on 1Ti 6:1. With φορτίον burden comp. βάρη burdens , Gal 6:2. It is doubtful whether any different shade of meaning is intended. Originally βάρη emphasizes the weight of the burden, φορτίον simply notes the fact that it is something to be born (φέρειν ), which may be either light or heavy. See Mat 11:30; Mat 23:4; Psa 37:4; Luk 11:46. Comp. Act 27:10, the lading of a ship.

Vincent: Gal 6:6 - Him that is taught

But, although each man is thus individualized as regards his burdens, Christian fellowship in all morally good things is to be maintained between the teacher and the taught. The passage is often explained as an injunction to provide for the temporal wants of Christian teachers. But this is entirely foreign to the course of thought, and isolates the verse from the context on both sides of it. As Gal 6:1-5 refer to moral errors, in all good things has naturally the same reference, as do good in Gal 6:10 certainly has. The exhortation therefore is, that the disciple should make common cause with the teacher in everything that is morally good and that promotes salvation. The introduction at this point of the relation of disciple and teacher may be explained by the fact that this relation in the Galatian community had been disturbed by the efforts of the Judaising teachers, notably in the case of Paul himself; and this disturbance could not but interfere with their common moral effort and life.

Him that is taught ( ὁ κατηχούμενος )

See on Luk 1:4.

Vincent: Gal 6:6 - In the word

In the word ( τὸν λόγον )

The gospel. Usually in Paul with some qualifying word, as of God . Comp. Act 4:4; Act 8:4; Act 11:19; Act 14:25; Act 16:6; 1Th 1:6; Col 4:3.

Vincent: Gal 6:6 - Communicate

Communicate ( κοινωνείτω )

Hold fellowship with; partake with. Not impart to . The word is used of giving and receiving material aid (Phi 4:15): of moral or spiritual participation (Rom 15:27; 1Ti 5:22; 2Jo 1:11): of participation in outward conditions (Heb 2:14): in sufferings (1Pe 4:13).

Vincent: Gal 6:7 - Be not deceived

Be not deceived ( μὴ πλανᾶσθε )

For the phrase see 1Co 6:9; 1Co 15:33; Jam 1:16. Deceive is a secondary sense; the primary meaning being lead astray . See on Mar 12:24. The connection of the exhortation may be with the entire section from Gal 6:1 (Eadie and Sieffert), but is more probably with Gal 6:6. The Galatians are not to think that it is a matter of no consequence whether their fellowship be with their Christian teachers who preach the word of truth, or with the Judaising innovators who would bring them under bondage to the law.

Vincent: Gal 6:7 - Is not mocked

Is not mocked ( οὐ μυκτηρίζεται )

N.T.o . Quite often in lxx. See 1Ki 18:27; 2Ki 19:21; Job 22:19; Pro 1:30. Also the noun μυκτηρισμός mockery , Job 34:7; Psa 34:16. See Ps. of Sol. 4:8. The verb, literally, to turn up the nose at . Comp. Horace, Sat . i. 6, 5, naso suspendis adunco , ii. 8, 64; Epist . i. 19, 45.

Vincent: Gal 6:7 - That

That ( τοῦτο )

Most emphatic. That and nothing else. Comp. Mat 7:16; 2Co 9:6.

Vincent: Gal 6:8 - To his flesh

To his flesh ( εἰς τὴν σάρκα ἑαυτοῦ )

Rather, his own flesh. Ἑις into : the flesh being conceived as the soil into which the seed is cast. Comp. Mat 13:22. His own , because the idea of personal, selfish desire is involved.

Vincent: Gal 6:8 - Corruption

Corruption ( φθοράν )

Primarily, destruction , ruin ; but it also has the sense of deterioration , decay , as 1Co 15:42. Comp. Aristotle, Rhet . iii. 3, 4: " And thou didst sow (ἔσπειρας ) shamefully (αἰσχρῶς ) and didst reap (ἐθερίσας ) miserably (κακῶς )." See also Plato, Phaedrus , 260 D, and on defile , Rom 3:17.

Vincent: Gal 6:8 - The Spirit

The Spirit

The Holy Spirit: not the higher nature of man.

Vincent: Gal 6:8 - Eternal life

Eternal life ( ζωὴν αἰώνιον )

See on 2Th 1:9 (additional note).

Vincent: Gal 6:9 - Be weary

Be weary ( ἐνκακῶμεν )

Lit. faint or lose heart . Comp. 2Th 3:13.

Vincent: Gal 6:9 - In due season

In due season ( καιρῷ ἰδίῳ )

In the season which is peculiarly the harvest-time of each form of well-doing. See on Gal 6:5.

Vincent: Gal 6:9 - Faint

Faint ( ἐκλυόμενοι )

Only here in Paul. See Mat 15:32; Mar 8:3; Heb 12:3, Heb 12:5. Lit. to be loosened or relaxed , like the limbs of the weary.

Vincent: Gal 6:10 - As we have opportunity

As we have opportunity ( ὡς καιρὸν ἔχωμεν )

As there is a proper season for reaping, there is likewise a proper season for sowing. As this season comes to us, let us sow to the Spirit by doing good. Comp. Eph 5:16; Col 4:5.

Vincent: Gal 6:10 - Let us do good

Let us do good ( ἐργαζώμεθα τὸ ἀγαθὸν )

Let us work the good. For the distinctive force of ἐργάζεσθαι see on 3Jo 1:5; and for ποιεῖν to do , see on Joh 3:21. Comp. Col 3:23 where both verbs occur. Τὸ ἀγαθὸν is, of course, the morally good as distinguished from what is merely useful or profitable , but includes what is beneficent or kindly . See Phm 1:14; Eph 4:28; 1Th 3:6; Rom 5:7. Here, in a general sense, embracing all that is specified in Gal 6:1, Gal 6:2, Gal 6:3,Gal 6:10.

Vincent: Gal 6:10 - Unto them who are of the household of faith

Unto them who are of the household of faith ( πρὸς τοὺς οἰκείους τῆς πίστεως )

Πρὸς combines with the sense of direction that of active relation with . Comp. Mat 13:56; Mar 9:16; Joh 1:1; Act 3:25; Act 28:25; 1Th 4:12; Heb 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od . xiv. 331; xix. 288; Thucyd. ii. 59; iv. 15; vii. 82; Hdt. i. 61. Ὁικεῖοι of the household , rare in N.T. See Eph 2:19; 1Ti 5:8. Quite often in lxx of kinsmen . It is unnecessary to introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to . Thus οἰκεῖοι φιλοσοφίας or γεωγραφίας belonging to philosophy or geography , philosophers , geographers . So here, belonging to the faith , believers .

Vincent: Gal 6:11 - How large a letter

How large a letter ( πηλίκοις γράμμασιν )

More correctly, with how large letters . Γράμματα may mean an epistle , as Lat. literae , or epistles ; but Paul habitually uses ἐπιστολή for an epistle. Γράμμασιν means with characters , and πηλίκοις refers to their size. It is claimed by some that the large characters are intended to call the attention of the readers to the special importance of the close of the letter. See below.

Vincent: Gal 6:11 - I have written

I have written ( ἔγραψα )

The aorist may refer to the whole of the preceding letter, or to the concluding verses which follow. In either case it is probably an instance of the epistolary aorist, by which the writer puts himself at the time when his correspondent is reading his letter. To the correspondent, I write has changed itself into I wrote . Similarly the Lat. scripsi . Ἔπεμψα I sent is used in the same way. See Act 23:30; Phi 2:28; Col 4:8; Phm 1:11.

Vincent: Gal 6:11 - With mine own hand

With mine own hand ( τῇ ἐμῇ χειρί )

The aorist ἔγραψα is epistolary, and refers to what follows. The concluding verses emphasize the main issue of the letter, that the Judaising intruders are trying to win the Galatians over to the economy of circumcision which is opposed to the economy of the cross. It is therefore quite probable that Paul may have wished to call special attention to these verses. If so, this special call lies in the words with my own hand , and not in with how large letters , which would seem to have been added to call attention to the apostle's handwriting as distinguished from that of the amanuensis. " Mark carefully these closing words of mine. I write them with my own hand in the large characters which you know."

Vincent: Gal 6:12 - To make a fair show

To make a fair show ( εὐπροσωπῆσαι )

N.T.o . o Class. o lxx.

Vincent: Gal 6:12 - In the flesh

In the flesh ( ἐν σαρκί )

Qualifying the verb to make a fair show . The whole phrase is well explained by Ellicott: " To wear a specious exterior in the earthly, unspiritual element in which they move." Ἐν σρακί is not = among men , nor being carnal , nor as regards fleshly things . The desire to make a good appearance irrespective of inward truth and righteousness, is prompted by the unrenewed, fleshly nature, and makes its fair showing in that sphere.

Vincent: Gal 6:12 - They constrain

They constrain ( οὗτοι ἀναγκάζουσιν )

Neither A.V. nor Rev. gives the strong, definitive force of οὗτοι . It is these - the Judaising emissaries, that constrain, etc. Comp. Gal 3:7.

Vincent: Gal 6:12 - Only lest

Only lest ( μόνον ἵνα - μὴ )

Or, that they may not . Having no other object, or only from the motive that, etc.

Vincent: Gal 6:12 - For the cross

For the cross ( τῷ σταυρῷ )

Better, by reason of the cross. Because of preaching a crucified Messiah. See on Gal 5:11. The Judaisers attempted to cover with the law - the requirement of circumcision - the " offense" of a crucified Messiah.

Vincent: Gal 6:13 - Neither they themselves who are circumcised

Neither they themselves who are circumcised ( οὐδὲ - οἱ περιτεμνόμενοι αὐτοὶ )

For neither , translate not even . Const. themselves with keep the law . The persons referred to are the same as those in Gal 6:12. The participle tells nothing as to the antecedents of these persons, whether Jewish or heathen. It is general, those who are receiving circumcision. It is = the circumcision-party ; and the present participle represents them as in present activity. They are circumcised themselves, and are endeavoring to force circumcision upon others.

Vincent: Gal 6:13 - Keep the law

Keep the law ( νόμον φυλάσσουσιν )

See on Gal 5:3. They are in the same category with all who are circumcised, who do not and cannot fully observe the law. Comp. Gal 3:10; Gal 5:3. Hence, if circumcision develops no justifying results, it is apparent that their insistence on circumcision proceeds not from moral, but from fleshly motives.

Vincent: Gal 6:13 - That they may glory in your flesh

That they may glory in your flesh ( ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται )

May boast, not of your fulfilling the law, but in your ceremonial conformity; your becoming legal zealots like themselves. They desire only that you, like them, should make a fair show in the flesh. For the formula καυχᾶσθαι ἐν to glory in , see Rom 2:17; Rom 5:3; 1Co 1:31; 2Co 10:15.

Vincent: Gal 6:14 - By whom

Contrast of Paul's own boasting and its ground with those of the false apostles.

By whom ( δι ' οὗ )

The relative may refer either to the cross, by which , or to Christ, by whom . The cross was a stumbling-block to the Jews (Gal 3:13), and it is the crucified Christ that Paul is emphasizing. Comp. Gal 2:20; Gal 5:24.

Vincent: Gal 6:14 - The world

The world ( κόσμος )

See on Joh 1:9; see on Act 17:24; see on 1Co 4:9.

Vincent: Gal 6:15 - A new creature

A new creature ( καινὴ κτίσις )

Comp. 2Co 5:17. For καινὴ new see on Mat 26:29. For κτίσις see on Rom 8:19; see on 2Co 5:17. Here of the thing created , not of the act of creating . The phrase was common in Jewish writers for one brought to the knowledge of the true God. Comp. Eph 2:10, Eph 2:15.

Vincent: Gal 6:16 - Rule

Rule ( κανόνι )

Po . See on 2Co 10:13, 2Co 10:16. Emphasis on rule not this .

Vincent: Gal 6:16 - Peace be on them

Peace be on them ( εἰρήνη ἐπ ' αὐτοὺς )

The only instance of this formula in N.T. Commonly εἰρήνη with the simple dative, peace unto you , as Joh 20:19, Joh 20:21; Rom 1:7; 1Co 1:3; Gal 1:3, etc. In the Catholic Epistles, with πληθυνθείη be multiplied . See 1Pe 1:2; 2Pe 1:2; Jud 1:2.

Vincent: Gal 6:16 - Mercy

Mercy ( ἔλεος )

In the opening salutations of the Pastoral Epistles with grace and peace ; also in 2Jo 1:3. In Jud 1:2 with peace and love .

Vincent: Gal 6:16 - And upon the Israel of God

And upon the Israel of God

The καὶ and may be simply collective, in which case the Israel of God may be different from as many as walk , etc., and may mean truly converted Jews. Or the καὶ may be explicative, in which case the Israel of God will define and emphasize as many as , etc., and will mean the whole body of Christians, Jewish and Gentile. In other words, they who walk according to this rule form the true Israel of God. The explicative καὶ is at best doubtful here, and is rather forced, although clear instances of it may be found in 1Co 3:5; 1Co 15:38. It seems better to regard it as simply connective. Then ὅσοι will refer to the individual Christians, Jewish and Gentile, and Israel of God to the same Christians, regarded collectively, and forming the true messianic community.

Vincent: Gal 6:17 - Henceforth

Henceforth ( τοῦ λοιποῦ )

Only here and Eph 6:10. Commonly τὸ λοιπόν . The genitive is temporal; at any time in the future as distinguished from throughout the future.

Vincent: Gal 6:17 - Trouble me

Trouble me ( κόπους μοι - παρεχέτε )

Lit. give me troubles ; make it necessary for me to vindicate my apostolic authority and the divine truth of my gospel.

Vincent: Gal 6:17 - Bear in my body

Bear in my body

Comp. 2Co 4:10.

Vincent: Gal 6:17 - Marks

Marks ( στίγματα )

N.T.o . The wounds, scars, and other outward signs of persecutions and sufferings in the service of Christ. Comp. 2Co 11:23 ff. The metaphor is the brands applied to slaves in order to mark their owners. Hence Rev., I bear branded . Brands were also set upon soldiers, captives, and servants of temples. See on Rev 13:16, and comp. Rev 7:3; Rev 14:1, Rev 14:9, Rev 14:11. The scars on the apostle's body marked him as the bondservant of Jesus Christ. The passage naturally recalls the legend of Francis of Assisi.

Vincent: Gal 6:18 - The grace, etc

The grace, etc.

The same form of benediction occurs Phm 1:25.

Vincent: Gal 6:18 - Brethren

Brethren

Rev. rightly puts the word at the end of the verse. The position is unusual. It would seem as if Paul intended to close this severe letter with an assurance that the " foolish Galatians" were still his brethren: They are addressed as " brethren," Gal 4:12; Gal 5:11; Gal 6:1. Comp. 1Co 16:24.

Wesley: Gal 6:1 - Brethren, if a man be overtaken in any fault

By surprise, ignorance, or stress of temptation.

Wesley: Gal 6:1 - Ye who are spiritual

Who continue to live and walk by the Spirit.

Wesley: Gal 6:1 - Restore such an one

By reproof, instruction, or exhortation. Every one who can, ought to help herein; only in the spirit of meekness - This is essential to a spiritual man; and in this lies the whole force of the cure.

Wesley: Gal 6:1 - Considering thyself

The plural is beautifully changed into the singular. Let each take heed to himself.

Wesley: Gal 6:1 - Lest thou also be tempted

Temptation easily and swiftly passes from one to another; especially if a man endeavours to cure another without preserving his own meekness.

Wesley: Gal 6:2 - Bear ye one another's burdens

Sympathize with, and assist, each other, in all your weaknesses, grievances, trials.

Wesley: Gal 6:2 - And so fulfil the law of Christ

The law of Christ (an uncommon expression) is the law of love: this our Lord peculiarly recommends; this he makes the distinguishing mark of his disciples.

Wesley: Gal 6:3 - If any one think himself to be something

Above his brethren, or by any strength of his own. When he is nothing, he deceiveth himself - He alone will bear their burdens, who knows himself to be nothing.

Wesley: Gal 6:4 - But let every man try his own work

Narrowly examine all he is, and all he doeth.

Wesley: Gal 6:4 - And then he shall have rejoicing in himself

He will find in himself matter of rejoicing, if his works are right before God.

Wesley: Gal 6:4 - And not in another

Not in glorying over others.

Wesley: Gal 6:5 - For every one shall bear his own burden

ln that day shall give an account of himself to God.

Wesley: Gal 6:6

Let him that is taught impart to him that teacheth all such temporal good things as he stands in need of.

Wesley: Gal 6:7 - God is not mocked

Although they attempt to mock him, who think to reap otherwise than they sow.

Wesley: Gal 6:8 - For he that now soweth to the flesh

That follows the desires of corrupt nature.

Wesley: Gal 6:8 - Shall hereafter of the flesh

Out of this very seed.

Wesley: Gal 6:8 - Reap corruption

Death everlasting.

Wesley: Gal 6:8 - But he that soweth to the Spirit

That follows his guidance in all his tempers and conversation.

Wesley: Gal 6:8 - Shall of the Spirit

By the free grace and power of God, reap life everlasting.

Wesley: Gal 6:9 - But let us not be weary in well doing

Let us persevere in sowing to the Spirit.

Wesley: Gal 6:9 - For in due season

When the harvest is come, we shall reap, if we faint not.

Wesley: Gal 6:10 - Therefore as we have opportunity

At whatever time or place, and in whatever manner we can. The opportunity in general is our lifetime; but there are also many particular opportunities. 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.

Wesley: Gal 6:10 - Let us do good

In every possible kind, and in every possible degree.

Wesley: Gal 6:10 - Unto all men

Neighbours or strangers, good or evil, friends or enemies. But especially to them who are of the household of faith. For all believers are but one family.

Wesley: Gal 6:11 - Ye see how large a letter

St. Paul had not yet wrote a larger to any church.

Wesley: Gal 6:11 - I have written with my own hand

He generally wrote by an amanuensis.

Wesley: Gal 6:12 - As many as desire to make a fair appearance in the flesh

To preserve a fair character.

Wesley: Gal 6:12 - These constrain you

Both by their example and importunity.

Wesley: Gal 6:12 - To be circumcised

Not so much from a principle of conscience, as lest they should suffer persecution - From the unbelieving Jews.

Wesley: Gal 6:12 - For the cross of Christ

For maintaining that faith in a crucified Saviour is alone sufficient for justification.

Wesley: Gal 6:13 - For neither they themselves keep the whole law

So far are they from a real zeal for it. But yet they desire to have you circumcised, that they may glory in your flesh - That they may boast of you as their proselytes, and make a merit of this with the other Jews.

Wesley: Gal 6:14 - But God forbid that I should glory

Should boast of anything I have, am, or do; or rely on anything for my acceptance with God, but what Christ hath done and suffered for me.

Wesley: Gal 6:14 - By means of which the world is crucified to me

All the things and persons in it are to me as nothing.

Wesley: Gal 6:14 - And I unto the world

I am dead to all worldly pursuits, cares, desires, and enjoyments.

Wesley: Gal 6:15 - For neither circumcision is anything, nor uncircumcision

Neither of these is of any account.

Wesley: Gal 6:15 - But a new creation

Whereby all things in us become new.

Wesley: Gal 6:16 - And as many as walk according to this rule

Glorying only in the cross of Christ. Being crucified to the world. And, Created anew. Peace and mercy be upon them, and upon the Israel, that is, the Church, of God - Which consists of all those, and those only, of every nation and kindred, who walk by this rule.

Wesley: Gal 6:17 - From henceforth let none trouble me

By quarrels and disputes.

Wesley: Gal 6:17 - For I bear

And afflictions should not be added to the afflicted.

Wesley: Gal 6:17 - In my body the marks of the Lord Jesus

The scars, marks, and brands of my sufferings for Him.

JFB: Gal 6:1 - Brethren

An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [ALFORD and ELLICOTT]: BEFORE he expects: unexpectedly). BENGEL explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed.

JFB: Gal 6:1 - a fault

Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" (Gal 5:26), but forbearing to such (Rom 15:1).

JFB: Gal 6:1 - restore

The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state.

JFB: Gal 6:1 - the spirit of meekness

The meekness which is the gift of the Holy Spirit working in our spirit (Gal 5:22, Gal 5:25). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [TRENCH].

JFB: Gal 6:1 - considering thyself

Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.

JFB: Gal 6:1 - thou also be tempted

As is likely to happen to those who reprove others without meekness (compare Mat 7:2-5; 2Ti 2:25; Jam 2:13).

JFB: Gal 6:2

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.

JFB: Gal 6:2 - so fulfil

Or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil."

JFB: Gal 6:2 - 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.

JFB: Gal 6:3

Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.

JFB: Gal 6:3 - something

Possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.

JFB: Gal 6:3 - 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; 1Co 8:2).

JFB: Gal 6:3 - deceiveth himself

Literally, "he mentally deceives himself." Compare Jam 1:26, "deceiveth his own heart."

JFB: Gal 6:4 - his own work

Not merely his own opinion of himself.

JFB: Gal 6:4 - 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.

JFB: Gal 6:5

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.

JFB: Gal 6:6 - 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.

JFB: Gal 6:6 - communicate unto him

"impart a share unto his teacher": literally, "him that teacheth catechetically."

JFB: Gal 6:6 - in all good things

In every kind of the good things of this life, according as the case may require (Rom 15:27; 1Co 9:11, 1Co 9:14).

JFB: Gal 6:7 - 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).

JFB: Gal 6:7 - soweth

Especially of his resources (2Co 9:6).

JFB: Gal 6:7 - that

Greek, "this"; this and nothing else.

JFB: Gal 6:7 - reap

At the harvest, the end of the world (Mat 13:39).

JFB: Gal 6:8

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.

JFB: Gal 6:8 - 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 1Co 3:17; 2Pe 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).

JFB: Gal 6:9

(2Th 3:13). And when we do good, let us also persevere in it without fainting.

JFB: Gal 6:9 - in due season

In its own proper season, God's own time (1Ti 6:15).

JFB: Gal 6:9 - 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.

JFB: Gal 6:10

Translate, "So then, according as (that is, in proportion as) we have season (that is, opportunity), let us work (a distinct Greek verb from that for "do," in Gal 6:9) that which is (in each case) good." As thou art able, and while thou art able, and when thou art able (Ecc 9:10). We have now the "season" for sowing, as also there will be hereafter the "due season" (Gal 6:9) for reaping. The whole life is, in one sense, the "seasonable opportunity" to us: and, in a narrower sense, there occur in it more especially convenient seasons. The latter are sometimes lost in looking for still more convenient seasons (Act 24:25). We shall not always have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (Rev 12:12). Let us be sharpened to the greater zeal in well-doing by the shortness of ours.

JFB: Gal 6:10 - them who are of the household

Every right-minded man does well to the members of his own family (1Ti 5:8); so believers are to do to those of the household of faith, that is, those whom faith has made members of "the household of God" (Eph 2:19): "the house of God" (1Ti 3:15; 1Pe 4:17).

JFB: Gal 6:11

Rather, "See in how large letters I have written." The Greek is translated "how great" in Heb 7:4, the only other passage where it occurs in the New Testament. Owing to his weakness of eyes (Gal 4:15) he wrote in large letters. So JEROME. All the oldest manuscripts are written in uncial, that is, capital letters, the "cursive," or small letters, being of more recent date. Paul seems to have had a difficulty in writing, which led him to make the uncial letters larger than ordinary writers did. The mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistle, which this Epistle resembles in style. He usually dictated his Epistles to an amanuensis, excepting the concluding salutation, which he wrote himself (Rom 16:22; 1Co 16:21). This letter, he tells the Galatians, he writes with his own hand, no doubt in order that they may see what a regard he had for them, in contrast to the Judaizing teachers (Gal 6:12), who sought only their own ease. If English Version be retained, the words, "how large a letter (literally, 'in how large letters')," will not refer to the length of the Epistle absolutely, but that it was a large one for him to have written with his own hand. NEANDER supports English Version, as more appropriate to the earnestness of the apostle and the tone of the Epistle: "How large" will thus be put for "how many."

JFB: Gal 6:12

Contrast between his zeal in their behalf, implied in Gal 6:11, and the zeal for self on the part of the Judaizers.

JFB: Gal 6:12 - make a fair show

(2Co 5:12).

JFB: Gal 6:12 - in the flesh

In outward things.

JFB: Gal 6:12 - they

It is "these" who

JFB: Gal 6:12 - constrain you

By example (Gal 6:13) and importuning.

JFB: Gal 6:12 - only lest

"only that they may not," &c. (compare Gal 5:11).

JFB: Gal 6:12 - 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.

JFB: Gal 6:13

Translate, "For not even do they who submit to circumcision, keep the law themselves (Rom 2:17-23), but they wish you (emphatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law.

JFB: Gal 6:13 - that they may glory in your flesh

Namely, in the outward change (opposed to an inward change wrought by the SPIRIT) which they have effected in bringing you over to their own Jewish-Christian party.

JFB: Gal 6:14

Translate, "But as for me (in opposition to those gloriers 'in your flesh,' Gal 6:13), God forbid that I," &c.

JFB: Gal 6:14 - in the cross

The atoning death on the cross. Compare Phi 3:3, Phi 3:7-8, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [AUGUSTINE, Tract 36, on John, sec. 4]. 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).

JFB: Gal 6:14 - 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.

JFB: Gal 6:14 - the world

Inseparably allied to the "flesh" (Gal 6:13). Legal and fleshly ordinances are merely outward, and "elements of the world" (Gal 4:3).

JFB: Gal 6:14 - is

Rather, as Greek, "has been crucified to me" (Gal 2:20). He used "crucified" for dead (Col 2:20, "dead with Christ"), to imply his oneness with Christ crucified (Phi 3:10): "the fellowship of His sufferings being made conformable unto His death."

JFB: Gal 6:15 - availeth

The oldest manuscripts read, "is" (compare Gal 5:6). Not only are they of no avail, but they are nothing. So far are they from being matter for "glorying," that they are "nothing." But Christ's cross is "all in all," as a subject for glorying, in "the new creature" (Eph 2:10, Eph 2:15-16).

JFB: Gal 6:15 - new creature

(2Co 5:17). A transformation by the renewal of the mind (Rom 12:2).

JFB: Gal 6:16 - as many

Contrasting with the "as many," Gal 6:12.

JFB: Gal 6:16 - rule

Literally, a straight rule, to detect crookedness; so a rule of life.

JFB: Gal 6:16 - peace

From God (Eph 2:14-17; Eph 6:23).

JFB: Gal 6:16 - mercy

(Rom 15:9).

JFB: Gal 6:16 - Israel of God

Not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Gal 3:9, Gal 3:29; Rom 2:28-29; Phi 3:3).

JFB: Gal 6:17 - let no man trouble me

By opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)."

JFB: Gal 6:17 - the marks

Properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in whose free and glorious service he is (2Co 11:23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their followers: Paul glories in the marks of suffering for Christ on his own body (compare Gal 6:14; Phi 3:10; Col 1:24).

JFB: Gal 6:17 - the Lord

Omitted in the oldest manuscripts.

JFB: Gal 6:18 - Brethren

Place it, as Greek, "last" in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of brotherhood as his last parting word (see on Gal 1:6).

JFB: Gal 6:18 - be with your spirit

Which, I trust, will keep down the flesh (1Th 5:23; 2Ti 4:22; Phm 1:25).

Clarke: Gal 6:1 - Brethren, if a man be overtaken

Brethren, if a man be overtaken - Εαν προληφθη· If he be surprised, seized on without warning, suddenly invaded, taken before he is aware: all these meanings the word has in connections similar to this. Strabo, lib. xvi., page 1120, applies it to the rhinoceros, in its contests with the elephant: he suddenly rips up the belly of the elephant, αν μη προληφθη τῃ προβοσκιδι, that he may not be surprised with his trunk. For, should the elephant seize him with his trunk first, all resistance would be afterwards in vain; therefore he endeavors to rip up the elephant’ s belly with the horn which is on his nose, in order to prevent this. It is used also by Arrian, in Peripl. Mar. Eryth., page 164, and page 168, to signify a vessel being suddenly agitated and whirled by the waves, and then dashed on the rocks. See Kypke

Clarke: Gal 6:1 - Ye which are spiritual

Ye which are spiritual - Ye who still retain the grace of the Gospel, and have wisdom and experience in Divine things

Clarke: Gal 6:1 - Restore such a one

Restore such a one - Καταρτιζετε τον τοιουτον· Bring the man back into his place. It is a metaphor taken from a dislocated limb, brought back by the hand of a skillful and tender surgeon into its place

Clarke: Gal 6:1 - In the spirit of meekness

In the spirit of meekness - Use no severity nor haughty carriage towards him; as the man was suddenly overtaken, he is already deeply humbled and distressed, and needs much encouragement and lenient usage. There is a great difference between a man who being suddenly assailed falls into sin, and the man who transgressed in consequence of having Walked in the counsel of the Ungodly, or Stood in the way of Sinners

Clarke: Gal 6:1 - Considering thyself

Considering thyself - Σκοπων σεαυτον· Looking to thyself; as he fell through a moment of unwatchfulness, look about, that thou be not surprised; As he fell, so mayest thou: thou art now warned at his expense; therefore keep a good look out

Clarke: Gal 6:1 - Lest thou also be tempted

Lest thou also be tempted - And having had this warning, thou wilt have less to plead in extenuation of thy offense. It is no wonder if a harsh and cruel censurer of a weak, backsliding brother, should be taught moderation and mercy by an awful proof of his own frailty. Such a one may justly dread the most violent attacks from the arch enemy; he will disgrace him if he can, and if he can overtake him he will have no small triumph. Consider the possibility of such a case, and show the mercy and feeling which thou wouldst then wish to receive from another. From the consideration of what we are, what we have been, or what we may be, we should learn to be compassionate. The poet Mantuanus has set this in a fine light in his Eclogue, De honesto Amore: -

Id commune malum; semel insanivimus omnes

Aut sumus, aut fuimus, aut possemus omne quod hic est

"This is a common evil; at one time or other we have all done wrong

Either we are, or have been, or may be, as bad as he whom we condemn."

Clarke: Gal 6:2 - Bear ye one another’ s burdens

Bear ye one another’ s burdens - Have sympathy; feel for each other; and consider the case of a distressed brother as your own

Clarke: Gal 6:2 - And so fulfill the law of Christ

And so fulfill the law of Christ - That law or commandment, Ye shall love one another; or that, Do unto all men as ye would they should do unto you. We should be as indulgent to the infirmities of others, as we can be consistently with truth and righteousness: our brother’ s infirmity may be his burden; and if we do not choose to help him to bear it, let us not reproach him because he is obliged to carry the load.

Clarke: Gal 6:3 - If a man think himself to be something

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 1Co 13:1, etc. 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 - Prove his own work

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 - Every man shall bear his own burden

Every man shall bear his own burden - All must answer for themselves, not for their neighbors. And every man must expect to be dealt with by the Divine Judge, as his character and conduct have been. The greater offenses of another will not excuse thy smaller crimes. Every man must give account of himself to God.

Clarke: Gal 6:6 - Let him that is taught in the word

Let him that is taught in the word - He who receives instructions in Christianity by the public preaching of the word

Clarke: Gal 6:6 - Communicate unto him that teacheth

Communicate unto him that teacheth - Contribute to the support of the man who has dedicated himself to the work of the ministry, and who gives up his time and his life to preach the Gospel. It appears that some of the believers in Galatia could receive the Christian ministry without contributing to its support. This is both ungrateful and base. We do not expect that a common schoolmaster will give up his time to teach our children their alphabet without being paid for it; and can we suppose that it is just for any person to sit under the preaching of the Gospel in order to grow wise unto salvation by it, and not contribute to the support of the spiritual teacher? It is unjust.

Clarke: Gal 6:7 - Be not deceived

Be not deceived - Neither deceive yourselves, nor permit yourselves to be deceived by others. He seems to refer to the Judaizing teachers

Clarke: Gal 6:7 - God is not mocked

God is not mocked - Ye cannot deceive him, and he will not permit you to mock him with pretended instead of real services

Clarke: Gal 6:7 - Whatsoever a man soweth

Whatsoever a man soweth - Whatsoever kind of grain a man sows in his field, of that shall he reap; for no other species of grain can proceed from that which is sown. Darnel will not produce wheat, nor wheat, darnel.

Clarke: Gal 6:8 - He that soweth to his flesh

He that soweth to his flesh - In like manner, he that sows to the flesh - who indulges his sensual and animal appetites, shall have corruption as the crop: you cannot expect to lead a bad life and go to heaven at last. According as your present life is, so will be your eternal life whether your sowing be to the flesh or to the Spirit, so will your eternal reaping be. To sow, here, means transacting the concerns of a man’ s natural life. To reap, signifies his enjoyment or punishment in another world. Probably by flesh and Spirit the apostle means Judaism and Christianity. Circumcision of the flesh was the principal rite of the former; circumcision in the heart, by the Spirit, the chief rite of the latter; hence the one may have been called flesh, the other, Spirit. He who rejects the Gospel, and trusts only in the rites and ceremonies of the law for salvation, will reap endless disappointment and misery. He who trusts in Christ, and receives the gifts and graces of the Holy Spirit, shall reap life everlasting.

Clarke: Gal 6:9 - Let us not be weary

Let us not be weary - Well-doing is easier in itself than ill-doing; and the danger of growing weary in the former arises only from the opposition to good in our own nature, or the outward hinderances we may meet with from a gainsaying and persecuting world

Clarke: Gal 6:9 - In due season we shall reap

In due season we shall reap - As the husbandman, in ploughing, sowing, and variously laboring 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 he has prayed, etc., yet none can expect glory who do not seek it in this way. This is sowing to the Spirit; and the Spirit and the grace are furnished by Christ Jesus, and by him the kingdom of heaven is opened to all believers; but only those who believe, love, and obey, shall enter into it.

Clarke: Gal 6:10 - As we have - opportunity

As we have - opportunity - While it is the time of sowing let us sow the good seed; and let our love be, as the love of Christ is, free, manifested to all. Let us help all who need help according to the uttermost of our power; but let the first objects of our regards be those who are of the household of faith - the members of the Church of Christ, who form one family, of which Jesus Christ is the head. Those have the first claims on our attention, but all others have their claims also, and therefore we should do good unto all.

Clarke: Gal 6:11 - Ye see how large a letter

Ye see how large a letter - There is a strange diversity of opinions concerning the apostle’ s meaning in this place. Some think he refers to the length of the epistle, others to the largeness of the letters in which this epistle is written, others to the inadequacy of the apostle’ s writing. It appears plain that most of his epistles were written by an amanuensis, and simply subscribed by himself; but the whole of the Epistle to the Galatians was written by his own hand. To say that the apostle was unskilled in Greek, and especially in the Greek characters, is in my opinion absurd. He was born in Tarsus, a city which, according to Strabo, rivaled both Athens and Alexandria in philosophy, and in arts and sciences; and therefore he could not be ignorant of a tongue which must have been the very means of conveying all this instruction. As to writing it, there was in his time nothing difficult, because the uncial character was that which was alone in use in those days, and this character is as easily made as the capitals in the Roman alphabet, which have been taken from it. I conclude, therefore, that what the apostle says must be understood of the length of the epistle, in all probability the largest he had ever written with his own hand; though several, much larger, have been dictated by him, but they were written by his scribe or amanuensis.

Clarke: Gal 6:12 - A fair show in the flesh

A fair show in the flesh - The Jewish religion was general in the region of Galatia, and it was respectable, as it appears that the principal inhabitants were either Jews or proselytes. As it was then professed and practiced among the Jews, this religion had nothing very grievous to the old man; an unrenewed nature might go through all its observances with little pain or cross-bearing. On the other hand, Christianity could not be very popular; it was too strict. A Jew made a fair show there, according to his carnal system, and it was a temptation to a weak Christian to swerve into Judaism, that he might be exempted from persecution, and be creditable among his countrymen. This is what the apostle intimates: "They constrain you to be circumcised, lest they should suffer persecution for the cross of Christ."

Clarke: Gal 6:13 - Neither they themselves who are circumcised

Neither they themselves who are circumcised - They receive circumcision and profess Judaism, not from a desire to be conformed to the will of God; but Judaism was popular, and the more converts the false teachers could make; the more occasion of glorying they had, and they wished to get those Christian converts, who had been before proselytes of the gate, to receive circumcision, that they might glory in their flesh. Behold my converts! Thus they gloried, or boasted, not that the people were converted to God, hut that they were circumcised.

Clarke: Gal 6:14 - But God forbid that I should glory

But God forbid that I should glory - Whatever others may do, or whatever they may exult or glory in, God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified, he having made an atonement for the sin of the world by his passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Christ

Clarke: Gal 6:14 - By whom the world is crucified unto me

By whom the world is crucified unto me - Jewish rites and Gentile vanities are equally insipid to me; I know them to be empty and worthless. If Jews and Gentiles despise me, I despise that in which they trust; through Jesus, all are crucified to me - their objects of dependence are as vile and execrable to me, as I am to them, in whose sight these things are of great account.

Clarke: Gal 6:15 - In Christ Jesus

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

Clarke: Gal 6:15 - But a new creature

But a new creature - Αλλα καινη κτισις· 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. See the note on 1Co 7:19, and on 2Co 5:17 (note).

Clarke: Gal 6:16 - As many as walk according to this rule

As many as walk according to this rule - Τῳ κανονι τουτῳ· This canon; viz. what is laid down in the preceding verses, that redemption is through the sacrifice of Christ; that circumcision and uncircumcision are equally unavailable; and that none can be saved without being created anew. This is the grand canon or rule in Christianity

Clarke: Gal 6:16 - Peace be on them

Peace be on them - Those who act from this conviction will have the peace and mercy of God; for it is in this way that mercy is communicated and peace obtained

Clarke: Gal 6:16 - The Israel of God

The Israel of God - The true Christians, called here the Israel of God, to distinguish them from Israel according to the flesh. See the notes on Rom 2:29; Rom 4:12 (note).

Clarke: Gal 6:17 - From henceforth let no man trouble me

From henceforth let no man trouble me - Put an end to your contentions among yourselves; return to the pure doctrine of the Gospel; abandon those who are leading you astray; separate from the Church those who corrupt and disturb it; and let me be grieved no longer with your defections from the truth

Clarke: Gal 6:17 - I bear in my body the marks of the Lord Jesus

I bear in my body the marks of the Lord Jesus - The στιγματα, stigmata, of which the apostle speaks here, may be understood as implying the scars of the wounds which he had received in the work of the ministry; and that he had such scars, we may well conceive, when we know that he had been scourged, stoned, and maltreated in a variety of ways. The writer could show such scars himself, received in the same way. Or, the apostle may allude to the stigmata or marks with which servants and slaves were often impressed, in order to ascertain whose property they were. A Burman servant often has indelible marks on his thighs and elsewhere, which ascertain to whose service he belongs. "Do not trouble me; I bear the marks of my Lord and Master, Jesus; I am his, and will remain so. You glory in your mark of circumcision; I glory in the marks which I bear in my body for the testimony of the Lord; I am an open, professed Christian, and have given full proof of my attachment to the cause of Christianity.

The first sense appears to be the best: "I have suffered already sufficiently; I am suffering still; do not add any more to my afflictions."

