Bible Commentaries
Galatians 6

Verse 1

1

Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

Brethren, if a man be overtaken in a fault: The Galatian brethren are members of the same fellowship. Genesis 13:8 indicates that when people consider each other as brethren there should be no strife between them. "Overtaken" means caught in sin but not caught by another Christian; rather, it is the sin catching him in a moment of weakness, indicating the sin under consideration is not a habitual sin that has become a part of the person’s character. The fault under consideration is any trespass against the laws of God but must specifically apply to the works of the flesh in Galatians 5:19-21 and in the last verse of that chapter.

ye which are spiritual: The "spiritual" are the ones whose character is letting the Holy Spirit instruct their human spirit and thus help it control the evil desires of their flesh. They are the ones walking in the Spirit. "Spiritual songs" in Ephesians 5:19 describes songs based on the revelation of the Holy Spirit. They are not songs miraculously revealed by the Holy Spirit. "Spiritual," however, also describes a child of God in New Testament times being used as God’s instrument to reveal His will (1 Corinthians 2:15). 1 Corinthian 3:1 suggests that maturity and experience are also involved in the meaning of this word.

restore such an one in the spirit of meekness: Punishment is not the idea in the word "restore." Instead it is a healing process. The member of the body of Christ has gotten out of joint much like a finger or hip might get out of its joint. Restoring is the act of putting the member back in joint (see Ephesians 4:16; 1 Corinthians 12:24-27). This restoration is one of the descriptions of the work of faithful church members. But why is the "spiritual" necessary to bring about this healing process? It is true that sin can put a brother out of joint. It is also true that a brother has the right to pray to God for the forgiveness of his sin (Acts 8:28). However, when that sin has put him out of joint with the other members of the body, God has here ordained the employment of the more mature and experienced brethren in assisting in that restoration. Even Simon, the former sorcerer, recognizes this fact (Acts 8:24). James 5:19-20 confirms it. The order of the steps for an erring or out-of-joint child of God to take is:

1. Repentance (Acts 8:22; 2 Corinthians 7:9-10).

2. Confession of the trespass, fault,or sin (1 John 1:9; Acts 19:18).

3. Prayer (Acts 8:22; Acts 8:24; 1 John 5:16).

The steps the "spiritual" are to take in this matter are to pray for that penitent brother and assist him in this healing process. What Paul writes is in a tense that indicates restoration is not a one-time act but a continuous and ongoing process.

in the spirit of meekness: See the comments on "meekness" in Galatians 5:23. This attitude is mandatory in the restoring of an erring brother. This spirit would be a test as to whether or not the restoring brethren are spiritual.

considering thyself, lest thou also be tempted: The restoring brethren have to pay strict attention to themselves because, in a sense, they are also vulnerable and may be caught by sin in the same manner as the erring brother (compare 1 Timothy 4:16). They would have to be careful of sins such as haughtiness and boastfulness because they have not committed the same sin of the erring brother.

Verse 2

2

Treatment of a Member in Need

Bear ye one another’s burdens, and so fulfil the law of Christ.

Bear ye one another’s burdens: "Bear" is used in verses 2, 5, and 17 in this chapter, and each time the thing carried or supported is different. In this verse, "another’s burdens" are made lighter because of the help of a fellow church member. The English word "burden" is used in this verse and also in verse 5. In this verse, however, "burdens" refer to the heavy loads a Christian may have to bear because of ill health, losses, or any other similar type of