Clarke: Gal 6:18 - The grace

The grace - Favor, benevolence, and continual influence of the Lord Jesus, be with your spirit - may it live in your heart, enlighten and change your souls, and be conspicuous in your life

Clarke: Gal 6:18 - Amen

Amen - So let it be; and the prayer which I offer up for you on earth, may it be registered in heaven

Clarke: Gal 6:18 - Unto the Galatians, written from Rome

Unto the Galatians, written from Rome - This, or the major part of it, is wanting in the best and most ancient MSS. Written from Rome is wanting in ACDEFG, and others. Claudius Antissiodor, has εγραφη απ ’ Εφεσου· Written from Ephesus. Some add, by the hands of Paul, others, by Titus. The Syriac has, The end of the Epistle to the Galatians, which was written from the city of Rome. The Aethiopic, To the Galatians. The Coptic, Written from Rome. The Vulgate, nothing. The Arabic, Written from the city of Rome by Titus and Luke

Little respect is to be paid to these subscriptions. The epistle was written by Paul himself, not Titus, Luke nor Tychicus; and there is no evidence that it was written from Rome, but rather from Corinth or Ephesus. See the preface

The great similarity between the Epistle to the Romans and that to the Galatians has been remarked by many; and indeed it is so obvious, that the same mode of interpretation may be safely pursued in the elucidation of both; as not only the great subject, but the phraseology, in many respects, is the same. The design of the apostle is to show that God has called the Gentiles to equal privileges with the Jews, pulling down the partition wall that had separated them and the Gentiles, calling all to believe in Christ Jesus, and forming out of the believers of both people one holy and pure Church, of which, equally, himself was the head; none of either people having any preference to another, except what he might derive from his personal sanctity and superior usefulness. The calling of the Gentiles to this state of salvation was the mystery which had been hidden from all ages, and concerning which the apostle has entered into such a laborious discussion in the Epistle to the Romans; justifying the reprobation as well as the election of the Jews, and vindicating both the justice and mercy of God in the election of the Gentiles. The same subjects are referred to in this epistle, but not in that detail of argumentation as in the former. In both, the national privileges of the Jews are a frequent subject of consideration; and, as these national privileges were intended to point out spiritual advantages, the terms which express them are used frequently in both these senses with no change; and it requires an attentive mind, and a proper knowledge of the analogy of faith, to discern when and where they are to be restricted exclusively to one or the other meaning, as well as where the one is intended to shadow forth the other; and where it is used as expressing what they ought to be, according to the spirit and tenor of their original calling

Multitudes of interpreters of different sects and parties have strangely mistaken both epistles, by not attending to these most necessary, and to the unprejudiced, most obvious, distinctions and principles. Expressions which point out national privileges have been used by them to point out those which were spiritual; and merely temporal advantages or disadvantages have been used in the sense of eternal blessings or miseries. Hence, what has been spoken of the Jews in their national capacity has been applied to the Church of God in respect to its future destiny; and thus, out of the temporal election and reprobation of the Jews, the doctrine of the irrespective and eternal election of a small part of mankind, and the unconditional and eternal reprobation of the far greater part of the human race, has been formed. The contentions produced by these misapprehensions among Christians have been uncharitable and destructive. In snatching at the shadow of religion in a great variety of metaphors and figures, the substance of Christianity has been lost: and the man who endeavors to draw the contending parties to a consistent and rational interpretation of those expressions, by showing the grand nature and design of these epistles, becomes a prey to the zealots of both parties! Where is truth in the mean time? It is fallen in the streets, and equity is gone backwards; for the most sinister designs and most heterodox opinions have been attributed to those who, regarding the words of God only, have refused to swim with either torrent; and, without even consulting their own peculiar creed, have sought to find out the meaning of the inspired writers, and with simplicity of heart, and purity of conscience, to lay that meaning before mankind

The Israelites were denominated a peculiar treasure unto God, above all people; a kingdom of priests, and a holy nation, Exo 19:5, Exo 19:6. A holy people whom he had chosen to be a special people unto himself, above all the people who were upon the face of the earth, Deu 7:6. This was their calling, this was their profession, and this was their denomination; but how far they fell practically short of this character their history most painfully proves. Yet still they were called a holy people, because called to holiness, (Lev 11:44; Lev 19:2; Lev 20:7), and separated from the impure and degrading idolatries of the neighboring nations

Under the New Testament, all those who believe in Christ Jesus are called to holiness - to have their fruit unto holiness, that their end may be eternal life; and hence they are called saints or holy persons. And the same epithets are applied to them as to the Israelites of old; they are lively stones, built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Christ; they are also called a chosen generation, a royal priesthood, a holy nation, a peculiar people, that should show forth the praises of him who had called them from darkness into his marvelous light, 1Pe 2:5, 1Pe 2:9. All this they were called to, all this was their profession, and to have all these excellences was their indisputable privilege

As they professed to be what God had called them to be, they are often denominated by their profession; and this denomination is given frequently to those who, in experience and practice, fall far short of the blessings and privileges of the Gospel. The Church of Corinth, which was in many respects the most imperfect, as well as the most impure, of all the apostolic Churches, is nevertheless denominated the Church of God, sanctified in Christ Jesus, and called to be saints, 1Co 1:2. That there were many saints in the Corinthian Church, and many sanctified in Christ Jesus both in it and in the Churches of Galatia, the slightest perusal of the epistles to those Churches will prove: but that there were many, and in the Galatian Churches the majority, of a different character, none can doubt; yet they are all indiscriminately called the Churches of God, saints, etc. And, even in those early times, saint appears to have been as general an appellative for a person professing faith in Christ Jesus, as the term Christian is at the present day, which is given to all who profess the Christian religion; and yet these terms, taken in their strict and proper sense, signify, a holy person, and one who has the Spirit and mind of Christ

In my notes on the Epistle to the Romans I have entered at large into a discussion of the subjects to which I have referred in these observations; and, to set the subject in a clear point of view, I have made a copious extract from Dr. Taylor’ s Key to that epistle; and I have stated, that a consistent exposition of that epistle cannot be given but upon that plan. I am still of the same opinion. It is by attending to the above distinctions, which are most obvious to all unprejudiced persons, that we plainly see that the doctrines of eternal, unconditional reprobation and election, and the impossibility of falling finally from the grace of God, have no foundation in the Epistle to the Romans. Dr. Taylor has shown that the phrases and expressions on which these doctrines are founded refer to national privileges, and those exclusive advantages which the Jews, as God’ s peculiar people, enjoyed during the time in which that peculiarity was designed to last; and that it is doing violence to the sense in which those expressions are generally used, to apply them to the support of such doctrines. In reference to this, I have quoted Dr. Taylor; and those illustrations of his which I have adopted, I have adopted on this ground, taking care never to pledge myself to any peculiar or heterodox opinions, by whomsoever held; and, where I thought an expression might be misunderstood, I took care to guard it by a note or observation

Now I say that it is in this sense I understand the quotations I have made, and in this sense alone these quotations ought to be understood; and my whole work sufficiently shows that neither Dr. Taylor’ s nor any person’ s peculiar theological system makes any part of mine; that, on the doctrine of the fall of man or original sin, the doctrine of the eternal deity of Jesus Christ, the doctrine of justification by faith in the atoning blood, and the doctrine of the inspiration and regenerating influence of the Holy Ghost, I stand on the pure orthodox creed, diametrically opposite to that of the Arians and Socinians. Yet this most distinguishing difference cannot blind me against the excellences I find in any of their works, nor can I meanly borrow from Dr. Taylor, or any other author, without acknowledging my obligation; nor could I suppress a name, however obnoxious that might be, as associated with any heterodox system, when I could mention it with deference and respect. Let this be my apology for quoting Dr. Taylor, and for the frequent use I have made of his industry and learning in my exposition of the Epistle to the Romans. If I have quoted, to illustrate the sacred writings, passages almost innumerable from Greek and Roman heathens; from Jewish Talmudists and rabbinical expositors; from the Koran; from Mohammedan writers, both Arabic and Persian; and from Brahminical polytheists; and these illustrations have been well received by the Christian public; surely I may have liberty to use, in the same way, the works of a very learned man, and a most conscientious believer in the books of Divine revelation, however erroneous he may appear to be in certain doctrines which I myself deem of vital importance to the creed of an experimental Christian. Let it not be said that, by thus largely quoting from his work, I tacitly recommend an Arian creed, or any part of that system of theology peculiar to him and his party; I no more do so than the Indian matron who, while she gives the nourishing farina of the cassava to her household, recommends them to drink the poisonous juice which she has previously expressed from it

After this declaration, it will be as disingenuous as unchristian for either friends or foes to attribute to me opinions which I never held, or an indifference to those doctrines which (I speak as a fool) stand in no work of the kind, in any language, so fully explained, fortified, and demonstrated, as they do in that before the reader. On such a mode of judgment and condemnation as that to which some resort in matters of this kind, I might have long ago been reputed a Pagan or a Mohammedan, because I have quoted heathen writers and the Koran. And, by the same mode of argumentation, St. Paul might be convicted of having abandoned his Jewish creed and Christian faith, because he had quoted the heathen poets Aratus and Cleanthes. The man is entitled to my pity who refuses to take advantage of useful discoveries in the philosophical researches of Dr. Priestley, because Dr. Priestley, as a theologian, was not sound in the faith

I have made that use of Dr. Taylor which I have done of others; and have reason to thank God that his Key, passing through several wards of a lock which appeared to me inextricable, has enabled me to bring forth and exhibit, in a fair and luminous point of view, objects and meanings in the Epistle to the Romans which, without this assistance, I had perhaps been unable to discover

I may add, farther, that I have made that use of Dr. Taylor which himself has recommended to his readers: some of his censors will perhaps scarcely believe that the four following articles constitute the charge with which this learned man commences his theological lectures: -

I. "I do solemnly charge you, in the name of the God of truth, and of our Lord Jesus Christ, who is the way, the truth, and the life, and before whose judgment seat you must in no long time appear, that, in all your studies and inquiries of a religious nature, present or future, you do constantly, carefully, impartially, and conscientiously attend to evidence, as it lies in the Holy Scriptures, or in the nature of things and the dictates of reason, cautiously guarding against the sallies of imagination, and the fallacy of ill-grounded conjecture

II. "That you admit, embrace, or assent to no principle or sentiment, by me taught or advanced, but only so far as it shall appear to you to be justified by proper evidence from revelation, or the reason of things

III. "That if at any time hereafter any principle or sentiment by me taught or advanced, or by you admitted or embraced, shall, upon impartial and faithful examination, appear to you to be dubious or false, you either suspect or totally reject such principle or sentiment

IV. "That you keep your mind always open to evidence; that you labor to banish from your breast all prejudice, prepossession, and party zeal; that you study to live in peace and love with all your fellow Christians; and that you steadily assert for yourself, and freely allow to others, the unalienable rights of judgment and conscience."- Taylor’ s Scheme of Scripture Divinity, preface, page vi

Thus I have done with Dr. Taylor’ s works; and thus I desire every intelligent reader to do with my own

When I was a child I had for a lesson the following words: Despise not advice, even from the meanest; the cackling of geese once preserved the Roman state. And since I became a man, I have learned wisdom from that saying: Blessed are ye who sow beside All Waters; that send forth thither the feet of the Ox and the Ass. May He, who is the way, the truth, and the life, lead the reader into all truth, and bring him to life everlasting! Amen

Finished the correction for a new edition, Dec. 14th, 1831. - A. C

Calvin: Gal 6:1 - Brethren, if a man be overtaken in any fault // Ye who are spiritual // Considering thyself

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, (ἐὰν καὶ,) 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, that in our best duties we are apt to fail, and therefore need the exhortation which the apostle gives to guard against the influence of carnal views.

Considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition, when he addresses each person individually, and bids him look carefully into himself. “Whoever thou art that takest upon thee the office of reproving others, look to thyself.” Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, “the wallet that hangs behind our own back;” ⁹⁶ and therefore, to arouse us to greater activity, he employs the singular number.

These words may admit of two senses. As we acknowledge that we are liable to sin, we more willingly grant that forgiveness to others which, in our turn, we expect will be extended to us. Some interpret them in this manner: “Thou who art a sinner, and needest the compassion of thy brethren, oughtest not to show thyself fierce and implacable to others.” ⁹⁷ But I would rather choose to expound them as a warning given by Paul, that, in correcting others, we should not ourselves commit sin. There is a danger here which deserves our most careful attention, and against which it is difficult to guard; for nothing is more easy than to exceed the proper limits. The word tempt, however, may very properly be taken in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others.

Calvin: Gal 6:2 - Bear ye one another’s burdens // And so fulfill the law of Christ

2.Bear ye one another’s burdens. The weaknesses or sins, under which we groan, are called burdens. This phrase is singularly appropriate in an exhortation to kind behavior, for nature dictates to us that those who bend under a burden ought to be relieved. He enjoins us to bear the burdens. We must not indulge or overlook the sins by which our brethren are pressed down, but relieve them, — which can only be done by mild and friendly correction. There are many adulterers and thieves, many wicked and abandoned characters of every description, who would willingly make Christ an accomplice in their crimes. All would choose to lay upon believers the task of bearing their burdens. But as the apostle had immediately before exhorted us to restore a brother, the manner in which Christians are required to bear one another’s burdens cannot be mistaken.

And so fulfill the law of Christ. The word law, when applied here to Christ, serves the place of an argument. There is an implied contrast between the law of Christ and the law of Moses. “If you are very desirous to keep a law, Christ enjoins on you a law which you are bound to prefer to all others, and that is, to cherish kindness towards each other. He who has not this has nothing. On the other hand, he tells us, that, when every one compassionately assists his neighbor, the law of Christ is fulfilled; by which he intimates that every thing which does not proceed from love is superfluous; for the composition of the Greek wordἀναπληρώσατε, conveys the idea of what is absolutely perfect. But as no man performs in every respect what Paul requires, we are still at a distance from perfection. He who comes the nearest to it with regard to others, is yet far distant with respect to God.

Calvin: Gal 6:3 - For if a man think himself

3.For if a man think himself. There is an ambiguity in the construction, but Paul’s meaning is clear. The phrase, When he is nothing, appears at first view to mean, “if any person, who is in reality nothing, claims to be something;” as there are many men of no real worth who are elated by a foolish admiration of themselves. But the meaning is more general, and may be thus expressed: “Since all men are nothing, he who wishes to appear something, and persuades himself that he is somebody, deceives himself.” First, then, he declares that we are nothing, by which he means, that we have nothing of our own of which we have a right to boast, but are destitute of every thing good: so that all our glorying is mere vanity. Secondly, he infers that they who claim something as their own deceive themselves. Now, since nothing excites our indignation more than that others should impose upon us, it argues the height of folly that we should willingly impose upon ourselves. This consideration will render us much more candid to others. Whence proceeds fierce insult or haughty sternness, but from this, that every one exalts himself in his own estimation, and proudly despises others? Let arrogance be removed, and we shall all discover the greatest modesty in our conduct towards each other.

Calvin: Gal 6:4 - But let every man prove his own work

4.But let every man prove his own work. By a powerful blow, Paul has already struck down the pride of man. But it frequently happens that, by comparing ourselves with others, the low opinion which we form of them leads us to entertain a high opinion of ourselves. Paul declares that no such comparison ought to be allowed. Let no man, he says, measure himself by the standard of another, or please himself with the thought, that others appear to him less worthy of approbation. Let him lay aside all regard to other men, examine his own conscience, and inquire what is his own work. It is not what we gain by detracting from others, but what we have without any comparison, that can be regarded as true praise.

Some consider Paul to be speaking in irony. “Thou flatterest thyself by a comparison with the faults of others; but if thou wilt consider who thou art, thou wilt then enjoy the praise which is justly due to thee.” In other words, no praise whatever shall be thine; because there is no man by whom the smallest portion of praise is really deserved. In conformity with this view, the words that follow, every man shall bear his own burden, are supposed to mean, that it is usual for every man to bear his own burden. But the plain and direct sense of the words agrees better with the apostle’s reasoning. “With respect to thyself alone, and not by comparison with others, thou wilt have praise.” I am well aware that the next sentence, which annihilates all the glory of man, has been regarded as justifying the ironical interpretation. But the glorying of which this passage treats, is that of a good conscience, in which the Lord allows his people to indulge, and which Paul elsewhere expresses in very animated language.

“Paul earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.”
(Act 23:1.)

This is nothing more than an acknowledgment of Divine grace, which reflects no praise whatever on man, but excites him to give God the glory. Such a reason for glorying do the godly find in themselves; and they ascribe it, not to their own merits, but to the riches of the grace of God.

“For our rejoicing is this, the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.”
(2Co 1:12.)

Our Lord himself instructs us:

“But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly.”
(Mat 6:6.)

Strictly speaking, he makes no assertion, but leads us to conclude, that, when a man is valued for his own worth, and not for the baseness of others, the praise is just and substantial. The statement is therefore conditional, and imports that none are entitled to be regarded as good men, who are not found to be so, apart from the consideration of others.

Calvin: Gal 6:5 - For every man shall bear his own burdens

5.For every man shall bear his own burdens. To destroy sloth and pride, he brings before us the judgment of God, in which every individual for himself, and without a comparison with others, will give an account of his life. It is thus that we are deceived; for, if a man who has but one eye is placed among the blind, he considers his vision to be perfect; and a tawny person among negroes thinks himself white. The apostle affirms that the false conclusions to which we are thus conducted will find no place in the judgment of God; because there every one will bear his own burden, and none will stand acquitted by others from their own sins. This is the true meaning of the words.

Calvin: Gal 6:6 - Let him that is taught in the word // The word

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, (κατ ᾿ ἐξοχὴν,) 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?

Calvin: Gal 6:7 - God is not mocked // For whatsoever a man soweth

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 his gospel. This passage contains evidence that the custom of treating faithful ministers with scorn did not originate in the present day; but their wicked taunts will not pass unpunished.

For whatsoever a man soweth. Our liberality is restrained by the supposition, that whatever passes into the hands of another is lost to ourselves, and by the alarm we feel about our own prospects in life. Paul meets these views by a comparison drawn from seed-time, which, he tells us, is a fit representation of acts of beneficence. On this subject we had occasion to speak, in expounding the Second Epistle to the Corinthians, where the same metaphor was employed. Happy would it be for us, if this truth were deeply impressed upon our minds. How “very gladly” would we “spend and be spent” (2Co 12:15) for the good of our neighbours, encouraged by the hope of the coming harvest! No operation is more cheerfully performed by husbandmen than throwing the seed into the ground. They are enabled to wait with patience during nine months of the year, by the expectation of reaping a corruptible harvest, while our minds are not properly affected by the hope of a blessed immortality.

Calvin: Gal 6:8 - For he that soweth to his flesh // But he that soweth to the spirit

8.For he that soweth to his flesh. Having stated the general sentiment, he now divides it into parts. To sow to the flesh, is to look forward to the wants of the present life, without any regard to a future life. They who do this will gather fruit corresponding to the seed which they have sown, — will heap up that which shall miserably perish. To sow in the flesh, ( seminare in carne ,) is supposed by some to mean indulgence in the lusts of the flesh, and corruption to mean destruction; but the former exposition agrees better with the context. In departing from the old translation and from Erasmus, I have not acted rashly. The Greek words, ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, literally signify, he that soweth into his flesh. And what else does this mean, but to be so entirely devoted to the flesh, as to direct all our thoughts to its interests or convenience?

But he that soweth to the spirit. By the spirit I understand the spiritual life, to which they are said to sow whose views are directed more to heaven than to earth, and whose life is regulated by the desire of reaching the kingdom of God. From their spiritual employments they will reap in heaven incorruptible fruit. Those employments are denominated spiritual on account of their end, though in some respects they are external and relate to the body, as in the very case now under consideration of supporting pastors. If the Papists shall endeavor, in their usual manner, to build upon these words the righteousness of works, we have already shewn how easily their absurdities may be exposed. Though eternal life is a reward, it does not follow either that we are justified by works, or that works are meritorious of salvation. The undeserved kindness of God appears in the very act of honoring the works which his grace has enabled us to perform, by promising to them a reward to which they are not entitled.

Is a more complete solution of the question demanded?

1. We have no good works which God rewards but those which we derive from his grace.

2. The good works which we perform by the guidance and direction of the Holy Spirit, are the fruits of that adoption which is an act of free grace.

3. They are not only unworthy of the smallest and most inconsiderable reward, but deserve to be wholly condemned, because they are always stained by many blemishes; and what have pollutions to do with the presence of God?

4. Though a reward had been a thousand times promised to works, yet it is not due but by fulfilling the condition of obeying the law perfectly; and how widely distant are we all from that perfection!

Let Papists now go and attempt to force their way into heaven by the merit of works. We cheerfully concur with Paul and with the whole Bible in acknowledging, that we are unable to do anything but by the free grace of God, and yet that the benefits resulting from our works receive the name of a reward.

Calvin: Gal 6:9 - Let us not be weary in well-doing. Well-doing // If we faint not // In due season

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.

If we faint not. That is, we shall reap the fruit which God promises, if we “persevere to the end.” (Mat 10:22.) 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.

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.

Calvin: Gal 6:10 - While we have opportunity

10.While we have opportunity The metaphor is still pursued. Every season is not adapted to tillage and sowing. Active and prudent husbandmen will observe the proper season, and will not indolently allow it to pass unimproved. Since, therefore, God has set apart the whole of the present life for ploughing and sowing, let us avail ourselves of the season, lest, through our negligence, it may be taken out of our power. Beginning with liberality to ministers of the gospel, Paul now makes a wider application of his doctrine, and exhorts us to do good to all men, but recommends to our particular regard the household of faith, or believers, because they belong to the same family with ourselves. This similitude is intended to excite us to that kind of communication which ought to be maintained among the members of one family. There are duties which we owe to all men arising out of a common nature; but the tie of a more sacred relationship, established by God himself, binds us to believers.

Calvin: Gal 6:11 - Ye see

11.Ye see. The meaning of the Greek verbἴδετε, 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.

Calvin: Gal 6:12 - As many as desire to make a fair shew in the flesh // Only lest they should suffer persecution

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 verbεὐπροσωπὢσαι, 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.

Calvin: Gal 6:13 - For neither they who hold by circumcision keep the law

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 doubtful whether he refers to the whole law, or to ceremonies. Some understand him as saying that the law is an intolerable burden, and therefore they do not satisfy its demands. But he rather insinuates against them a charge of insincerity, because, except when it suited their own designs, they found themselves at liberty to despise the law.

Even now this disease rages everywhere with virulence. You will find many who are prompted more by ambition than by conscience to defend the tyranny of the papal system. I speak of our courtly apostles, who are attracted by the smell of a kitchen, and who pronounce, with an air of authority, that the decrees of the holy Church of Rome must be observed with reverence. And what is their own practice all the while! They pay no more regard to any decisions of the Roman see than to the braying of an ass, but they take care to avoid personal risk. In short, Paul had the same kind of controversy with those impostors as we now have with hypocritical professors of the gospel, who hold out to us a monstrous union between Christ and the Pope. Paul therefore declares that they are not acting the part of honest men, and that they have no other object in enjoining circumcision than to boast to the Jews of the converts they have made. Such is the import of the words, that they may glory in your flesh. “They wish to triumph over you, and to gratify their own desire of applause, by offering up your mutilated flesh to the false zealots of the law, as a token of peace and harmony.”

Calvin: Gal 6:14 - But God forbid that I should glory // To glory in the cross of Christ // The world is crucified to me

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 , σταυρὸς, 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” (Phi 3:7.)

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 world to be condemned and accursed.” This appears to me to be overstrained, but I leave my readers to judge.

Calvin: Gal 6:15 - For in Christ Jesus

15.For in Christ Jesus. The reason why he is crucified to the world, and the world to him, is, that in Christ, to whom he is spiritually united, nothing but a new creature is of any avail. Everything else must be dismissed, must perish. I refer to those things which hinder the renewing of the Spirit. “If any man be in Christ” says he, “let him be a new creature.” (2Co 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.” (Rom 6:4.) His reasons for concluding that neither circumcision nor uncircumcision is of any importance, have been already considered. The truth of the gospel swallows up, and brings to nought, all the shadows of the law.

Calvin: Gal 6:16 - And as many as walk according to this rule // And upon the Israel of God

16.And as many as walk according to this rule. “May they enjoy all prosperity and happiness!” This is not merely a prayer in their behalf, but a token of approbation. His meaning therefore is, that those who teach this doctrine are worthy of all esteem and regard, and those who reject it do not deserve to be heard. The word rule denotes the regular and habitual course which all godly ministers of the gospel ought to pursue. Architects employ a model in the erection of buildings, to assist them in preserving the proper form and just proportions. Such a model (κανόνα) does the apostle prescribe to the ministers of the word, who are to build the church “according to the pattern shewn to them.” (Heb 8:5.)

Faithful and upright teachers, and all who allow themselves to conform to this rule, must derive singular encouragement from this passage, in which God, by the mouth of Paul, pronounces on them a blessing. We have no cause to dread the thunders of the Pope, if God promises to us from heaven peace and mercy. The word walk may apply both to a minister and to his people, though it refers chiefly to ministers. The future tense of the verb, (ὅσοι στοιχήσουσιν,) as many as shall walk, is intended to express perseverance.

And upon the Israel of God ¹⁰¹ This is an indirect ridicule of the vain boasting of the false apostles, who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name, a pretended Israel, which appears to be so in the sight of men, — and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith, (Gal 3:29,) and thus includes all believers, whether Jews or Gentiles, who were united into one church. On the contrary, the name and lineage are the sole boast of Israel according to the flesh; and this led the apostle to argue in the Epistle to the Romans, that “they are not all Israel which are of Israel, neither because they are the seed of Abraham, are they all children.” (Rom 9:6.)

Calvin: Gal 6:17 - Let no man trouble me // As to everything else, // For I bear

17.Let no man trouble me. He now speaks with the voice of authority for restraining his adversaries, and employs language which his high rank fully authorized. “Let them cease to throw hinderances in the course of my preaching.” He was prepared, for the sake of the church, to encounter difficulties, but does not choose to be interrupted by contradiction. Let no man trouble me. Let no man make opposition to obstruct the progress of my work.

As to everything else, (τοῦ λοιποῦ,) that is, as to everything besides the new creature. “This one thing is enough for me. Other matters are of no importance, and give me no concern. Let no man question me about them.” He thus places himself above all men, and allows to none the power of attacking his ministry. Literally, the phrase signifies, as to the rest or the remainder, which Erasmus, in my opinion, has improperly applied to time.

For I bear ¹⁰² in my body the marks of the Lord Jesus. This accounts for his bold, authoritative language. And what were those marks? Imprisonment, chains, scourging, blows, stoning, and every kind of injurious treatment which he had incurred in bearing testimony to the gospel. Earthly warfare has its honors, in conferring which a general holds out to public view the bravery of a soldier. So Christ our leader has his own marks, of which he makes abundant use, for conferring on some of his followers a high distinction. These marks, however, differ from the other in one important respect, that they partake of the nature of the cross, and in the sight of the world are disgraceful. This is suggested by the word translated marks, (στίγματα,) for it literally denotes the marks with which barbarian slaves, or fugitives, or malefactors, were usually branded. Paul, therefore, can hardly be said to use a figure, when he boasts of shining in those marks with which Christ is accustomed to honor his most distinguished soldiers, ¹⁰³ which in the eye of the world were attended by shame and disgrace, but which before God and the angels surpass all the honors of the world. ¹⁰⁴

Calvin: Gal 6:18 - The grace

18.The grace ¹⁰⁵ of our Lord Jesus Christ be with your spirit. His prayer is not only that God may bestow upon them his grace in large measure, but that they may have a proper feeling of it in their hearts. Then only is it truly enjoyed by us, when it comes to our spirit. We ought therefore to entreat that God would prepare in our souls a habitation for his grace. Amen.

END OF THE COMMENTARIES ON THE
EPISTLE TO THE GALATIANS.

Defender: Gal 6:1 - fault

The "fault" here is actually a "transgression" - that is, a willful sin. Assuming that the man involved is a Christian brother, those of his brethren who are walking in the Spirit should seek to "restore" him. This word was used in secular writings to describe the resetting of broken bones. It should be done carefully and gently, as led by the Spirit (1Co 12:26). Even those who are "spiritual," when dealing with fellow believers who are "carnal" Christians (1Co 3:1), are in danger either of becoming tempted into similar sin or into self-righteous judgmentalism. "Let him that thinketh he standeth take heed lest he fall" (1Co 10:12)."

Defender: Gal 6:2 - burdens

There is a superficial contradiction between Gal 6:2 ("bear ye one another's burdens") and Gal 6:5 ("every man shall bear his own burden"). However, the Greek words are different. In Gal 6:2, the word means "human frailties;" in Gal 6:5, it means "responsibility." That is, we should help one another as needed, but not depend on others to do what we can well do for ourselves.

Defender: Gal 6:2 - law of Christ

"The law of Christ" is that of love (Gal 5:14; Joh 13:34)."

Defender: Gal 6:3 - deceiveth himself

It is easily possible for a Christian, especially one who has achieved some eminence, either in the church or in a secular field, to "think of himself more highly than he ought to think" (Rom 12:3; Jam 1:26). Even Paul, however, thought of himself as chief of sinners (1Ti 1:15) and had "nothing to glory of" (1Co 9:16), except by the grace of God."

Defender: Gal 6:6 - communicate

The word "communicate" (Greek koinoneo) actually means "share with," and commonly refers to material goods. The responsibility of Christians to provide financial support for those who devote full time to preaching and teaching the Word of God is a frequent theme in Scripture (1Co 9:3-14; 2Co 11:7-9; Phi 4:10-19)."

Defender: Gal 6:7 - whatsoever a man soweth

The principle of reaping only what has been sown, using the familiar practice of farming as the illustration, occurs frequently throughout Scripture. Note in the New Testament, for example, Mat 7:16, Mat 7:17; 13:3-43; 1Co 15:35-44; Joh 4:35-38; Joh 12:24; 2Co 9:6, 2Co 9:7; and Heb 6:7, Heb 6:8; and in the Old Testament Psa 126:5, Psa 126:6; Pro 11:24, Pro 11:25; and Ecc 11:1, Ecc 11:6. "Be not deceived" in thinking otherwise (Gal 6:3). Even though God forgives our sins through Christ when we repent and confess them, their physical and mental repercussions often will unavoidably continue to be experienced in this life. It is much better to avoid them in the first place by walking in the Spirit and obeying God's Word."

Defender: Gal 6:8 - corruption

The word "corruption" here is actually that which leads to destruction, as in 2Pe 2:12."

Defender: Gal 6:9 - due season

The fruit reaped occurs in a later season than the sowing. It is of the same kind as the seed sown (1Co 15:36-38; Jam 3:12) and is in proportion to the amount sown (2Co 9:6, 2Co 9:7). Yet it is of higher degree than the form in which it is sown (Joh 12:24).

Defender: Gal 6:9 - faint not

The connotation of "faint" is "relax." The Christian must not relax in his ministry of seed-sowing until the Lord comes (Jam 5:7, Jam 5:8)."

Defender: Gal 6:11 - large a letter

This may be a further hint of Paul's eye problems. He often used a manuensis (or secretary) to write his letters but, in this case, he did the writing himself and had to write in "large" letters (Gal 4:13-15)."

Defender: Gal 6:16 - this rule

This phrase refers to the rule outlined in Gal 6:14 and Gal 6:15, of living as new creatures, glorying only in Christ and Him crucified (1Co 2:2), and walking in the Spirit rather than the flesh.

Defender: Gal 6:16 - Israel of God

The "Israel of God" is not a synonym for the church, but refers rather to those Jewish Christians in the church who were truly resting in the grace and liberty of Christ, justified by faith in His finished work of redemption - not in circumcision or any other works of the law. Paul was contrasting them with the Judaizers, the professing Jewish Christians who were troubling the Gentile Christians with their insistence on circumcision and Jewish ritualism in general, even while they themselves could not "keep the law" (Gal 6:13) and indeed may well have been manifesting "the works of the flesh" rather than "the fruit of the Spirit" (Gal 5:19-23). For other references to this true Israel versus rejected Israel, see Rom 4:12 and Rom 9:6-8."

TSK: Gal 6:1 - if // overtaken // spiritual // restore // in the // considering

if : or, although

overtaken : Gal 2:11-13; Gen 9:20-24, Gen 12:11-13; Num 20:10-13; 2Sam. 11:2-27; Mat 26:69, Mat 26:75; Rom 14:1, Rom 15:1; Heb 12:13; Jam 5:19

spiritual : Rom 8:6, Rom 15:1; 1Co 2:15, 1Co 3:1, 1Co 14:37

restore : 2Sa 12:1-15; Job 4:3, Job 4:4; Isa 35:3, Isa 35:4; Eze 34:16; Mat 9:13, Mat 18:12-15; Luk 15:4-7, Luk 15:22-32; Heb 12:13; Jam 5:19, Jam 5:20; 1Jo 5:16; Jud 1:22, Jud 1:23

in the : Gal 5:23; Mat 11:29; 1Co 4:21; 2Co 10:1; 2Th 3:15; 2Ti 2:25; Jam 3:13; 1Pe 3:15

considering : 1Co 7:5, 1Co 10:12; Heb 13:3; Jam 3:2

TSK: Gal 6:2 - Bear // the law

Bear : Gal 6:5, Gal 5:13, Gal 5:14; Exo 23:5; Num 11:11, Num 11:12; Deu 1:12; Isa 58:6; Mat 8:17, Mat 11:29, Mat 11:30; Luk 11:46; Rom 15:1; 1Th 5:14; 1Pe 2:24

the law : Joh 13:14, Joh 13:15, Joh 13:34, Joh 15:12; 1Co 9:21; Jam 2:8; 1Jo 2:8-11, 1Jo 4:21

TSK: Gal 6:3 - if // when // he deceiveth

if : Gal 2:6; Pro 25:14, Pro 26:12; Luk 18:11; Rom 12:3, Rom 12:16; 1Co 3:18, 1Co 8:2

when : 1Co 13:2; 2Co 3:5, 2Co 12:11

he deceiveth : 1Co 3:18; 2Ti 3:13; Jam 1:22, Jam 1:26; 1Jo 1:8

TSK: Gal 6:4 - prove // rejoicing // and not

prove : Job 13:15 *marg. Psa 26:2; 1Co 11:28; 2Co 13:5

rejoicing : Pro 14:14; 1Co 4:3, 1Co 4:4; 2Co 1:12; 1Jo 3:19-22

and not : Gal 6:13; Luk 18:11; 1Co 1:12, 1Co 1:13, 1Co 3:21-23, 1Co 4:6, 1Co 4:7; 2Co 11:12, 2Co 11:13

TSK: Gal 6:5

Isa 3:10,Isa 3:11; Jer 17:10, Jer 32:19; Eze 18:4; Mat 16:27; Rom 2:6-9; Rom 14:10-12; 1Co 3:8, 1Co 4:5; 2Co 5:10,2Co 5:11; Rev 2:23, Rev 20:12-15, Rev 22:12

TSK: Gal 6:6

Deu 12:19; Mat 10:10; Rom 15:27; 1Co 9:9-14; 1Ti 5:17, 1Ti 5:18

TSK: Gal 6:7 - not // God // for

not : Gal 6:3; Job 15:31; Jer 37:9; Oba 1:3; Luk 21:8; 1Co 3:18, 1Co 6:9, 1Co 15:33; Eph 5:6; 2Th 2:3; Jam 1:22, Jam 1:26; 1Jo 1:8, 1Jo 3:7

God : Job 13:8, Job 13:9; Jud 1:18

for : Job 4:8; Pro 1:31, Pro 6:14, Pro 6:19, Pro 11:18; Hos 8:7, Hos 10:12; Luk 16:25; Rom 2:6-10; 2Co 9:6

TSK: Gal 6:8 - soweth to his // reap // soweth to the // of the Spirit

soweth to his : Rom 6:13, Rom 8:13, Rom 13:14; Jam 3:18

reap : Pro 22:8; Jer 12:13; Hos 10:13; 2Pe 2:12, 2Pe 2:19; Rev 22:11

soweth to the : Gal 6:7; Psa 126:5, Psa 126:6; Ecc 11:6; Isa 32:20; Jam 3:18

of the Spirit : Mat 19:29; Luk 18:30; Joh 4:14, Joh 4:36, Joh 6:27; Rom 6:22; 1Ti 1:16; Tit 3:7; Jud 1:21

TSK: Gal 6:9 - us // well // for // if

us : Mal 1:13; 1Co 15:58; 2Th 3:13; Heb 12:3

well : Rom 2:7; 1Pe 2:15, 1Pe 3:17, 1Pe 4:19

for : Lev 26:4; Deu 11:14; Psa 104:27, Psa 145:15; Jam 5:7

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

TSK: Gal 6:10 - opportunity // do good // especially

opportunity : Ecc 9:10; Joh 9:4, Joh 12:35; Eph 5:16; Phi 4:10; Col 4:5 *Gr: Tit 2:14

do good : Psa 37:3, Psa 37:27; Ecc 3:12; Mat 5:43; Mar 3:4; Luk 6:35; 1Th 5:15; 1Ti 6:17, 1Ti 6:18; Tit 3:8; Heb 13:16; 3Jo 1:11

especially : Mat 10:25, Mat 12:50, Mat 25:40; Eph 2:19, Eph 3:15; Heb 3:6, Heb 6:10; 1Jo 3:13-19; 1Jo 5:1; 3Jo 1:5-8

TSK: Gal 6:11 - written

written : Rom 16:22; 1Co 16:21-23

TSK: Gal 6:12 - as desire // they constrain // lest

as desire : Gal 6:13; Mat 6:2, Mat 6:5, Mat 6:16, Mat 23:5, Mat 23:28; Luk 16:15, Luk 20:47; Joh 7:18; 2Co 10:12; 2Co 11:13; Phi 1:15, Phi 2:4; Col 2:23

they constrain : Gal 2:3, Gal 2:14; Act 15:1, Act 15:5

lest : Gal 5:11; Phi 3:18

TSK: Gal 6:13 - keep // that they may

keep : Mat 23:3, Mat 23:15, Mat 23:23; Rom 2:17-24, Rom 3:9-19; 2Pe 2:19

that they may : 1Co 3:21, 1Co 5:6; 2Co 11:18

TSK: Gal 6:14 - God // that I // save // by whom // the world

God : Rom 3:4-6; Phi 3:3, Phi 3:7, Phi 3:8

that I : 2Ki 14:9-11; Job 31:24, Job 31:25; Psa 49:6, Psa 52:1; Jer 9:23, Jer 9:24; Eze 28:2; Dan 4:30,Dan 4:31, Dan 5:20,Dan 5:21; 1Co 1:29-31, 1Co 3:21; 2Co 11:12, 2Co 12:10,2Co 12:11

save : Isa 45:24, Isa 45:25; Rom 1:16; 1Co 1:23, 1Co 2:2; Phi 3:3 *Gr: Phi 3:7-11

by whom : or, whereby

the world : Gal 1:4, Gal 2:20, Gal 5:24; Act 20:23, Act 20:24; Rom 6:6; 1Co 15:58; 2Co 5:14-16; Phi 1:20,Phi 1:21, Phi 3:8, Phi 3:9; Col 3:1-3; 1Jo 2:15-17, 1Jo 5:4, 1Jo 5:5

TSK: Gal 6:15 - in // neither // but

in : Gal 5:6; Rom 8:1; 2Co 5:17

neither : 1Co 7:19

but : 2Co 5:17; Eph 2:10, Eph 4:24; Col 3:10,Col 3:11; Rev 21:5

TSK: Gal 6:16 - walk // peace // the Israel

walk : Gal 5:16, Gal 5:25; Psa 125:4, Psa 125:5; Phi 3:16

peace : Gal 1:3; Num 6:23-27; 1Ch 12:18; Psa 125:5; Joh 14:27, Joh 16:33; Rom 1:7; Phi 4:7

the Israel : Gal 3:7-9, Gal 3:29; Psa 73:1; Isa 45:25; Hos 1:10; Joh 1:47; Rom 2:28, Rom 2:29, Rom 4:12; Rom 9:6-8; Phi 3:3; 1Pe 2:5-9

TSK: Gal 6:17 - let // I bear

let : Gal 1:7, Gal 5:12; Jos 7:25; Act 15:24; Heb 12:15

I bear : Gal 5:11; 2Co 1:5, 2Co 4:10, 2Co 11:23-25; Col 1:24

TSK: Gal 6:18 - the grace

the grace : Rom 16:20,Rom 16:24; 2Co 13:14; 2Ti 4:22; Phm 1:25; Rev 22:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gal 6:1 - brethren // overtaken in a fault // that are spiritual // Restore such an one in the spirit of meekness // Considering thyself, lest thou also be tempted

Gal 6:1 Paul adviseth them to reform the faulty with gentleness,

Gal 6:2 and to bear one another’ s burdens.

Gal 6:3-5 A caution against vanity.

Gal 6:6-8 He exhorteth to be liberal toward spiritual instructors,

Gal 6:9-11 and not to be weary in doing good,

Gal 6:12,13 He showeth the carnal views of those who preached

circumcision,

Gal 6:14-17 and his own professed dependence on Christ only,

regardless of the world.

Gal 6:18 He concludeth with a prayer.

In the term

brethren there is a secret argument persuading the duty which he is pressing, because Christians, particularly members of the same church, are all brethren. By persons

overtaken in a fault he means such as do not make a trade of open and scandalous sinning, (for such must be rebuked sharply), but such as may be sometimes through infirmity overborne, and run down with a temptation to sin. By those

that are spiritual he means not only the pastors and governors of the church, (though this care and duty is much incumbent upon them), but such as have received the Spirit of Christ; more especially such as were more knowing in the ways of God, and had spiritual habits more confirmed in them; in which sense spiritual is used in 1Co 3:1 .

Restore such an one in the spirit of meekness: the word translated restore, signifies to put again into joint, or into right order and place. Sin is an inordinate action, and putteth the soul that committeth it out of its due order and place. He willeth the brethren that are spiritual to use all due means to put such a member in joint again, but not to do this roughly, and with passion, and severe correption, but meekly, so as may be most probable to win the sinner’ s soul.

Considering thyself, lest thou also be tempted having an eye and respect to themselves, as neither being free from sin, nor from temptations to sin, dealing with others as they would have others deal by them.

Poole: Gal 6:2 - Bear ye one another’ s burdens // the law of Christ

Bear ye one another’ s burdens it is a general precept, and may be either understood with reference to what he had said in the former verse, so it hints our duty: though we discern our brethren to have fallen into some sin or error, yet if we discern that they are sensible of their lapse, and their sin is not a pleasure, but a burden to them, though we ought not to bear with them or connive at them in their sins, yet we ought to sympathize with them when we see their sin is become their load and burden, under which they groan and are dejected. Or else more generally, as a new precept commanding us to sympathize with our brethren under any lead of trials and affliction which God shall lay upon them. And so it agreeth with that precept, Rom 12:15 . By

the law of Christ he means the will of Christ revealed in the gospel; particularly the law of love, so nmch enjoined by Christ, Joh 13:15,33-35 15:12 . Which is not called the law of Christ because first given by him, (for himself maketh it the sum of the ten commandments), but because he received it and vindicated it from the corruption of the Pharisees’ interpretation, Mat 5:43,44 ; because he so often urged it, and so seriously commanded and commended it to his disciples; and set us the highest precedent and example of it, and hath by his Spirit written it in the hearts of his people.

Poole: Gal 6:3 - nothing // deceive himself

It is a general maxim, and the truth of it is obvious to every one that readeth it, for supposing a man to be

nothing of what he thinks himself to be, he must needs

deceive himself in nourishing and entertaining such an opinion of himself. For the dependence of it upon what the apostle had said before, it is obvious. Pride, and men’ s high opinions of themselves above what they ought, are the cause of their censoriousness and morosity in dealing with other offenders; which modesty would not suffer in them, if they apprehended themselves to be as weak, and as much exposed to temptations, as others are. It is pride and overweening opinions of ourselves, that make us despise or neglect others under their burdens, and so forget the law of Christ; the apostle therefore properly addeth this precept for humility and modesty to those former precepts.

Poole: Gal 6:4 - Let every man prove his own work // own work // and then

Let every man prove his own work: the apostle, by a man’ s

own work here, understands his own actions and manners, which he would have every man to busy himself to search, try, and examine by the Divine rule, whether they be conformable to the will of God, yea or no;

and then he saith,

shall he have rejoicing in himself alone, and not in another a man shall (if he findeth his work such as is agreeable to the will of God) have a cause to rejoice in himself; not in the merit or perfection of his works, but in his own works; not in others; that is, he shall rejoice in something which God hath wrought in and by him, and not in others. This the apostle wisely propounds, as a means to bring a man to know his own measures; it being a great error for men to measure themselves by the measures of other men, their perfections by others’ imperfections.

Poole: Gal 6:5 - prove his own work

That is, God will judge every man in the last day, according not to what others have done, but to what he himself hath done, 1Co 3:8 . Therefore every one is concerned to

prove his own work for at last his eternal joy and rejoicing, or sorrow and mourning, shall be according to what he himself hath wrought, not according to what others have wrought. If ever they enter into the joy of heaven, they shall rejoice in their own work. And if eternal sorrow be their portion, they shall groan under their own burdens; they will not be the sins of others, but their own sins, which will sink them into eternal misery. For though superiors shall answer to God for the sins of their inferiors, yet it shall not properly be for their inferiors’ sins, but for their own sins, in neglecting to warn and to reprove them, and to do what in them lay to have hindered them in their sinful courses.

Poole: Gal 6:6 - Let him that is taught in the word // Communicate unto him that teacheth in all good things // good things

Let him that is taught in the word: the word here translated taught, signifieth catechised; and is the same word from which that word is derived; but it here signifieth taught, catechising being but a mode or species of teaching.

Communicate unto him that teacheth in all good things the precept is concerning the maintenance of ministers, which is fitly expressed by the term communicate, because as the people distribute to their ministers things temporal, so the ministers distribute things spiritual. The

good things here mentioned are temporal good things, such as may be useful to the teacher for him to uphold himself and family. The text teacheth us, that it is the will of God that ministers should be maintained at the charge of the church to which they minister, and it is but an act of justice, for they do but communicate temporal things to those who communicate to them much more valuable things.

Poole: Gal 6:7 - Be not deceived; God is not mocked // For whatsoever a man soweth, that shall he also reap

Be not deceived; God is not mocked: this to terrify those who find out vain and false excuses to save their purses; he adviseth them not to cheat themselves, for though they might deceive men, yet they could not deceive the all-seeing and heart-searching God.

For whatsoever a man soweth, that shall he also reap further to encourage them to this communicating, he mindeth them, that what they distributed in this nature, was no more lost than the seed is which the husbandman casteth into the ground; which in its season springs up, and returneth into the husbandman’ s hand with increase. This metaphor of sowing is made use of also, Pro 11:18 2Co 9:6 , to express men’ s actions; and lets us know, that our actions, when done, are not done with; but as our bodies shall rise again, so what we have done in the flesh shall be revived and judged; whatsoever, either for quantity or for quality, men sow, the same shall they reap: as to quantity, he had said in 2Co 9:6 , that he who soweth sparingly should reap sparingly, and he who soweth bountifully should reap bountifully: as to quality, he here further addeth:. see Gal 6:8

Poole: Gal 6:8 - For he that soweth to his flesh // But he that soweth to the Spirit

For he that soweth to his flesh he that layeth out his estate, or spendeth his time and talents, for the gratifying of the flesh;

shall of the flesh reap corruption shall or may reap some carnal satisfaction, of a corruptible, dying, perishing nature.

But he that soweth to the Spirit but he who layeth out his estate, or spendeth his time, strength, talents, whatsoever God hath given him, for the glory of God, in obedience to the commands, motions, and dictates of the Spirit, or the revelations of the Divine will;

shall of the Spirit reap life everlasting he shall not of merit, but of grace from the Spirit, reap everlasting life, reward, and satisfaction. So that as in the world, that man doth not suffer loss that layeth out his money, time, or strength about good things of a valuable and enduring nature; but he only who layeth them out about things perishing, and transitory, and of a corruptible nature: so that man shall not lose his estate that layeth it out for the maintenance of the gospel, and upholding the ministry of it; for he soweth to the Spirit, and shall thereof reap eternal life and salvation: he only loseth his estate, &c., who spendeth it to gratify his lusts, and please his flesh, for all the return which he shall have, will be in poor, sensible, perishing good things, which perish with the using, and will be of no significancy to him beyond this life.

Poole: Gal 6:9 - Let us not be weary in well doing // due season

Let us not be weary in well doing: we have the same precept, 2Th 3:13 . As the not executing of judgment speedily imboldens sinners, and encourageth them to go on in courses of sin, so God’ s 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

due season 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 God’ s season shall as certainly reap as he doth. But he also mindeth us, that if we will reap we must not

faint 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 .

Poole: 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

As we have therefore opportunity as we have objects before us, or as God gives us time and ability.

Let us do good unto all men let it be our business to harm none, but to supply the necessities of all men; either with our spiritual advice and counsels, with all the assistance we can give them that may any way be of spiritual profit or advantage to them; or with our worldly goods, ministering to their necessities.

Especially unto them who are of the household of faith but all in an order, preferring Christians before others; those that belong to the church, (which is called the house of God, 1Ti 3:15 1Pe 4:17 , and the household of God, Eph 2:19 ), before such as have no such relation to the church.

Poole: Gal 6:11

Paul made use of the hands of others in the writing some others of the Epistles, as appears from Rom 16:22 , and sometimes he himself only wrote the salutation, 1Co 16:21 : but he tells them he wrote this Epistle to them wholly with his own hand, that he might thereby more commend his love to them and care over them.

Poole: Gal 6:12 - to make a fair show in the flesh // constrain // to be circumcised // only

The apostle here reflecteth upon those false teachers who had perverted this church, and discovereth their hypocrisy under all their pretences of good will to them. These are those who (he saith) desired

to make a fair show in the flesh that is, to make a fair show to the world, as men very devout, which formalists and persons over zealous for rituals ordinarily do. These would

constrain were very urgent to persuade, these believers

to be circumcised not out of any love they had to the law of God, or to the souls of these Galatians, but

only to avoid persecution for as the Jews were more favourable to such Christians, who, together with the doctrine of Christ, observed also their rites and legal ceremonies; so we are told by so of the ancients, that some of the Roman emperors, by their edicts, gave liberty to the Jews, in the provinces subject to them, to use their own religious rites: now all who were circumcised went under that notion, so had more liberty than those who were not circumcised, who were persecuted both by the Jewish and the heathen magistrates. The apostle saith, that these false teachers, who so zealously urged circumcision upon this Gentile church, did it for the avoiding the danger of persecution; which they saw would follow their standing fast in their gospel liberty, and not bringing themselves under the law: which persecution, he tacitly hinteth, ought not to be so industriously shunned and avoided, because it was for Christ’ s sake, who had endured the cross for them.

Poole: Gal 6:13

In this the hypocrisy of your false teachers discovereth itself, that whereas, by their being circumcised, they had declared themselves debtors to the whole law, and under an obligation entirely to keep it if they would be saved, yet they themselves did not keep it; only they were very zealous for this one thing, not out of any love they had to the law, but that they might glory of you, as their converts, being by them persuaded to be circumcised.

Poole: Gal 6:14 - the world is crucified unto me, and I unto the world // cross of Christ // by whom

For my part I have no such ends, I have no ambition to glory in you as my converts; all that I desire to glory in, is in the doctrine of the gospel, and my sufferings for the propagation of it, and my conformity to Christ in suffering for preaching the gospel. By the cross of Christ

the world is crucified unto me, and I unto the world I care no more for the world than it careth for me; the world despiseth and contemneth me, and the doctrine of the cross which I preach and publish in it, and I contemn it, with all its vain pomp and splendour. And this I do through the

cross of Christ remembering how the world dealt with Christ, and how little he regarded the world: or, through the grace of Christ, who hath enabled me to it, for the particle translated

by whom may be indifferently translated by whom or by which.

Poole: Gal 6:15

Under the gospel state as settled by Christ, with reference to salvation, it is of no moment whether a man be a Jew or a Gentile; but whether a man be regenerated or not, and be renewed by the Holy Ghost, so as old things with him be passed away, and all things be become new. He had said the same, Gal 3:28 5:6 . See also 2Co 5:17 . Under the law, indeed, there was something in circumcision, as it was God’ s covenant in the flesh to that people to whom he gave it, and the uncircumcised were strangers to the covenants of promise, and aliens to the church of God; but under the gospel, circumcision and uncircumcision are of no significancy; God neither regardeth any for the former, nor rejecteth any for the latter, he only looketh at the heart and inward man, whether that be renewed and sanctified, yea or no.

Poole: Gal 6:16 - And as many as walk according to this rule // peace and mercy // Upon the Israel of God

And as many as walk according to this rule he either meaneth the rule of Scripture, the whole word of God; or the doctrine which he had taught them throughout this Epistle, or what he had said in the words immediately going before, where the apostle had given them this rule, not to regard either circumcision or uncircumcision, or any thing in the flesh, but only the change of their hearts. To these he either prophesieth

peace and mercy or he prayeth peace and mercy for them; under which large terms he comprehendeth all good things, whether internal or external.

Upon the Israel of God upon the true Israelites, whom he calleth the Israel of God; hereby intimating and confirming the truth of what he had said, Rom 2:28,29 , and what our Saviour had said of Nathanael, Joh 1:47 , calling him an Israelite indeed, because in him was no guile; and establishing a distinction between such as were so really, and those who were only Israelites in name, because descended from Jacob, to whom God gave the name of Israel. Hereby also checking the vanity of the Jews, who gloried in the name of Israelites, and thought there could no water come out of the fountains of Israel which God would cast away. The apostle doth not promise, or prophesy, mercy and peace to all Israelites, but only to the Israel of God; that is, to believers, that received and embraced Jesus Christ offered in the gospel.

Poole: Gal 6:17 - Let no man trouble me // For I bear in my body the marks of the Lord Jesus // the marks of the Lord Jesus

Let no man trouble me either with questions about circumcision, or with imputations as if I were a friend to their opinion, of the necessity of adding to the doctrine of faith, circumcision and other observances of the law.

For I bear in my body the marks of the Lord Jesus I sufficiently declare my judgment to the world, suffering for my profession, and preaching the gospel. These sufferings he calls

the marks of the Lord Jesus because he endured them in testimony to the gospel, as well against the Jews its against the Gentiles.

Poole: Gal 6:18 - the grace of our Lord Jesus Christ

The apostle closeth this Epistle with this prayer, as he generally concludeth all his Epistles, with wishing them grace,

the grace of our Lord Jesus Christ under which he comprehendeth all the effects of the free love of God upon believers’ souls, for the sake, and in and through the merits, of the Lord Jesus Christ: this he prayeth that they might feel in their hearts, and that it might be in their spirits, to quicken, strengthen, comfort, and establish them, according to the different manifestations of the Spirit of grace.

It hath been said before, that we are not to look upon these dates of apostolical Epistles as part of holy writ, for in some of them there are manifest mistakes; but most think that this Epistle was written from Rome, while Paul was a prisoner there, who are in part guided to it from Gal 6:17 , thinking that it was written at a time when Paul was there suffering imprisonment. But of this there is no certainty.

Haydock: Gal 6:2 - One another's burdens

One another's burdens. This is not contrary to what is added ver. 5, that every one shall bear his own burden, because in the first place the sense is, that we must bear patiently with one another's faults and imperfections; in the second, that every one must answer for himself at God's tribunal. (Witham) ---

Every one has his failings and weaknesses, and stands in need of indulgence from his brethren; he must, therefore, grant to them what he so much desires to receive from them. (Calmet)

Haydock: Gal 6:6 - Communicate....in all good things

Communicate....in all good things: by this communication, is understood an assisting of others in their wants. (Witham) ---

Such as are blessed with the goods of this world, should gladly communicate a share of their efforts to the preachers and teachers of the true faith; and this not merely as a return for what they have received, but also that they may be made thereby partakers of their merit. (St. Augustine, lib. 2. evang. quæst. q. 8.)

Haydock: Gal 6:7

This is addressed to the avaricious, who, under various pretexts, excused themselves from contributing to the support of their teachers. But they are here informed, that their excuses will not screen them from the anger of God. (Calmet)

Haydock: Gal 6:8 - He that soweth in his flesh

He that soweth in his flesh, &c. The apostle represents the flesh and the spirit like two fields, on which men sow good or bad seed, according to which they shall reap. (Witham)

Haydock: Gal 6:9

Works of mercy are the seed of life everlasting, and the proper cause thereof, and not faith only.

Haydock: Gal 6:10 - The household of the faith

The household of the faith: those who profess the same true faith. (Witham) ---

We are more bound to assist Christians than Jews; Catholics than heretics. (St. Jerome, q. 1. ad Hedibim.)

Haydock: Gal 6:11 - What a letter I have written....with my own hand

What a letter I have written....with my own hand. St. Jerome understands this of what he is now beginning to write, the rest being written by the hand of another. Others understand the whole letter. (Witham) ---

St. John Chrysostom, Theophylactus, and Theodoret, suppose that the apostle wrote the whole epistle with his own hand, and here excuses himself for writing so ill the Grecian letters, which were so very different from those of his native language. But St. Jerome understands, that he wrote only this latter part of the epistle, as a testimony that the whole came from him. (Calmet)

Haydock: Gal 6:12-13

He tells them the false teachers would have them circumcised first, to avoid persecution from the Jewish party; and secondly to glory in having made them their proselytes. (Witham)

Haydock: Gal 6:14

As for my part, I will glory in nothing but the cross of our Lord Jesus Christ, but in Christ crucified. (Witham)

Haydock: Gal 6:15 - But a new creature

But a new creature; but to be born anew, to receive the spiritual life of grace. (Witham)

Haydock: Gal 6:17 - I bear the marks of the Lord Jesus in my body

I bear the marks of the Lord Jesus in my body, by the stripes and wounds I have received for preaching the gospel. (Witham) ---

Formerly it was not unusual to stamp certain characters on the bodies of soldiers, fugitives, and on domestics, purposely to distinguish them.

There are three principal parts in this epistle. The first is the history of the vocation of St. Paul, chap. i. and ii.; the second is on justification and the abrogation of the law; the third is an exhortation to persevere in Christian liberty, to avoid its abuse, and to perform the various duties of a Christian.

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Gill: Gal 6:1 - Brethren, if a man be overtaken in a fault // Ye that are spiritual // restore such an one // in the spirit of meekness // considering thyself, lest thou also be tempted

Brethren, if a man be overtaken in a fault,.... Or "be taken before" in one; not, as Grotius thinks, before this epistle should come to them, which is a very jejune and empty sense of the words; nor before the conversion of the man, because sins before conversion do not come under the notice and cognizance of a church, or are liable to its reproofs and censures; but before the man is aware, through negligence and imprudence, for want of caution and circumspection, and so is carried away, either through the treachery of his own heart, and the power of corruption; or through the temptations of Satan, who goes about, and comes on the back of them, lays snares for them, and attacks them unawares, and takes all advantages of them; or by the ill examples of others, whereby they are drawn aside, and into sin. The apostle has no particular respect by a "fault" to schisms in the church, or to any errors or heresies in doctrine, though the restoration of such in meekness should be endeavoured; but rather to immorality in life and conversation, and indeed to any of the works of the flesh mentioned in the preceding chapter; and especially he means any "fall" of professors, as the word used signifies, into sin, through inadvertency and want of care and watchfulness, in distinction from a wilful, obstinate, and continued course of sinning; and intends not any man in the world, for those that are without, churches and members of churches have nothing to do with in a church way; but any man that is a brother, a church member, that stands in such a relation to them, when he falls into sin, is to be taken notice of by them. And so the Syriac version reads, "any one of you"; as does one of Stephens's copies.

Ye that are spiritual; meaning not such who had greater spiritual gifts than others, their ministers, pastors, and ecclesiastical governors, though these may be so called; and to them it belongs to reprove and rebuke, recover and restore backsliders, which they should do in gentleness and meekness; but the apostle here addresses the brethren in general, the several members of the church, even all but those that were fallen: nor does he mean such as have more spiritual knowledge than others, in opposition to babes; nor regenerate persons, and such as had the Spirit of God, in distinction from carnal men; but such as live and walk in the Spirit, and are strong, and stand by the power and grace of the Spirit of God, as opposed to the weak, and who were fallen through the prevalency of the flesh, and force of temptation; whose duty it is, and on whom it lies, to

restore such an one, that is overtaken and fallen. The allusion is to the setting of bones that are broken, or out of joint, which is done with great care and tenderness. Professors fallen into sin are like broken and dislocated bones; they are out of their place, and lose both their comfort and usefulness, and are to be restored by gently telling them of their faults, and mildly reproving them for them; and when sensible of them, and troubled for them, by speaking comfortably to them, and by bringing them again, and resettling them in their former place in the church, and restoring them to their former usefulness and good conduct: and which is to be done

in the spirit of meekness: in the exercise of that grace which is a gift and fruit of the Spirit of God; or with a meek and humble spirit, not bearing hard upon them, and treating them in a supercilious and haughty manner, upbraiding them with their faults, aggravating them, and using them roughly, and with sharpness, which in some cases is necessary, but not in this:

considering thyself, lest thou also be tempted: a spiritual man should consider himself as in the body, and as carrying about with him a body of sin, a corrupt and treacherous heart, that is full of deceitful lusts, by which he may be tempted also, and drawn away and enticed; and as being liable to the temptations of Satan, and of being overcome by; them, against which he should watch and pray; and should think with himself what he would choose, and should desire to be done to him in such a case, and do the like to others that are in it. This is a reason enforcing the exhortation; and indeed almost every word in the text carries an argument engaging to it. The relation the saints stand in to one another, as "brethren", should excite them to seek each other's welfare, and to restore any that are fallen, and to abstain from all roughness and severity. The persons addressed are "spiritual", and therefore should behave as such as have the fruits of the Spirit, and, among the rest that of meekness; and, since they are strong, should help the weak, and raise up the fallen: the persons recommended to them, as the objects of their pity, care, and concern, are not such who have given up themselves to sin, but are circumvented by it, and "overtaken" in it, suddenly, and at unawares. And besides, are men, frail sinful men, liable to sin, encompassed with infirmities, and exposed to snares and temptations, which are common to human nature, and therefore should be used gently and tenderly: The apostle having given an enumeration in the foregoing chapter, of the works of the flesh, and fruits of the Spirit, directs such as are in the exercise of the latter, how to behave towards those that fall into the commission of any of the former, which may be expected, since there is flesh as well as spirit in the best.

Gill: Gal 6:2 - Bear ye one another's burdens // and so fulfil the law of Christ

Bear ye one another's burdens,.... Which may be understood either of sins, which are heavy burdens to sensible sinners, to all that are partakers of the grace of God; Christ is only able to bear these burdens, so as to remove them and take them away, which he has done by his blood, sacrifice, and satisfaction; saints bear one another's, not by making satisfaction for them, which they are not able to do, nor by conniving at them, and suffering them upon them, which they should not do, but by gently reproving them, by comforting them when overpressed with guilt, by sympathizing with them in their sorrow, by praying to God for to manifest his pardoning grace to them, and by forgiving them themselves, so far as they are faults committed against them: or else the frailties and infirmities of weak saints, which are troublesome, and apt to make uneasy, are meant; and which are to be bore by the strong, by making themselves easy with them, and by accommodating themselves to their weakness, and by abridging themselves of some liberties, which otherwise might be lawfully taken by them; or afflictions may be designed, which are grievous to the flesh, and are bore by others, when they administer help and relief under them, whether in a temporal or spiritual way; and when they condole them, and sympathize with them, bear a part with them, and make others' griefs and sorrows their own:

and so fulfil the law of Christ; which is the law of love to one another, Joh 13:34 in opposition to the law of Moses, the judaizing Galatians were so fond of, and by which Christ's disciples may be distinguished from those of Moses, or any others. This is a law or doctrine which Christ has clearly taught, and recovered from the false glosses of the Pharisees; it is his new commandment, which he has strengthened and enforced by his own example in dying for his people, and which he, by his Spirit, inscribes upon their hearts. The Jews speak of the law of the Messiah as preferable to any other.

"The law (they say ^x) which a man learns in this world is vanity, in comparison of תורתו של משיח "the law of the Messiah", or Christ;''

by "fulfilling", it is meant, doing it, acting in obedience to it, and not a perfect fulfilling it, which cannot be done by sinful creatures.

Gill: Gal 6:3 - For if a man think himself to be something // when he is nothing // he deceiveth himself

For if a man think himself to be something,.... Of himself; to have anything of himself, to do anything of himself, and of himself to attain to life and salvation:

when he is nothing: of himself; not even as a creature, but owes his being and preservation, and all the mercies of life, to another, even to God; has no grace nor gifts of himself, but what he has received, and can do no good thing, not think a good thought, or perform a good action, of himself, and much less of himself procure eternal life and salvation:

he deceiveth himself: and will find himself sadly mistaken, and wretchedly disappointed another day; or whoever thinks himself to be some famous and excellent person, to be something more, and better than others, of a more excellent nature, and of greater abilities, that he is free from sin, or at least holier than others, and not liable to fall as others, whom he looks upon with disdain and contempt, wanting that charity which the law, and new commandment of Christ, requires, when he is nothing but sin and vanity, he is destitute of the grace of God, he deceives himself and the truth is not in him. This the apostle says to depress pride, and a swelling conceit of themselves, and all uncharitable, rough, and severe usages of others. A saying like this the Jews have ^y;

"whoever he is that is something, or thinks in himself that he is כלום, "something", it would be better for him if he had never been created.''

Gill: Gal 6:4 - But let every man prove his own work // and then shall he have rejoicing in himself alone // and not in another

But let every man prove his own work,.... Not concern himself about the actions and works of others; let him review his own heart and actions; let him examine, try, and prove his whole conduct in life by the rule of God's word, when he will find enough at home, without bearing hard upon, and censuring others:

and then shall he have rejoicing in himself alone, and not in another; which is either ironically said, he will then see what reason he has to rejoice and glory in his own works, and vaunt over others, and to boast of his performances, and despise others; so far from it, that he will have reason to be ashamed of himself, and to own and acknowledge his unworthiness and unprofitableness: or if, upon such a review, examination, and probation of his works, it shall appear that he has had his conversation in the world, by the grace of God, in simplicity and godly sincerity, this testimony of his conscience will be his rejoicing; see 2Co 1:12. He may rejoice "in himself", in his own works, as the fruits of grace, but not as the effects of his own power and strength; and may glory and boast of them before men, in vindication of his cause and character, and as evidences of the truth of grace, but not before God, as if they were the matter of his justification and acceptance:

and not in another; that is fallen into sin; making use of his sins and faults to set off himself, and to increase his own praise and condemnation; rejoicing in this, that he is better than others, and is not, as the Pharisee said, as other men are, as wicked as they, or has not fallen into such sins as others have done. He will have occasion to take such a method as this, if his conversation will bear the test; he will have rejoicing in the testimony of his own conscience, and will have no need to compare himself with others; his glorying will be on account of his own actions, and not through a comparison of other men's. This no ways contradicts a man's glorying in God, and rejoicing in Christ Jesus alone, in the business of salvation. It only regards a man's glorying before men, in a modest and humble manner, of what he is enabled to do, by the grace of God, without fetching in the characters of other men that are wicked, or have fallen, to illustrate his own.

Gill: Gal 6:5 - For every man shall bear his own burden.

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 משא, "a burden"; see Isa 13:1 and so may the punishment of the wicked in another world, which will be grievous and intolerable. The saints will be exempt from bearing this burden, because Christ has bore it for them, even all their sins, and all the punishment due unto them; but another burden, if it may be so called, even an exceeding and eternal weight of glory, shall be bore by them; and every man shall receive his own reward, and not another's; and that according to his own works and labour, and not another's; not indeed for his works, but according to them, the nature of them, according to the grace of God, from whence his works spring, and by which they are performed. This the apostle says to take off men from dwelling upon, and censuring the actions of others, and from making use of them to set off their own, and buoy themselves up with vain hopes, because they are better than others; and also to engage them to attend strictly to their own actions, and consider them simply and absolutely as in themselves, and not as compared with other men's, since they will be accountable for their own actions, and not other men's; and will be judged according to their own works, and not in a comparative view to others.

Gill: Gal 6:6 - Let him that is taught in the word // communicate to him that teacheth // in all good things

Let him that is taught in the word,.... Instructed in the knowledge of the word, either of the essential Word, the Lord Jesus Christ, of his person, office, and grace; or rather of the written word, particularly the Gospel, which is sometimes called the word, without any additional epithet, which distinguishes it, and directs to the sense of it; and sometimes with such, as the words of truth, the word of faith, the word of righteousness, the word of reconciliation, and the word of this salvation, so called from the nature, use, and subject matter of it. He that is taught in this, is, according to the original word used here, a "catechumen"; and which designs not one that is just beginning to learn the first principles of the oracles of God, but anyone that is instructed in it, as this word is rendered in Rom 2:18 whether more or less, or whether internally or externally: one that is internally taught in and by the word, is one that has been taught to know himself, and his lost state by nature; to know Christ, and salvation by him; to know the truths of the Gospel, and to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly. It may include everyone that is only outwardly taught, that is but an external hearer; and so the Syriac version renders the clause, דשמע מלתא, "he that hears the word": of which there are many sorts, and on whom it is an incumbent duty to

communicate to him that teacheth; who is commissioned, and qualified and sent forth by Christ, and whose office in the church is to teach the word, to preach the Gospel, to instruct men in the truths of it, and teach them their duty also to God and men, such are to be communicated to; that is, such as are under their instructions ought to impart of their worldly substance to them, for their honourable and comfortable support and maintenance; for since they spend their time, and make use of their talents, gifts, and abilities, for their instruction in spiritual things, it is but reasonable, and no such great matter, that they partake of their carnal things; and especially since it is the will and ordinance of Christ, that they that preach the Gospel should live of it. The apostle adds,

in all good things; which may be either connected with the word "teacheth", and so be descriptive of the teacher, as the Arabic version reads, "him that teacheth all his good things"; good doctrines, excellent truths, the wholesome words of Christ, which he is intrusted with, has a knowledge and experience of; and who freely and faithfully imparts them, and conceals and keeps back nothing, but declares the whole counsel of God, all that he knows, and that is good and profitable; and carries in it a very strong argument why he should be communicated to: or else with the word "communicate"; and the sense either be, let him be a partaker of, and join with him in everything he says or does that is good, but not in anything that is evil, which is a sense some give into; or rather let him impart of his temporal good things unto him: temporal things are good as they are of God, and in themselves, and when rightly used answer good purposes; all a man's good things are not to be communicated, only a part, according to his ability, and in proportion to others; and yet the communication should be large and liberal, sufficient to support the teacher in an honourable manner, and to supply him with all the necessaries of life, that his mind may be free from secular cares, and he be at leisure to attend to the instructing of others.

Gill: Gal 6:7 - Be not deceived // God is not mocked // for whatsoever a man soweth

Be not deceived,.... By false teachers, who, in order to engross all to themselves, dissuaded the Galatians from communicating to their honourable pastors, and faithful ministers of the word; or by themselves, who being of a tenacious and covetous disposition, devised various things to excuse them from performing this their duty to the preachers of the Gospel; as that they had families of their own to maintain, that their circumstances were such that they could give little or nothing this way, and the others, who were of better abilities in life, ought to bear this charge; and with such like things endeavoured to satisfy their consciences in the neglect of their duty: but this was all self-deception, for

God is not mocked; nor will he be; men may deceive themselves, and others, with such excuses and false appearances, yet they cannot deceive God, who knows their hearts as well as their worldly substance, and that the omission of their duty arises not from want of ability, but from a covetous temper; and who looks upon withholding from his ministers that which is due unto them as mocking of him, and which he will not suffer with impunity:

for whatsoever a man soweth, that shall he also reap; as to kind, quality, and quantity, generally speaking; if he sows wheat he reaps wheat, if he sows barley he reaps barley; no man can expect to reap another sort than what he sows; and if it is good seed he may hope for a good crop; and if he sows bountifully, he shall reap bountifully; but if he sows sparingly, he shall reap sparingly; and if he sows nothing, he can never reap anything. This is a proverbial expression, and may be applied to all actions, good and bad, and the reward and punishment of them, and particularly to acts of beneficence, and the enjoying of the fruits thereof; See Gill on 2Co 9:6.

Gill: 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

For he that soweth to his flesh,.... Not that taking due care of a man's body, seeking the preservation of its health, providing proper food and raiment for himself, and all necessaries for the good and support of his family, is to be called sowing to his flesh, nor is he to be called a carnal sower; but he is such an one that pampers his flesh, gratifies and indulges the lusts of it, who minds the things of the flesh, lives after it, and does the works of it, who spends his substance in a luxurious way upon himself and family; or whose whole bent, and study, and employment, is to increase his worldly riches, to aggrandize himself and posterity, to the neglect of his own soul, the interest of religion, the poor of the church, and ministers of the Gospel:

shall of the flesh reap corruption; shall by such carnal methods procure for himself, in this world, nothing but what is corruptible, as silver and gold be, and such treasure as moth and rust corrupt; such substance as will not endure, but is perishing, and may be by one providence or another taken from him; so that all his care in sowing comes to nothing, and is of no advantage to himself, nor to his posterity; see Hag 1:4, and shall fall into the pit of corruption, and be punished with everlasting destruction, and die the second death in the world to come.

But he that soweth to the Spirit; not his own, but the Spirit of God; or that soweth spiritual things, that minds and savours the things of the Spirit, lives in the Spirit, and walks in the Spirit; that lays out his worldly substance in promoting spiritual things, in encouraging the spiritual ministers of the word, in supporting the interest of spiritual religion, in relieving the poor of Christ's churches, in contributing to the spread of the Gospel, and the administration of the word and ordinances in other places, as well as where he is more immediately concerned:

shall of the Spirit reap life everlasting; in the use of such spiritual means, though not as meritorious, or as causes, he shall attain to, and enjoy eternal happiness in the other world; or of, and by the Spirit of God, by whose grace and strength he sows, and does all the good things he does, by and of him sanctifying him, and making him meet for it, and not of himself, or any works of righteousness done by him, shall he inherit eternal life; which is the pure gift of God through Jesus Christ, and bestowed as a reward of his own grace.

Gill: Gal 6:9 - And let us not be weary in well doing // for in due time we shall reap // if we faint not

And let us not be weary in well doing,.... 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:

for in due time we shall reap; 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:

if we faint not; 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.

Gill: 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

As we have therefore opportunity,.... Or "ability", so the phrase is sometimes used ^z; as occasion requires, objects offer, as there is ability of well doing, and that continues; while the time of life lasts, which is the time for sowing, or doing good works:

let us do good unto all men; not only to our relations, friends, and acquaintance, but to all men; to them that are strangers to us, of whatsoever nation, Jew or Gentile; and of whatsoever religion or sect, yea, even to our very enemies:

especially unto them who are of the household of faith: the children of God, that belong to his family, are true believers in Christ, hold the doctrine of faith, make a profession of it, and keep it fast; these are more especially to be the objects of Christian beneficence and liberality. The apostle may have sense reference to a practice among the Jews, who took a particular care of the children of good men that were poor;

"there were two chambers in the temple, the one was called the chamber of secrets, and the other the chamber of vessels: into the chamber of secrets, religious men used to put privately, whereby were privately maintained the poor בני טובים, "of the children of good men" ^a.''

The Targumist on Jer 5:3 has a phrase much like to this applied to God, paraphrasing the passage thus; is it not, O Lord, revealed before thee, לאוטבא לעבדי הימנותא, "to do good to the servants of faith?"

Gill: Gal 6:11 - Ye see how large a letter // I have written unto you with my own hand

Ye see how large a letter,.... Whether it be read as imperative, "see ye", observe, take notice; or as indicative, "ye see", ye do see, or you may see with your own eyes, it is of no great consequence: "how large a letter", or "with what letters"; which some understand of the largeness of the characters he wrote in; others of the deformity of them, he not writing a good hand, being an Hebrew, and not used to writing Greek; others of the grand and sublime matter which it contained; though neither of these seem to be the apostle's meaning; but he intends the length of the epistle, the prolixity of his writing; and which he mentions, as an instance and expression of his love to then, care of them, and concern for them: inasmuch as he took so much pains to write so long a letter to them, in order to set things right in their view, and recover them from error: not but that he had sent as long, or longer letters to other churches, as to the Romans, the Corinthians, and Hebrews: but then it is to be observed what follows,

I have written unto you with my own hand. The epistle to the Romans was written by Tertius, though dictated by the apostle, Rom 16:22 as very likely the others were by Timothy, or some other amanuensis. The apostle only put his name, and wrote his salutation, which was his token, in all his epistles, of the truth and genuineness of them; 2Th 3:17, but this was not only dictated by him, but wrote with his hand, which very probably the Galatians knew; and since it was not usual for him to do so, it was the greater proof of his affection for them; that amidst so much work, and such labours as he was employed in, he should sit down and write so long an epistle to them with his own hand, in order to expose the errors of the false teachers, and reclaim them.

Gill: Gal 6:12 - As many as desire to make a fair show in the flesh // they constrain you to be circumcised // only lest they should suffer persecution for the cross of Christ

As many as desire to make a fair show in the flesh,.... By whom are meant the false apostles, who are here described, and their views, aims, and ends, opened and exposed. These were very desirous to carry a good face of things outwardly, of appearing outwardly righteous before men, and to be accounted so by them; and therefore did all they to be seen of them, and gain applause from them. They were such, as the Syriac version renders the words, as desired דנשתבהרון, "to glory in the flesh"; their carnal descent and privileges, in their being Hebrews, the seed of Abraham, of the stock of Israel; and in the circumcision of their flesh; or in their external gifts, their natural parts, acquired abilities, learning, eloquence, and the like: moreover, as the Vulgate Latin version reads, "they were willing to please in the flesh": to please carnal men, Israel after the flesh, in carnal and fleshly things; they sought not to please God or Christ, but men, and so were not the servants of either. They were desirous, as the Arabic version renders the words, "that honour should be done them in" "the flesh"; they sought external glory from men, and to be outwardly and publicly honoured by them; and all their religion was a mere outward show, a piece of pageantry; which lay in the observation of carnal ordinances, such as respected meats and drinks, circumcision in the flesh, and other carnal commandments:

they constrain you to be circumcised; not by using any outward force and violence; but either by their example, which had great influence, as that has both with respect to the embracing of evil principles, and giving in to bad practices: or by their doctrine; the arguments they made use of to persuade them to it, being formed and managed with great art and subtlety, wrought strongly upon them: or rather by overawing them, with threatenings of hell and damnation; affirming, that unless they were circumcised, they could not be saved: and their end was,

only lest they should suffer persecution for the cross of Christ, or "by the cross of Christ"; meaning either the manner in which persecution might be suffered, as by being reproached, ill used, and suffering death as Christ did; or by bearing the cross of affliction and tribulation Christ has appointed for, and calls his followers to; or else the object for which it is endured, the preaching of the cross, or the Gospel of salvation by a crucified Christ; for this doctrine, and the preaching and professing of it, and living a life answerable to it, always bring persecution with them: and that persecution, which is more especially here regarded, was what came from the Jews, who in general were greatly offended at the preaching of a crucified Christ; and particularly from the professing part among them, who though they believed in Christ, and were not displeased at preaching in his name; yet were greatly affronted at, and highly resented, and as much as in them lay, by reproaches and hard censures, and the like, persecuted those who opposed circumcision, and the ceremonies of the law; and to avoid the ill will, contempt, and persecution of these, the false teachers preached up circumcision, and obliged their people to submit to it.

Gill: Gal 6:13 - But neither they themselves that are circumcised // keep the law // but desire to have you circumcised, that they may glory in your flesh

But neither they themselves that are circumcised,.... That is, the pleaders for, and preachers of circumcision, whether they themselves were actually circumcised, or not; it means those that were of the circumcision, on that side of the question, whether heartily or not:

keep the law; of circumcision, as persons may preach up that, which they themselves do not practise; as did the Pharisees, the predecessors of these men; or if they did keep the law, and submit to it, yet this might be done, not out of regard unto it, and zeal for it, but for some other end; as Simon Magus submitted to baptism, and others preached Christ of envy and contention, and not of good will; or if they did do it in obedience to the law, yet this was not keeping the whole law, which circumcision obliged to; and which, unless they did so keep it, would signify nothing; and this no man is capable of keeping perfectly, and consequently no righteousness, life, and salvation, can be had hereby: besides, though these men were so zealous for the lighter matters of the law, the rites and ceremonies of it, as circumcision, &c. they disregarded the weightier and more material parts of it, as judgment, mercy, and faith; these they kept not, nor attended to: and many of them lived very dissolute lives and conversations, at least secretly, if not openly; which abundantly proved that they were far from keeping the law; and that their pleading for it, and submitting to some of the rituals of it, were not out of pure love and strict regard to it, but for some other end:

but desire to have you circumcised, that they may glory in your flesh; that is, in the circumcision of it; or, as the Ethiopic version, "in your bodies". Their view in bringing persons to submit to circumcision was, that they might have occasion to glory among the Jews, and boast to them of the numbers of proselytes they brought, and of the service they did to Judaism, and so increase their fame and glory among them.

Gill: 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 to me // and I unto the world

But God forbid that I should glory,.... The apostle, on the contrary, expresses his aversion to glorying in anything these men did; not in his outward carnal privileges, as a Jew; nor in his moral, civil, and legal righteousness; nor in his gifts and attainments; nor in his labours and success, as of himself; nor in the flesh of others, or in any outward corporeal subjection to any ordinance, legal or evangelical; his glorying and rejoicing were rather in the spirituality, the faith, hope, love, patience, order, and steadfastness of the saints, than in anything in the flesh, either his own or others: and indeed he chose not to glory in any thing,

save in the cross of our Lord Jesus Christ; meaning either the infirmities, reproaches, tribulations, and persecutions, which he endured for the sake of Christ, and the preaching of his Gospel; or the Gospel, the doctrine of the cross of Christ, and salvation by it: or rather a crucified Christ himself, whom he preached; though counted foolishness by some, and was a stumbling to others: he gloried in him, and determined to know, and make known, none but him, in the business of salvation; he gloried in him as crucified, and in his cross; not in the wood of the cross, but in the effects of his crucifixion; in the peace, pardon, righteousness, life, salvation, and eternal glory, which come through the death of the cross; he gloried in Christ as his wisdom, righteousness, sanctification, and redemption:

by whom the world is crucified to me: so that he feared not the worst men, and things in it, any more than he would one that was fastened to a cross, or dead; since Christ, by his crucifixion and death, had overcome the world, the prince of it, the men and malice of it, the sin that was in it, and had made him more than a conqueror also; his faith in a crucified Christ overcame the world likewise; so that he looked upon it as the Israelites saw the Egyptians, dead on the sea shore; nor did he affect and love, but trampled upon and despised, as crucified persons generally are, those things in it which are the most alluring to the flesh, the lusts of it; the doctrine of grace, of a crucified Christ, taught him to deny the riches, honours, pleasures, profits, and applause of the world; which were to him as dross, in comparison of the knowledge of Christ Jesus his Lord: the ceremonial law also, the elements of the world, were dead unto him, being nailed to the cross of Christ, to be of no further use and service unto men:

and I unto the world; that is, am crucified to the world, as the Syriac and Arabic versions express it; that is, he was despised by the world for the sake of a crucified Christ, as the world was by him, in comparison of him; the world had no affection for him, as he had none for the world; and as the ceremonial law was dead to him, so he was dead to that, through the body of Christ, and had nothing to do with these beggarly elements, nor they with him, which sense is confirmed by the following words.

Gill: Gal 6:15 - For in Christ Jesus // circumcision, which availeth not anything // nor uncircumcision // but a new creature

For in Christ Jesus,.... These words are omitted in the Syriac and Ethiopic versions; See Gill on Gal 5:6, 1Co 7:19, they contain a reason why the apostle gloried in a crucified Christ, and looked upon the world as dead to him, and he to that, in every state of it; particularly as it may design "the worldly sanctuary" of the Jews, and all the rites and ceremonies appertaining to it; and among the rest

circumcision, which availeth not anything; neither as a command, type, or privilege; or in the business of salvation, being abolished by Christ:

nor uncircumcision; being now no bar to the Gospel, Gospel ordinances, or a Gospel church state; or to any of the blessings of the everlasting covenant, which come upon the uncircumcision, as well as the circumcision. But to apply these words to baptism and non-baptism is a wretched perversion, and making a very ill use of them, whereby the minds of men are worked up to an indifference to a Christian institution; for though baptism is of no avail in the business of salvation, yet it cannot be said of it, as of circumcision, that it avails not anything as a command; for it is a standing ordinance of Christ; or as an emblem and sign, for it is significative of the death and burial, and resurrection of Christ; or as a privilege, for it is of use to lead the faith of God's people to his blood and righteousness for pardon and justification; for he that believes, and is baptized, shall be saved; and it is necessary to church communion: and, on the other hand, it cannot be said that non-baptism avails not; it is a bar to church fellowship; and a neglect of baptism in those who are the proper subjects of it, is resented by Christ, and is a rejecting of the counsel of God against themselves; which was the case of the Pharisees, in the time of John the Baptist:

but a new creature. The phrase is Rabbinical; See Gill on 2Co 5:17 by which is meant, not a new creation of a man, as a man, of the members of his body, or of the faculties of his soul; nor of an external reformation, or a walking in newness of life, which is the fruit and effect of this new creation work; but an internal principle of grace, a good work of God begun in the soul, called the hidden man of the heart, the new man, Christ formed in us, of which faith that works by love is a part: this is called a "creature", and so not of man, but God; for none can create but himself; and in which work man is purely passive, as the heavens and the earth were in their creation: it is "but" a creature, and therefore needs divine support, fresh strength from God, and frequent supplies of grace to maintain and preserve it; nor is it to be trusted in, but the grace which is in Christ, from whence it comes, and by which it is secured. This is a "new" creature, in opposition to the old man; and because it is a principle in man, which never was there before; it consists of a new heart and spirit, of new eyes, ears, hands, and feet, expressive of new principles and actions, of new light, life, love, desires, joys, comforts, and duties: now this is of avail; it is a branch of the new covenant of grace, which God has therein promised to bestow on his people; it is an evidence of interest in Christ, the new and living way to the Father, and eternal life; such are newborn babes, regenerated persons, and have a right and meetness for the kingdom of God; shall possess the new Jerusalem, shall dwell in the new heavens and new earth; they are called by the Lord's new name, the adopted children of God; and have a new song put into their mouths, which none but redeemed and newborn souls can sing; and shall drink the new wine of endless joys and everlasting pleasures with Christ, in his Father's kingdom. These words are said to be taken out of the Apocalypse of Moses, a spurious book, but without any foundation.

Gill: Gal 6:16 - And as many as walk according to this rule // peace be on them, and mercy // and upon the Israel of God

And as many as walk according to this rule,.... Or canon; meaning not the canon of the Scriptures in general, which is the perfect rule, and only standard of faith and practice; according to which we are to walk, believe, and act; but either the doctrine of justification by the righteousness of Christ, the subject of this epistle, the truth the apostle had been explaining, vindicating, and confirming; and which to depart from, is going out of the way of truth; and an abiding by it, is walking in it; and is a good rule and standard, by which to distinguish between truth and error; for whatever is contrary to that article of faith cannot be true: or else the rule delivered in the preceding verse, declaring circumcision and uncircumcision to be of no avail in salvation, but a new creature; and to walk according to this rule, is to renounce all trust in, and dependence upon any outward things; to believe alone in Christ, for righteousness and life; to live by faith upon him, and to walk in newness of life, under the influences of his Spirit and grace:

peace be on them, and mercy. This is the apostle's godly wish, unfeigned desire, and hearty prayer for all such persons, be they who they will; Jews or Gentiles, circumcised or uncircumcised: by peace he means, a view of their peace with God, made by the blood of Christ; peace in their own consciences, which passes all understanding, and arises from a comfortable sense of justification by the righteousness of Christ, of pardon by his blood, and atonement by his sacrifice; and which is enjoyed in a way of believing; and also peace with one another, among themselves as brethren, which is a very desirable blessing: in short, it includes all prosperity and happiness, inward and outward, temporal, spiritual, and eternal: and by "mercy", he designs the love and grace of God, to sinful miserable creatures in themselves, which is the spring and fountain of all peace and prosperity; and which is displayed in the covenant of grace, and all the blessings of it; in the mission and incarnation of Christ, and redemption by him; in regeneration, forgiveness of sin, and complete salvation; and intends a fresh discovery, manifestation, and application of the mercy of God to his children; who often stand in need thereof, being distressed with the guilt of sin, or are under desertions or afflictive providences, at which time to have mercy showed them, is exceeding suitable and agreeable: when the apostle wishes these to be "on" them, it signifies that these blessings come from above, as every good gift does; that they descend as a cloud, and rest upon them, and abide with them, refreshing, comforting, and protecting them: he adds,

and upon the Israel of God; which is a further description of the persons, for whom he prays for these blessings; and is not to be understood by way of distinction from them, but as an amplification of their character; and as pointing out the Israel, by way of emphasis, the Israel, or Israelites indeed, the spiritual Israel, as distinct from Israel according to the flesh; see 1Co 10:18. The "Israel of God", or as the Arabic version reads it, "Israel the propriety of God"; which he has a right unto, and a claim upon; who are chosen by him, Israel his elect; who are redeemed by him, out of every kindred, tongue, people, and nation; who are called by his grace, and are styled Israel his called; who are justified in his Son, and by his righteousness; and for whose sake he is exalted as a Prince and a Saviour, to give them repentance and remission of sin; and who are, or will be saved by him, with an everlasting salvation; and is a name that includes all God's elect, whether Jews or Gentiles: though it may have a particular respect to such of the Israelites, or Jews, God had foreknown and reserved for himself; and who believed in Christ, and walked as new creatures, without confidence in the flesh. The Jews themselves own, that strangers, or proselytes, shall be called by the name of Israel; so they ^b explain Isa 44:5, latter part.

Gill: Gal 6:17 - From henceforth let no man trouble me // for I bear in my body the marks of the Lord Jesus

From henceforth let no man trouble me,.... Having so clearly stated and explained the doctrine of justification, and so largely proved that it is not by works, but by faith, and that circumcision and other rituals of the ceremonial law were not necessary to it, he desires, nay, in an authoritative way he requires, that they give him no further trouble on that head; signifying, that he expected they would be satisfied with what he had wrote, and abide by the truth and obey it, as they had formerly done; that he should hear no more objections from them, or complaints of them: nor need they further inquire his sense of these things; by this they would fully know his faith and practice; as indeed they might also by his suffering persecutions on the account of his faith, and his preaching the Gospel of Christ, and particularly this part of it:

for I bear in my body the marks of the Lord Jesus; by which he means, not the marks in Christ's hands, feet, and side; but the reproachful characters the apostle was stigmatized with; or the real scars in his body, made by beating, scourging, and stoning of him; or his sufferings and persecutions in general, which he endured for the sake of Christ and his Gospel; see 2Co 11:23. The allusion is either to servants and soldiers, who, when taken into service, used to have some particular mark put upon them, that they might be known to be such an one's servant, or soldier ^c; as the Hebrew servant, who was willing to serve his master, had his ear bored through with an awl, Exo 21:6 so the apostle was known to be a firm and faithful servant, and a good soldier of Christ, by the reproaches and afflictions which he underwent for his sake; or else to those marks which, by way of reproach and punishment, were made upon fugitive servants, or soldiers, that deserted; as the sufferings of the apostle were designed as reproaches to him, and punishments of him, for preaching the Gospel of Christ; but these he gloried in, and bore and carried as trophies and marks of honour. Just as veteran soldiers show the scars and wounds they have received in battle, as tokens of their valour and courage, in facing and fighting the enemy in greatest danger: these he is said to bear "in his body"; not in the bodies of others, he gloried not in their flesh, as the false apostles did; nor in the circumcision of his own flesh, the scar that left there the mark of Moses and of a Jew; but in those things which were marks of his being a disciple of Christ, and not of Moses, and which he bore for his sake; and since therefore it was so easy to discern on which side of the question he was, from his suffering persecution for the cross of Christ; and since he had so many and such great trials and exercises, he, with apostolical gravity and authority, commands them to give him no more trouble, from the time of their reception of the epistle, henceforward.

Gill: Gal 6:18 - Brethren // The grace of our Lord Jesus Christ be with your spirit // Amen // unto the Galatians, written from Rome

Brethren,.... So he calls them, to testify his affection for them, notwithstanding their infirmity and instability, and the roughness with which he had treated them; and to show his great humility and condescension in owning the relation, and putting them on a level with himself, which the pride of the false teachers would not suffer them to do.

The grace of our Lord Jesus Christ be with your spirit: which is his concluding benediction and usual salutation and token in all his epistles: he wishes that more gifts of grace might be bestowed upon them; that the Gospel of the grace of God might be continued with them; that the love of Christ might be shed abroad in their hearts; that they might receive out of his fulness grace for grace; that there might be an increase of grace in their souls; that it might abound in them, and they grow in the exercise of it: he does not pray that the law of Moses, or the righteousness of works, but that the grace of Christ might be with them; not in the mere notion of it, but in the spiritual experience of it; that it might be in their hearts, and with their spirits, quickening, comforting, and strengthening them; making them more spiritual and evangelical in their frames and duties, and freeing them from a carnal and legal spirit: to all which he sets his

Amen; signifying his desire that so it might be, and his faith that so it would be. The subscription of the letter follows,

unto the Galatians, written from Rome; where perhaps he was then a prisoner; the Arabic version adds, "by Titus and Luke": who might be sent with it, but the subscriptions of the epistles are not to be depended on.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Gal 6:1

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

³ tn Or “some transgression” (L&N 88.297).

⁴ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

⁵ tn Or “with a gentle spirit” or “gently.”

⁶ tn Grk “taking careful notice.”

NET Notes: Gal 6:4

¹ tn Or “determine the genuineness of.”

² tn Grk “he will have a reason for boasting.”

³ tn Or “and not in regard to.” The idea of comparison is implied in the context.

NET Notes: Gal 6:5

¹ tn Or perhaps, “each one must carry.” A number of modern translations treat βαστάσει (bastasei) as an imperatival future.

NET Notes: Gal 6:6

¹ tn Or “instructs,” “imparts.”

NET Notes: Gal 6:7

¹ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

NET Notes: Gal 6:8

¹ tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

² tn Or “destruction.”

³ tn See the note on the previous occurrence of the word “flesh” in this verse.

NET Notes: Gal 6:9

¹ tn Or “not become discouraged,” “not lose heart” (L&N 25.288).

² tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).

NET Notes: Gal 6:10

¹ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

² tn Grk “to those who are members of the family of [the] faith.”

NET Notes: Gal 6:12

¹ tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

² tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

³ tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.

NET Notes: Gal 6:13

¹ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

NET Notes: Gal 6:14

¹ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

NET Notes: Gal 6:15

¹ tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 Ï lat bo), but lacking in Ì⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.

² tn Grk “is.”

³ tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).

NET Notes: Gal 6:16

¹ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

² tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”

NET Notes: Gal 6:17

¹ tn Paul is probably referring to scars from wounds received in the service of Jesus, although the term στίγμα (stigma) may imply ownership and suggest these scars served as brands (L&N 8.55; 33.481; 90.84).

NET Notes: Gal 6:18

¹ tn Or “is.” No verb is stated, but a wish (“be”) rather than a declarative statement (“is”) is most likely in a concluding greeting such as this.

² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

Geneva Bible: Gal 6:1

Brethren, ^{( 1 )} if a man be ^{( a )} overtaken in a fault, ye which are ^{( b )} spiritual, ^{( c )} restore such an one in the ^{( d )} spirit of meekness; ^{( 2 )} considering thyself, lest thou also be tempted.

^{( 1 )} He condemns persistent and pressing harshness, because brotherly reprehensions ought to be moderated and tempered by the spirit of meekness.

^{( a )} Through the malice of the flesh and the devil.

^{( b )} Who are upheld by the power of God's Spirit.

^{( c )} Labour to fill up that which is lacking in him.

^{( d )} This is a metaphor which the Hebrews use, showing by this that all good gifts come from God. ^{( 2 )} He touches the problem, for they are commonly the most severe judges who forget their own weaknesses.

Geneva Bible: Gal 6:2

^{( 3 )} Bear ye one another's burdens, and so fulfil the ^{( e )} law of Christ.

^{( 3 )} He shows that this is the end of rebukes, to raise up our brother who is fallen, and not proudly to oppress him. Therefore every one must seek to have praise of his own life by approving himself, and not by rebuking others.

^{( e )} Christ, in plain and clear words, calls the commandment of charity his commandment.

Geneva Bible: Gal 6:5

^{( 4 )} For every man shall bear his own burden.

^{( 4 )} A reason why men ought to carefully watch themselves not others, because every man will be judged before God according to his own life, and not by comparing himself with other men.

Geneva Bible: Gal 6:6

^{( 5 )} Let him that is taught in the word communicate unto him that teacheth in ^{( f )} all good things.

^{( 5 )} It is fitting that teachers should be helped by their students, as much as they are able.

^{( f )} Of whatever he has according to his ability.

Geneva Bible: Gal 6:7

^{( 6 )} Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

^{( 6 )} He commends liberality towards the poor, and first of all chides those who were not ashamed to pretend this and that, and all because they would not help their neighbours, as though they could deceive God. And afterward he compares alms to a spiritual sowing which will have a most plentiful harvest, so that it will be very profitable: and compares being a covetous miser to sowing carnally, from which nothing can be gathered but such things as fade away, and eventually perish.

Geneva Bible: Gal 6:8

For he that soweth to his ^{( g )} flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

^{( g )} To the commodities of this present life.

Geneva Bible: Gal 6:9

^{( 7 )} And let us not be weary in well doing: for in due season we shall reap, if we faint not.

^{( 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.

Geneva Bible: Gal 6:10

^{( 8 )} As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith.

^{( 8 )} Those that are of the household of faith, that is, those who are joined with us in the profession of one self same religion, ought to be preferred before all others, yet in such a way that our generosity extends to all.

Geneva Bible: Gal 6:11

^{( 9 )} Ye see how large a letter I have written unto you with mine own hand.

^{( 9 )} The fourth and last part of the epistle, in which he returns to his principal end and purpose: that is, that the Galatians should not allow themselves to be led out of the way by the false apostles. And he points out what those false apostles are really like, reproving them of ambition, as men who do not act because of any affection and zeal they have for the Law, but only for this purpose, that they may purchase themselves favour amongst their own sort, by the circumcision of the Galatians.

Geneva Bible: Gal 6:12

As many as desire to make a ^{( h )} fair shew in ^{( i )} the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the ^{( k )} cross of Christ.

^{( h )} He sets a fair show against the truth.

^{( i )} In the keeping of ceremonies.

^{( k )} For the preaching of him that was crucified.

Geneva Bible: Gal 6:13

For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in ^{( l )} your flesh.

^{( l )} That they have entangled you in Judaism, and yet he dwells on the aspect of circumcision.

Geneva Bible: Gal 6:14

^{( 10 )} But God forbid that I should ^{( m )} glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

^{( 10 )} He does not dwell in comparing himself with them, showing that on the other hand he rejoices in those afflictions which he suffers for Christ's sake, and as he is despised by the world, so does he in the same way consider the world as wicked. And this is the true circumcision of a true Israelite.

^{( m )} When Paul uses this word in good sense or way, it signifies to rest a man's self wholly in a thing, and to content himself in it.

Geneva Bible: Gal 6:16

And as many as walk according to this rule, peace [be] on them, and mercy, and upon the ^{( n )} Israel of God.

^{( n )} Upon the true Israel, whose praise is from God and not from men; (Rom 2:29).

Geneva Bible: Gal 6:17

^{( 11 )} From henceforth let no man trouble me: for I bear in my body the ^{( o )} marks of the ^{( p )} Lord Jesus.

^{( 11 )} Continuing still in the same metaphor, he opposes his miseries and the marks of those stripes which he bore for Christ's sake, against the scar of the outward circumcision, as a true mark of his apostleship.

^{( o )} Marks which are burnt into a man's flesh, as they used to do in ancient times, to mark their servants that had run away from them.

^{( p )} For it very important whose marks we bear: for the cause makes the martyr, and not the punishment.

Geneva Bible: Gal 6:18

^{( 12 )} Brethren, the grace of our Lord Jesus Christ [be] with your ^{( q )} spirit. Amen. "[To [the] Galatians written from Rome.]"

^{( 12 )} Taking his farewell of them, he wishes them grace, and the Spirit against the deceits of the false apostles, who labour to beat those outward things into their brains.

^{( q )} With your minds and hearts.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Gal 6:2-5 - A Libation To Jehovah

Burden-Bearing

Bear ye one another's burdens, and so fulfil the law of Christ. 5. For every man shall bear his own burden.'--Gal. 6:2-5.

THE injunction in the former of these verses appears, at first sight, to be inconsistent with the statement in the latter. But Paul has a way of setting side by side two superficially contradictory clauses, in order that attention may be awakened, and that we may make an effort to apprehend the point of reconciliation between them. So, for instance, you remember he puts in one sentence, and couples together by a for,' these two sayings: Work out your own salvation';' It is God that worketh in you.' So here he has been exhorting the Galatian Christians to restore a fallen brother. That is one case to which the general commandment, Bear ye one another's burdens,' is applicable.

I cannot here enter on the intervening verses by which he glides from the one to the other of these two thoughts which I have coupled together, but I may just point out in a word the outline of his course of thought. Bear ye one another's burden,' says he; and then he thinks, What is it that keeps men from bearing each other's burdens?' Being swallowed up with themselves, and especially being conceited about their own strength and goodness. And so he goes on: If a man think himself to be something when he is nothing, he deceives himself.' And what is the best cure for all these fancies inside us of how strong and good we are? To look at our work with an impartial and rigid judgment. It is easy for a man to plume himself on being good, and strong, and great; but let him look at what he has done, and try that by a high standard, and that will knock the conceit out of him. Or, if his work stands the test, then' he shall have rejoicing in himself, and not' by comparing himself with other people. Two blacks do not make a white, and we are not to heighten the lustre of our own whiteness by comparing it with our neighbour's blackness. Take your act for what it is worth, apart altogether from what other people are. Do not say, God! I thank thee that I am not as other men are.., or even as this publican'; but look to yourself. There is an occupation with self which is good, and is a help to brotherly sympathy.

And so the Apostle has worked round, you see, to almost an opposite thought from the one with which he started. Bear ye one another's burdens.' Yes, but a man's work is his own and nobody else's, and man's character is his own and nobody else's, so every man shall bear his own burden." The statements are not contradictory. They complete each other. They are the north and the south poles, and between them is the rounded orb of the whole truth. So then, let me point out that:

I. There Are Burdens Which Can Be Shared, And There Are Burdens Which Cannot.

Let us take the case from which the whole context has arisen. Paul was exhorting the Galatians, as I explained, in reference to their duty to a fallen brother; and he speaks of him--according to our version--an overtaken in a fault." Now, that is scarcely his idea, I think. The phrase, as it stands in our Bibles, suggests that Paul is trying to minimise the gravity of the man's offence; but just in proportion as ha minimised its gravity would he weaken his exhortation to restore him. But what he is really doing is not to make as little as possible of the sin, but to make as much of it as is consistent with the truth. The word overtaken" suggests that some sin, like a tiger in a jungle, springs upon a man and overpowers him by the suddenness of the assault. The word so rendered may perhaps be represented by some such phrase as discovered ; or, if I may use a colloquialism,' if a man be caught red-handed.' That is the idea. And Paul does not use the weak word fault,' but a very much stronger one, which means stark staring sin. He is supposing a bad case of inconsistency, and is not palliating it at all. Here is a brother who has had as unblemished reputation; and all at once the curtain is thrown aside behind which he is working some wicked thing; and there the culprit stands, with the bull's-eye light flashed upon him, ashamed and trembling. Paul says, If you are a spiritual man'--there is irony there of the graver sort, show your spirituality by going and lifting him up, and trying to help him.' When he says,' Restore such an one,' he uses an expression which is employed in other connections in the New Testament, such as for mending the broken meshes of a net, for repairing any kind of damage, for setting the fractured bones of a limb. And that is what the spiritual' man has to do. He is to show the validity of his claim to live on high by stooping down to the man bemired and broken-legged in the dirt. We have come across people who chiefly show their own purity by their harsh condemnation of others' sins. One has heard of women so very virtuous that they would rather hound a fallen sister to death than try to restore her; and there are saints so extremely saintly that they will not touch the leper to heal him, for fear of their own hands being ceremonially defiled. Paul says, Bear ye one another's burdens'; and especially take a lift of each other's sin.

I need not remind you how the same command applies in relation to pecuniary distress, narrow circumstances, heavy duties, sorrows, and all the ills that flesh is heir to.' These can be borne by sympathy, by true loving outgoing of the heart, and by the rendering of such practical help as the circumstances require.

But there are burdens that cannot be borne by any but the man himself. There is the awful burden of personal existence. It is a solemn thing to be able to say I.' And that carries with it this, that after all sympathy, after all nestling closeness of affection, after the tenderest exhibition of identity of feeling, and of swift godlike readiness to help, each of us lives alone. Like the inhabitants of the islands of the Greek Archipelago, we are able to wave signals to the next island, and sometimes to send a boat with provisions and succour, but we are parted, with echoing straits between us thrown.' Every man, after all, lives alone, and society is like the material things round about us, which are all compressible, because the atoms that compose them are not in actual contact, but separated by slenderer or more substantial films of isolating air. Thus there is even in the sorrows which we can share with our brethren, and in all the burdens which we can help to bear, an element which cannot be imparted. The heart knoweth its own bitterness', and neither stranger' nor other intermeddleth' with the deepest fountains of its joy."

Then again, there is the burden of responsibility which can be shared by none. A dozen soldiers may be turned out to make a firing party to shoot the mutineer, and no man knows who fired the shot, but one man did fire it. And however there may have been companions, it was his rifle that carried the bullet, and his finger that pulled the trigger. We say, The woman that Thou gavest me tempted me, and I did eat.' Or we say, My natural appetites, for which I am not responsible, but Thou-who madest me art, drew me aside, and I fell', or we may say, It was not I; it was the other boy. And then there rises up in our hearts a veiled form, and from its majestic lips comes Thou art the man'; and our whole being echoes assent--Mea culpa; mea maxim culpa--My fault, my exceeding great fault.' No man can bear that burden.

And then, closely connected with responsibility there is another--the burden of the inevitable consequences of transgression, not only away yonder in the future, when all human bonds of companionship shall be broken, and each man- shall give account of himself to God,' but here and now; as in the immediate context the Apostle tells us, Whatsoever a man soweth, that shall he also reap.' The effects of our evil deeds come back to roost; and they never make a mistake as to where they should alight. If I have sown, I, and no one else, will gather. No sympathy will prevent tomorrow's headache after to-night's debauch, and nothing that anybody can do will turn the sleuth-hounds off the scent. Though they may be slow-footed, they have sure noses and deep-mouthed fangs. If thou be wise thou shalt be wise for thyself, and if thou scornest thou alone shalt bear it." So there are burdens which can, and burdens which cannot, be borne.

II. Jesus Christ Is The Burden-Bearer For Both Sorts Of Burdens.

Bear ye one another's burdens, and so fulfil the law of Christ,' not only as spoken by His lips, but as set forth in the pattern of His life. We have, then, to turn to Him, and think of Him as Burden-bearer in even a deeper sense than the psalmist had discerned, who magnified God as He who daily beareth our burdens."

Christ is the Burden-bearer of our sin. The Lord hath laid'--or made to meet--upon Him the iniquity of us all." The Baptist pointed his lean, ascetic finger at the young Jesus, and said, Behold the Lamb of God which beareth'--and beareth away--the sin of the world.' How heavy the load, how real its pressure, let Gethsemane witness, when He clung to human companionship with the unutterably solemn and plaintive words,' My soul is exceeding sorrowful even unto death. Tarry ye here and watch with Me.' He bore the burden of the world's sin.

Jesus Christ is the bearer of the burden of the consequences of sin, not only inasmuch as, in His sinless humanity, He knew by sympathy the weight of the world's sin, but because in that same humanity, by identification of Himself with us, deeper and more wonderful than our plummets have any line long enough to sound the abysses of, He took the cup of bitterness which our sins have mixed, and drank it all when He said, My God! My God! Why hast Thou forsaken Me?' Consequences still remain: thank God that they do! Thou wast a God that forgavest them, and Thou didst inflict retribution on their inventions." So the outward, the present, the temporal consequences of transgression are left standing in all their power, in order that transgressors may thereby be scourged from their evil, and led to forsake the thing that has wrought them such havoc. But the ultimate consequence, the deepest of all, separation from God, has been borne by Christ, and need never be borne by us.

I suppose I need not dwell on the other aspects of this burden-bearing of our Lord, how that He, in a very deep and real sense, takes upon Himself the sorrows which we bear in union with, and faith on, Him. For then the griefs that still come to us, when so borne, are transmitted into light affliction which is but for a moment.' In all their afflictions He was afflicted.' Oh, brethren! you with sad hearts, you with lonely lives, you with carking cares, you with pressing, heavy duties, cast your burden on the Christ, and He will sustain you,' and sorrows borne in union with Him will change their character, and the very cross shall be wreathed in flowers.

Jesus bears the burden of that solemn solitude which our personal being lays upon us all. The rest of us stand round, and, as I said, hoist signals of sympathy, and sometimes can stretch a brotherly hand out and grasp the sufferer's hand. But their help comes from without; Christ comes in, and dwells in our hearts, and makes us no longer alone in the depths of our being, which He fills with the effulgence and peace of His companionship. And so for sin, for guilt, for responsibility, for sorrow, for holiness, Christ bears our burdens.

Yes! And when He takes ours on His shoulders, He puts His on ours. My yoke is easy, and My burden is light." As the old mystics used to say, Christ's burden carries him that carries it. It may add a little weight, but it gives power to soar, and it gives power to progress. It is like the wings of a bird, it is like the sails of a ship.

III. Lastly, Christ's Carrying Our Burdens Binds Us To Carry Our Brother's!

So fulfil the law of Christ.' There is a very biting sarcasm, and, as I said about another matter, a grave irony in Paul's use of that word law' here. For the whole of this Epistle has been directed against the Judaising teachers who were desirous of cramming Jewish law down Galatian throats, and is addressed to their victims in the Galatian churches who had fallen into the trap. Paul turns round on them here, and says, You want law, do you? Well, if you will have it, here it is--the law of Christ.' Christ's life is our law. Practical Christianity is doing what Christ did. The Cross is not only the ground of our hope, but the pattern of our conduct.

And, says Paul in effect, the example of Jesus Christ, in all its sweep, and in all the depth of it, is the only motive by which this injunction that I am giving you will ever be fulfilled. Bear ye one another's burdens.' You will never do that unless you have Christ as the ground of your hope, and His great sacrifice as the example for your conduct. For the hindrance that prevents sympathy is self-absorption; and that natural selfishness which is in us all will never be exorcised and banished from us thoroughly, so as that we shall be awake to all the obligations to bear our brother's burdens, unless Christ has dethroned self, and is the Lord of our inmost spirits.

I rejoice as much as any man in the largely increased sense of mutual responsibility and obligation of mutual aid, which is sweetening society by degrees amongst us to-day, but I believe that no Socialistic or other schemes for the regeneration of society which are not based on the Incarnation and Sacrifice of Jesus Christ will live and grow. There is but one power that will cast out natural selfishness, and that is love to Christ, apprehending His Cross as the great example to which our lives are to be conformed. I believe that the growing sense of brotherhood amongst us, even where it is not consciously connected with any faith in Christianity, is, to a very large extent, the result of the diffusion through society of the spirit of Christianity, even where its body is rejected. Thank God, the river of the water of life can percolate through many a mile of soil. and reach the roots of trees far away, in the pastures of the wilderness, that know not whence the refreshing moisture has come. But on the wide scale be sure of this: it is the law of Christ that will fight and conquer the natural selfishness which makes bearing our brother's burdens an impossibility for men. Only, Christian people! let us take care that we are not robbed of our prerogative of being foremost in all such things, by men whose zeal has a less heavenly source than ours ought to have. Depend upon it, heresy has less power to arrest the progress of the Church than the selfish lives of Christian professors.

So, dear friends, let us see to it that we first of all east our own burdens on the Christ who is able to bear them all, whatever they are. And then let us, with lightened hearts and shoulders, make our own the heavy burdens of sin, of sorrow, of care, of guilt, of consequences, of responsibility, which are crushing down many that are weary and heavy laden. For be sure of this, if we do not bear our brother's burdens, the load that we thought we had cast on Christ will roll back upon ourselves. He is able to bear both us and our burdens, if we will let Him, and if we will fulfil that law of Christ which was illustrated in all His life, Who, though He was rich, yet for our sakes became poor,' and was written large in letters of blood upon that Cross where there was laid on Him the iniquity of us all.'

Maclaren: Gal 6:10 - A Libation To Jehovah

Doing Good To All

"As we have therefore opportunity, let us do good unto all…'--Gal. 6:10.

As we have therefore'--that points a finger backwards to what has gone before. The Apostle has been exhorting to unwearied well-doing, on the ground of the certain coming of the harvest season. Now, there is a double link of connection between the preceding words and our text; for' do good' looks back to' well-doing' and the word rendered opportunity' is the same as that rendered' season.' So, then, two thoughts arise--well-doing' includes doing good to others, and is not complete unless it does. The future, on the whole, is the season of reaping; the present life on the whole is the season of sowing; and while life as a whole is the seed-time, in detail it is full of opportunities, openings which make certain good deeds possible, and which therefore impose upon us the obligation to do them. If we were in the habit of looking on life mainly as a series of opportunities for well-doing, how different it would be; and how different we should be!

Now, this injunction is seen to be reasonable by every man, whether he obeys it or not. It is a commonplace of morality, which finds assent in all consciences, however little it may mould lives. But I wish to give it a particular application, and to try to enforce its bearing upon Christian missionary work. And the thought that I would suggest is just this, that no Christian man discharges that elementary obligation of plain morality, if he is indifferent to this great enterprise. As we have an opportunity, let us do good to all.' That is the broad principle, and one application is the duty of Christian men to diffuse the Gospel throughout the world.

I. Let Me Ask You To Look At-The Obligation That Is Thus Suggested.

As I have said, well-doing is the wider, and doing good to others the narrower, expression. The one covers the whole ground of virtue, the other declarers that virtue which is self-regarding, the culture which is mainly occupied with self, is lame and imperfect, and there is a great gap in it, as if some cantle had been cut out of the silver disc of the moon. It is only full-orbed when in well-doing, and as a very large constituent element of it, there is included the doing good to others. That is too plain to need to be stated. We hear a great deal to-day about altruism. Well, Christianity preaches that more emphatically than any other system of thought, morals, or religion does. And Christianity brings the mightiest motives for it, and imparts the power by which obedience to that great law that every man's conscience responds to is made possible.

But whilst thus we recognise as a dictate of elementary morality that well-doing must necessarily include doing good to others, and feel, as I suppose we all do feel, when we are true to our deepest convictions, that possessions of all sorts, material, mental, and all others, are given to us in stewardship, and not in absolute ownership, in order that God's grace in its various forms may fructify through us to all, my present point is that, if that is recognised as being what it is, an elementary dictate of morality enforced by men's relationships to one another, and sealed by their own consciences, there is no getting away from the obligation upon all Christian men which it draws after it, of each taking his share in the great work of imparting the gospel to the whole world.

For that gospel is our highest good, the best thing that we can carry to anybody. We many of us recognise the obligation that is devolved upon us by the possession of wealth, to use it for others as well as for ourselves. We recognise, many of us, the obligation that is devolved upon us by the possession of knowledge, to impart it to others as well as ourselves. We are willing to give of our substance, of our time, of our effort, to impart much that we have. But some of us seem to draw a line at the highest good that we have, and whilst responding to all sorts of charitable and beneficent appeals made to us, and using our faculties often for the good of other people, we take no share and no interest in communicating the highest of all goods, the good which comes to the man in whose heart Christ rests. It is our highest .good, because it deals with our deepest needs, and lifts us to the loftiest position. The gospel brings our highest good, because it brings eternal good, whilst all other benefits fade and pass, and are left behind with life and the dead flesh. It is our highest good, because if that great message of salvation is received into a heart, or moulds the life of a nation, it will bring after it, as its ministers and results, all manner of material and lesser benefit. And so, giving Christ we give our best, and giving Christ we give the highest gift that a weary world can receive.

Remember, too, that the impartation of this highest good is one of the main reasons why we ourselves possess it. Jesus Christ can redeem the world alone, but it cannot become a redeemed world without the help of His servants. He needs us in order to carry into all humanity the energies that He brought into the midst of mankind by His Incarnation and Sacrifice; end the cradle of Bethlehem and the Cross of Cavalry are not sufficient for the accomplishment of the purpose for which they respectively came to pass, without the intervention and ministry of Christian people. It was for this end amongst others, that each of us who have received that great gift into our hearts have been enriched by it. The river is fed from the fountains of the hills, in order that it may carry verdure and life whithersoever it goes. And you and I have been brought to the Cross of Christ, and made His disciples, not only in order that we ourselves might be blessed and quickened by the gift unspeakable, but in order that through us it may be communicated, just as each particle when leavened in the mass of the dough communicates its energy to its adjacent particle until the whole is leavened.

I am afraid that indifference to the communication of the highest good, which marks sadly too many Christian professors in all ages, and in this age, is a suspicious indication of a very slight realisation of the good for themselves. Luther said that justification was the article of a standing or a falling church. That may be true in the region of theology, but in the region of practical life I do not know that you will find a test more reliable and more easy of application than this, Does a man care for spreading amongst his fellows the gospel that he himself has received? If he does not, let him ask himself whether, in any real sense, he has it. Well-doing' includes doing good to others, and the possession of Christ will make it certain that we shall impart Him.

II. Notice The Bearing Of This Elementary Injunction Upon The Scope Of The Obligation.

Let us do good to all men.' It was Christianity that invented the word humanity'; either in its meaning of the aggregate of men or its meaning of a gracious attitude towards them. And it invented the word because it revealed the thing on which it rests. Brotherhood' is the sequel of Fatherhood,' and the conception of mankind, beneath all diversities of race and culture and the like, as being an organic whole, knit together by a thousand mystical bands, and each atom of which has connection with, and obligations to, every other--that is a product of Christianity, however it may have been in subsequent ages divorced from a recognition of its source. So, then, the gospel rises above all the narrow distinctions which call themselves patriotism and are parochial, and it says that there is neither circumcision nor uncircumcision, Jew nor Greek, Barbarian, Scythian, bond nor free,' but all are one. Get high enough up upon the hill, and the hedges between the fields are barely perceptible. Live on the elevation to which the Gospel of Jesus Christ lifts men, and you look down upon a great prairie, without a fence or a ditch or a division. So my text comes with profound significance, Let us do good to all,' because all are included in the sweep of that great purpose of love, and in the redeeming possibilities of that great death on the Cross. Christ has swept the compass, if I may say so, of His love and work all round humanity; and are we to extend our sympathies or our efforts less widely? The circle includes the world; our sympathies should be as wide as the circle that Christ has drawn.

Let me remind you, too, that only such a world-wide communication of the highest good that has blessed ourselves will correspond to the proved power of that Gospel which treats as of no moment diversities that are superficial, and can grapple with and overcome, and bind to itself as a crown of glory, every variety of character, of culture, of circumstance, claiming for its own all races, and proving itself able to lift them all. The Bread of God which came down from heaven' is as exotic everywhere, because it came down from heaven, but it can grow in all soils, and it can bring forth fruit unto eternal life everywhere amongst mankind. So let us do good to all.'

And then we arc met by the old objection,' The eyes of a fool are in the ends of the earth. Keep your work for home, that wants it.' Well! I am perfectly ready to admit that in Christian work, as in all others, there must be division of labour, and that one man's tastes and inclinations will lead him to one sphere and one form of it; and another man's to another; and I am quite ready, not to admit, but strongly to insist, that, whatever happens, home is not to be neglected. All men' includes the slums in England as well as the savages in Africa, and it is no excuse for neglecting either of these departments that we arc trying to do something in the other. But it is not uncharitable to say that the objection to which I am referring is most often made by one or other of two classes, either by people who do not care about the Gospel, nor recognise the good' of it at all, or by people who arc ingenious in finding excuses for not doing the duty to which they are at the moment summoned. The people that do the one are the people that do the other. Where do you get your money from for home work? Mainly from the Christian Churches. Who is it that keeps up missionary work abroad? Mainly the Christian Churches. There is a vast deal of unreality in that objection. Just think of the disproportion between the embarrassment of riches in our Christian appliances here in England and the destitution in these distant lands. Here the ships are crammed into a dock, close up against one another, rubbing their yards upon each other; and away out yonder on the waters there are leagues of loneliness, where never a sail is seen. Here, at home, we are drenched with Christian teaching, and the Churches are competing with each other, often like rival trades people for their customers; and away out yonder a man to half a million is considered a fair allowance. Let us do good to all.'

III. Lastly, Note The Bearing Of This Elementary Precept On The Occasions That Rise For The Discharge Of The Duty.

As we have opportunity.' As I have already said, the Christian way to look at our circumstances is to regard them as openings for the exercise of Christian virtue, and therefore summonses to its discharge. And if we regarded our own position individually, so we should find that there were many, many doors that had long been opened, into which we had been too blind or too lazy, or too selfishly absorbed in our own concerns, to enter. The neglected opportunities, the beckoning doors whose thresholds we have never crossed, the good that we might have done and have not done--these are as weighty to sink us as the positive sins, the opportunities for which have appealed to our worse selves.

But I desire to say a word, not only about the opportunities offered to us individually, but about those offered to England for this great enterprise. The prophet of old represented the proud Assyrian conqueror as boasting, My hand hath gathered as a nest the riches of the peoples.., and there was none that moved the wing, or opened the mouth, or peeped.' It might be the motto of England to-day. It is not for nothing that we and our brethren across the Atlantic, the inheritors of the same faith and morals and literature, and speaking the same tongue, have had given to us the wide dominion that we possess. I know that England has not climbed to her place without many a crime, and that in her skirts is found the blood of poor-innocents,' but yet we have that connection, for good or for evil, with subject races all over the earth. And I ask whether or not that is an opportunity that the Christian Church is bound to make use of. What have we been intrusted with it for? Commerce, dominion, the impartation of Western knowledge, literature, laws? Yes! Is that all? Are you to send shirting and not the Gospel? Are you to send muskets that will burst, and gin that is poison, and not Christianity? Are you to send Shakespeare, and Milton, and modern science, and Herbert Spencer, and not Evangelists and the Gospels? Are you to send the code of English law and not Christ's law of love? Are you to send godless Englishmen, through whom the name of God is blasphemed amongst the Gentiles,' and are you not to send missionaries of the Cross? A Brahmin once said to a missionary, Look here! Your Book is a good Book. If you were as good as your Book you would make India Christian in ten years.'

Brethren! the European world to-day is fighting and scrambling over what it calls the unclaimed corners of the world; looking upon all lands that are uncivilised by Western civilisation either as markets, or as parts of their empire. Is there no other way of looking at the heathen world than that? How did Christ look at it? He was moved when He saw the multitudes as sheep having no shepherd.' Oh! if Christian men, as members of this nation, would rise to the height of Christ's place of vision, and would look at the world with His eyes, what a difference it would make! I appeal to you, Christian men and women, as members of this nation, and therefore responsible, though it may be infinitesimally, for what this nation is doing in the distant corners of the world, and urge on you that you are bound, so far as your influence goes, to protest against the way of looking at these heathen lands as existing to be exploited for the material benefit of these Western Powers. You are bound to lend your voice, however weak it may be, to the protests against the savage treatment of native races --against the drenching of China with narcotics, and Africa with rum; to try to look at the world as Christ looked at it, to rise to the height of that great vision which regards all men as having been in His heart when He died on the Cross, and refuses to recognise in this great work' Barbarian, Scythian, bond or free.' We have awful responsibilities; the world is open to us. We have the highest good. How shall we obey this elementary principle of our text, unless we help as we can in spreading Christ's reign? Blessed shall we be if, and only if, we fill the seed-time with delightful work, and remember that well-doing is imperfect unless it includes doing good to others, and that the best good we can do is to impart the Unspeakable Gift to the men that need it.

Maclaren: Gal 6:17 - A Libation To Jehovah

The Owner's Brand

I bear in my body the marks of the Lord Jesus.'--Gal. 6:17.

THE reference in these words is probably to the cruel custom of branding slaves as we do cattle, with initials or signs, to show their ownership. It is true that in old times criminals, and certain classes of Temple servants, and sometimes soldiers, were also so marked, but it is most in accordance with the Apostle's way of thinking that he here has reference to the first class, and would represent himself as the slave of Jesus Christ, designated as His by the scars and weaknesses which were the consequences of his apostolic zeal Imprisonment, beating by the Jewish rod, shipwrecks, fastings, weariness, perils, persecutions, all these he sums up in another place as being the tokens by which he was approved as an apostle of Jesus Christ. And here he, no doubt, has the same thought in his mind, that his bodily weakness, which was the direct issue of his apostolic work, showed that he was Christ's. The painful infirmity under which, as we learn, he was more especially suffering, about the time of writing this letter, may also have been in his mind.

All through this Epistle he has been thundering and lightning against the disputers of this apostolic authority. And now at last he softens, and as it were, bares his thin arm, his scarred bosom, and bids these contumacious Galatians look upon them, and learn that he has a right to speak as the representative and messenger of the Lord Jesus.

So we have here two or three points, I think, worth considering. First, think for a moment of the slave of Christ; then of the brands which mark the ownership; then of the glory in the servitude and the sign; and then of the immunity from human disturbances which that service gives. From henceforth let no man trouble me. I bear in my body the marks of the Lord Jesus.'

I. First, Then, A Word Or Two About That Conception Of The Slave Of Christ.

It is a pity that our Bible has not rendered the title which Paul ever gives himself at the beginning of his letters, by that simple word slave,' instead of the feebler one, servant.' For what he means when he calls himself the servant of Jesus Christ' is not that he bore to Christ the kind of relation which servants among us bear to those who have hired and paid them, and to whom they have come under obligations of their own will which they can terminate at any moment by their own caprice; but that he was in the roughest and simplest sense of the word, Christ's slave.

What lies in that metaphor? Well, it is the most uncompromising assertion of the most absolute authority on the one hand, and claim of unconditional submission and subjection on the other.

The slave belonged to his master; the master could do exactly as he liked with him. If he killed him nobody had anything to say. He could set him to any task; he could do what he liked with any little possession or property that the slave seemed to have. He could break all his relationships, and separate him from wife and kindred.

All that is atrocious and blasphemous when it is applied to the relations between man and man, but it is a blessed and magnificent truth when it is applied to the relations between a man and Christ. For this Lord has absolute authority over us, and He can do what He likes with everything that belongs to us; and we, and our duties, and our circumstances, and our relationships, are all in His hands, and the one thing that we have to render to Him is utter, absolute, unquestioning, unhesitating, unintermittent and unreserved obedience and submission. That which is abject degradation when it is rendered to a man, that which is blasphemous presumption when it is required by a man, that which is impossible, in its deepest reality, as between man and man, is possible, is blessed, is joyful and strong when it is required by, and rendered to, Jesus Christ. We are His slaves if w6 have any living relationship to Him at all. Where, then, in the Christian life, is there a place for self-will; whore a place for self-indulgence; where for murmuring or reluctance; where for the assertion of any rights of my own as against that Master? We owe absolute obedience and submission to Jesus Christ.

And what does the metaphor carry as to the basis on which this authority rests? How did men acquire slaves? Chiefly by purchase. The abominations of the slave market are a blessed metaphor for the deep realities of the Christian life. Christ has bought you for His own. The only thing that gives a human soul the right to have any true authority over another human soul is that it shall have yielded itself to the soul whom it would control. We must first of all give ourselves away before we have the right to possess, and the measure in which we give ourselves to another is the measure in which we possess another. And so Christ our Lord, according to the deep words of one of Paul's letters, gives Himself for us, that He might purchase unto Himself a people for His possession.' Ye are not your own; ye are bought with a price.'

Therefore the absolute authority, and unconditional surrender and submission which are the very essence of the Christian life, at bottom are but the corresponding and twofold effects of one thing, and that is love. For there is no possession of man by man except that which is based on love. And there is no submission of man to man worth calling so except that which is also based therein.

Thou hearts alone wouldst move;Thou only hearts dost love.'

The relation in both its parts, on the side of the Master and on the side of the captive bondsman, is the direct result and manifestation of that love which knits them together.

Therefore the Christian slavery, with its abject submission, with its utter surrender and suppression of mine own will, with its complete yielding up of self to the control of Jesus, who died for me; because it is based upon His surrender of Himself to me, and in its inmost essence it is the operation of love, is therefore co-existent with the noblest freedom.

This great Epistle to the Galatians is the trumpet call and clarion proclamation of Christian liberty. The breath of freedom blows inspiringly through it all. The very spirit of the letter is gathered up in one of its verses, I have been called unto liberty,' and in its great exhortation, Stand fast therefore in the liberty wherewith Christ hath made you free.' It is then sufficiently remarkable and profoundly significant that in this very letter, which thus is the protest of the free Christian consciousness against all limitations and outward restrictions, there should be this most emphatic declaration that the liberty of the Christian is slavery and the slavery of the Christian is freedom. He is free whose will coincides with his outward law. He is free who delights to do what he must do. He is free whose rule is love, and whose Master is Incarnate Love. If the Son make you free, ye shall be free indeed.' O Lord, truly I am Thy servant, Thou hast loosed my bands.' I bear in my body' the charter of my liberty, for I bear in my body the brand of the Lord Jesus.'

II. And So Now A Word In The Next Place About These Marks Of Ownership.

As I have said, the Apostle evidently means thereby distinctly the bodily weaknesses, and possibly diseases, which were the direct consequences of his own apostolic faithfulness and zeal. He considered that he proved himself to be a minister of God by his stripes, imprisonments, fastings, by all the pains and sufferings and their permanent consequences in an enfeebled constitution, which he bore because he had preached the Cross of Christ. He knew that these things were the result of his faithful ministry. He believed that they had been sent by no blundering, blind fate; by no mere secondary causes; but by his Master Himself, whose hand had held the iron that branded into the hissing flesh the marks of His ownership. He felt that by means of these he had been drawn nearer to his Master, and the ownership had been made more perfect. And so in a rapture of contempt of pain, this heroic soul looks upon even bodily weakness and suffering as being the signs that he belonged to Christ, and the means of that possession being made more perfect.

Now, what is all that to us Christian people who have no persecutions to endure, and none of whom I am afraid have ever worked hard enough for Christ to have damaged our health by it? Is there anything in this text that may be of general application to us all? Yes! I think so. Every Christian man or woman ought to bear, in his or her body, in a plain, literal sense, the tokens that he or she belongs to Jesus Christ. You ask me how? If thy foot or thine hand offend thee, cut it off, and cast it from thee.'

There are things in your physical nature that you have to suppress; that you have always to regulate and coerce; that you have sometimes entirely to cast away and to do without, if you mean to be Jesus Christ's at all. The old law of self-denial, of subduing the animal nature, its passions, appetites, desires, is as true and as needful to-day as it ever was; and for us all it is essential to the loftiness and purity of our Christian life that our animal nature and our fleshly constitution should be well kept down under heel and subdued. As Paul himself said in another place, I bring under my body, and I keep it in subjection, lest by any means I should myself, having proclaimed to others the laws of the contest, be rejected from the prize.' Oh, you Christian men and women! if you are not living a life of self-denial, if you are not crucifying the flesh, with its affections and lusts, if you are not bearing about in the body the dying of the Lord Jesus, that the life also of Christ may be manifested in your mortal body,' what tokens are there that you are Christ's slaves at all?

Then, besides this, we may expand the thought even further, and say that, in a very real sense, all the pains and sorrows and disappointments and afflictions that mainly touch our mortal part should be taken by us as, and made by us to be, the tokens that we belong to the Master.

But it is not only in limitations and restrictions and self-denials and pains that Christ's ownership of us ought to be manifested in our daily lives, and so by means of our mortal bodies, but if there be in our hearts a deep indwelling possession of the grace and sweetness of Christ, it will make itself visible, ay! even in our faces, and beauty born of' our communion with Him shall pass into' and glorify even rugged and care-lined countenances. There may be, and there ought to be, in all Christian people, manifestly visible the tokens of the indwelling serenity of the indwelling Christ. And it should not be left to some moment of rapture at the end of life, for men to look upon us, to behold our faces, as it had been the face of an angel,' but by our daily walk, by our countenances full of a removed tranquillity, and a joy that rises from within, men ought to take knowledge of us that we have been with Jesus, and it should be the truth--I bear in my body the tokens of His possession.

III. Now, Once More Notice The Glorying In The Slavery And Its Signs.

I bear,' says Paul; and he uses, as many of you may know, a somewhat remarkable word, which does not express mere bearing in the sense of toleration and patient endurance, although that is much; nor mere bearing in the sense of carrying, but implies bearing with a certain triumph as men would do who, coming back victorious from conflict, and being received into the city, were proud to show their scars, the honourable signs of their courage and constancy. So, with a triumph that is legitimate, the Apostle solemnly and proudly bears before men the marks of the Lord Jesus. Just as he says in another place:--Thanks be unto God, which always leadeth us about in triumph in Jesus Christ.' He was proud of being dragged at the conqueror's chariot wheels, chained to them by the cords of love; and so he was proud of being the slave of Christ.

It is a degradation to a man to yield abject submission, unconditional service to another man. It is the highest honour of our natures so to bow before that dear Lord. To prostrate ourselves to Him is to lift ourselves high in the scale of being. The King's servant is every other person's master. And he that feels that he is Christ's, may well be, not proud but conscious, of the dignity of belonging to such a Lord. The monarch's livery is a sign of honour. In our old Saxon kingdom the king's menials were the first nobles. So it is with us. The aristocracy of humanity are the slaves of Jesus Christ.

And let us be proud of the marks of the branding iron, whether they come in the shape of sorrows and pains, or otherwise. It is well that we should have to carry these. It is blessed, and a special mark of the Master's favour that He should think it worth His while to mark us as His own, by any sorrow or by any pain. Howsoever hot may be the iron, and howsoever deeply it may be pressed by His firm, steady, gentle hand upon the quivering flesh and the shrinking heart, let us be thankful if He, even by it, impresses on us the manifest tokens of ownership. Oh, brethren! if we could come to look upon sorrows and losses with this clear recognition of their source, meaning and purpose, they change their nature, the paradox is fulfilled that we do gather grapes of thorns and figs of thistles.' I bear in my body,' with a solemn triumph and patient hope, the marks of the Lord Jesus.'

IV. And Now, Lastly, The Immunity From Any Disturbance Which Men Can ,Bring, Which These Marks, And The Servitude They Express, Secure.

From henceforth let no man trouble me.' Paul claims that his apostolic authority, having been established by the fact of his sufferings for Christ, should give him a sacredness in their eyes; that henceforth there should be no rebellion against his teaching and his word. We may expand the thought to apply more to ourselves, and say that, in the measure in which we belong to Christ, and bear the marks of His possession of us, in that measure are we free from the disturbance of earthly influences and of human voices; and from all the other sources of care and trouble, of perturbation and annoyance, which harass and vex other men's spirits. Ye are bought with a price,' says Paul elsewhere. Be not the servants of men.' Christ is your Master; do not let men trouble you. Take your orders from Him; let men rave as they like. Be content to be approved by Him; let men think of you as they please. The Master's smile is life, the Master's frown is death to the slave; what matters it what other people may say? He that judgeth me is the Lord.' So keep yourselves above the cackle of public opinion'; do not let your creed be crammed down your throats even by a consensus of however venerable and grave human teachers. Take your directions from your Master, and pay no heed to other voices if they would command. Live to please Him, and do not care what other people think. You are Christ's servant; let no man trouble' you.

And so it should be about all the distractions and petty annoyances that disturb human life and harass our hearts. A very little breath of wind will ruffle all the surface of a shallow pond, though it would sweep across the deep sea and produce no effect. Deepen your natures by close union with Christ, and absolute submission to Him, and there will be a great calm in them, and cares and sorrows, and all the external sources of anxiety, far away, down there beneath your feet, will' show scarce so gross as beetles,' whilst you stand upon the high cliff and look down upon them all. From henceforth no man shall trouble me.' I bear in my body the marks of the Lord Jesus.'

My brother! Whose marks do you bear? There are only two masters. If an eye that could see things as they are, were to go through this congregation, whose initials would it discern in your faces? There are some of us, I have no doubt, who in a very horrid sense bear in our bodies the marks of the idol that we worship. Men who have ruined their health by dissipation and animal sensualism--are there any of them here this morning? Are there none of us whose faces, whose trembling hands, whose diseased frames, are the tokens that they belong to the flesh and the world and the devil? Whose do you bear?

Oh! when one looks at all the faces that pass one upon the street--this all drawn with avarice and earthly-mindedness; that all bloated with self-indulgence and loose living--when one sees the mean faces, the passionate faces, the cruel faces, the vindictive faces, the lustful faces, the worldly faces, one sees how many of us bear in our bodies the marks of another lord. They have no rest day nor night who worship the beast; and whosoever receiveth the mark of his name.

I pray you, yield yourselves to your true Lord, so on earth you may bear the beginnings of the likeness that stamps you His, and hereafter, as one of His happy slaves, shall do priestly service at His throne and see His face, and His name shall be in your foreheads.

THE END

Ephesians

MHCC: Gal 6:1-5

We are to bear one another's burdens. So we shall fulfil the law of Christ. This obliges to mutual forbearance and compassion towards each other, agreeably to his example. It becomes us to bear one another's burdens, as fellow-travellers. It is very common for a man to look upon himself as wiser and better than other men, and as fit to dictate to them. Such a one deceives himself; by pretending to what he has not, he puts a cheat upon himself, and sooner or later will find the sad effects. This will never gain esteem, either with God or men. Every one is advised to prove his own work. The better we know our own hearts and ways, the less shall we despise others, and the more be disposed to help them under infirmities and afflictions. How light soever men's sins seem to them when committed, yet they will be found a heavy burden, when they come to reckon with God about them. No man can pay a ransom for his brother; and sin is a burden to the soul. It is a spiritual burden; and the less a man feels it to be such, the more cause has he to suspect himself. Most men are dead in their sins, and therefore have no sight or sense of the spiritual burden of sin. Feeling the weight and burden of our sins, we must seek to be eased thereof by the Saviour, and be warned against every sin.

MHCC: Gal 6:6-11

Many excuse themselves from the work of religion, though they may make a show, and profess it. They may impose upon others, yet they deceive themselves if they think to impose upon God, who knows their hearts as well as actions; and as he cannot be deceived, so he will not be mocked. Our present time is seed time; in the other world we shall reap as we sow now. As there are two sorts of sowing, one to the flesh, and the other to the Spirit, so will the reckoning be hereafter. Those who live a carnal, sensual life, must expect no other fruit from such a course than misery and ruin. But those who, under the guidance and influences of the Holy Spirit, live a life of faith in Christ, and abound in Christian graces, shall of the Spirit reap life everlasting. We are all very apt to tire in duty, particularly in doing good. This we should carefully watch and guard against. Only to perseverance in well-doing is the reward promised. Here is an exhortation to all to do good in their places. We should take care to do good in our life-time, and make this the business of our lives. Especially when fresh occasions offer, and as far as our power reaches.

MHCC: Gal 6:12-15

Proud, vain, and carnal hearts, are content with just so much religion as will help to keep up a fair show. But the apostle professes his own faith, hope, and joy; and that his principal glory was in the cross of Christ. By which is here meant, his sufferings and death on the cross, the doctrine of salvation by a crucified Redeemer. By Christ, or by the cross of Christ, the world is crucified to the believer, and he to the world. The more we consider the sufferings of the Redeemer from the world, the less likely shall we be to love the world. The apostle was as little affected by its charms, as a beholder would be by any thing which had been graceful in the face of a crucified person, when he beholds it blackened in the agonies of death. He was no more affected by the objects around him, than one who is expiring would be struck with any of the prospects his dying eyes might view from the cross on which he hung. And as to those who have truly believed in Christ Jesus, all things are counted as utterly worthless compared with him. There is a new creation; old things are passed away, and new views and dispositions are brought in under the regenerating influences of God the Holy Spirit. Believers are brought into a new world, and being created in Christ Jesus unto good works, are formed to a life of holiness. It is a change of mind and heart, whereby we are enabled to believe in the Lord Jesus, and to live to God; and where this inward, practical religion is wanting, outward professions, or names, will never stand in any stead.

MHCC: Gal 6:16-18

A new creation to the image of Christ, as showing faith in him, is the greatest distinction between one man and another, and a blessing is declared on all who walk according to this rule. The blessings are, peace and mercy. Peace with God and our conscience, and all the comforts of this life, as far as they are needful. And mercy, an interest in the free love and favour of God in Christ, the spring and fountain of all other blessings. The written word of God is the rule we are to go by, both in its doctrines and precepts. May his grace ever be with our spirit, to sanctify, quicken, and cheer us, and may we always be ready to maintain the honour of that which is indeed our life. 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 favour of Christ Jesus, both in its effects and in its evidences. We need desire no more to make us happy than the grace of our Lord Jesus Christ. 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: Gal 6:1-10

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 another. 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 apostle being aware how great a hindrance pride would be to the mutual condescension and sympathy which he had been recommending, and that a conceit of ourselves would dispose us to censure and contemn our brethren, instead of bearing with their infirmities and endeavouring to restore them when overtaken with a fault, he therefore (Gal 6:3) takes care to caution us against this; he supposes it as a very possible thing (and it would be well if it were not too common) for a man to think himself to be something - to entertain a fond opinion of his own sufficiency, to look upon himself as wiser and better than other men, and as fit to dictate and prescribe to them - when in truth he is nothing, has nothing of substance or solidity in him, or that can be a ground of the confidence and superiority which he assumes. To dissuade us from giving way to this temper he tells us that such a one does but deceive himself; while he imposes upon others, by pretending to what he has not, he puts the greatest cheat upon himself, and sooner or later will find the sad effects of it. This will never gain him that esteem, either with God or good men, which he is ready to expect; he is neither the freer from mistakes nor will he be the more secure against temptations for the good opinion he has of his own sufficiency, but rather the more liable to fall into them, and to be overcome by them; for he that thinks he stands has need to take heed lest he fall. Instead therefore of indulging such a vain-glorious humour, which is both destructive of the love and kindness we owe to our fellow-christians and also injurious to ourselves, it would much better become us to accept the apostle's exhortation (Phi 2:3), Do nothing through strife nor vain-glory; but in lowliness of mind let each esteem others better than himself. Note, Self-conceit is but self-deceit: as it is inconsistent with that charity we owe to others (for charity vaunteth not itself, is not puffed up, 1Co 13:4), so it is a cheat upon ourselves; and there is not a more dangerous cheat in the world than self-deceit. As a means of preventing this evil,

III. We are advised every one to prove his own work, Gal 6:4. By our own work is chiefly meant our own actions or behaviour. These the apostle directs us to prove, that is seriously and impartially to examine them by the rule of God's word, to see whether or no they are agreeable to it, and therefore such as God and conscience do approve. This he represents as the duty of every man; instead of being forward to judge and censure others, it would much more become us to search and try our own ways; our business lies more at home than abroad, with ourselves than with other men, for what have we to do to judge another man's servant? From the connection of this exhortation with what goes before it appears that if Christians did duly employ themselves in this work they might easily discover those defects and failings in themselves which would soon convince them how little reason they have either to be conceited of themselves or severe in their censures of others; and so it gives us occasion to observe that the best way to keep us from being proud of ourselves is to prove our ownselves: the better we are acquainted with our own hearts and ways, the less liable shall we be to despise and the more disposed to compassionate and help others under their infirmities and afflictions. That we may be persuaded to this necessary and profitable duty of proving our own work, the apostle urges two considerations very proper for this purpose: -

1. This is the way to have rejoicing in ourselves alone. If we set ourselves in good earnest to prove our own work, and, upon the trial, can approve ourselves to God, as to our sincerity and uprightness towards him, then may we expect to have comfort and peace in our own souls, having the testimony of our own consciences for us (as 2Co 1:12), and this, he intimates, would be a much better ground of joy and satisfaction than to be able to rejoice in another, either in the good opinion which others may have of us or in having gained over others to our opinion, which the false teachers were wont to glory in (as we see Gal 6:13), or by comparing ourselves with others, as, it should seem, some did, who were ready to think well of themselves, because they were not so bad as some others. Too many are apt to value themselves upon such accounts as these; but the joy that results thence is nothing to that which arises from an impartial trial of ourselves by the rule of God's word, and our being able thereupon to approve ourselves to him. Note, (1.) Though we have nothing in ourselves to boast of, yet we may have the matter of rejoicing in ourselves: our works can merit nothing at the hand of God; but, if our consciences can witness for us that they are such as he for Christ's sake approves and accepts, we may upon good ground rejoice therein. (2.) The true way to have rejoicing in ourselves is to be much in proving our own works, in examining ourselves by the unerring rule of God's word, and not by the false measures of what others are, or may think of us. (3.) It is much more desirable to have matter of glorying in ourselves than in another. If we have the testimony of our consciences that we are accepted of God, we need not much concern ourselves about what others think or say of us; and without this the good opinion of others will stand us in little stead.

2. The other argument which the apostle uses to press upon us this duty of proving our own work is that every man shall bear his own burden (Gal 6:5), the meaning of which is that at the great day every one shall be reckoned with according as his behaviour here has been. He supposes that there is a day coming when we must all give an account of ourselves to God; and he declares that then the judgment will proceed, and the sentence pass, not according to the sentiments of the world concerning us, or any ungrounded opinion we may have had of ourselves, or upon our having been better or worse than others, but according as our state and behaviour have really been in the sight of God. And, if there be such an awful time to be expected, when he will render to every one according to his works, surely there is the greatest reason why we should prove our own works now: if we must certainly be called to an account hereafter, surely we ought to be often calling ourselves to an account here, to see whether or no we are such as God will own and approve then: and, as this is our duty, so if it were more our practice we should entertain more becoming thoughts both of ourselves and our fellow-christians, and instead of bearing hard upon one another, on account of any mistakes or failings we may be guilty of, we should be more ready to fulfil that law of Christ by which we must be judged in bearing one another's burdens.

IV. Christians are here exhorted to be free and liberal in maintaining their ministers (Gal 6:6): Let him that is taught in the word communicate to him that teacheth, in all good things. Here we may observe, 1. The apostle speaks of it as a thing known and acknowledged, that, as there are some to be taught, so there are others who are appointed to teach them. The office of the ministry is a divine institution, which does not lie open in common to all, but is confined to those only whom God has qualified for it and called to it: even reason itself directs us to put a difference between the teachers and the taught (for, if all were teachers, there would be none to be taught), and the scriptures sufficiently declare that it is the will of God we should do so. 2. It is the word of God wherein ministers are to teach and instruct others; that which they are to preach is the word, 2Ti 4:2. That which they are to declare is the counsel of God, Act 20:27. They are not lords of our faith, but helpers of our joy, 2Co 1:24. It is the word of God which is the only rule of faith and life; this they are concerned to study, and to open, and improve, for the edification of others, but they are no further to be regarded than as they speak according to this rule. 3. It is the duty of those who are taught in the word to support those who are appointed to teach them; for they are to communicate to them in all good things, freely and cheerfully to contribute, of the good things with which God has blessed them, what is needful for their comfortable subsistence. Ministers are to give attendance to reading, to exhortation, to doctrine (1Ti 4:13); they are not to entangle themselves with the affairs of this life (2Ti 2:4), and therefore it is but fit and equitable that, while they are sowing to others spiritual things, they should reap their carnal things. And this is the appointment of God himself; for as, under the law, those who ministered about holy things lived of the things of the temple, so hath the Lord ordained that those who preach the gospel should live of the gospel, 1Co 9:11, 1Co 9:13, 1Co 9:14.

V. Here is a caution to take heed of mocking God, or of deceiving ourselves, by imagining that he can be imposed upon by mere pretensions or professions (Gal 6:7): Be not deceived, God is not mocked. This may be considered as referring to the foregoing exhortation, and so the design of it is to convince those of their sin and folly who endeavoured by any plausible pretences to excuse themselves from doing their duty in supporting their ministers: or it may be taken in a more general view, as respecting the whole business of religion, and so as designed to take men off from entertaining any vain hopes of enjoying its rewards while they live in the neglect of its duties. The apostle here supposes that many are apt to excuse themselves from the work of religion, and especially the more self-denying and chargeable parts of it, though at the same time they may make a show and profession of it; but he assures them that this their way is their folly, for, though hereby they may possibly impose upon others, yet they do but deceive themselves if they think to impose upon God, who is perfectly acquainted with their hearts as well as actions, and, as he cannot be deceived, so he will not be mocked; and therefore, to prevent this, he directs us to lay down as a rule to ourselves, That whatsoever a man soweth that shall he also reap; or that according as we behave ourselves now, so will our account be in the great day. Our present time is seed-time: in the other world there will be a great harvest; and, as the husbandman reaps in the harvest according as he sows in the seedness, so we shall reap then as we sow now. And he further informs us (Gal 6:8) that, as there are two sorts of seedness, sowing to the flesh and sowing to the Spirit, so accordingly will the reckoning be hereafter: If we sow to the flesh, we shall of the flesh reap corruption. If we sow the wind, we shall reap the whirlwind. Those who live a carnal sensual life, who instead of employing themselves to the honour of God and the good of others, spend all their thoughts, and care, and time, about the flesh, must expect no other fruit of such a course than corruption - a mean and short-lived satisfaction at present, and ruin and misery at the end of it. But, on the other hand, those who sow to the Spirit, who under the guidance and influence of the Spirit do live a holy and spiritual life, a life of devotedness to God and of usefulness and serviceableness to others, may depend upon it that of the Spirit they shall reap life everlasting - they shall have the truest comfort in their present course, and an eternal life and happiness at the end of it. Note, Those who go about to mock God do but deceive themselves. Hypocrisy in religion is the greatest folly as well as wickedness, since the God we have to do with can easily see through all our disguises, and will certainly deal with us hereafter, not according to our professions, but our practices.

VI. Here is a further caution given us, not to be weary in well doing, Gal 6:9. As we should not excuse ourselves from any part of our duty, so neither should we grow weary in it. There is in all of us too great a proneness to this; we are very apt to flag and tire in duty, yea to fall off from it, particularly that part of it to which the apostle has here a special regard, that of doing good to others. This therefore he would have us carefully to watch and guard against; and he gives this very good reason for it, because in due season we shall reap, if we faint not, where he assures us that there is a recompence of reward in reserve for all who sincerely employ themselves in well doing; that this reward will certainly be bestowed on us in the proper season - if not in this world, yet undoubtedly in the next; but then that it is upon supposition that we faint not in the way of our duty; if we grow weary of it, and withdraw from it, we shall not only miss of this reward, but lose the comfort and advantage of what we have already done; but, if we hold on and hold out in well-doing, though our reward may be delayed, yet it will surely come, and will be so great as to make us an abundant recompence for all our pains and constancy. Note, Perseverance in well-doing is our wisdom and interest, as well as our duty, for to this only is the reward promised.

VII. Here is an exhortation to all Christians to do good in their places (Gal 6:10): 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 pretence 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, Ecc 11:2. 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. The poor we have always with us, Mat 26:11. [2.] Whenever God gives us an opportunity of being useful to others, he expects we should improve it, according to our capacity and ability. [3.] We have need of godly wisdom and discretion to direct us in the exercise of our charity or beneficence, and particularly in the choice of the proper objects of it; for, though none who stand in need of us are to be wholly overlooked, yet there is a difference to be made between some and others.

Matthew Henry: Gal 6:11-18

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, as the object of his esteem, with the utmost abhorrence; God forbid, etc. This was the ground of all his hope as a Christian: this was the doctrine which, as an apostle, he was resolved to preach; and, whatever trials his firm adherence to it might bring upon him, he was ready, not only to submit to them, but to rejoice in them. Note, The cross of Christ is a good Christian's chief glory, and there is the greatest reason why we should glory in it, for to it we owe all our joys and hopes.

2. That he was dead to the world. 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. The false teachers were men of a worldly temper, their chief concern was about their secular interests, and therefore they accommodated their religion thereunto. But Paul was a man of another spirit; as the world had no kindness for him, so neither had he any great regard to it; he had got above both the smiles and the frowns of it, and had become as indifferent to it as one who is dying out of it. This is a temper of mind that all Christians should be labouring after; and the best way to attain it is to converse much with the cross of Christ. The higher esteem we have of him the meaner opinion shall we have of the world, and the more we contemplate the sufferings our dear Redeemer met with from the world the less likely shall we be to be in love with it.

3. That he did not lay the stress of his religion on one side or the other of the contesting interests, but on sound Christianity, Gal 6:15. There was at that time an unhappy division among Christians; circumcision and uncircumcision had become names by which they were distinguished from each other; for (Gal 2:9, Gal 2:12) the Jewish Christians are called the circumcision, and those of the circumcision. The false teachers were very zealous for circumcision; yea, to such a degree as to represent it as necessary to salvation, and therefore they did all they could to constrain the Gentile Christians to submit to it. In this they had carried the matter much further than others did; for, though the apostles connived at the use of it among the Jewish converts, yet they were by no means for imposing it upon the Gentiles. But what they laid so great a stress upon Paul made very little account of. It was indeed of great importance to the interest of Christianity that circumcision should not be imposed on the Gentile converts, and therefore this he had set himself with the utmost vigour to oppose; but as for mere circumcision or uncircumcision, whether those who embraced the Christian religion had been Jews or Gentiles, and whether they were for or against continuing the use of circumcision, so that they did not place their religion in it - this was comparatively a matter of little moment with him; for he very well knew that in Jesus Christ, that is, in his account, or under the Christian dispensation, neither circumcision availed any thing nor uncircumcision, as to men's acceptance with God, but a new creature. Here he instructs us both wherein real religion does not and wherein it does consist. It does not consist in circumcision or uncircumcision, in our being in this or the other denomination of Christians; but it consists in our being new creatures; not in having a new name, or putting on a new face, but in our being renewed in the spirit of our minds and having Christ formed in us: this is of the greatest account with God, and so it was with the apostle. If we compare this text with some others, we may more fully see what it is that renders us most acceptable to God, and about which we should therefore be chiefly concerned. Here we are told that it is a new creature, and in Gal 5:6 that it is faith which worketh by love, and in 1Co 7:19 that it is the keeping of the commandments of God, from all which it appears that it is a change of mind and heart, whereby we are disposed and enabled to believe in the Lord Jesus and to live a life of devotedness to God; and that where this inward, vital, practical religion is wanting, no outward professions, nor particular names, will ever stand us in any stead, or be sufficient to recommend us to him. Were Christians duly concerned to experience this in themselves, and to promote it in others, if it did not make them lay aside their distinguishing names, yet it would at least take them off from laying so great a stress upon them as they too often do. Note, Christians should take care to lay the stress of their religion where God has laid it, namely, on those things which are available to our acceptance with him; so we see the apostle did, and it is our wisdom and interest herein to follow his example. The apostle having shown what was of chief consideration in religion, and what he laid the greatest stress upon, namely, not a mere empty name or profession, but a sound and saving change, in Gal 6:16 he pronounces a blessing upon all those who walk according to this rule: And as many as walk according to this rule peace be upon them, and mercy upon the Israel of God. The rule which he here speaks of may signify more generally the whole word of God, which is the complete and perfect rule of faith and life, or that doctrine of the gospel, or way of justification and salvation, which he had laid down in this epistle, namely, by faith in Christ without the works of the law; or it may be considered as more immediately referring to the new creature, of which he had just before been speaking. 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. A foundation is laid for these in that gracious change which is wrought in them; and while they behave themselves as new creatures, and govern their lives and hopes by the rule of the gospel, they may most assuredly depend upon them. These, he declares, shall be the portion of all the Israel of God, by whom he means all sincere Christians, whether Jews or Gentiles, all who are Israelites indeed, who, though they may not be the natural, yet are become the spiritual seed of Abraham; these, being heirs of his faith, are also heirs together with him of the same promise, and consequently entitled to the peace and mercy here spoken of. 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. Note, (1.) Real Christians are such as walk by rule; not a rule of their own devising, but that which God himself has prescribed to them. (2.) Even those who walk according to this rule do yet stand in need of the mercy of God. 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. That he had cheerfully suffered persecution for the sake of Christ and Christianity, Gal 6:17. As the cross of Christ, or the doctrine of salvation by a crucified Redeemer, was what he chiefly gloried in, so he had been willing to run all hazards rather than he would betray this truth, or suffer it to be corrupted. The false teachers were afraid of persecution, and this was the great reason why they were zealous for circumcision, as we see, Gal 6:12. But this was the least of Paul's concern; he was not moved at any of the afflictions he met with, nor did he count his life dear to him, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God, Act 20:24. He had already suffered much in the cause of Christ, for he bore in his body the marks of the Lord Jesus, the scars of those wounds which he had sustained from persecuting enemies, for his steady adherence to him, and that doctrine of the gospel which he had received from him. As from this it appeared that he was firmly persuaded of the truth and importance of it, and that he was far from being a favourer of circumcision, as they had falsely reported him to be, so hereupon, with a becoming warmth and vehemence, suitable to his authority as an apostle and to the deep concern of mind he was under, he insists upon it that no man should henceforth trouble him, namely by opposing his doctrine or authority, or by any such calumnies and reproaches as had been cast upon him; for as, both from what he had said and what he had suffered, they appeared to be highly unjust and injurious, so also those were very unreasonable who either raised or received them. Note, (1.) It may justly be presumed that men are fully persuaded of those truths in the defence of which they are willing to suffer. And (2.) It is very unjust to charge those things upon others which are contrary not only to their profession, but their sufferings too.

III. The apostle, having now finished what he intended to write for the conviction and recovery of the churches of Galatia, concludes the epistle with his apostolical benediction, Gal 6:18. He calls them his brethren, wherein he shows his great humility, and the tender affection he had for them, notwithstanding the ill treatment he had met with from them; and takes his leave of them with this very serious and affectionate prayer, that the grace of our Lord Jesus Christ may be with their spirit. This was a usual farewell wish of the apostle's, as we see, Rom 16:20, Rom 16:24, and 1Co 16:23. And herein he prays that they might enjoy the favour of Christ, both in its special effects and its sensible evidences, that they might receive from him all that grace which was needful to guide them in their way, to strengthen them in their work, to establish them in their Christian course, and to encourage and comfort them under all the trials of life and the prospect of death itself. This is fitly called the grace of our Lord Jesus Christ, as he is both the sole purchaser and the appointed dispenser of it; and though these churches had done enough to forfeit it, by suffering themselves to be drawn into an opinion and practice highly dishonourable to Christ, as well as dangerous to them, yet, out of his great concern for them, and knowing of what importance it was to them, he earnestly desires it on their behalf; yea, that it might be with their spirit, that they might continually experience the influences of it upon their souls, disposing and enabling them to act with sincerity and uprightness in religion. We need desire no more to make us happy than the grace of our Lord Jesus Christ. This the apostle begs for these Christians, and therein shows us what we are chiefly concerned to obtain; and, both for their and our encouragement to hope for it, he adds his Amen.

Barclay: Gal 6:1-5 - "BURDEN-BEARING"

Paul knew the problems that arise in any Christian society. The best of men slip up. The word Paul uses (paraptoma, 3900) 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."

He goes on to rebuke conceit and gives a recipe whereby it may well be avoided. We are to compare our achievement not with the work of our neighbours but with what our best would have been. When we do that, there can never be any cause for conceit.

Twice in this passage Paul speaks about bearing burdens. There is a kind of burden which comes to a man from the chances and the changes of life; it is fulfilling the law of Christ to help everyone who has such a burden to carry. But there is also a burden which a man must bear himself. The word Paul uses is the word for a soldier's pack. There is a duty which none can do for us and a task for which we must be personally responsible.

Barclay: Gal 6:6-10 - "KEEPING IT UP"

Here Paul becomes intensely practical.

The Christian Church had its teachers. In those days the Church was a really sharing institution. No Christian could bear to have too much while others had too little. So Paul says, "If a man is teaching you the eternal truths, the least you can do is share with him such material things as you possess."

He goes on to state a grim truth. He insists that life holds the scales with an even balance. If a man allows the lower side of his nature to dominate him, in the end he can expect nothing but a harvest of trouble. But if he keeps on walking the high way and doing the fine thing, in the end God will repay.

Christianity never took the threat out of life. The Greeks believed in Nemesis; they believed that, when a man did a wrong thing, immediately Nemesis was on his trail and sooner or later caught up. All Greek tragedy is a sermon on the text, "The doer shall suffer." What we do not sufficiently remember is this--it is blessedly true that God can and does forgive men for their sins, but not even he can wipe out the consequence of sin. If a man sins against his body, soon or late he will pay in ruined health--even if he is forgiven. If a man sins against his loved ones, soon or late hearts will be broken even if he is forgiven. John B. Gough, the great temperance orator, who had lived a reckless early life, used to declare in warning, "The scars remain." And Origen, the great Christian scholar and a universalist, believed that, although all men would be saved, even then the marks of sin would remain. We cannot trade on the forgiveness of God. There is a moral law in the universe. If a man breaks it he may be forgiven, but, nonetheless, he breaks it at his peril.

Paul finishes by reminding his friends that sometimes the duty of generosity may be irksome, but no man who ever cast his bread upon the waters found that it did not return some day to him.

Barclay: Gal 6:11-18 - "THE CLOSING WORDS"

Ordinarily Paul added only his signature to the letter which the scribe wrote to his dictation; but in this case his heart is running over with such love and anxiety for the Galatians that he writes this whole last paragraph. "See," he says, "in what large letters I am writing in my own handwriting." The large letters may be due to three things. (a) This paragraph may be written large because of its importance, as if it were printed in heavy type. (b) It may be written large because Paul was unused to wielding a pen and it was the best that he could do. © It may be that Paul's eyes were weak, or that the blinding headache was on him, and all he could produce was the large sprawling handwriting of a man who can hardly see.

He comes back to the centre of the matter. Those who wanted the Galatians to get themselves circumcised did so for three reasons. (a) It would save them from persecution. The Romans recognized the Jewish religion and officially allowed Jews to practise 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. (b) 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. © Those who desired the Galatians to be circumcised did not themselves keep all the law. 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.

"I bear," said Paul, "the brands of Jesus in my body." There are two possible meanings of this. (a) 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! the 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. (b) 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."

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.

Constable: Gal 5:1--6:11

IV. PRACTICAL APPLICATION TO CHRISTIAN LIVING 5:1--6:10

Paul moved next from theology (chs. 3-4) to ethics, from doctrine to exhortation.

Constable: Gal 6:1-10

B. Responsibilities of the Christian life 6:1-10

Being free from the Mosaic Law does not mean being free from responsibility. In this section Paul explained various responsibilities that Christians have to one another to clarify the will of God for his readers. Manifesting the fruit of the Spirit is not a mystical experience. Paul said spirituality is evident in personal relationships (vv. 1-5) and in the use of money (vv. 6-10).

Constable: Gal 6:1

1. Toward sinning Christians 6:1

"Walking by the Spirit will mean not only avoidance of mutual provocation and envy (5:26) but also, positively, the rehabilitation of those who have lapsed into sin."²⁰⁴

The situation Paul envisioned here is that of sin overtaking a Christian as a faster runner overtakes a slower runner. It is not that God has caught him in the act of sinning as much as that sin has gotten the better of him in a particular instance. He has been surprised by sin rather than detected in it. "Trespass" (Gr. paraptoma) is not habitual action but an isolated act. Neither is it intentional sin but inadvertent wrongdoing (cf. 1 Cor. 5:11; Rom. 16:17).

The spiritual Christian should restore such a person, help him to his or her feet. Elsewhere the Greek word, katartizo, refers to mending nets (Matt. 4:21; Mark 1:19) and setting a fractured or dislocated bone.²⁰⁵ This involves confrontation (cf. Matt. 18:15-17). However the "spiritual" Christian is the one that should do this, namely one whose life bears the fruit of the Spirit because he or she habitually walks by the Spirit (5:16, 25). The more spiritually mature, having walked by the Spirit for some time, the better (cf. 1 Cor. 2:15; Heb. 5:13-14). The spiritual Christian must restore the Christian who has stumbled gently, carefully, and cautiously (cf. 5:23). We can avoid a spirit of self-righteousness in dealing with those who stumble by remembering our own personal vulnerability to temptation.²⁰⁶

"It [the restoration in view] concerns restoration to a former spiritual condition. Absent from the context is any indication that Paul was concerned with restoration to leadership. Rehabilitating the sinner, not reinstating the leader, was the primary issue. However, these situations, though not identical, need not be mutually exclusive. It certainly seems reasonable to suppose that Paul envisioned restoration to some sort of usefulness, which in some cases might involve the restoration to leadership. Therefore Galatians 6:1, while not referring specifically to reinstating a fallen leader to his former position, certainly leaves open that possibility."²⁰⁷

Constable: Gal 6:2-5

2. Toward burdened Christians 6:2-5

6:2 In view of the context probably the burden Paul had in mind was an excessive burden of particular temptation and struggle with the flesh (cf. Rom. 15:1). This could be a burden caused by social, economic, spiritual, or other conditions. Verse 1 deals with restoration and this section (vv. 2-5) with prevention. We can bear by praying and perhaps counseling together.

"Human friendship, in which we bear one another's burdens, is part of the purpose of God for his people. So we should not keep our burdens to ourselves, but rather seek a Christian friend who will help to bear them with us."²⁰⁸

Paul probably referred to the "law of Christ" (cf. 5:14; John 13:34; 1 Cor. 9:21) to help his readers realize that freedom from the Mosaic Law does not mean freedom from all responsibility. The "law of Christ" encompasses the whole of Jesus' teaching personally while He was on earth and through His apostles and prophets from heaven following His ascension (cf. Acts 1:1-2). It boils down to the command to love God wholeheartedly and one's neighbor as oneself (Matt. 22:36-40; John 13:34-35; 15:12; 1 John 3:23).

"Galatians, which in attacking Jewish' legalism proclaims the true freedom based on Christ, consequently contains more exhortation, admonition, and summons to obey the law of Christ' . . . than any other letter, and to quite a remarkable degree--a third of the whole letter."²⁰⁹

The law of Christ is the code of commandments under which Christians live. Some of the commandments Christ and His apostles gave us are the same as those that Moses gave the Israelites. However this does not mean that we are under the Mosaic Code. Residents of the United States live under a code of laws that is similar to, but different from, the code of laws that govern residents of England. Some of our laws are the same as theirs, and others are different. Because some laws are the same we should not conclude that the codes are the same. Christians no longer live under the Mosaic Law; we live under a new code, the law of Christ (cf. 5:1).

This may at first sound as if we are under law as Christians after all. Paul contrasted law with grace because the primary characteristic of the Mosaic Law was its legal character whereas the primary characteristic of the law of Christ is its gracious character. He did not mean that there is no law under grace any more than he meant that there was no grace under the Mosaic Law. The motivation for keeping the Mosaic Law was external for the Old Testament believer, but the motivation for keeping the law of Christ is internal. Our motivation comes from the indwelling Holy Spirit (Phil. 2:13), though Paul did not emphasize this motivation in chapter 6.

6:3-4 In the context the high-minded person probably is one who thinks himself above helping another bear an excessive burden. One remedy for this is to remember that we are not intrinsically superior (cf. Rom. 12:3). An objective review of our accomplishments should also remind us that the only legitimate ground for justifiable self-satisfaction is God's working through us (v. 4). The emphasis is on personal responsibility.

"Two errors might keep a believer from fulfilling this role [of bearing one another's burdens]. The first is conceit, that is, thinking himself to be more important than he is. . . . The second . . . is to be always comparing himself and his own work with others [v. 4]."²¹⁰

". . . there is a great difference between introspection and self-examination. The former can easily devolve into a kind of narcissistic, spiritual navel-gazing that has more in common with types of Eastern mysticism than with classic models of the devotional life in historic Christianity. True self-examination is not merely taking one's spiritual pulse beat on a regular basis but rather submitting one's thoughts, attitudes, and actions to the will of God and the mind of Christ revealed in Holy Scripture."²¹¹

6:5 This verse gives a reason for the injunction in verse 4. Every Christian is responsible to carry his own weight. We all have a load to bear, but it is comparatively light (Matt. 11:30). The burden in verse 2 is an excessive burden. The load in verse 5 is our normal burden of responsibility. Paul used two different Greek words to describe these two burdens.

Constable: Gal 6:6-9

3. Toward teachers 6:6-9

6:6 Here is a specific example of mutual burden bearing. Perhaps the Judaizers were telling the Galatians not to support financially those who taught them. Under Judaism pupils paid a tax, and the teachers' pay came through the Jewish government. The Galatian Gentiles customarily paid fees for services rendered. The concept of voluntary giving out of love for the teacher was new and different. Those who learn from Bible teachers who provide the spiritual needs of others should provide them with "all good things" including their physical needs (cf. Luke 10:7; 1 Tim. 5:18; 1 Cor. 9:11, 14). Paul regarded the acceptance of gifts as a right one could claim or not claim depending on other factors. He did not regard accepting such gifts as the teacher's duty.

6:7-9 If a person selfishly withholds what he has, he will not see God multiply it and bless him with it. If he follows the prompting of his sinful nature in his investments, he will reap death, but if he follows the Spirit, he will reap life. This is not saying he will necessarily die but that his sowing will yield a disappointing harvest. Neither is it saying that he can earn justification. It is saying that his sowing will yield the best harvest. Our harvest will suffer if we grow weary and stop sowing. Remember that the context of this section is the support of Christian workers, though these principles certainly have wider application.

"Paul here seems to regard the whole of a man's earthly life as a period of sowing, with harvest awaiting him on the last day: the eschatological yield is determined by present sowing."²¹²

The term "eternal life" has two different though related meanings in the New Testament. Essentially it is the life of God that He shares with believers. On the one hand, the New Testament writers spoke of it as a gift that one receives by faith (John 10:28; et al.). However it also refers to the quality of the believer's life that depends on the extent to which he or she walks with God in fellowship (John 10:10). In this second sense, some believers experience eternal life to a greater extent than other believers do. It is in this second sense that Paul spoke of eternal life here.²¹³

"It is extremely important to note that in every place where eternal life is presented as something which can be obtained by works, it is contextually always described as a future acquisition. Conversely, whenever eternal life is described as something in the present, it is obtained by faith alone."²¹⁴

The condition for this reward is not growing weary. The same expression describes a bow string that has become unstrung.²¹⁵ What causes this sad state is losing heart. Giving up mentally leads to growing faint spiritually.

"It is easy for the servants of God to become discouraged: the opposition they meet is so constant and the good they are trying to do is so hard to accomplish."²¹⁶

Constable: Gal 6:10

4. Toward all people 6:10

Christians have a responsibility to do what is good to all people, including the unsaved. We have a special responsibility to other Christians as we have opportunity, as we hear of a need and have the resources to help. As in a home, family needs come first, then those of the neighbors.

"Every poor and distressed man had [sic] a claim on me for pity, and, if I can afford it, for active exertion and pecuniary relief. But a poor Christian has a far stronger claim on my feelings, my labors, and my property. He is my brother, equally interested as myself in the blood and love of the Redeemer. I expect to spend an eternity with him in heaven. He is the representative of my unseen Savior, and he considers everything done to his poor afflicted as done to himself. For a Christian to be unkind to a Christian is not only wrong, it is monstrous."²¹⁷

Constable: Gal 6:11-18

V. CONCLUSION 6:11-18

In this section Paul summarized some of his more important points. He also appealed to his readers again to urge them to follow through and to put into practice what he had taught them.

"Before concluding his letter Paul returns once more to the antithesis of cross and circumcision, setting them forth this time as representing respectively the true and the false ground of boasting, and thus carrying a stage further his polemic against the Judaizers and their way of legal observance (cf. 5:2-12)."²¹⁸

". . . the subscription [6:11-18] provides important clues for understanding the issues discussed throughout Galatians, particularly those having to do with the judaizing threat brought into the churches by certain legalistically oriented Jewish Christians, for it not only summarizes the main points dealt with earlier in the letter but also allows us to cut through all of the verbage [sic] and see matters in their essence as Paul saw them."²¹⁹

6:11 Evidently Paul wrote the rest of this letter himself. He probably dictated the former verses to a scribe (cf. 1 Cor. 16:21; Col. 4:18; 2 Thess. 3:17). The "large letters" were probably capitals used for the sake of emphasis and to distinguish Paul's handwriting from his secretary's.

Betz observed that what Paul wrote with his own hand "contains the interpretive clues to the understanding of Paul's major concerns in the latter as a whole and should be employed as the hermeneutical key to the intentions of the Apostle."²²⁰

6:12-13 The Jews would not persecute the false teachers as much as they would the apostles since the false teachers required their converts to undergo circumcision. Also they desired to please men, and they wanted to boast, inappropriately, about their converts in Galatia.

"Whereas Paul was concerned about the Spirit's inward work in his converts, so that Christ should be formed' in them (cf. 4:19), the Judaizers' concern was for an external mark, a mark produced in the flesh' of those whom they could win over to their side."²²¹

"The cross of Christ" (v. 12) stands here for the whole doctrine of justification by faith alone that Paul had been defending in this epistle.²²²

6:14-15 Paul boasted only in Christ's cross, the work of Christ for him. That was all he took pride in. The Cross was a symbol of shame. Because of the Cross the world system had lost its appeal to Paul, and he had lost his appeal to the world. Now circumcision was unimportant. Only being a new creation in Christ mattered (cf. 2 Cor. 5:17).

"It is difficult after sixteen centuries and more during which the cross has been a sacred symbol, to realize the unspeakable horror and loathing which the very mention or thought of the cross provoked in Paul's day. The word crux was unmentionable in polite Roman society . . .; even when one was being condemned to death by crucifixion the sentence used an archaic formula which served as a sort of euphemism . . .

"But Paul, Roman citizen by birth and religious Jew by upbringing, not only dismisses as the merest refuse (skubala, Phil. 3:8) those things in which he had once taken a proper pride but embraces as the most worth-while goal in life the knowledge of the crucified Christ and boasts in his cross--a shocking paradox indeed."²²³

6:16 Paul wished for God's peace and mercy for all who walked by the rule he had expounded, namely faith apart from works.

"It is interesting that he goes on: according to this rule, for he has been opposing people who subjected believers to strict rules. But rule (= straight rod', BAGD) points us to the authentic way, the one right path on which to walk."²²⁴

"This conditional blessing at the end of the letter stands in marked contrast to the conditional curse with which Paul opened his epistle (1:6-9)."²²⁵

Especially he wished this for the "Israel of God." This unusual title refers to saved Jews. It describes a second group in the verse, not the same group. Note the repetition of "upon" that makes this distinction. Also "Israel" always refers to physical Jews everywhere else in the New Testament (65 times). Furthermore it would be natural for Paul to single out Christian Jews for special mention since in this epistle he sounded almost anti-Semitic. Therefore it is better to take this phrase in its regular usage rather than as a unique designation for the church as a whole, as many non-dispensationalists do.²²⁶

"Strong confirmation of this position [i.e., that "Israel" refers to Jews in the New Testament] comes from the total absence of an identification of the church with Israel until A.D. 160; and also from the total absence, even then, of the term Israel of God' to characterize the church."²²⁷

"The conclusion is that the church is never called a spiritual Israel' or a new Israel.' The term Israel is either used of the nation or the people as a whole, or of the believing remnant within. It is never used of the church in general or of Gentile believers in particular. In fact, even after the Cross there remains a threefold distinction. First, there is a distinction between Israel and the Gentiles as in 1 Corinthians 10:32 and Ephesians 2:11-12. Second, there is a distinction between Israel and the church in 1 Corinthians 10:32. Third, there is a distinction between Jewish believers (the Israel of God) and Gentile believers in Romans 9:6 and Galatians 6:16."²²⁸

6:17-18 In closing Paul appealed to his readers to end the controversy in Galatia that had caused him so much trouble and distraction as Christ's bond-slave. He cited the scars he had received as the target of persecution, in contrast to circumcision, as his final proof of his devotion to Christ. He may have received some of these scars when the people of Lystra stoned him during his preaching tour of Galatia (Acts 14:19-20; cf. 2 Cor. 11:25). Paul was not a "people pleaser."

"If a thing costs us nothing men will value it at nothing."²²⁹

"These genuine and honorable marks in the body contrast strikingly with the ritualistic and now meaningless mark (circumcision) the legalizers wished to impose on the Galatians."²³⁰

". . . Paul's readers immediately would have identified the branding of the flesh with slavery, for slaves in the ancient world frequently were marked with the insignia of their master as a badge of identification."²³¹

Paul finally appealed for God's grace to be the portion of the Galatians (cf. 1:3). "Your spirit" means "you." As in no other of his epistles, he bid farewell by referring to his readers tenderly as "brethren."

Whereas this epistle began very solemnly and harshly, Paul's tone mellowed as he proceeded. It ends on an uncommonly loving note (cf. Phile. 25; Phil. 4:23).

College: Gal 6:1-18

GALATIANS 6

F. THE LAW OF CHRIST (6:1-6)

¹ Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted. ² Carry each other's burdens, and in this way you will fulfill the law of Christ. ³ If anyone thinks he is something when he is nothing, he deceives himself. ⁴ Each one should test his own actions. Then he can take pride in himself, without comparing himself to somebody else, ⁵ for each one should carry his own load. ⁶ Anyone who receives instructions in the word must share all good things with his instructor.

6:1 Brothers, if someone is caught in a sin,

This is the eighth time in this epistle that Paul has called his readers "Brothers," and his final chapter begins and ends on this note. While they have at times gone off course (5:4) and fallen out of step (5:25), Paul is not ready to write them off. They still have every hope of salvation through trusting in the cross of Christ, if only they do not abandon that hope.

This exhortation at the opening of chapter six is the antidote to the mean-spirited attitude of envy at the close of chapter five. Rather than secretly gloating when a brother is "caught" in a sin, mature Christians will rush to his aid. The kind of sin Paul envisions is not a willful, defiant, and persistent sin, but an isolated action. The Greek paravptwma (paraptôma ) means literally "a falling to the side," as when one's foot goes from the path to "trespass" in forbidden territory. Whether the person is then "caught" by the sin, or "caught" by the church as a sinner is not certain. The former seems to fit the context better.

you who are spiritual should restore him gently.

The "spiritual" people who undertake to rescue the fallen brother are the people who have put aside the envious, competitive nature of the flesh and have led the way in developing the fruit of the Spirit in their own lives. Perhaps they are to recognize themselves as the ones best suited for the task, but more likely they will have been recognized and appointed by the church. When people proudly assess themselves as "spiritual" (cf. 1 Cor 14:37), they probably are far from it. Their goal is not to punish, purge, or retaliate; their goal is to rescue the erring sheep and return it to the fold. The word for "restore" (katartivzw , katartizô ) is also used in the N.T. in other senses: to mend nets (Matt 4:21), to teach disciples (Luke 6:40), to equip for service (Eph 4:12), to furnish what is lacking (Heb 13:21). The idea is to take something that is broken, incomplete, or defective and to put it back into working condition. When this is done to broken people it must be done gently. For this reason the task falls to those who are gentle people - those whose personal harvest from the Spirit includes gentleness.

But watch yourself, or you also may be tempted.

Those who are truly "spiritual" should have enough humility to remember that they too are capable of stepping off the path.

6:2 Carry each other's burdens,

The way of the flesh is "every man for himself," but the way of the Spirit is mutual assistance in reaching the heavenly goal. Sometimes life hands the weary traveler such a heavy burden that he staggers beneath the load. Fellow Christians are not to stand around and rebuke his weakness, but to pitch in and help. It probably won't be long before the favor will need to be returned! The reciprocal nature of "each other's burdens" implies that those who are weak and those who are strong may often switch places.

and in this way you will fulfill the law of Christ.

The legalism of their past reliance on works is now replaced by a new law - the law of love. Christ repeatedly demanded that those who follow him must love one another and love their neighbors as themselves. Throughout the Gospels he illustrated with his parables, his sermons, and his own actions what this law of love meant. Paul has already noted that all the ethical demands of the O.T. law and prophets are summed up in this greater law of love (5:14). Unlike normal laws, however, this highest law cannot be enforced by any outside authority. While some churches claim God's endorsement by the severity with which they prune their membership roles, the Lord's church is identified by how its members love and assist one another.

It has been argued by some that the burden was the financial need of teachers, as in 6:6. The "law of Christ" which requires members to support their leaders would be 1 Cor 9:14 ("the Lord has commanded that those who preach the gospel should receive their living from the gospel"). While this financial support is certainly the topic of 6:6, however, there is no apparent reason to restrict this earlier verse to such a narrow application.

6:3 If anyone thinks he is something when he is nothing, he deceives himself.

Paul continues the interplay between the sinful conceit of 5:26 and the reciprocal caring of 6:1-2. The "empty glory" of 5:26 is based on a wrong assessment ("thinks he is something when he is nothing") and a self-deception ("he deceives his own mind"). Such a person destroys the fabric of the community by his aloof, arrogant disdain for the pains and plights of his brothers.

6:4 Each one should test his own actions.

Honest self-evaluation is required of all believers. Such an inventory should avoid the error of "thinking he is something when he is nothing," but it should also avoid the opposite extreme. When there actually have been achievements, they should be acknowledged. Paul's choice of the Greek word dokimavzw (dokimazô ) for "test" implies that the testing would confirm the genuineness of what was tested.

Self-examination is not a uniquely Christian virtue. Bruce notes that the Pythagoreans "were required to interrogate themselves regularly: 'Wherein have I transgressed? What have I done? What duty have I left unfulfilled?'" This testing, however, seems to lack the positive tone Paul has in this verse.

Then he can take pride in himself, without comparing himself to somebody else,

The sinful nature, driven by envy and selfish ambition, tries to establish success by comparison with others. The Pharisee congratulated himself that he was not like the tax collector (Luke 18:11); the false apostles in Corinth "measured themselves by themselves" (2 Cor 10:12). Paul, on the other hand, refused to boast "beyond proper limits" confining his boasting to "the field God has assigned to us" (2 Cor 10:13). In his earlier letter to Corinth Paul could take pride in the fact that he had preached the gospel free of charge (1 Cor 9:12-15). This did not demean the other apostles and preachers who did receive pay; it was simply a source of quiet pride for Paul. It is right, then, to "take pride" in a quiet way, so long as it does not infringe on God's greater glory and it is not based on superiority to one's brothers.

6:5 for each one should carry his own load.

Just as there is a sense in which everyone in the church is responsible for carrying the burdens of others, there is also a sense in which people must assume their own responsibility. Though this is obscured by the KJV use of the same translation ("burden") in both v. 2 and v. 5, Paul was careful to use separate words for the separate responsibilities. In v. 2 the Greek word bavro" ( baros ) has a root meaning of "heavy, burdensome, or weighty." The point of v. 2 is that the burden has become too heavy for a person to bear alone. In v. 5 the Greek word fortivon ( phortion ) comes from a root verb meaning "to carry." The distinction is shown in the difference of emphasis between "heavy" and "carry." Some loads, like those of individual responsibility in this verse, are expected to be carried, but other burdens, like the crushing weight in v. 2, cannot be.

6:6 Anyone who receives instruction in the word must share all good things with his instructor.

Another aspect of the mutual duties Christians have toward one another is their need to provide financial support for their teacher. The teacher has spent his working hours learning and then teaching God's word, so his need for financial assistance becomes obvious. Inherent in this consideration is more than just an act of benevolence toward the teacher; there is also the implied recognition that instruction is a valuable commodity worth purchasing. When Jesus sent out his twelve apostles they took no money or supplies, expecting to be fed and housed where they preached. "The worker is worth his keep" (Matt 10:10). When Jesus sent out the seventy-two into every town and place where he was about to go, he told them to accept whatever food and housing they were offered, "for the worker deserves his wages" (Luke 10:7). Paul repeated the same principle in 1 Cor 9:14 and 1 Tim 5:18. Though he usually exercised his freedom to preach without pay, he stoutly defended the right of others to be paid. When Paul himself accepted continuing support from the church at Philippi, it was a matter for thanksgiving (Phil 4:10-18).

G. THE HARVEST OF THE SPIRIT (6:7-10)

⁷ Do not be deceived: God cannot be mocked. A man reaps what he sows. ⁸ The one who sows to please his sinful nature, from that nature ^a will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. ⁹ Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. ¹⁰ Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.

^a 8 Or his flesh, from the flesh

6:7 Do not be deceived: God cannot be mocked.

The warning against deception could also be translated, "Stop deceiving yourselves" (a prohibition using the present imperative, taking it as middle voice instead of passive). The errorists in Galatia must no longer think they could mock (mukthrivzw , myktçrizô , literally "to turn up the nose") and sneer at God without penalty. Proudly they proclaimed themselves to be "really something" (v. 3), while their pride and ambition led them to despise their brothers. Apparently this elitist attitude had also led them to withdraw from participation in the financial needs of the community.

Notice that the warning of vv. 7-8 shows how the neglect of mutual duties in the immediate context (6:1-10) is linked to the conflict between flesh and Spirit in the larger context (5:16-26 and 6:8). Wrong doctrine eventually spills over into wrong living.

A man reaps what he sows.

This truth has been obvious to every planter since the garden of Eden, when trees and plants yielded seeds which reproduced "according to their kind." Paul enunciated a similar "law of the harvest" in 2 Cor 9:6, which is also in the context of giving money. The use of this verse in Galatians seems to be a bridge between the finances of v. 6 and the spiritual conflict of v. 8. The narrow emphasis on money is but a segment of the larger emphasis on life in step with the Spirit.

6:8 The one who sows to please his sinful nature, from that nature will reap destruction;

The basic instinct of the flesh is self-preservation, but the basic instinct of the fleshly nature is simply selfishness. Those who follow the desires of their sinful nature will be too selfish to share in the mutual responsibilities Christians owe one another (vv. 1-10). Instead they will think only of their own desires and ambitions, and the pursuit of these desires and ambitions will likely ruin their lives here, and will surely ruin their hopes of life in eternity. It would seem that this ultimate destiny is primarily what Paul has in mind.

the one who sows to please the Spirit, from the Spirit will reap eternal life.

The basic instinct of the Spirit is selfless love and service. Those who seek to please the Spirit will produce the Spirit's fruit, and will employ the Spirit's virtues toward others. It is true that those who seek first God's kingdom will have "all these other things" added to them in a blessed life on earth, but it is even more true that they will gain eternal life.

6:9 Let us not become weary in doing good,

Paul's exhortation not to "become weary" (ejgkakevw , enkakeô ) means not to become tired or careless, especially in the spiritual sense. This is the same word used in the admonition of Jesus that we should always pray and "not give up" (Luke 18:1). Paul spoke of the rigors of his own ministry and said, "We do not lose heart." In words very similar to this challenge to the Galatians, Paul's encouragement to the impatient believers in Thessalonica was to "never tire of doing what is right" (2 Thess 3:13).

for at the proper time we will reap a harvest

The "proper time" (kairov" , kairos ) is the season of harvest. It is especially that appropriate time which the Father in his own wisdom has set for the consummation of all things (Acts 1:7). Those who have been faithfully sowing to please the Spirit may sometimes lean back on their hoe and wish for faster growth and quicker rewards. But the basic truth of eschatology - the end times - is that God's plan will be accomplished, and it will happen on his own timetable.

if we do not give up.

Similar to Paul's expression "become weary" at the beginning of this verse, to "give up" (ejkluvw , eklyô ) meant to lose heart and play out (cf. Heb 12:3, 5). In classical times the word was used to describe how a bow is "unstrung" when the archer was through using it. People can get "unstrung" too. In the LXX Saul's army got that way for lack of food (1 Sam 14:28). Jeremiah described how one's feet "tire out" (Jer 12:15) and people "faint" from wounds or hunger (Lam 2:12, 19). Ezekiel told about hands that "go limp" and trees that "wilt" at the Lord's punishment (Ezek 7:17 and 31:15). Most vivid of all is Jeremiah's sorrowful description of Jerusalem as a mother in birthpains "gasping for breath" and crying "Woe is me!" (Jer 4:31). But Paul would have believers to keep their courage and win their reward, just as King Asa once exhorted his nation, "Be strong and do not 'lose courage,' for there is reward in your work" (2 Chron 15:7).

Because this passage has similarities to Paul's appeals for the Judean famine relief in 2 Cor 9:6-9 and Romans 15:28, it has been argued that the verses "are specific in intent, and form an exhortation to participate in the Jerusalem collection." This argument was first made by Lightfoot, based on a connection he found in 1 Cor 16:1, "Now about the collection for God's people: Do what I told the Galatian churches to do." However, it should be noted that this verse says nothing specific beyond the generic requirement to have a weekly offering to share with needy saints. Moreover, as Bruce observes, the verses in Gal 6:7-9 make only a mere allusion to any specific offering, and to connect this with the Jerusalem famine relief would require that Paul had already written to the Galatians about this need. Since we have no proof whatsoever that Paul had done so, "it is outrunning the evidence to see a specific reference to that fund is this paragraph."

6:10 Therefore, as we have opportunity, let us do good to all people,

Instead of looking for a place to quit, we should be looking for another place to start! Interestingly, the word for our "opportunity" ( kairos ) to do good is the same word as God's "proper time" for giving the harvest (v. 9). We should pay attention to our "proper time" and trust that God will pay attention to his.

The challenge to "do good" to all people is a natural outgrowth of the fruit of the Spirit. While the sinful nature (jealousy, envy, selfish ambition, etc.) is eager to remove names from the benevolence list, the Spirit's nature (love, kindness, goodness, etc.) is always ready to add one more.

especially to those who belong to the family of believers.

In addition to our need for readiness to do good to all people, there is a higher demand ("especially") that we care for the family of believers. Paul once uses "family" (oijkeivou" , oikeious , literally "family members") in the sense of "relatives" (1 Tim 5:8), where a man is worse than an unbeliever if he does not provide for them. In both Eph 2:19 and Gal 6:10 the term is used in the sense of fellow believers. The former verse highlights the privilege of sharing this relationship in the body; the latter verse highlights the responsibility.

H. PAUL'S OWN CONCLUSION (6:11-18)

¹¹ See what large letters I use as I write to you with my own hand! ¹² Those who want to make a good impression outwardly are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ. ¹³ Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh. ¹⁴ May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. ¹⁵ Neither circumcision nor uncircumcision means anything; what counts is a new creation. ¹⁶ Peace and mercy to all who follow this rule, even to the Israel of God. ¹⁷ Finally, let no one cause me trouble, for I bear on my body the marks of Jesus. ¹⁸ The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

6:11 See what large letters I use as I write to you with my own hand!

The literal translation of this phrase ("See what large letters I wrote to you with my own hand") led Chrysostom to conclude that Paul had penned each letter of the entire epistle "as an indication of his earnestness." It is more likely, however, that the aorist tense ("I wrote") is to be understood as an epistolary aorist, the tense of the letter writer who puts himself in the place of the reader. This analysis supports the NIV translation, and has Paul referring to what he is doing at the present moment: taking the pen in hand to conclude the epistle with his own large, comparatively clumsy letters. Paul's standard practice was to use a skilled amanuensis (professional scribe) to write down his words for him, and then add a few lines in his own non-professional handwriting. This is shown most clearly in his closing words to the Thessalonians: "I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write" (2 Thess 3:17).

Several creative ideas have arisen to explain why Paul wrote with large, clumsy letters. Deissmann supposed that writing was "not an easy thing to his workman's hand." Others have suggested that Paul had failing eyesight (based on Acts 9:18 and 23:5, along with Gal 4:15) and could only write in this large print fashion. It may even be that Paul was using larger letters to emphasize his point. Most likely, however, is that Paul somewhat humorously compared his own handwriting with the small, neat letters of the professional scribe. Since this letter was meant to be read aloud to the churches, Paul has to make this explicit reference to the change in the handwriting, for not everyone would be in a position to see it for himself.

6:12 Those who want to make a good impression outwardly

The false teachers in Galatia were eager to make a "good face" (eujproswph'sai , euprosôpçsai ) of things outwardly (ejn sarkiv , en sarki , "in the flesh"). Since circumcision was the issue, the expression "in the flesh" was probably meant quite literally. Their concern for physical things had shoved aside any concern for spiritual things.

are trying to compel you to be circumcised.

It is typical of the sectarian spirit to try to compel others to submit to its demands. Paul himself had once been like this, when as a zealous Jew he had gone from synagogue to synagogue, trying to find Christians and "compel" them to blaspheme (Acts 26:11). The false teachers of Galatia were trying to compel the Gentile believers to be circumcised. But why should it matter to them? Was it fear that failure to be circumcised might prevent the Galatian believers to miss heaven? Or more likely, was it egotism that needed to prove that the teachers were right and the uncircumcised believers were wrong? This thrill of victory has fueled many a partisan debate!

Notice the multifaceted motive that must be assigned to these false teachers in vv. 12-13:

1. PRIDE - They do it for show.

2. FEAR - They do it to avoid persecution.

3. CONTEMPT FOR LAW - They do not care to practice what they preach.

4. BOASTING - They do it to boast about their conquests.

The only reason they do this is to avoid being persecuted for the cross of Christ.

Paul's use of the word "only" is a bit surprising here, since other reasons for their false teaching are also given. Perhaps Paul's idea in this sentence is to show that they have no worthy motivation whatsoever - they only do it to avoid persecution.

Then a further question needs to be raised about that persecution. What opposition against Christians existed at that time? The Romans had not yet launched attacks of any magnitude against Christians, especially not any attacks that could be avoided by dropping back into Judaism (cf. Acts 18:2). The most plausible explanation is that the persecution was coming at the hands of Jewish zealots operating out of Palestine. Growing Jewish nationalism had made it increasingly difficult for Jews who wanted to associate with Gentiles. It was even worse for Jewish Christians who actually approved of the uncircumcised Gentiles! If one should be disinclined to think this kind of persecution could be such a fearsome thing, he should read again how the Jewish factions slaughtered each other in Jerusalem during the siege of A.D. 68-70.

6:13 Not even those who are circumcised obey the law,

The promoters of heresy were curiously selective about their demands for lawkeeping. It was not that they refuted or denied the law, just that they did not "guard" (fulavssousin , phylassousin ) its requirements carefully. They seem to have exalted circumcision to such an extent that proper attention to that one ritual made the rest of righteousness of little importance.

yet they want you to be circumcised that they may boast about your flesh.

Like frontiersmen counting scalps, these false teachers wanted to boast in the number of circumcisions for which they were responsible. If there had been a national journal among them, they could have reported "seven circumcisions in a successful gospel meeting last week."

6:14 May I never boast except in the cross of our Lord Jesus Christ,

In sharp contrast to the crass boasting over circumcisions, Paul's sole ground of boasting was the cross of Jesus Christ. Others might boast in the law (Rom 2:23) or put confidence in the flesh (Phil 3:4), but the cross alone merited Paul's boast. While there is a limited sense in which a person can rightly boast in his own accomplishments (2 Cor 10:13-17; 11:16-30; Gal 6:4), all this pales into insignificance in the light of what Jesus did at Calvary.

But what a grisly thing to boast about! The cross was a shameful symbol of pain and humiliation throughout the ancient world. Reserved for slaves and the lowest of criminals, the cross was forbidden as a punishment for Roman citizens. Indeed, Cicero even said the very word "cross" (Latin crux ) was unmentionable in polite society. Juvenal complained that when the Romans borrowed this means of execution which had originated in Persia, "the East had deposited its sewage in the heart of Rome." The Greeks also found the cross disgusting. While they revered the human body as a thing of utmost beauty, the cross mangled and shamed it. The Jews, as noted in Gal 3:13, considered the cross a curse. How divinely absurd that this loathsome form of killing should become the symbol for a triumphant boast!

through which the world has been crucified to me, and I to the world.

To be crucified to the world is to be dead to worldly concerns, isolated from worldly pursuits, indifferent to worldly temptations. For Paul, just as for every Christian who follows Jesus, the cross becomes the pivotal point of crisis where the believer and the world part company. The world, seeking life, goes on its course toward final death. The Christian, accepting death, springs upward to eternal life. "Crucified with Christ" (Gal 2:21), yet the Christian lives.

The "world" to which we are crucified is the state of existence that stands in opposition to God. It is humanity on the physical plane, with God and spirituality deliberately removed. It is the lost world. God still loves this world and longs for it to be saved, but those who choose this world against God's world will finally perish.

This verse inspired Isaac Watts to compose one of modern Christendom's favorite hymns. Note in particular the beauty of the little-known fourth verse:

When I survey the wondrous cross,

On which the Prince of glory died,

My richest gain I count but loss,

And pour contempt on all my pride.

Forbid it, Lord, that I should boast

Save in the death of Christ, my God;

All the vain things that charm me most,

I sacrifice them to his blood.

See from his head, his hands, his feet,

Sorrow and love flow mingled down;

Did e'er such love and sorrow meet,

Or thorns compose so rich a crown?

His dying crimson, like a robe,

Spreads o'er his body on the tree;

Then am I dead to all the globe,

And all the globe is dead to me.

Were the whole realm of nature mine,

That were a present far too small;

Love so amazing, so divine,

Demands my soul, my life, my all.

6:15 Neither circumcision nor uncircumcision means anything;

As Paul recaps the highlights of his epistle in his own handwriting, he repeats the crucial truth of 5:6. Whether or not a man's body has been circumcised has become a matter of irrelevance! The proud distinction of the sons of Abraham is obsolete! A man is no closer to God because he is circumcised; nor is he superior who is not circumcised.

But how can we reconcile this truth with the warning Paul gave in 5:2, that "if you let yourselves be circumcised, Christ will be of no value to you at all"? Paul would answer that God does not care which condition a man's body is in, but God cares very much what a man is depending on for his salvation. If he is depending on his circumcision, Christ cannot help him. If he is depending on Christ, then he will be saved - regardless of what may have been done in the past in the matter of circumcision.

what counts is a new creation.

What does matter is whether people have become spiritually reborn, so that Christ is formed in them (Gal 4:19). When Christ comes into the believer, and the believer comes into Christ, that person in Christ becomes a new creation (2 Cor 5:17).

6:16 Peace and mercy to all who follow this rule,

This rule (literally "this canon" from the Greek kanwvn , kanôn ) is the principle that Paul has just stated. The cross of Christ has replaced circumcision as the ground of our confidence before God. Those who, by means of the cross, have changed from the old life to the new are recipients of the apostolic blessing. "Paul extends a greeting of peace and mercy to the Galatians, and then to all of those who, like them, conduct themselves according to the rule of the new creation."

"Peace" is the presence of all that is necessary for one's well-being, especially in a spiritual sense. "Mercy" is the expression of God's kindness, which is especially appropriate for those who have stopped trusting in themselves and have thrown themselves at the foot of the cross.

even to the Israel of God.

The true Israel of God, the true descendants of Abraham, are those who have trusted Jesus for their salvation. Those physically born of Abraham are not necessarily his spiritual heirs (Rom 9:6-8). Instead, those who have put on Christ - whether Jew or Greek, slave or free, male or female - are Abraham's seed, heirs according to promise (Gal 3:27-29). Paul could write in similar fashion to the Philippians that it is we Christians who are really the "circumcision," we who glory in Christ Jesus and put no confidence in the flesh (Phil 3:3).

6:17 Finally, let no one cause me trouble,

The same expression (literally "provide trouble") is found in Sirach 29:4, a writing of the intertestamental period: "Many . . . cause trouble to those who help them." Paul may or may not have had this saying in mind as he wrote, but it is certainly the same sentiment. The very people who should have been grateful for Paul's help were now going out of their way to cause him grief.

As the next part of this verse will show, Paul is a slave of Jesus, and no one should give him trouble for doing as he has been told. If anyone has a problem with what Paul is doing for his Master, they should take it up with Him. Everything Paul has taught, including how Gentiles are welcome in God's family, has been exactly what his Lord has told him to say.

for I bear on my body the marks of Jesus.

Ancient society was familiar with branding or tattooing the lowest kind of men with "marks" (stivgmata , stigmata ). Prisoners of war, deserters, robbers of temples, and especially runaway slaves were commonly branded with a disfiguring mark on their foreheads and on their hands. Decent folks regarded such people as despicable. Paul, however, gladly calls himself the slave of Jesus (Rom 1:1; Gal 1:10; Phil 1:1) and now proudly wears the "marks" of his Lord's ownership.

What were these marks? In contrast to the needless scar of circumcision worn by others, Paul "carries around in his body the death of Jesus" (2 Cor 4:10). Even with the early dating of the South Galatian destination of this letter, Paul has already been stoned (Acts 14:19) and driven from town to town by angry Jews. At a later point Paul will write that his nearly broken body has been whipped by lashes on five occasions, beaten with rods three times, stoned, shipwrecked, and constantly abused (2 Cor 11:23-25). Every scar was another precious reminder that he belonged to Jesus. To his critics he could well repeat the words of Rom 14:4, "Who are you to judge someone else's servant?"

6:18 The grace of our Lord Jesus Christ

Catching again the thread of grace with which he opened, Paul now brings his letter to a close. If the Galatian believers have been alert to the apostolic authority, and attentive to Paul's arguments, this word of grace will have deep significance. While all of Paul's letters close with a similar note of grace, it is especially relevant for the Galatians. Their unearned approval from God sets them free from desperate legalistic attempts to save themselves.

be with your spirit, brothers. Amen.

For the ninth time in this brief epistle Paul addresses the Galatians as "brothers" (1:11; 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18). Even though they have serious flaws in their theology, Paul is unwilling to count them as anything less than brothers. They are in real danger of falling from grace (5:4), but Paul cannot consider them as anything less than fellow Christians. If he errs in drawing the line of fellowship, Paul chooses to err on the side of inclusiveness.

The "amen" with which he closes adds a note of solemnity to his message. Taken from the Hebrew, "amen" means literally "steadfast," "solid," or "sure." The early Christians adopted the practice of saying "amen" after the public reading of Scripture and the prayers of the Lord's Supper. They understood it to mean "may it be so." Thus we may understand Paul to say, in effect, "God has revealed in Christ his gospel of grace, and in this grace we stand. So be it and may it ever be."

EPILOGUE

What effect did Paul's letter have on the Galatian audience? History does not provide us with specific knowledge of what these churches did after receiving the letter. We do know on a broader scope, however, that within two decades circumcision was a dead issue among Christians. F. F. Bruce suggests that three things combined to lay the issue to rest: (1) the decree of the Jerusalem Conference in Acts 15, (2) this letter of Paul, as reinforced by Colossians, and (3) the destruction of the temple in A.D. 70.

However, while the battle against circumcision has been won, the war against legalism still rages. Repeatedly in the history of the church men have turned away from grace to bow at the altar of law. Desperate to claim at least part of the credit for their own salvation, they have chosen to believe that they are saved by keeping enough rules, enduring enough pain, or siding with the orthodox on enough of the "issues." Then, as with Martin Luther and the Reformation, someone will read Galatians again. The liberating message of the gospel of grace catches fire once more, and the bonds of legalism are burned away.

It is my prayer for you, the reader, that Galatians can be your personal Declaration of Independence, your Magna Charta of Christian liberty. May you stand fast in the freedom for which Christ has set you free.

-College Press New Testament Commentary: with the NIV

McGarvey: Gal 6:1

Brethren, even if a man be overtaken [literally, caught] in any trespass, ye who are spiritual, restore [a surgical term] such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. [Brethren, if a man be surprised, or caught unaware by temptation, and so fall into sin, ye who have not so done, but have walked according to the guidance of the Spirit, deal gently with such a sinner. Do not amputate him, as a piece of gangrene flesh, from the church body, but so handle him as to restore him. Also do not do this in a proud, Pharisaical spirit, but in the spirit of gentleness, bearing in mind that thou thyself art not beyond the reach of temptation.]

McGarvey: Gal 6:2

Bear ye one another's burdens [Greek, bara, burden, or distresses], and so fulfil the law of Christ.

McGarvey: Gal 6:3

For if a man thinketh himself to be something when he is nothing, he deceiveth himself.

McGarvey: Gal 6:4

But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor.

McGarvey: Gal 6:5

For each man shall bear his own burden. [Greek, phortion, burden or responsibility. Bear one another's burden of trial and suffering, those burdens which come by reason of infirmity of the flesh, and so fulfill the law of Christ, which bids us love one another (Joh 13:34 ; Joh 15:12 ; 1Jo 3:23). For if a man think himself to be something, etc., i. e., so good that he can not be tempted, or so strong that he can not fall, or so perfect that he will never need the patience and sympathy of his brethren, when in reality he is nothing, i. e., no better than other men, he deceives himself. But let each man prove his own work instead of criticizing and judging the work of others, and then shall he have glory in himself alone, and not because he seems superior to his neighbor by comparison of his work with that of his neighbor. And it behooves us to be concerned about our own work, and to thus test it, for each one of us shall bear his own load of duty and accountability, for which alone he shall be called to answer in the judgment.]

McGarvey: Gal 6:6

But let him that is taught in the word communicate unto him that teacheth in all good things . [Let the one taught remunerate his teacher, bringing him pecuniary aid, honor, reverence and all other good things. The financial support of teachers is elsewhere referred to (1Ti 5:17). Failure to contribute funds to this good end, no doubt, suggested what follows (compare 2Co 9:7-8); but the paragraph is by no means to be confined to such failure, for the language is too general.]

McGarvey: Gal 6:7

Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap .

McGarvey: Gal 6:8

For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life. [God is not to be deceived by false appearances, and whoever hopes to overreach him only deceives himself (2Ki 5:15-27 ; Act 5:4-5 ; Act 5:9). It is a broad law of God's (and he can not be deceived about it) that whatever a man sows he shall reap. As in the natural world he reaps grain for grain, so in the moral world, if he sows fleshly indulgence, he shall reap corruption, and so in the spiritual world, if he sows to the Spirit of God, he shall of the Spirit reap life everlasting.]

McGarvey: Gal 6:9

And let us not be weary in well-doing: for in due season we shall reap, if we faint not .

McGarvey: Gal 6:10

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 . [And let us who are sowing in this latter manner not grow weary in the good work, for in due season we shall reap (Jam 5:7-8) if we do not grow disheartened and quit. And because we are then sure to reap, let us sow our harvest of good deeds as often as we have opportunity to sow, and let us do good toward all men, especially toward all our brethren in God's household of believers.]

McGarvey: Gal 6:11

See with how large letters I write unto you with mine own hand. [There is no indication that Paul had ever before written to the Galatians, and they were probably not familiar with his handwriting. To call attention, therefore, to the fact that the amanuensis has now turned over the stylus, or pen, to him, and that he is putting his own closing lines as an autograph to the Epistle, he bids them note the difference in the letters. They were much larger than those of the amanuensis. This large lettering is taken by some as an additional evidence that Paul's thorn in the flesh was defective eyesight.]

McGarvey: Gal 6:12

As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ .

McGarvey: Gal 6:13

For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh . [In taking the pen in his own hand it was natural that he should show his earnestness in what he had dictated about circumcision and the Judaizers, tracing with his own fingers a line or two more on that subject. This, therefore, he does, telling them that all those who desire to make a fair show in the flesh, i. e., to please men by complying with worldly demand, seek to compel them (the Galatians) to be circumcised. They did this for no zeal for circumcision, but in order to escape the persecution of their Jewish brethren for adherence to the doctrine of the cross. Moreover, these Judaizers who were thus urging circumcision did not do so from any zeal for the law, for they made no effort themselves to keep it, but they did it that they might boast to other strict and unconverted Jews how they were making Jews out of Gentile Christians. Thus their motives were not religious and holy, but base and selfish.]

McGarvey: Gal 6:14

But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world. [Let these glory if they will, in their wicked activity against the cross, but God forbid that I should glory save in that very cross against which they lift their hands, the cross by which the world has died to me, so that it no longer allures me with its false glories, or terrifies me with its frowns and threats; and by which I, in my turn, have died with Christ as to the world, so that I no longer enjoy or take part in its sinful lusts, and no longer rest under its sentence of condemnation.]

McGarvey: Gal 6:15

For neither is circumcision anything, nor uncircumcision, but a new creature . [I glory in this cross of death from which I have been born again, a new creature in Christ, because, in this new dispensation of Christ's, former things have lost their value. As a Jew I once held myself superior to Gentiles, and despised them ; and had I been of the Gentiles I would, no doubt, have looked at things from their standpoint, and so I should have looked with contempt upon the Jews; but in Christ I have died to all this worldly pride, for in his dispensation there is no advantage or profit in the circumcision which makes a Jew, or the lack of it which makes a Gentile. The whole profit lies in being born again from either of these states (Joh 3:3) so as to become a child of grace, a recipient of justification, an heir of God.]

McGarvey: Gal 6:16

And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God. [Upon all who walk by the rule which I have just stated -- the rule which rejects carnal ordinances, and accepts a regenerated life -- upon them, even upon the Israel of God, be peace and mercy. The word translated "and" often means "even," and it has that force here, for it was Paul's constant contention that Christians were the true Israel of God, the bona-fide sons of Abraham.]

McGarvey: Gal 6:17

Henceforth let no man trouble me; for I bear branded on my body the marks of Jesus. [We have here a figure taken from the life of a slave, who, in that day, was often branded with his master's name, so as to insure his recovery should he attempt to escape. Now, Paul had been troubled by the Judaizers, who asserted that he was teaching their doctrine, and was as they were (Gal 5:10-11). But this, in Paul's eyes, was an assertion that he was free from Christ (Gal 5:4). Now, it troubled him to be thus accused of being no longer the servant of Christ, and, to silence such calumny, he appeals to the scars on his body, which showed that he was indeed the branded servant of Christ, and not a time-pleasing, persecution-evading (Gal 6:12) servant of the world.]

McGarvey: Gal 6:18

The grace of our Lord Jesus Christ be with your spirit, brethren. Amen. [The Epistle closes with a fraternal benediction, but the word of grace rests on the spirit of the Galatians, and not on their bodies. Blessing was to be found in rectitude of spirit, and not in fleshly righteousness ceremonially obtained through ordinances. We have no word of history which reveals to us the immediate effect of Paul's Epistle; but the fact that it was preserved argues that it was well received. Considering the vigor and power of it, it could not have been otherwise than effective. We may say, then, that it, with 2 Corinthians and Romans, were three blows which staggered Judaism, and restrained it, till smitten by the hand of God himself at the destruction of Jerusalem, A. D. 70, it ceased to trouble the church till its forms were again revived in the days of the great apostasy.]

Lapide: Gal 6:1-18

CHAPTER 6

SYNOPSIS OF THE CHAPTER

i. He exhorts the Galatians to good works, especially works of mercy towards Christians, particularly doctors and catechists. He bids them not to seek for the praise of men, but to study to sow seeds of good works, from which they may reap eternal life.

ii. He opposes (ver. 12) his own glorying in the Cross of Christ to that of the Jews in circumcision.

Ver. 1 . — Brethren, if a man be overtaken in a fault, &c. The Apostle enjoins here the brotherly correction of any fault, but with a special reference to sins committed through the eyes, as Jerome correctly observes—the sin of Judaism, against which the whole Epistle is directed, being of that character. He bids them correct the Judaisers, but in a brotherly manner. There is a parallel to this passage in Rom. xiv. 1, where a man overtaken in a fault isdescribed as weak in the faith. There he is to be received, here he is to be instructed. This is another instance of the close connection between these two Epistles, which I have so often pointed out. In the earlier chapters of both Epistles he vigorously attacks the tenets of the Judaisers, and in the latter he moderates his tone.

S. Paul is not speaking here of those who are obstinate in their evil doing. These, as S. Gregory insists, because they sin deliberately, are to be rebuked sternly. Their hard hearts, as Tertullian says, must be broken, not soothed.  S. Paul is referring to those who, being weak in the faith, have been seduced into Judaism, have been overtaken before they could resist. The Greek word rendered fault denotes an accidental fall, as when one through inadvertence stumbles over a stone, or falls into a ditch.

Restore. Ephrem renders this raise ; the Vulgate, instruct ; and Vatablus [with the A.V.], restore. Erasmus, indeed, but wrongly, thinks the instruite of the Vulgate is a copyist's error for instaurate. The texts, however, are against this. The difference in meaning, in any case, is not important. The restoring of a man in faith and morals is the same as the instructing him in them.

In the spirit of meekness. Gently, tenderly, kindly. Spirit here is used to denote the gift of the Spirit, as Chrysostom observes. The Spirit, by the words of admonishment He inspires men to use, breathes into him who uses them His own mildness and benignity. Rebuke is like a bitter medicine, bearing away the disease; hence it is to be sugared over with mild words and sympathetic temper, that its bitterness may not be tasted.

S. Chrysostom ( Hom. 52 ad. Populum ) says, with equal truth and beauty, that our speech becomes the speech of Christ, if, throughout it all, we imitate His benignity. S. Dionysius ( Ep. 8 ad Demophilum ) says that it was the meekness of Moses which won for him his special intimacy with God, and says that if pastors feed Christ's flock with similar meekness, they will show thereby that they love Christ above all things, and will be so accepted by Him. Towards the end of the letter, S. Dionysius relates a striking proof of this, drawn from a vision, vouchsafed to S. Carpus, when he was bitterly enraged against some heathen who had seduced two Christians from the faith. Christ, chiding him, said: " Strike Me, for I am ready to suffer again for man's salvation, and to suffer gladly, if only other men do not sin."

Hence, too, S. Augustine lays down the mode in which correction should be ministered: " The task of rebuking others' sins is never to be undertaken, except when after self-examination our conscience assures us in the presence of God that we do it simply out of love of the offender. Love, and then say what you will. In no way will that which sounds like a curse be a curse indeed, if you recollect and feel throughout that your only wish in using the sword of the word of the Lord is to be the deliverer of your brother from the snares of sin." If, however, any feeling of impatience or anger do assail us while we are administering our rebuke, let us, he says, bear in mind, " that we ought not to be rigid towards sinners, since we ourselves sin even while rebuking sin, inasmuch as we feel angry with the sinner more readily than we feel pity for his misery." So too S. Basil ( Reg. 51), urges that Superiors, and all who engage in the work of healing spiritual diseases, should take a lesson from physicians, and not be angry with the patient, but attack his disease.

Considering thyself, lest Thou also be tempted. S. Paul passes from the distributive plural to each individual—from brethren to thou. It would have been offensive to address the whole community, and to insinuate that it might as a whole be tempted and fall. His appeal was likely to be more effectual if addressed to any individual member, to remind him that God suffers those to fall who are hard towards others. Often, in the "Lives of the Fathers," we read that older men, who had reproved with excessive severity their juniors for lust or other sin, were themselves smitten with the same passion, that they might learn to have mercy on others.

Cassian relates ( de Instit. lib . v.) the saying of an abbot, that in three things he had judged his brethren, and through the same three things he had fallen, in order that the heathen might know themselves to be but men. Another of the Fathers was wont to exclaim, weeping, whenever he heard of any one falling: " He today, and I tomorrow." In the same way, whenever we hear of the fall of any neighbour, let us each say: " I am a man, and nothing that is human is foreign to me." As S. Gregory says ( Hom. 34 in Evang. ), " True righteousness is merciful, false is unforgiving." Cassian relates ( Collat. ii . c. 13) that a certain young monk, who was grievously assaulted by the desire of fornication, went to an older monk, who was uncouth and void of discretion, and who forthwith scolded him bitterly for his impure imaginings. On this the young monk lost heart, and determined to return to the world, and to marry. Abbot Apollo, however, perceived what was amiss, and with gentle words induced him to remain true to his vow. Then going to the cell of the older monk, he prayed that God would subject him to the same temptation as that of the younger man. Soon the prayer was granted, and the older man became as one distracted. On perceiving this, Apollo went to the old man, and told him that God had sent him that temptation that he might learn to feel for those who were younger, so as not to drive them to despair, as he had recently done in the case of the younger monk who came to him. Cf. Isa. 1. 4; xlii. 3; S. Matt. xii. 20.

S. Augustine ( Serm. Dom. in Monte., lib. ii. c. 20) has these three excellent rules for the correction of our neighbour: " Great care must be taken that, when duty compels us to correct any one, we think—(1.) whether the fault is such as we have never committed in the past, nor are subject to at the moment. (2.) If we have been addicted to it, and now are not, let some thought of human weakness touch the mind, so that our reproaches may spring not from hatred but from pity; and, whether our efforts succeed in reforming the offender, or only avail to confirm him in evil (for the issue is uncertain), in either case we may be certain that our own eye is single. (3.) If, however, we find on reflection that we ourselves are guilty of the same fault as he whom we undertake to correct, let us not rebuke him nor scold him, but only mourn together, and invite him not to obey us, but to unite with us in guarding against the common enemy."

Ver. 2. — Bear ye one another's burdens. 1. Let each bear with the weaknesses of others. Do you bear another's irritability and hasty words, and let him put up with your moroseness and sluggish temperament. Reflect that your neighbour's failings are a greater trouble to himself than they are to you, and sympathise with him accordingly.

2. A better interpretation, and as being more general, is that burdens stands for whatever oppresses our neighbour—his illnesses, his cares, his vices—which call for compassion, help, and comfort. Be a foot to the lame, eye to the blind, staff to the aged. Cf. S. Augustine ( Enarr. in Ps. 76.).

3. S. Basil's interpretation ( Reg. Brev. reg. 278) is still more to the point: " Sin is a burden pressing on the soul, nay, weighing it down, and dragging it down to hell." As a beast sinks under a burden too heavy for him, so does the soul, burdened with sin, sink down to hell, without power of itself to raise itself. The fault of the preceding verse shows the nature of the burden here referred to, as does verse 5, following.

Although every sin is here called a burden, yet the Apostle specially refers to that of Judaism, which was called a yoke of bondage in chap. v. 1. Hence the exhortation, strictly speaking, is that if any one be found sinking under the burden of Judaising ceremonies, he is not to be harshly censured, but gently and sympathetically lifted up, and restored to the Church. Just as an ass that has fallen under its load is able to rise when the load is taken from its back, so the sinner is able to rise from his sin when another, by his gentleness and kindness, shares the burden with him, and so removes it from him. So says S. Basil: " We remove this burden one from another as often as we take the trouble to bring to a better mind those who have sinned and fallen." Cf. Isa 53:4.

We bear our neighbour's burden then—(1.) by sympathetic correction of him; (2.) by prayer that God will take it from him; (3.) and most completely by penances, when, after Christ's example, we bear others' sins by undergoing in expiation of them voluntary fasts and hair-shirts, and other modes of discipline.

1. Sin is the heaviest burden man can be called on to bear. S. Augustine ( Hom. 22 in, Loco ) says: " See the man laden with the burden of avarice; see him sweating under it, gasping, thirsty, and making his load the heavier. What do you look for, 0 miser, as the reward for this so great labour of yours? Why do you toil thus? What do you long for? Merely to satisfy your avarice. It can oppress you, but you cannot satisfy it. Is it by any chance not grievous? So much so that you have even lost the power of feeling? Is not avarice grievous? If not, why is it that it wakes you from sleep, and sometimes prevents you from sleeping at all? Perhaps too with it you have a second load of indolence, and so two most evil burdens pulling you in different directions. They do not give you the same orders. Indolence says, 'Sleep;' avarice says, 'Rise.' Indolence says, 'Avoid the cold;' avarice says, 'Bear even the storms of the sea.' The one says, 'Rest;' the other, so far from allowing rest, bids you cross the sea, and venture on unknown lands." S. Augustine adds that Christ takes away this burden of lust, and puts in its place His own yoke of charity, which does not weigh down, but, like wings added to a bird, enables its possessor to rise.

2. It is the proper office of charity to teach us how to bear these burdens in turn, as S. Augustine points out from the beautiful image of stags ( Hom. 21 in Eadem Verba ) " It is the office of love to bear others' burdens in turns. It has been said that stags when crossing water are accustomed to help each other, by those in front carrying the weight of the heads of those behind. The foremost stag, having, no one on whom to rest his head, is relieved in turns by some stag who is less fatigued. Bearing one another's burdens, in this way they cross over the water, and so reach dry land once more. Perhaps Solomon was alluding to this peculiarity of stag life when he said, 'Let the friendly stag, and the young of thy thanksgiving, speak with thee; for nothing is such a test of a friend as his willingness to bear his friend's burdens.' You will bear your friend's bad temper by being not angry with him; and then when you are in your turn vexed, he will remain undisturbed. So too if one has mastered his own loquacity but not his obstinacy, while another on the other hand has overcome his own obstinacy but not his loquacity, let each bear the other's burdens until both be healed. So too did S. Paul write: 'Look not every man on his own things, but every man also on the things of others, adding: 'Let this mind be in you which was also in Christ Jesus,' meaning that, as the Word became incarnate and took our sins upon Him, so should we, like Him, bear the burdens of others. Let us then show to those who are in trouble what we should wish shown to us, if our positions were reversed. 'I am made all things to all men, that I might gain all,' says S. Paul. He was made all things to all men by regarding it as possible that he himself might have been in the position of the man he was anxious to set free."

Those who support the weaknesses and burdens of others are happily compared to bones by S. Basil, when explaining the words of Psa 34:20: "He keepeth all His bones:" " Just as bones are given us to support the weakness of the flesh, so in the Church there are some whose functions it is by their fortitude to strengthen the weaker brethren. And as the bones are fitly jointed, and formed into a unity by nerves and ligaments, so in the Church of God does charity bind all together into a perfect whole. It is of the solution of this continuity that the Prophet speaks when he cries, 'All my bones are out of joint.' And again it is of some internal weakness that he complains when he prays, 'Heal me, 0 Lord; for my bones, are sore troubled.' And it is of their preservation that he says, 'Not one of them shall be broken.' And when they are worthy to give honour and praise to Gad, he exclaims, 'All my bones shall say, Lord, who is like unto Thee?' "

3. From this it follows that those who feel for others' woes are strong in virtue, like bones, and have, therefore, the tokens of a perfect Christian, while, on the contrary, those who are devoid of sympathy are self-convicted of some concealed viciousness of character. This is what Cassian says ( Collat. xi . c. 11): " It is an evident mark of a soul not yet freed from the dregs of wickedness that it does not compassionate the sinner, but judges him harshly. For how can he be perfect who wants that which fulfils the law, which bears others' burdens, which is not wrathful, is not puffed up, which thinketh no evil, which beareth all things, believeth all things, endureth all things? The righteous man hath regard for the life of his beasts, but the tender mercies of the wicked are cruel. Therefore it is certain that the monk who judges others harsher is himself under the power of the same sins as the man he condemns." For other illustrations of this subject, see the notes to Num 11:12.

And so fulfil the law of Christ. The law of Christ is love. Cf. S. John xxiv. 35; xv. 12. The most difficult act of love, and the one most expected by Christ, is that we bear one another's burdens. If we do this, we do our duty to our neighbour, and so fulfil the law of Christ.

Again, we fulfil this law when we supply by charity others' breaches of the law. If one breaks the law by the use of angry words, let another supply his defects, and keep the law in his stead, by patience and sympathy. Or, what is more to the immediate purpose of the Apostle, if any bear with a Judaiser and bring him to a better mind, he supplies what the latter lacks, and so fulfils the law of Christ. S. Bernard ( de Præcept. et Dispens.) says that a man who has sinned and then repented, and prayed for forgiveness, fulfils the law which he had previously broken.

Ver. 3.— For if a man think himself to be something., &c. If a man is proud of his superior spirituality, and despises his brother, and treats him harshly for sinning—especially for Judaising—he is nothing, and so he deceiveth himself.

Ver-4. — But let every man prove his own work. Let no one treat his neighbour as the Pharisee the publican, but rather take heed to his own works, and see whether the motive of them be pure. He will probably find many faults, and so will not think himself to be something. But even if he finds none, or very few, then shall he have rejoicing in himself alone—that is, in his own conscience—and this will be in the Lord, who gave him the power to do all his good deeds. He will not rejoice because he finds himself good by comparison with others, i.e., he will not have rejoicing in another, as S. Paul expresses it. So Chrysostom, Theophylact, Anselm.

S. Jerome says well: " The meaning is this: You who think yourself spiritual, and superior to another's weakness, ought to consider, not his weakness, but your own strength; for he does not make you a perfect Christian by any inability of his to pass from Judaism to Christianity. If indeed your own conscience does not reprove you, you have whereof to glory in yourself, but not in comparison with him. An athlete is not necessarily strong because he has overcome a competitor who was feeble. If he really is strong, he rejoices in his strength, not in his rival's weakness. Or we may understand the Apostle's words as meaning: If a man on due consideration finds nothing to reproach himself with, he is not to go and trumpet the fact abroad, that he may win the applause of men, but keep his knowledge to himself, and say, 'God forbid that I should glory, save in the Cross of our Lord Jesus Christ." But the first interpretation is closer to the text.

Ver. 5. — For every man shall bear his own burden. This seems primâ facie in conflict with ver. 2.  Jerome harmonises the two by referring ver. 2 to the present, and ver. 5 to the future, i.e., to the day of judgment. In the world we can help each other, but at the dread Tribunal neither Job, Daniel, nor Noah can free the souls of their own sons even, but each shall bear his own iniquities. Cf. Eze 14:14. Christ will examine us, not as to the doings of others, but as to our own. Let us prove our own doings, therefore, to make sure that they will be able to stand the last great trial.

The Protestants therefore are wrong in twisting these words into an argument against purgatory, and against the prayers we offer for souls there. The Apostle is not speaking of purgatory, but of the day of judgment, and then he says each shall bear his own burden. Before that day, however, we can, as required by the article of the Communion of Saints, help one another, whether those we help be living or in purgatory.

Observe that each of us, as he leaves this life, takes with him nothing but his own works. These works are, as it were, burdens that we carry as we travel towards the judgment-seat of Christ, which, when examined, will show whether our destiny is heaven or hell. As is the burden, so will the bearer be declared, and so will be the burden of reward or punishment.

Ver. 6. — Let him that is taught in the word, &c. S. Ambrose understands this to refer to him who is taught through the word of a teacher or catechist.  S. Jerome agrees with him in referring the duty of communicating good to the catechumen, who is to assist his benefactor, the catechist. Marcion, according to S. Jerome, explained these words to order the former to communicate with the latter in prayer, holy living, and all good spiritual things.

The word rendered him that is taught shows the antiquity of catechising. In the earliest days indeed it was regarded as impious to divulge Christian mysteries, and all teaching was accordingly oral.  S. Paul refers to the practice in 1 Cor. xiv. 19. The Apostles were followed by the Fathers, witness the catechetical lectures of S. Cyril of Jerusalem, the Liber de Catechizandis Rudibus of S. Augustine, and the great Catechetical Oration of Gregory of Nyssa. John Gerson, Chancellor of Paris, following this primitive custom, took delight in teaching the young and in hearing their confessions, as many men of religion, and many doctors, still do, to the great profit of the Church. While so many unlettered and ignorant men are in the Church, who do not know anything of the mysteries of the Holy Trinity, of the Incarnation, and of the redemption wrought by Christ, and who repeat their Creed like a parrot his "Good morning," the work of catechising will never be obsolete. See the decree on this point drawn up by the Council of Trent. Session xxiv. c. 4 and 7.

John Gerson wrote a tract in praise of the custom and in defence of his practice. " It seems to many a work so unworthy of a doctor and a famous man of letters, or a dignitary of the Church, to catechise the young, that it has been made a reproach even against me that I have engaged in it. But they should be convicted of their error by the words of Christ, who said, 'Suffer little children to come unto Me.' 0 most holy Jesu, who after this can be ashamed of his condescension to children, when Thou, who art God, stoopest to receive their embraces? Give me a man who is spiritual, who seeks not his own but the things of Christ Jesus, who is filled with charity and humility, in whom is no place for vanity or covetousness, whose conversation is in heaven, who is as an angel of God, moved by neither blessing or cursing, whom no bodily delight can goad or entice, who dwells in the highest citadel of contemplation, and is learned in the science of souls. Such a man will understand what I mean. But people say that my position as Chancellor calls me to higher tasks. I do not know what can be a higher work than to snatch souls from hell, and to plant them and tend them as good plants in the fair garden of the Church. They retort that I should do this better by public preaching. This may indeed be a more imposing work, but in any judgment not so fruitful. The cask will long retain the perfume that it once acquired in its early days. Come then to me, children; I will teach you what is true: you shall repay me with your prayers. So shall we in turns rejoice our guardian angels."

Ver. 7. — Be not deceived. Do not, says Anselm, excuse yourselves from the duty of helping your catechists on the plea of poverty or family calls. This may deceive men; it cannot deceive God. So Jerome and Theophylact.

These words, however, may perhaps be better referred to ver. 4 Let every man prove his works honestly before God. In this let him not err. He may throw dust in the eyes of men; he will not elude the vigilance of God. The words that follow show that this clause is to be taken in the wider sense.

God is not mocked. The Greek word here is very vivid. It denotes the action of those who turn their back on a person, and then put out the tongue or point the finger at him.

Whatsoever a man soweth. Our life is the seed-time; the future life is the harvest. What we sow now we shall reap then in blessing or in cursing.

Ver. 8. — For he that soweth to his flesh shall of the flesh reap corruption. He who does carnal works, and casts them as it were seed into his flesh, shall of this carnal seed reap death now and hereafter. The reference is chiefly to sins of gluttony and impurity. On the other hand, those who sow spiritual things strengthen the spirit within, and shall reap life everlasting.

But although the phrase is couched in general terms, the Apostle's immediate reference is to the works of beneficence done by catechumens for their teachers. In either case the meaning is the same.

Ver. 9. — In due season we shall reap if we faint not. The "due season" is the Day of Judgment. If we are not tired here of doing well, we shall attain that perfect peace where fatigue cannot come.

Ver. 10 -— Let us do good unto all men. While the time of sowing lasts, let us do good to all—not only to catechists, but to all—even to the heathen, though specially to our fellow-Christians, who are members of the same household of God.  S. Jerome relates a beautiful example of this in the Apostle S. John: " When he was living at Ephesus in his extreme old age, and was with difficulty carried into the Church in the arms of his disciples, nor could find breath for many words, he would say nothing time after time but, 'Little children, love one another.' At length, his hearers being tired of hearing nothing else, asked him, 'Master, why do you always repeat the same exhortation?' He replied in a sentence worthy of him: 'Because it is the Lord's command; and if this be done all is done.' " To this Jerome adds: " Brief is the course of this world. Titus, the son of Vespasian, was wont to say at evening, if he could recollect no good action during the day, 'I have lost a day.' We do not reflect that we lose an hour, a day, a moment, time, eternity, whenever we speak an idle word, for which we shall have one day to give an account."

Posidippus, and, following him, Blessed Thomas More and Giraldus ( Syntag. 1), happily describe this opportunity (καιρός): "'Who art thou?—'I am time, who destroys all things.'—'Why do you hasten by so quickly?'—'I am always in motion.'—'Why with wings on your feet?'—'I travel as does the light breeze.'—'Why carry razors in your hand?'—'To show that nothing is ke ener than I.'—'Why does a lock hang over your forehead?'—'That you may lay hold of me as I approach.'—'Why bald behind?'—'To show that when I have once flown by no one can bring me back, however much he may wish it.' "

Would that we would reflect how short is the time of our trial, how time flies never to return, how on each moment hangs eternity! How zealous should we then be in all good works. What we now neglect, we shall never regain; for in a short time all opportunity for living, acting, meriting, will vanish away. Cf. Rev. x. 6. When time shall be no more, eternity will be with us. " Short is the time given us in this present life. Unless we employ it on needful things, what shall we do when we pass into the next world? " (S. Chrysostom, Hom. 17 in Joan.). The pagan Seneca ( Ep. i.) can say the same: " It is a disgrace to lose time through mere carelessness; and if you will notice it, you will see that a great part of life glides by with those who do evil, the greatest part with those who do nothing, and the whole with those who do anything else."

S. Gregory Nazianzen says, in his Iambics, that life is a market in which we can procure all wealth, i.e., all virtues; but when it is closed, there remains no more chance of buying. The time for buying is short, nay, it is a single day, when compared with eternity.

Ver. 11 . — Ye see how large a letter. S. Chrysostom and Theophylact understand this to mean: You see what misshapen letters I have formed, but your love for me will excuse their imperfections.  S. Augustine: Ye see how freely and openly I have written, without any fear of the Judaisers.  S. Hilary, and others following him: Ye see what lofty ideas I have put before you.  S. Jerome, however, thinks that the words show that up to this point S. Paul had used an amanuensis, but that from here to the end he wrote himself, to prevent any one from objecting to the genuineness of the Epistle. The best explanation is that which sees an allusion to the length of the letter, and a reference to S. Paul's affection for the Galatians, which had made him dispense with his usual amanuensis, and write a long letter with his own hand.

Ver. 12.— As many as desire to make a fair show in the flesh. This is a reference to the Judaisers, and their desire to commend themselves to their kinsmen after the flesh. Or the meaning may be that they desired to please by the observance of carnal circumcision. This latter is supported by the use of the term flesh in the next verse

They constrain you to be circumcised. Because they hope to be secure from the persecutions of the Jews, who were bitterly hostile to the Cross of Christ, and all who preached it.

Ver. 13 . — For neither they themselves who are circumcised keep the law. They do not proselytise from zeal for the law, for they do not themselves observe it, but to obtain the praise of the Jews for having converted you to Judaism. Many other religious teachers unhappily pursue the same policy, and strive for their own glory, and gamble for others' skins, nay, rather for their very souls.

Ver. 14. — But God forbid that I should glory, &c. The adversative but marks a contrast between the glory of the Judaisers in circumcision and the glorying of S. Paul in the Cross. The Cross of course stands for itself and all the redemptive benefits it bestows, and in it is shown the greatness of man's sin and the depth of God's love.  S. Augustine ( Serm. 20 de Verbis Apost.) says: " The Apostle might well have gloried in the wisdom of Christ, or His majesty, or His power; but it was the Cross he specified. The philosopher's shame is the Apostle's boast. He glories in his Lord. What Lord? Christ crucified. In Him are conjoined humility and majesty, weakness and power, life and death. Would you come to Him? Despise not these; be not ashamed; you have received the sign of the Cross on your forehead as on the seat of shame."

S. Bernard ( Serm. 25 in Cant.) says: " He thinks nothing more glorious than to bear the reproach of Christ. The shame of the Cross is pleasing to him who is not unpleasing to the Crucified."

And again he writes ( Serm. 1 de S. Andrea ): " The Cross is precious, capable of being loved, and is a cause of exultation. The wood of the Cross puts forth blossoms, bears pleasant fruit, drops the oil of gladness, exudes the balsam of temporal gifts. It is no woodland tree, but a tree of life, to those who lay hold of it. It bears life-giving fruits, else how should it occupy the Lord's land, that most precious soil, to which it was affixed by nails which were, as it were, its roots?"

So ( in Ep. 190 ad Innocent. Pont.) he says: " I see three principal things in this work of our salvation: the form of humility, in which Christ emptied Himself; the measure of charity, which stretched itself even to death, and that the death of the Cross ; the sacrament of redemption, whereby He bore that death He vouchsafed to take upon Him."

By whom the world is crucified unto me. As the world shrinks from the Cross or any crucified corpse, so do I shrink from the pomps and vanity of the world. Whatever, as S. Bernard says, the world thinks of the Cross, that do I think of worldly pleasures; and whatever the world thinks of pleasure, that do I think of the Cross.

A simpler explanation, however, is to take crucified in the general meaning of death, that being the consequence of crucifixion. The Apostle used the term crucified to maintain the continuity of his subject. Being crucified with Christ, he says, I am a new creature, and breathe a new life. I am dead to the worldly things clung to by the Jews (he still has these in his mind); I am not held by them or by the opinions, applause, or hatred of anybody whatsoever, as the Judaisers are. And by consequence all worldly things are, so far as I am concerned, dead—they have no power to affect me. The world is crucified to me; it cannot hold me. I am crucified to the world; I do not regard it. The world cannot hurt me, nor do I desire anything from it. S. Ignatius, writing to the Romans, said: " My love is crucified, and hence corruptible food and worldly pleasure delight me not. I long for the bread of God, that bread which cometh down from heaven, which is the Flesh of Christ. With Him I am crucified."

Cassian ( de Institut. Renunt. iv. 34, 35) relates the beautiful description of the monastic ideal given to a novice by Abbot Pinusius. He put before him Christ crucified: " Renunciation of the world is nothing but the choice of the Cross and the mortified life. You know, therefore, that this day you have done with the world its activity and its delights, and that, as the Apostle says, you are crucified to the world, and the world to you. Consider, then, the conditions of life under the Cross, under the shadow of which you are henceforth to dwell. For it is no longer you that live, but He liveth in you who was crucified for you. As He hung on the Cross, so must we be in this life, mortifying our flesh in the fear of the Lord, with all its affections and lusts; not serving our own wills, but nailing them to His Cross. So shall we fulfil the Lord's command, 'He that taketh not up his cross and followeth not after Me is not worthy of Me.' " He then describes in detail the way we should be crucified with Christ: " If it be asked, How can a man take up his cross and be crucified while still living, I reply: Our cross is the fear of the Lord; as the crucified man has no power over his own members, so are we to order our wills, not after our own desires, but according to the fear of the Lord, which constraineth us. And just as the man fastened to a cross regards not things present, studies not his own feelings, is not anxious about the morrow, is stimulated by no worldly desires, grieves not over present injuries, thinks not of the past, and, while still breathing, holds that he has done with the elements of this world, sending on his spirit whither where he will soon be, so must we be crucified by the fear of the Lord to all these things, not only to sins of the flesh, but to all earthly things, keeping our eyes intent on the land to which we hope every moment to travel."

The Apostle here is speaking not only to religious, but to all Christians, who by baptism have renounced the world, with its conventional ideals and low code of honour. The world may say: "Go to market—adapt yourself to everybody; be a heretic with heretics, a politician with politicians; and when you dine with them, eat flesh as they do, even on a fast day." But the Christian will reply that he is dead to a life of this sort, and is bound to live the Christ life. Though he be called Papist, hypocrite, Jesuit, he will care nothing. The world scorns a man who refuses to fight a duel when challenged. The Christian will be content to know that duelling is forbidden by the law of Christ, and will despise the stupid opinions of a stupid world, preferring to follow the wisdom of Christ, which condemns all duelling as wicked and foolish. He will recollect that Christian fortitude is seen in bearing injuries in the defence of our country or ourselves, not in the retaliation of insults and injuries.

S. Bernard ( Serm. 7 in Quadrag.) says that there are three steps in the way of perfection through crucifixion to the world. " The first is to bear ourselves as pilgrims who, if they see men quarrelling, give no heed; if they see men marrying, or making merry, pass by as pilgrims who are longing to reach their country, and who, therefore, decline to trouble themselves with anything but food and raiment. The second is to bear ourselves as though we were dead, void of feeling, knowing no difference between praise or blame, between flattery or calumny, nay, deaf to everything, even as a dead man. Happy is the death which thus keeps us spotless, nay, which makes us wholly foreigners to this world. But as the Apostle says, he who lives not in himself, must have Christ living in him. All else must find him dead; the things of Christ alone must find him living. The third is that He be not merely dead but crucified. Sensual pleasure, honours, riches, fame—all that the world delights in must be a cross to us. All that the world regards as painful must be gladly chosen by us and clung to."

S. Bernard then adds a figurative explanation of this passage: " The Apostle might not improperly be understood to mean that the world was crucified to him so far as its character was concerned, it being bound by the chains of its vines, and that he was crucified to the world by the pity he felt for its condition."

And I unto the world. Blessed Dorotheus ( Biblioth. SS. Patrum, vol. iii.) asks: " How is the world crucified to any one? When he renounces it and lives a life of solitude, having left father and mother and all earthly possessions. How is a man crucified to the world? Again, by renunciation; when any one, after retiring from the world, strives against his own lusts and his own will, and subdues the motions of the flesh within. We religious seem to ourselves to have crucified the world, because we have left it and retired to our monasteries; but we are unwilling to crucify ourselves to the world. Its blandishments still have power over us; we have still a lurking love for it; we hanker after its glory, its pleasures, its gaiety, and for these vile things cherish the passions which once swayed us. What madness is this to leave what is precious and worry ourselves over what is despicable. If we have renounced the world, we ought also to have renounced all worldly desires as well."

This explanation is, however, too narrow. The Apostle is speaking to all, and not to religious alone. Moreover, crucifixion to the world and crucifixion of the world are not two distinct things, as Dorotheus seems to think, but two sides of the same thing.

Ver. 15 . — In Christ Jesus neither circumcision availeth anything. Whether you be Jew or Gentile matters nothing; neither brings you nearer Christ. What is of importance is a new creature, i.e., a soul regenerated in baptism, and fortified by grace to walk in newness of life. Cf. Rev 3:14, where Christ is called "the beginning of the creation of God," and Isa 9:6, where He is called "the Father of the world that is to be " (Vulg.), for from Him began a new creation. Cf. too Virgil ( Ecl. iv . 8), where Virgil transfers to Salonius, the newly born son of Asinius Pollio, Roman Consul, the predictions by the Cumæan Sibyl of the birth of Christ, in which the Christian era is described as a golden age.

Ver. 16 . — And as many as walk according to this rule. The rule laid down by S. Paul as to justification, and the relation of Judaism to Christianity.

Peace be on them, and mercy, and upon the Israel of God. On Jews and Gentiles alike who believe on Christ, according to Ambrose; but comparing this verse with Eph 1:1 and Col 2:8, it is better to explain the Israel of God as those who are Israelites indeed, i.e., who have embraced Christianity and renounced whether Gentilism or Judaism. Not those who are descended from Jacob according to the flesh are the Israel of God, but those who have embraced his faith. These find peace within, and on them God plentifully bestows His grace.

There may be a reference to the meaning of Israel, i.e., he who sees God, says Theophylact. They who see Him by faith here will see Him under a fitting image in heaven. Or Israel may mean "he who has power with God," according to Gen 32:28. As Jacob by his prayers obtained success against Esau, so the people of God are by His grace masters over the world and all its lusts, and over Judaism. So S. Thomas and Haymo.

Ver. 17.— From henceforth let no man trouble me. Let no Jew trouble me in future by asking whose servant I am. He bears the marks of circumcision, I the marks of Christ. Maldonatus takes the words as a defence of his apostleship.

For I bear in my body the marks of the Lord Jesus. The Greek word used here denotes marks burnt in, like those impressed on slaves. It also stands for the scars left by wounds. S. Paul gives reasons for believing that he bore these latter in 2 Cor. xi. 23. As soldiers are proud of their scars gained in honourable warfare, so does S. Paul point with pride to those he had gained in the service of Christ.

S. Ambrose ( in Ps 119: 120) writes: " That man is pierced with the nails of God's fear who bears in his body the mortification of Jesus. He merits to hear his Lord saying: 'Set Me as a seal upon thy hears, as a seal upon thine arm.' Place then on thy breast and on thy heart the seal of the Crucified; place it too an thy arm, that thy works may be dead unto sin. Perchance not only fear but love also will pierce thee with its nails, for love is strong as death, jealousy is cruel as the grave. May our souls be wounded by these nails of charity, that they may cry out: 'We bear the wounds of charity.' "

In the same way did Blessed Theodorus Studita rejoice in the wounds he received in defence of the sacred images when they were assailed by Leo the Armenian, in A.D. 824. Baring his body to the scourge, he said: " Delightful to me is the scourging of this vile body, and delightful will it be to lay it aside altogether, that my liberated soul may flee to Him whom it thirsts for." And when the scourging was over, he wrote joyfully to Naucratius: " Is it not more glorious to bear the marks of Christ, than to wear earthly crowns? " See Baronius, Annals for that year.

They bear the marks of Christ, says S. Jerome, who for love of Christ afflict their bodies, or who are afflicted with illness.  S. Francis of Assissi, as S. Bonaventura relates in his Life of him (c. 13), received from a seraph nails in his hands and feet, out of his intense love of Christ crucified. These nails were not of iron but of hard, dead flesh, having their heads projecting, and the sharp end turned inwards, so that it was with pain and difficulty that he could walk. Pope Alexander IV testified that he saw these nails himself with his own eyes after the death of S. Francis, and from him S. Bonaventura learnt the fact.

Let the impious blasphemy of Beza then do its worst, which speaks of this as a "stigmatic idol," fondly and fraudulently fashioned. S. Paul, however, is not claiming here such marks for himself, nor do the oldest likenesses of him show any of the sort. Indeed Sixtus IV., in a Bull quoted by Henry Sedulius, in his "Notes to the Life of S. Francis," forbade, under pain of excommunication, any other saint but S. Francis to be so painted. The Dominicans, who have lately depicted S. Catherine of Sienna in this way, claim a special privilege given them for the purpose by Pius V.

GOD FORBID THAT I SHOULD GLORY SAVE IN THE CROSS OF JESUS CHRIST.

THE CROSS IS THE LADDER OF BLESSED ETERNITY.

O LONG AND BLESSED ETERNITY!

Printed by BALLANTYNE, HANSOM & Co

Edinburgh & London

1908

Tafsiran/Catatan -- Lainnya

Evidence: Gal 6:7

"Many people think they can break the Ten Commandments right and left and get by with it. That reminds me of the whimsical story of the man who jumped off the Empire State Building in New York City. As he went sailing by the fiftieth floor, a man looked out the window and said to him, 'Well, how is it?' The falling man replied, 'So far, so good.' That is not where the law of gravity enforces itself. Fifty more floors down and the man will find out, 'So far, not so good.' The interesting thing is that a law must be enforced to be a law and therefore God says in Eze 18:4 ; 'The soul that sins, it shall die.' The Law must be enforced and the breaker of the Law must pay the penalty." J. Vernon McGee

Evidence: Gal 6:14

" All heaven is interested in the cross of Christ, all hell terribly afraid of it, while men are the only beings who more or less ignore its meaning." Oswald Chambers

Pendahuluan / Garis Besar

Robertson: Galatians (Pendahuluan Kitab)

The Epistle To The Galatians

Probable Date a.d. 56 Or 57

By Way of Introduction

It is a pity that we are not able to visualize more clearly the time and place of writing this powerful polemic against the Judaizers who were trying to draw away from the evangelical gospel the churches of Galatia. The data are not clear as in the Thessalonian and Corinthian Epistles. There are many things that can be said, but few are decisive. One is that the Epistle was written about seventeen years after Paul’s conversion, adding the three years of Gal_1:18 and the fourteen of Gal_2:1, though not insisting on the full number in either case. Unfortunately we do not know the precise year of his conversion. It was somewhere between a.d. 31 and 36. Another thing that is clear is that the Epistle was written after the Conference in Jerusalem over the Judaizing controversy to which Paul refers in Gal_2:1-10 and after the subsequent visit of Peter to Antioch (Gal_2:11-14). The natural interpretation of Acts 15:1-33 is to understand it as the historical narrative of the public meetings of which Paul gives an inside view in Gal_2:1-10. Not all scholars agree to this view, but the weight of the argument is for it. If so, that rules out the contention of Ramsay and others that Galatians is the earliest of Paul’s Epistles. It was written then after that Conference which took place about a.d. 49. It seems clear also that it was written after the Epistles to the Thessalonians (a.d. 50-51) which were sent from Corinth.

Did Paul mean by Galatia the Roman province as he usually does or does he make an ethnographic use of the term and mean the real Celts of North Galatia? Luke uses geographical terms in either sense. Certainly Paul preached in South Galatia in his first mission tour. See note on Act_16:6 for the discussion about the language there as bearing on his going into North Galatia. By " the churches of Galatia" Paul can mean the whole of Galatia or either South or North Galatia. The various items mentioned, like the illness that led to his preaching (Gal_4:13), " the first time" or " formerly" (Gal_4:13), " so quickly" (Gal_1:6), are not conclusive as to time or place. If Paul means only the South Galatian Churches (Pisidia, Lycaonia, Phrygia), then the Epistle, even if two visits had been made, could come some time after the second tour of Act_16:1. The place could be Philippi, Corinth, Ephesus, Antioch. Even so room must be made for the seventeen years after his conversion plus the interval thereafter (some twenty years in all). If Paul includes North Galatia, the time would be more easily handled (the twenty years required from a.d. 31 to 36 to a.d. 51 to 57) and the place could be Ephesus, Philippi, or Corinth. Special treatises on the date of Galatians have been written by Askwith (1899), Round (1906), Steinmann (1908), Weber (1900)

Lightfoot held that the similarity of Galatians to Romans (written from Corinth spring of a.d. 56 or 57) naturally argues for the same general period and place. It is a possible hypothesis that, when Paul reached Corinth late autumn or early winter of A.D. 55 or 56 (Act_20:1.), he received alarming reports of the damage wrought by the Judaizers in Galatia. He had won his fight against them in Corinth (I and II Corinthians). So now he hurls this thunderbolt at them from Corinth and later, in a calmer mood, sends the fuller discussion to the church in Rome. This hypothesis is adopted here, but with full recognition of the fact that it is only hypothesis. The language and the topics and the treatment are the same that we find in Romans. Galatians thus fits in precisely between II Corinthians and Romans. It is a flaming torch in the Judaizing controversy. This Epistle was the battle cry of Martin Luther in the Reformation. Today it has served as a bulwark against the wild criticism that has sought to remove the Pauline Epistles from the realm of historical study. Paul is all ablaze in this Epistle with indignation as he faces the men who are undermining his work in Galatia.

JFB: Galatians (Pendahuluan Kitab)

THE internal and external evidence for Paul's authorship is conclusive. The style is characteristically Pauline. The superscription, and allusions to the apostle of the Gentiles in the first person, throughout the Epistle, establish the same truth (Gal 1:1, Gal 1:13-24; Gal 2:1-14). His authorship is also upheld by the unanimous testimony of the ancient Church: compare IRENÆUS [Against Heresies, 3,7,2] (Gal 3:19); POLYCARP [Epistle to the Philippians, 3] quotes Gal 4:26; Gal 6:7; JUSTIN MARTYR, or whoever wrote the Discourse to the Greeks, alludes to Gal 4:12; Gal 5:20.

The Epistle was written "TO THE CHURCHES OF GALATIA" (Gal 1:2), a district of Asia Minor, bordering on Phrygia, Pontus, Bithynia, Cappadocia, and Paphlagonia. The inhabitants (Gallo-græci, contracted into Galati, another form of the name Celts) were Gauls in origin, the latter having overrun Asia Minor after they had pillaged Delphi, about 280 B.C. and at last permanently settled in the central parts, thence called Gallo-græcia or Galatia. Their character, as shown in this Epistle, is in entire consonance with that ascribed to the Gallic race by all writers. Cæsar [Commentaries on the Gallic War, 4,5], "The infirmity of the Gauls is that they are fickle in their resolves and fond of change, and not to be trusted." So Thierry (quoted by ALFORD), "Frank, impetuous, impressible, eminently intelligent, but at the same time extremely changeable, inconstant, fond of show, perpetually quarrelling, the fruit of excessive vanity." They received Paul at first with all joy and kindness; but soon wavered in their allegiance to the Gospel and to him, and hearkened as eagerly now to Judaizing teachers as they had before to him (Gal 4:14-16). The apostle himself had been the first preacher among them (Act 16:6; Gal 1:8; Gal 4:13; see on Gal 4:13; "on account of infirmity of flesh I preached unto you at the first": implying that sickness detained him among them); and had then probably founded churches, which at his subsequent visit he "strengthened" in the faith (Act 18:23). His first visit was about A.D. 51, during his second missionary journey. JOSEPHUS [Antiquities, 16.62] testifies that many Jews resided in Ancyra in Galatia. Among these and their brethren, doubtless, as elsewhere, he began his preaching. And though subsequently the majority in the Galatian churches were Gentiles (Gal 4:8-9), yet these were soon infected by Judaizing teachers, and almost suffered themselves to be persuaded to undergo circumcision (Gal 1:6; Gal 3:1, Gal 3:3; Gal 5:2-3; Gal 6:12-13). Accustomed as the Galatians had been, when heathen, to the mystic worship of Cybele (prevalent in the neighboring region of Phrygia), and the theosophistic doctrines connected with that worship, they were the more readily led to believe that the full privileges of Christianity could only be attained through an elaborate system of ceremonial symbolism (Gal 4:9-11; Gal 5:7-12). They even gave ear to the insinuation that Paul himself observed the law among the Jews, though he persuaded the Gentiles to renounce it, and that his motive was to keep his converts in a subordinate state, excluded from the full privileges of Christianity, which were enjoyed by the circumcised alone (Gal 5:11, Gal 4:16, compare with Gal 2:17); and that in "becoming all things to all men," he was an interested flatterer (Gal 1:10), aiming at forming a party for himself: moreover, that he falsely represented himself as an apostle divinely commissioned by Christ, whereas he was but a messenger sent by the Twelve and the Church at Jerusalem, and that his teaching was now at variance with that of Peter and James, "pillars" of the Church, and therefore ought not to be accepted.

His PURPOSE, then, in writing this Epistle was: (1) to defend his apostolic authority (Gal 1:11-19; Gal 2:1-14); (2) to counteract the evil influence of the Judaizers in Galatia (Gal. 3:1-4:31), and to show that their doctrine destroyed the very essence of Christianity, by lowering its spirituality to an outward ceremonial system; (3) to give exhortation for the strengthening of Galatian believers in faith towards Christ, and in the fruits of the Spirit (Gal. 5:1-6:18). He had already, face to face, testified against the Judaizing teachers (Gal 1:9; Gal 4:16; Act 18:23); and now that he has heard of the continued and increasing prevalence of the evil, he writes with his own hand (Gal 6:11 : a labor which he usually delegated to an amanuensis) this Epistle to oppose it. The sketch he gives in it of his apostolic career confirms and expands the account in Acts and shows his independence of human authority, however exalted. His protest against Peter in Gal 2:14-21, disproves the figment, not merely of papal, but even of that apostle's supremacy; and shows that Peter, save when specially inspired, was fallible like other men.

There is much in common between this Epistle and that to the Romans on the subject of justification by faith only, and not by the law. But the Epistle to the Romans handles the subject in a didactic and logical mode, without any special reference; this Epistle, in a controversial manner, and with special reference to the Judaizers in Galatia.

The STYLE combines the two extremes, sternness. (Gal. 1:1-24; Gal 3:1-5) and tenderness (Gal 4:19-20), the characteristics of a man of strong emotions, and both alike well suited for acting on an impressible people such as the Galatians were. The beginning is abrupt, as was suited to the urgency of the question and the greatness of the danger. A tone of sadness, too, is apparent, such as might be expected in the letter of a warm-hearted teacher who had just learned that those whom he loved were forsaking his teachings for those of perverters of the truth, as well as giving ear to calumnies against himself.

The TIME OF WRITING was after the visit to Jerusalem recorded in Act 15:1, &c.; that is, A.D. 50, if that visit be, as seems probable, identical with that in Gal 2:1. Further, as Gal 1:9 ("as we said before"), and Gal 4:16 ("Have [ALFORD] I become your enemy?" namely, at my second visit, whereas I was welcomed by you at my first visit), refer to his second visit (Act 18:23), this Epistle must have been written after the date of that visit (the autumn of A.D. 54). Gal 4:13, "Ye know how . . . I preached . . . at the first" (Greek, "at the former time"), implies that Paul, at the time of writing, had been twice in Galatia; and Gal 1:6, "I marvel that ye are so soon removed," implies that he wrote not long after having left Galatia for the second time; probably in the early part of his residence at Ephesus (Act 18:23; Act 19:1, &c., from A.D. 54, the autumn, to A.D. 57, Pentecost) [ALFORD]. CONYBEARE and HOWSON, from the similarity between this Epistle and that to the Romans, the same line of argument in both occupying the writer's mind, think it was not written till his stay at Corinth (Act 20:2-3), during the winter of 57-58, whence he wrote his Epistle to the Romans; and certainly, in the theory of the earlier writing of it from Ephesus, it does seem unlikely that the two Epistles to the Corinthians, so dissimilar, should intervene between those so similar as the Epistles to the Galatians and Romans; or that the Epistle to the Galatians should intervene between the second to the Thessalonians and the first to the Corinthians. The decision between the two theories rests on the words, "so soon." If these be not considered inconsistent with little more than three years having elapsed since his second visit to Galatia, the argument, from the similarity to the Epistle to the Romans, seems to me conclusive. This to the Galatians seems written on the urgency of the occasion, tidings having reached him at Corinth from Ephesus of the Judaizing of many of his Galatian converts, in an admonitory and controversial tone, to maintain the great principles of Christian liberty and justification by faith only; that to the Romans is a more deliberate and systematic exposition of the same central truths of theology, subsequently drawn up in writing to a Church with which he was personally unacquainted. See on Gal 1:6, for BIRKS'S view. PALEY [Horæ Paulinæ] well remarks how perfectly adapted the conduct of the argument is to the historical circumstances under which the Epistle was written! Thus, that to the Galatians, a Church which Paul had founded, he puts mainly upon authority; that to the Romans, to whom he was not personally known, entirely upon argument.

JFB: Galatians (Garis Besar)

• SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CALL INDEPENDENT OF MAN. (Gal. 1:1-24)
• HIS CO-ORDINATE AUTHORITY AS APOSTLE OF THE CIRCUMCISION RECOGNIZED BY THE APOSTLES. PROVED BY HIS REBUKING PETER FOR TEMPORIZING AT ANTIOCH: HIS REASONING AS TO THE INCONSISTENCY OF JUDAIZING WITH JUSTIFICATION BY FAITH. (Gal. 2:1-21) Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in Act 15:1-4 (A.D. 50), when the council of the apostles and Church decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is; (1) Because his design here is to show the Galatians his own independent apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2) Because he argues the point upon principle, not authoritative decisions. (3) The decree did not go the length of the position maintained here: the council did not impose Mosaic ordinances; the apostle maintains that the Mosaic institution itself is at an end. (4) The Galatians were Judaizing, not because the Jewish law was imposed by authority of the Church as necessary to Christianity, but because they thought it necessary to be observed by those who aspired to higher perfection (Gal 3:3; Gal 4:21). The decree would not at all disprove their view, and therefore would have been useless to quote. Paul meets them by a far more direct confutation, "Christ is of no effect unto you whosoever are justified by the law" (Gal 5:4), [PALEY].
• REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH. (Gal. 3:1-29)
• THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY. (Gal. 4:1-31) The fact of God's sending His Son to redeem us who were under the law (Gal 4:4), and sending the Spirit of His Son into our hearts (Gal 4:6), confirms the conclusion (Gal 3:29) that we are "heirs according to the promise."
• PERORATION. EXHORTATION TO STAND FAST IN THE GOSPEL LIBERTY, JUST SET FORTH, AND NOT TO BE LED BY JUDAIZERS INTO CIRCUMCISION, OR LAW JUSTIFICATION: YET THOUGH FREE, TO SERVE ONE ANOTHER BY LOVE: TO WALK IN THE SPIRIT, BEARING THE FRUIT THEREOF, NOT IN THE WORKS OF THE FLESH. (Gal. 5:1-26) The oldest manuscripts read, "in liberty (so ALFORD, MOBERLEY, HUMPHRY, and ELLICOTT. But as there is no Greek for 'in,' as there is in translating in 1Co 16:13; Phi 1:27; Phi 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Gal 4:24; Act 15:10). On "again," see on Gal 4:9.
• EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION. (Gal. 6:1-18)

TSK: Galatians (Pendahuluan Kitab)

The Galatians, or Gallograecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession of a large district in Asia Minor, from them called Galatia (Pausanias, Attic. c. iv). They are mentioned by historians as a tall and valiant people, who went nearly naked, and used for arms only a buckler and sword; and the impetuosity of their attack is said to have been irresistible. Their religion, before their conversion was extremely corrupt and superstitious; they are said to have worshipped the mother of the gods, under the name of Adgistis; and to have offered human sacrifices of the prisoners they took in war. Though they spoke the Greek language in common with almost all the inhabitants of Asia Minor, yet it appears from Jerome that they retained their original Gaulish language even as late as the fifth century. Christianity appears to have been first planted in these regions by St. Paul himself (Gal 1:6; Gal 4:13); who visited the churches at least twice in that country (Act 16:6; Act 18:23). It is evident that this epistle was written soon after their reception of the gospel, as he complains of their speedy apostasy from his doctrine (Gal 1:6); and as there is no notice of his second journey into that country, it has been supposed, with much probability, that it was written soon after his first, and consequently about ad 52 or 53. It appears that soon after the Apostle had left them, some Judaizing teachers intruded themselves into the churches; drawing them off from the true gospel, to depend on ceremonial observances, and to the vain endeavour of " establishing their own righteousness." It was in order to oppose this false gospel that St. Paul addressed the Galatians, and after saluting the churches of Galatia, and establishing his apostolic commission against the attacks of the false teachers, he reproves them for departing from that gospel which he had preached to them, and confirmed by the gift of the Holy Ghost - proves that justification is by faith alone, and not by the deeds of the law, from the example of Abraham, the testimony of Scripture, the curse of the law, the redemption of Christ, and the Abrahamic covenant, which the law could not disannul - shows the use of the law in connection with the covenant of grace; concludes that all believers are delivered from the law, and made the spiritual seed of Abraham by faith in Christ; illustrates his inference by God’s treatment of the Jewish church, which he put under the law, as a father puts a minor under a guardian; shows the weakness and folly of the Galatians in subjecting themselves to the law, and that by submitting themselves to circumcision they become subject to the whole law, and would forfeit the benefits of the covenant of grace; gives them various instructions and exhortations for their Christian conduct, and particularly concerning the right use of their Christian freedom; and concludes with a brief summary of the topics discussed, and by commending them to the grace of Christ.

TSK: Galatians 6 (Pendahuluan Pasal)

Overview

Gal 6:1, He moves them to deal mildly with a brother that has slipped, Gal 6:2, and to bear one another’s burden; Gal 6:6, to be liberal to their teachers, Gal 6:9, and not weary of well-doing; Gal 6:12, He shows what they intend that preach circumcision; Gal 6:14, He glories in nothing, save in the cross of Christ.

Poole: Galatians 6 (Pendahuluan Pasal)

CHAPTER 6

MHCC: Galatians (Pendahuluan Kitab)

The churches in Galatia were formed partly of converted Jews, and partly of Gentile converts, as was generally the case. St. Paul asserts his apostolic character and the doctrines he taught, that he might confirm the Galatian churches in the faith of Christ, especially with respect to the important point of justification by faith alone. Thus the subject is mainly the same as that which is discussed in the epistle to the Romans, that is, justification by faith alone. In this epistle, however, attention is particularly directed to the point, that men are justified by faith without the works of the law of Moses. Of the importance of the doctrines prominently set forth in this epistle, Luther thus speaks: " We have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the church again the doctrine of works and of men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise, both of reading and hearing. If this doctrine be lost, then is also the doctrine of truth, life and salvation, lost and gone."

MHCC: Galatians 6 (Pendahuluan Pasal)

(Gal 6:1-5) Exhortations to meekness, gentleness, and humility.

(Gal 6:6-11) To kindness towards all men, especially believers.

(Gal 6:12-15) The Galatians guarded against the judaizing teachers.

(Gal 6:16-18) A solemn blessing.

Matthew Henry: Galatians (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Galatians

This epistle of Paul is directed not to the church or churches of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from Act 18:23, where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some judaizing teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other. That which these false teachers chiefly aimed at was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to it: and, the better to accomplish this their design, they did all they could to lessen the character and reputation of the apostle, and to raise up their own on the ruins of his, representing him as one who, if he was to be owned as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter, James, and John, whose followers, it is likely, they pretended to be: and in both these attempts they had but too great success. This was the occasion of his writing this epistle, wherein he expresses his great concern that they had suffered themselves to be so soon turned aside from the faith of the gospel, vindicates his own character and authority as an apostle against the aspersions of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, 2Co 11:5. He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to obviate some difficulties that might be apt to arise in their minds concerning it: and, having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behaviour. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.

Matthew Henry: Galatians 6 (Pendahuluan Pasal)

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.

Barclay: Galatians (Pendahuluan Kitab)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE GALATIANS

Paul Under Attack

Someone has likened the letter to the Galatians to a sword flashing in a great swordsmanhand. Both Paul and his gospel were under attack. If that attack had succeeded, Christianity might have become just another Jewish sect, might have become a thing dependent upon circumcision and on keeping the law, instead of being a thing of grace. It is strange to think that, if Paulopponents had had their way, the gospel might have been kept for Jews and we might never have had the chance to know the love of Christ.

PaulApostleship Attacked

It is impossible for a man to possess a vivid personality and a strong character like Paul and not encounter opposition; and equally impossible for a man to lead such a revolution in religious thought as he did and not be attacked. The first attack was on his apostleship. There were many to say that he was no apostle at all.

From their own point of view they were right. In Act_1:21-22 we have the basic definition of an apostle. Judas the traitor had committed suicide; it was necessary to fill the blank made in the apostolic band. They define the man to be chosen as one who must be "one of these men who were with us during all the time our Lord went in and out amongst us, beginning from the baptism of John, until the day he was taken from us" and "a witness of the Resurrection." To be an apostle a man must have companied with Jesus during his earthly life and have witnessed his Resurrection. That qualification Paul obviously did not fulfil. Further, not so very long ago he had been the arch-persecutor of the Christian Church.

In Gal_1:1 Paul answers that. Proudly he insists that his apostleship is from no human source and that no human hand ordained him to that office, but that he received his call direct from God. Others might have the qualifications demanded when the first blank in the apostolic band was filled; but he had a unique qualification--he had met Christ face to face on the Damascus Road.

Independence And Agreement

Further, Paul insists that for his message he was dependent on no man. That is why in Gal 1-2 he carefully details his visits to Jerusalem. He is insisting that he is not preaching some second-hand message which he received from a man; he is preaching a message which he received direct from Christ. But Paul was no anarchist. He insisted that, although his message was received in entire independence, it yet had received the full approval of those who were the acknowledged leaders of the Christian Church (Gal_2:6-10 ). The gospel he preached came direct from God to him; but it was a gospel in full agreement with the faith delivered to the Church.

The Judaizers

But that gospel was under attack as well. It was a struggle which had to come and a battle which had to be fought. There were Jews who had accepted Christianity; but they believed that all Godpromises and gifts were for Jews alone and that no Gentile could be admitted to these precious privileges. They therefore believed that Christianity was for Jews and Jews alone. If Christianity was Godgreatest gift to men, that was all the more reason that none but Jews should be allowed to enjoy it. In a way that was inevitable. There was a type of Jew who arrogantly believed in the idea of the chosen people. He could say the most terrible things--"God loves only Israel of all the nations he has made." "God will judge Israel with one measure and the Gentiles with another." "The best of the snakes crush; the best of the Gentiles kill." "God created the Gentiles to be fuel for the fires of Hell." This was the spirit which made the law lay it down that it was illegal to help a Gentile mother in her sorest hour, for that would only be to bring another Gentile into the world. When this type of Jew saw Paul bringing the gospel to the despised Gentile, he was appalled and infuriated.

The Law

There was a way out of this. If a Gentile wished to become a Christian, let him become a Jew first. What did that mean? It meant that he must be circumcised and take the whole burden of the law upon him. That, for Paul, was the opposite of all that Christianity meant. It meant that a mansalvation was dependent on his ability to keep the law and could be won by his own unaided efforts; whereas, to Paul salvation was entirely a thing of grace. He believed that no man could ever earn the favour of God. All he could do was accept the love God offered him by making an act of faith and flinging himself on his mercy. The Jew would go to God saying, "Look! Here is my circumcision. Here are my works. Give me the salvation I have earned." Paul would say:

"Not the labours of my hands

Can fulfil thy lawdemands;

Could my zeal no respite know,

Could my tears for ever flow,

All for sin could not atone:

Thou must save, and thou alone.

Nothing in my hand I bring,

Simply to thy Cross I cling;

Naked, come to thee for dress;

Helpless, look to thee for grace;

Foul, I to the fountain fly;

Wash me, Saviour, or I die."

For him the essential thing was, not what a man could do for God, but what God had done for him.

"But," the Jews argued, "the greatest thing in our national life is the law. God gave that law to Moses and on it our very lives depend." Paul replied, "Wait one moment. Who is the founder of our nation? To whom were the greatest of Godpromises given?" Of course, the answer is Abraham. "Now," went on Paul, "how was it that Abraham gained the favour of God? He could not have gained it by keeping the law because he lived four hundred and thirty years before the law was given to Moses. He gained it by an act of faith. When God told him to leave his people and go out, Abraham made a sublime act of faith and went, trusting everything to him. It was faith that saved Abraham, not law; and," Paul continues, "it is faith that must save every man, not deeds of the law. The real son of Abraham is not a man racially descended from him but one who, no matter his race, makes the same surrender of faith to God."

The Law And Grace

If all this be true, one very serious question arises--what then is the place of the law? It cannot be denied that it was given by God; does this emphasis on grace simply wipe it out?

The law has its own place in the scheme of things. First, it tells men what sin is. If there is no law, a man cannot break it and there can be no such thing as sin. Second, and most important, the law really drives a man to the grace of God. The trouble about the law is that because we are sinful men we can never keep it perfectly. Its effect, therefore, is to show a man his weakness and to drive him to a despair in which he sees that there is nothing left but to throw himself on the mercy and the love of God. The law convinces us of our own insufficiency and in the end compels us to admit that the only thing which can save us is the grace of God. In other words the law is an essential stage on the way to that grace.

In this epistle Paulgreat theme is the glory of the grace of God and the necessity of realizing that we can never save ourselves.

FURTHER READING

Galatians

E. D. Burton, Galatians (ICC; G)

G. S. Duncan, The Epistle to the Galatians (MC; E)

D. Guthrie, Galatians (NCB; E)

J. B. Lightfoot, The Epistle to the Galatians (MmC; G)

Abbreviations

ICC : International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

E: English Text G: Greek Text

Barclay: Galatians 6 (Pendahuluan Pasal)

Burden-Bearing (Gal_6:1-5)

Keeping It Up (Gal_6:6-10)

The Closing Words (Gal_6:11-18)

Constable: Galatians (Pendahuluan Kitab)

Introduction

Historical Background

"The most uncontroverted matter in the study of Galatians is that the letter was written by Paul, the Christian apostle whose ministry is portrayed in the Acts of the Apostles."¹

The Apostle Paul directed this epistle to the churches of Galatia (1:2), and he called its recipients Galatians (3:1). However who these people were and where they lived are problems that have proved difficult to pinpoint.

The traditional opinion held that the recipients lived in the geographical district known as Galatia located in the northern part of the Roman province called Galatia in Asia Minor.² This view holds that Paul founded these churches on his second missionary journey after the Spirit forbade him to preach in the province of Asia (Acts 16:6). Paul could have written this epistle then during his third journey either from Ephesus about 54 A.D. or from Corinth about 57 A.D. The main arguments for this "North Galatian theory" are as follows. The popular use of the term "Galatians" usually signified people in this area. Second, Luke normally referred to geographical districts rather than Roman provinces in Acts. Third, there is some similarity between the Galatians as Paul referred to them in this epistle and the Gallic inhabitants of northern Galatia. Fourth, Paul travelled through this region during his second journey (Acts 16:6-8).

The more popular view today maintains that Paul wrote to the churches located in the Roman province of Galatia that he founded on his first missionary journey (cf. Acts 13:38-39, 46, 48; 14:3, 8-10).³ The arguments for this "South Galatian theory" are as follows. Acts 16:6 and 18:23 offer no support to the theory that Paul made a trip to the northern part of provincial Galatia. Second, there is no specific information about the northern Galatian churches in Acts. Third, the geographic isolation of the North Galatia district makes a visit by Paul improbable. Fourth, Paul usually referred to provincial titles in his writings. Fifth, the name "Galatians" was appropriate for the southern area. Sixth, the mention of Barnabas in Galatians 2 suggests that the Galatians had met him. Seventh, the absence of a North Galatian representative in the collection delegation referred to in 1 Corinthians 16:1 implies that it was not an evangelized area. Eighth, the influence of the Judaizers was extensive in South Galatia.

If Paul wrote this epistle to the churches of South Galatia, he probably did so at one of two times. If Paul's visit referred to in Galatians 4:13 is the same one described in Acts 16:6, he must have written this epistle after the Jerusalem Council (i.e., in or after 49 A.D.). Nevertheless it seems more likely that Galatians 4:13 refers to the visit described in Acts 14:21, so Paul must have written before the Jerusalem Council (i.e., before or in 49 A.D.). Assuming the earlier date Paul probably wrote Galatians from Antioch of Syria shortly after his first missionary journey and before the Jerusalem Council.⁴ Another less likely possibility is that he wrote it from Ephesus during his third missionary journey.⁵

The dating of the epistle affects the occasion for writing. Assuming the South Galatian theory and an early date of writing, Paul wrote mainly to stem the tide of Judaizing heresy to which he referred throughout the letter. He mentioned people who opposed him in every chapter (1:6-7; 2:4-5; 3:1; 4:17; 5:7-12; 6:12-13).

The identity of the Judaizers is also important. Their method included discrediting Paul. The first two chapters of Galatians especially deal with criticisms leveled against him personally. His critics appear to have been Jews who claimed to be Christians and who wanted Christians to submit to the authority of the Mosaic Law and its institutions. They probably came from Jerusalem and evidently had a wide influence (cf. Acts 15). One man seems to have been their spokesman (3:1; 5:7, 10) though there were several Judaizers in Galatia as the many references to "them" and "they" scattered throughout the epistle suggest.⁶

Message⁷

Probably the most distinctive impression one receives from this epistle is its severity. Paul wrote it with strong emotion, but he never let his emotions fog his argument. His dominant concern was for truth and its bearing on life.

Compared with the Corinthian correspondence Galatians is also corrective. However the tone is very different. There is no mention here of the readers' standing in Christ or any commendation of them.

The introduction is rather cold and prosaic with no mention of thankfulness. Paul begins at once to marvel at the Galatians' apostasy (1:6-9; cf. 3:1-5; 4:8-11). Even tender sentiments seem to rise from a very troubled heart (4:19-20). Obviously that of which Paul wrote in this letter was of utmost importance to him.

He was not dealing with behavior, as in Corinthians, so much as belief, which is foundational to behavior.

Galatians has been called the Manifesto of Christian Liberty. It explains that liberty: its nature, its laws, and its enemies. This little letter has at various times through history called God's people out of the bondage of legalism back into the liberty of freedom. Luther loved it so much he called it his wife.

The greatest value of this letter is not found in its denunciations but in its enunciations. We must not be so impressed with the fiery rhetoric and dramatic actions of Paul that we fail to understand the reasons underlying what he said and did.

Galatians' central teaching is a proclamation concerning liberty. It is a germinal form of the Epistle to the Romans, which Paul wrote 8 years later in 57 A.D.

Three sentences will state its major revelations.

First, the root of every Christian's Christianity is God's supply of His Holy Spirit to that person (3:5, 14). One receives new life by receiving the Holy Spirit by faith at conversion. Nothing other than faith is necessary for salvation. To affirm that one must be circumcised or baptized to receive life is to proclaim the worst of heresies. New life comes by faith alone. What makes Christians different is God indwelling us.

Second, the culture (medium) in which every Christian's Christianity grows is the desires of God's Spirit who indwells us (5:17). When a Christian has life by faith he or she is free from all other bondage: that of the flesh, and that of rites and ceremonies. (By "flesh" I mean our sinful human nature.) He has power to master the flesh, and he has found life apart from rites and ceremonies, so he is free from these. However, his liberty is not license to sin. God's Spirit enables the Christian to obey. Circumcision or baptism does not make anyone able to obey God. We can only obey God in the power of God's Spirit. In short, we are free to obey God, not to disobey Him, when the Spirit dwells within us. God's life in us bears fruit if we cooperate with Him. But if we conflict with Him it does not.

Third, the fruit that every Christian produces is the evidence of God's Spirit triumphing over his flesh (5:22). The essence of this fruit is love. The works of the flesh are the fruit of a religion that does not have the life-giving Spirit indwelling its members (i.e., ritualism). Fruit issues from life; works issue from ritualism.

The Galatians upset Paul exceedingly because whenever we add anything to faith for salvation inevitably we neglect faith. If we make something beside faith supreme, we establish a rite (e.g., baptism). When we establish a rite, practice of the rite becomes the message of religion and we divorce morality from religion. There is no motivation for righteous living. This is one difference between Christianity and all other religions. All other religions have rites, ceremonies, and creeds, but no life. Consequently there is no vital connection in these religions between belief and morality. We see that all kinds of sin result from the tragedy of adding something to the one responsibility of faith (e.g., Roman Catholicism).

Galatians is not only a proclamation, it is also a protest.

It protests against preachers of another gospel (1:8-9). These words of Paul are not only a curse, they are a statement of fact. One who preaches another gospel substitutes falsehood (which issues finally in the works of the flesh) for the truth (which issues finally in the fruit of the Spirit). Get the gospel straight before you finish your study of Galatians.

Galatians also protests against the receivers of another gospel (5:4). To add to faith is to trust ceremony, which is to deny Christ, which is to be cut off from Christ, which is to fall from grace. Ceremonies such as baptism and the Lord's Supper have a proper place in Christianity, but to make them necessary for justification is to deny Christ. A person is justified only when he or she says sincerely, "Nothing in my hands I bring, Simply to Thy cross I cling."

Galatians also protests against those who practice the deeds of the flesh, which result from a false gospel (5:21). They will not inherit God's kingdom. Their reward will be less than it would be if they did not practice the deeds of the flesh.

This letter warns us against adding any rite or ceremony or observance to faith to obtain God's acceptance. Such a practice cuts off those who rely on the ritual from Christ. Dr. William Culbertson used to say, "It is very hard to tell when the accretions to faith make faith invalid." We all struggle with this difficulty in our evangelism.

It also warns us against changing horses in midstream. That is, it warns us against trusting in faith for justification, but then concluding that the only way to be sanctified is to observe rites, ceremonies, or other observances. Having begun salvation by the Spirit we will not attain God's goal for us by the flesh. The life of the Spirit must remain the law of the Christian.

We may compare the Christian life to a three-stage Saturn rocket.

Here is another way to think of salvation. We can chart it showing the relationships of justification, sanctification, and glorification. Justification is solely an act of God that takes a moment. Sanctification is a joint enterprise between God and the Christian that takes a lifetime. Glorification is another act of God alone that takes only a moment.

I would summarize the message of the book as follows. Salvation is by God's grace through faith plus nothing. We will deal with these issues more in detail in our study of the book.

Outline⁸

I. Introduction 1:1-10

A. Salutation 1:1-5

B. Denunciation 1:6-10

II. Personal defense of Paul's gospel 1:11-2:21

A. Independence from other apostles 1:11-24

1. The source of Paul's gospel 1:11-17

2. The events of Paul's early ministry 1:18-24

B. Interdependence with other apostles 2:1-10

C. Correction of another apostle 2:11-21

III. Theological affirmation of salvation by faith 3:1-4:31

A. Vindication of the doctrine ch. 3

1. The experiential argument 3:1-5

2. The Scriptural argument 3:6-14

3. The logical argument 3:15-29

B. Clarification of the doctrine ch. 4

1. The domestic illustration 4:1-11

2. The historical illustration 4:12-20

3. The biblical illustration 4:21-31

IV. Practical application to Christian living 5:1-6:10

A. Balance in the Christian life ch. 5

1. Living without the Law 5:1-12

2. Living without license 5:13-15

3. Living by the Holy Spirit 5:16-26

B. Responsibilities of the Christian life 6:1-10

1. Toward sinning Christians 6:1

2. Toward burdened Christians 6:2-5

3. Toward teachers 6:6-9

4. Toward all people 6:10

V. Conclusion 6:11-18

Constable: Galatians

Galatians

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Copyright 2003 by Thomas L. Constable

Haydock: Galatians (Pendahuluan Kitab)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE GALATIANS.

INTRODUCTION.

The Galatians, soon after St. Paul had preached the gospel to them, were seduced by some false teachers, who had been Jews, and who were for obliging all Christians, even those who had been Gentiles, to observe circumcision, and the other ceremonies of the Mosaical law. In this epistle he refutes the pernicious doctrine of those teachers, and also their calumny against his mission and apostleship. The subject matter of this epistle is much the same as of that to the Romans. It was written at Ephesus, about twenty-three years after our Lord's ascension. (Challoner) --- The Galatians were originally Gauls, who under their leader, Baennus, spread themselves over Greece, and at length passed over into Asia Minor, where they settled between Cappadocia and Phrygia, in the province afterwards called from them Galatia. It seems that St. Peter preached first in those parts; but it was only to the Jews, as my be gathered from the inscription of his first epistle, which he addresses to the Jews of Pontus, Galatia, Cappadocia, Asia, and Bithynia. But St. Paul was the first that preached to the Gentile inhabitants of this province. When he first preached to them, he was received as an angel from heaven, or rather, as Christ himself: he visited them oftener than once, and the Church he there formed was very considerable. It was the Jewish converts of Galatia (who, as we have before mentioned, were the spiritual children of St. Peter) that caused those troubles which gave rise to this epistle. They strongly advocated the legal observances; and making a handle of the high pre-eminence of St. Peter, they decried St. Paul, even calling in question his apostleship. They taught the necessity of circumcision, and other Mosaic rites, which the apostles then in part retained. Thus divisions were raised in this infant Church. On these accounts the apostle warmly asserts his apostleship, as being called by Christ himself. He shews that his doctrine was that of the other apostles, who, in the council of Jerusalem, four years before, testified their exemption from the legal observances. He teaches, that it is not by the law, but by faith, that the blessings of salvation are imparted to them. After establishing these more important parts of the epistle, he gives them instruction on various heads. The Greek subscription to this epistle informs us, that it was written from Rome. St. Jerome says, he wrote it when in chains. Theodoret says, it was the first epistle that St. Paul wrote from Rome. This opinion has probably been adopted from a mistaken interpretation of the text: I bear the marks of the wounds of Christ in my body. By these marks they understand chains, whilst the text equally applies to the mortifications and self-denials of a Christian. The contrary opinion is, that this epistle was written from Ephesus in the year of Christ 55. This is the more probable opinion, and is maintained by St. Gregory the Great, Ludovicus, Capellanus, Estius, Usher, Pearson, and many others. The authority of the Greek copies, in assigning the places whence the letters were written, has been long rejected by the learned. We find no such information in the more ancient Greek manuscripts of St. Germanus and Clermont, &c. (Calmet)

====================

Gill: Galatians (Pendahuluan Kitab)

INTRODUCTION TO GALATIANS

The persons to whom this epistle is written were not such who made up a single church only, in some certain town or city, but were such of which several churches consisted, in a region or country called Galatia, as is evident from Gal 1:2 and the members of these churches seem to be chiefly, if not altogether Jews, since the apostle includes them with himself; as having been under the law, under tutors and governors, and in bondage under the elements of the world, and to whom the law had been a schoolmaster, though now they were no longer under it as such, Gal 3:23 or however, though some of them might have been originally Gentiles, yet, previous to their conversion, had become proselytes to the Jews, and now were returning to Judaism again, as appears from Gal 4:8. When and from whence this epistle was written, is not very clear and manifest: some have thought, that it was written about the time of the writing of the epistle to the Romans, and upon a like occasion; but if it was written about that time, it could not he written from Rome, as the subscription to this epistle attests, since it is certain, that when the apostle wrote his epistle to the Romans, he had never, as yet, been at Rome. Beza is of opinion, that it was written from Antioch, between the return of Paul and Barnabas thither from their first journey, and the troubles which broke out in that church, Act 14:28. But to this it is reasonably objected, that it is questionable whether there were so early any churches in Galatia at all; and if there were, it does not seem that the defection from the faith, complained of in this epistle, as yet had took place in any of the churches; for it was after this date that the troubles upon this head arose at Antioch, which seems to have been the first place, and the church there the first church the judaizing teachers practised at and upon. Some Latin exemplars testify that it was written from Ephesus; of which opinion was Erasmus; but as Dr. Lightfoot observes, the same reason is against this as the former, seeing the corruption that was got into this church was then but beginning, when the apostle was at Ephesus: it seems therefore most likely, that it was written from Rome, as the subscription in the Greek copies affirms; and which is strengthened by the Syriac and Arabic versions, seeing it seems to have been written after the apostle had made the collections, in several places, for the poor saints at Jerusalem, Gal 2:10 and when the apostasy from the faith had got to a great pitch; nor is it any objection that there is no express mention made of his bonds in it, as there is in those epistles of his, which were written from Rome; since, when he wrote this, he might have been delivered from them, as some have thought he was after his first defence; and besides, he does take notice of the marks of the Lord Jesus he bore in his body, Gal 6:17. Dr. Lightfoot places the writing of this epistle in the year and in the "fifth" of Nero; some place it in 55, and others in 58. That there were churches in Galatia very early, is certain from Act 18:23 but by whom they were planted is not so evident; very likely by the apostle, since, it is certain, both from this epistle, that he was personally in this country, and preached the Gospel here, Gal 4:13 and from Act 16:6 and if he was not the instrument of the conversion of the first of them, which laid the foundation of a Gospel church state, yet it is certain, that he was useful in strengthening the disciples and brethren throughout this country, Act 18:23. But after his departure from them, the false teachers got among them, and insinuated, that he was no apostle, at least that he was inferior to Peter, James, and John, the ministers of the circumcision; and these seduced many of the members of the churches in this place, drawing them off from the evangelical doctrine of justification by the righteousness of Christ, persuading them that the observation of the ceremonial law, particularly circumcision, was necessary to their acceptance with God, and justification in his sight: wherefore the occasion and design of this epistle were to vindicate the character of the apostle as such; to establish the true doctrine of justification by faith, in opposition to the works of the law; to recover those who were carried away with the other doctrines; to exhort the saints to stand fast in the liberty of Christ, and to various other duties of religion; and to give a true description of the false teachers, and their views, that so they might beware of them, and of their principles.

Gill: Galatians 6 (Pendahuluan Pasal)

INTRODUCTION TO GALATIANS 6

In this chapter the apostle exhorts to the exercise of various things, which greatly become professors of religion, such as meekness towards backsliders, love to the saints, modesty in themselves, and beneficence to others; exposes the hypocrisy and ambition of the false teachers, in order that the Galatians might beware of them, and not be ensnared by them; and gives an account of his own disposition, conduct, and sufferings, as a rule and example to them, and by which they might judge of the difference between him and the false apostles; and concludes the epistle with his apostolical salutation and benediction. Having mentioned the fruits of the spirit in the preceding chapter, he singles out some of them, and a little enlarges upon them; and begins with meekness, as that should be used by spiritual men to fallen believers, which he persuades to, not only because they are brethren, and but men, and have been overtaken in sin unawares; but because, though they themselves are spiritual, yet should consider they are liable to be tempted, Gal 6:1. And next he advises to show their love to one another, by bearing each other's burdens, which he enforces by this argument, it being a fulfilling the law of Christ, Gal 6:2. And whereas pride and haughtiness lie in the way of such a deportment, he dissuades from a vain opinion of a man's self, that being no other than self-deception, Gal 6:3, and observes, that a man will have the best view of himself and see what occasion he has for glorying, when he considers himself simply and nakedly, and not in comparison with others, Gal 6:4, and there is good reason why he should do so, seeing every man must give an account of his own actions, be judged according to them, and receive his reward or punishment, Gal 6:5. Hence the apostle passes to liberality and beneficence, and first to teachers of the word, to whom such as are taught by them should communicate, and that in good things, and in all good things, Gal 6:6. The arguments used to enforce this exhortation are, that to do otherwise is a deception of themselves, and is a mocking of God; and besides, they shall be treated according to their actions, the use or abuse of what God has given them, signified by a proverbial expression, what a man sows, that shall he reap, Gal 6:7, which is enlarged upon and illustrated, by observing, that he that spends his substance merely on himself, and on carnal pleasures, and to indulge the flesh, the issue of things to him will be ruin, temporal and eternal; but he that lays out his substance on spiritual things, and for spiritual purposes, the issue will be life everlasting, Gal 6:8. Wherefore the apostle renews the exhortation to be bountiful without weariness, seeing there is a reaping time coming, Gal 6:9, and then points out the persons in general to whom good is to be done as opportunity offers, even all men, but especially such as are believers in Christ, are of his family, and particularly stewards there, as ministers of the Gospel are, Gal 6:10. And thus the apostle, having finished what he chiefly intended in this epistle, observes to the Galatians the great regard he had to them, shown in writing to them so long a letter, and that with his own hand, Gal 6:11. And as his chief view was to detect the false apostles, he cannot conclude without taking some further notice of them, which he does by exposing their hypocrisy and ambition; they only made a show of religion outwardly, and obliged others to do that, which they did not choose themselves, namely, to be circumcised; and their ends in all this were, that they might be free from persecution, and have matter of glorying in the proselytes they made, Gal 6:12, but the apostle was of a quite different temper and disposition; so far was he from glorying in his own flesh, or others, that his determination was to glory only in Christ, and in his cross, and that for this reason, because the world thereby was crucified to him, and he unto the world, Gal 6:14, as also, because circumcision, which the false teachers obliged to, and gloried in, and likewise uncircumcision, were of no avail in religious, spiritual, and eternal affairs, but a new creature, Gal 6:15, and this is what everyone ought to attend unto as the rule of his walk and conduct, since upon such shall be mercy and peace, as upon the Israel of God, Gal 6:16. And whereas the false apostles boasted of the flesh, and circumcision in it, the apostle opposes thereunto the marks of his sufferings for Christ, which he bore in his body; and therefore with great gravity and authority charges, that no man should give him any further trouble about what had been the subject matter of this epistle, Gal 6:17, and closes it with his usual salutation, expressing his affection for the Galatians, as his brethren, wishing the best of blessings for them, the grace of Christ, and that this might be in their hearts, and with their spirits, Gal 6:18.

College: Galatians (Pendahuluan Kitab)

FOREWORD

Since the earliest days of the concept of a commentary series jointly authored by church of Christ and Christian church scholars, I have eagerly anticipated the College Press NIV Bible Commentary. The dream of Don DeWelt was to bring brothers back together in a project honoring our common devotion to Scripture. Exegesis of the text should know no party line, but should interpret fairly and honestly what God said. Participating as a writer in this series is an honor and a challenge.

Having taught Galatians and Ephesians for twenty years in the Bible college classroom, I know that many good commentaries already exist. All the books that have been written provide a wonderful platform on which to build. No quantity of footnotes could adequately reflect my gratitude for the research of great scholars of the past.

I especially want to express my thanks to my family and my co-workers in Christ for the support and inspiration they have given me. Experience is teaching me that no member of the Lord's body functions well alone. In addition, I feel gratitude to a host of zealous students who have brought their enthusiasm and fresh insights to the halls of Ozark Christian College. Learning from students is one of the best ways to learn!

Out of my study of Galatians and Ephesians, I have learned to love the Lord and his people. Viewing God's children as my dear brothers and sisters is a rich blessing. Especially dear to me are the precious saints of God whose love has reached beyond the sectarian lines. Yearning to taste the freedom for which Christ has set us free, they have dared to love with God's own love. Out of their sincere faith and unfeigned love, it is possible to catch a glimpse of heaven. Until the family is reunited around the throne, may God bless you.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

It is for freedom that Christ has set us free (Gal 5:1). This freedom rings out in every page of Galatians, Paul's great "Magna Charta of the Christian faith." This epistle is our charter of Christian freedom, our declaration of independence from slavery

to the law.

Throughout the history of the church the message of Galatians has been needed to free men from chains of false doctrine. When the early Judaizers tried to bind men to the old commandments from Sinai, Galatians set them free. When the apostate church of the Dark Ages tried to bind men to a papal system of salvation by penance and works, Galatians set them free. When modern legalists try to bind us to a joyless religion of superior "rightness," Galatians sets us free.

Martin Luther was moved by Galatians to sound the reveille of the Reformation. He said, "The Epistle to the Galatians is my epistle; I have betrothed myself to it: it is my wife." His commentary on Galatians cost him more labor, and was more highly esteemed by him, than any of his other works. For Luther, as for every age, the simple gospel of the message of Galatians was a mighty weapon in the arsenal of freedom.

THE WRITER

No epistle can lay more claim to being a genuine product of the hand of Paul than can Galatians. As Kümmel says, "That Galatians is a genuine, authentic Epistle is indisputable." Paul claims to be the author (1:1 and 5:2), and the early church accepted this claim without reservation. The style and message are clearly Pauline. "His mind, character, and accents are to be seen in every paragraph."

THE GALATIAN CHURCHES

While the authorship is beyond dispute, there is considerable controversy regarding the recipients of this letter. They are called "the churches in Galatia," but just what is meant by this?

During the third century B.C. some barbarian people of Celtic origin migrated to the inner plateau of Asia Minor and established a kingdom there. Since some of the Celtic people were known in France as the Gauls, these people in Asia Minor were distinguished as the "Gallo-Graecians," from which the name "Galatians" comes.Their realm was centered around Ancyra (the modern capital of Turkey) in the northern highlands area.

After the Romans conquered this territory, it was combined in 25 B.C. into a large province containing the districts to the south, Lycaonia and Isauria, as well as parts of Pisidia and Phrygia. The newly created province was called Galatia, and included the cities known to us from Paul's missionary journeys - Pisidian Antioch, Iconium, Derbe, and Lystra.

When Paul spoke of "Galatia," did he refer to ethnic Galatia (the tribal area limited to the north), or did he refer to political Galatia (the province which also included the districts to the south)? The traditional view, still shown on most Bible maps, is the "north Galatian theory." The view favored by most commentaries today is the "south Galatian theory."

The North Galatian Theory

If this view is correct, then Paul must have visited Galatia on the second missionary journey (Acts 16:6, although without preaching) and started churches there on the third missionary journey (Acts 18:23). However, Acts says nothing of the cities there, nor of Paul's preaching.

Possible arguments to support the "North Galatian theory" include the following:

1. "Galatia" meant a place inhabited specifically by the Gauls.

2. In Acts, Antioch is called "Pisidian," while Lystra and Derbe are cities of Lycaonia.

3. The Phrygians would have objected to being called Galatians, since it would remind them of their subjection to Rome.

4. Paul could not have addressed Lycaonians or Pisidians as "O foolish Galatians."

5. The fickle nature of the recipients suits the Gallic people.

6. "The region of Phrygia and Galatia" (Acts 16:6) appears to mean that Galatia was quite distinct from Phrygia.

7. There is no mention in Galatians that Paul experienced strong opposition when he preached there.

The South Galatian Theory

In the 1880s and 1890s William Ramsay did extensive archaeological work in Asia Minor. His careful research not only proved that Luke was an accurate historian; it also laid the foundation for the "south Galatian theory." This is the view favored in this commentary.

If this view is correct, then Paul visited cities of Galatia on all three of his missionary journeys. These were among the first churches he started. The cities would include Pisidian Antioch and Iconium (where Paul met resistance from the Jews), and Lystra (where Paul was first welcomed, and then stoned).

Possible arguments to support the "south Galatian theory" include the following:

1. If Galatia does not include the cities of Antioch, Iconium, Lystra, and Derbe, then we know absolutely nothing about the churches which were so important in Paul's life and to which such an important epistle was sent.

2. The expression "the region of Phrygia and Galatia" (Acts 16:6) is best understood as the area through which Paul would go when he left Lystra and Iconium, "the Phrygio-Galatian" territory.

3. Paul normally uses Roman imperial names for the provinces, and the Roman "Galatia" included the south.

4. "Galatians" was the only word available that would include the people of all four cities (just as "British" includes people who are Welsh, Scottish, and English).

5. "The Galatian churches" participated in the collection for the saints in Jerusalem (1 Cor 16:1), and Paul's assistants included

two South Galatians - Gaius of Derbe and Timothy of Lystra (Acts 20:4).

6. The northern area was not on the common trade routes, and it is unlikely that Paul would have made a difficult journey to reach such an out-of-the-way place "because of an illness" (Gal 4:13).

7. Judaizers are known to have followed Paul through the cities of the south.

8. Paul's words "you welcomed me as if I were an angel of God" (4:14) could be connected with his reception at Lystra, where they wanted to worship him and Barnabas.

9. The early church developed along the great trade routes, and these went through the south parts of Galatia, not the north.

10. Barnabas is mentioned three times (2:1, 9, 13), as though he is known to the readers, and he accompanied Paul only on the journey that went to the cities of the south.

THE DATE AND PLACE OF WRITING

The date and place of writing are somewhat dependent on the choice of north or south Galatia as the destination. If the "north Galatian theory" is correct, the epistle could not have been written until after Paul arrived in Ephesus on the third missionary journey (Acts 18:23-24). This would produce a date no earlier than A.D. 52-55. Lightfoot proposed that the letter was written from Corinth, perhaps A.D. 56-57.

If one is convinced that the "south Galatian theory" is correct, a much wider range of dates is possible. Galatians could have been written as early as A.D. 48, even before the Jerusalem Conference.However, as our discussion of Gal 2:1-10 will show, it is more likely that the Jerusalem Conference had already taken place when Paul wrote the letter. This would move the probable date to A.D. 50 or later. It is likely that Galatians stands among the first of Paul's epistles.

The decision about the date and place of writing does not affect the interpretation of Galatians; in fact, the reverse is true. The exegesis of the text determines the decision about date and place. One cannot say, "Paul wrote at such and such a date; therefore, the text means this." Our decision about date and place comes from indications in the text itself (Gal 1:6 "so quickly deserting"; 2:1 "fourteen years later I went up again to Jerusalem"; 2:11 "when Peter came to Antioch"; 4:13 "because of an illness I first preached to you"; 4:20 "I wish I could be with you now.") What we know for certain about Paul's circumstances we will learn from the text.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Barclay, William. Flesh and Spirit . Nashville: Abingdon Press, 1962.

. The Letters to the Galatians and Ephesians . Philadelphia: Westminster Press, 1958.

. The Letters to the Philippians, Colossians, and Thessalonians . Philadelphia: Westminster Press, 1959.

. New Testament Words . London: SCM Press, 1964.

Bartchy, S. Scott. First Century Slavery and 1 Corinthians 7:21 . Atlanta: Scholar's Press, 1973.

Barrett, C. K. "The Allegory of Abraham, Sarah, and Hagar in the Argument of Galatians," Rechtfertigung: Festschrift fur Ernst Käsemann . Tübingen/Gottingen, 1976.

Barth, Markus. Romans . Oxford: University Press, 1980 (reprint).

Bauckham, R. J. "Barnabas in Galatians." Journal for the Study of the New Testament , Issue 2 (1979) 61-70.

Bauer, Walter; William F. Arndt; and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Blakely, Given. What the Bible Says About the Kingdom of God . Joplin: College Press, 1988.

Blass, F.; A. Debrunner; and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Boice, James Montgomery. Galatians . The Expositor's Bible Commentary, ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Brandenburger, Egon. "Cross," Dictionary of New Testament Theology (1975) I:391-403.

Bruce, F. F. The Epistle to the Galatians (NIGTC). Grand Rapids: Eerdmans, 1982.

Büchsel, Friedrich. "ajllhgorevw," Theological Dictionary of the New Testament (1964) I:260-263.

Bundrick, David R. "TA STOICHEIA TOU KOSMOU," Journal of the Evangelical Theological Society 34 (Sept 1991) 353-364.

Burton, E. D. The Epistle to the Galatians (ICC). Edinburgh: T. & T. Clark, 1921.

Carson, D. A.; Douglas J. Moo; and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Calvin, John. Commentary on Galatians . Grand Rapids: Eerdmans, 1961 (reprint).

Cullmann, Oskar. "Pevtro", Khfa'"," Theological Dictionary of the New Testament (1968) VI:100-112.

Dana, H. E. and Julius R. Mantey. A Manual Grammar of the Greek New Testament . New York: Macmillan, 1955.

Deissmann, Adolph. Light from the Ancient East (Eng. Trans.). New York: Harper, 1927.

DeVries, C. E. "Paul's 'Cutting' Remarks about a Race: Galatians 5:1-12," Current Issues in Biblical and Patristic Interpretation: Studies in Honor of Merrill C. Tenney . Grand Rapids: Eerdmans, 1975.

Duncan, George S. The Epistle of Paul to the Galatians (MNTC). London: Hodder and Stoughton, 1934.

Fairweather, William. The Background of the Epistles . Edinburgh: T. & T. Clark, 1935.

Fung, Ronald Y. K. The Epistle to the Galatians (NICNT). Grand Rapids: Eerdmans, 1988.

Green, Michael. The Empty Cross of Jesus . Downers Grove: InterVarsity, 1984.

Guthrie, Donald. Galatians (NCBC). London: Oliphants, 1969; revised edition 1974.

Hauck, Friedrich and Siegfried Schulz. "pornhv," Theological Dictionary of the New Testament (1968) VI:579-595.

Holly, David. A Complete Categorized Greek-English New Testament Vocabulary . Grand Rapids: Baker, 1980.

Howard, George. Paul: Crisis in Galatia (SNTSM 35). Cambridge: University Press, 1979.

Hurtado, L. W. "The Jerusalem Collection and the Book of Galatians," Journal for the Study of the New Testament, Issue 2 (Oct. 1979) 53.

Jewett, Robert. "Agitators and the Galatian Congregation," New Testament Studies 17 (1970-1971) 198-212.

Johnson, Robert L. The Letter of Paul to the Galatians (LWC). Austin: R. B. Sweet, 1969.

Lewis, C. S. The Four Loves . San Diego: Harcourt Brace Jovanovich, 1971 (reprint).

Liddell, Henry George; Robert Scott; and Henry Stuart Jones. A Greek English Lexicon . Oxford: Clarendon Press, 1968.

Lightfoot, J. B. The Epistle of St. Paul to the Galatians. Grand Rapids: Zondervan, 1957 (reprint).

Lohse, Eduard. "proswpolhmyiva," Theological Dictionary of the New Testament (1968) VI:779-780.

Longenecker, Richard N. Galatians (WBC). Dallas: Word, 1990.

Matera, Frank J. Galatians (Sacra Pagina). Collegeville, MN: Liturgical Press, 1992.

McCasland, S. Vernon. "The Greco-Roman World," The Interpreter's Bible Vol. 7, pp. 75-99. New York: Abingdon, 1951.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . London: United Bible Societies, 1971.

Michaelis, Wilhelm. "pavqhma," Theological Dictionary of the New Testament (1967) V:930-935.

Moule, C. F. D. Worship in the New Testament . Richmond: John Knox Press, 1961.

Moulton, James Hope. A Grammar of New Testament Greek . Edinburgh: T. & T. Clark, 1963.

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Müller, Dietrich. "Apostle," Dictionary of New Testament Theology (1975) I:126-135.

Parker, Pierson. "Once More, Acts and Galatians." Journal of Biblical Literature 86 (1967) 175-180.

Pinnock, Clark H. Truth on Fire: The Message of Galatians . Grand Rapids: Baker, 1972.

Oepke, A. "mesivth"," Theological Dictionary of the New Testament (1967) IV:598-624.

Ramsay, W. M. St. Paul the Traveller and the Roman Citizen . Grand Rapids: Baker, 1949 (reprint).

Ridderbos, Herman N. The Epistle of Paul to the Churches of Galatia (NICNT). Grand Rapids: Eerdmans, 1953.

Sampley, J. Paul. "'Before God, I do not lie' (Gal 1:20): Paul's Self-Defence in the Light of Roman Legal Praxis." New Testament Studies 23 (1977) 477-482.

Stauffer, Ethelbert. "ajgapavw," Theological Dictionary of the New Testament (1964) I:35-55.

Stein, Robert H. "Wine-Drinking in New Testament Times," Christianity Today (June 20, 1975) 9-11.

Stott, J. R. W. The Message of Galatians . Downers Grove: InterVarsity, 1968.

Strelan, J. G. "Burden-Bearing and the Law of Christ: A Re-examination of Galatians 6:2," Journal of Biblical Literature 94 (1975) 266-276.

Stumpff, Albrecht. "zh'lo"," Theological Dictionary of the New Testament (1964) II:877-888.

Trench, R. C. Synonyms of the New Testament . Grand Rapids: Baker, 1953 (reprint).

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Weiss, Konrad. "crhstov"," Theological Dictionary of the New Testament (1974) IX:483-492.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDF Blass-Debrunner-Funk Greek Grammar

CT Christianity Today

ExpT Expository Times

DNTT Dictionary of the New Testament, by Colin Brown

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

JTS Journal of Theological Studies

KJV King James Version

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

NEB New English Bible

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TrinJ Trinity Journal

-College Press New Testament Commentary: with the NIV

College: Galatians (Garis Besar)

OUTLINE

I. AUTHORITY: The Apostolic Gospel - 1:1-2:21

A. Greeting - 1:1-5

B. Paul's Astonishment - 1:6-10

C. Paul's Call by God - 1:11-17

D. Paul's Brief Meeting with Leaders - 1:18-24

E. Showdown: Conference in Jerusalem - 2:1-5

F. Apostolic Agreement - 2:6-10

G. Showdown: Conflict in Antioch - 2:11-14

H. Apostolic Conclusion - 2:15-21

II. ARGUMENTS: Law Vs. Faith - 3:1-4:31

A. Argument One: Receiving the Spirit - 3:1-5

B. Argument Two: Abraham - 3:6-9

C. Argument Three: The Curse - 3:10-14

D. Argument Four: A Human Covenant - 3:15-22

E. Argument Five: The Child-Keeper - 3:23-4:7

1. The Job of the Child-Keeper - 3:23-25

2. The Benefits for the Children - 3:26-29

3. The Full Rights of the Children - 4:1-7

4. The Folly of Turning Back - 4:8-11

F. Argument Six: Paul's Personal Plea - 4:12-20

1. Paul's Former Welcome - 4:12-16

2. Paul's Present Pains - 4:17-20

G. Argument Seven: Allegory of Hagar & Sarah - 4:21-31

III. APPLICATION: Living for Freedom - 5:1-6:18

A. Freedom or a Yoke? - 5:1-6

B. The Yeast of the Agitators - 5:7-12

C. The Essence of Law and Love - 5:13-15

D. The Acts of the Sinful Nature - 5:16-21

E. The Fruit of the Spirit - 5:22-26

F. The Law of Christ - 6:1-6

G. The Harvest of the Spirit - 6:7-10

H. Paul's Own Conclusion - 6:11-18

-College Press New Testament Commentary: with the NIV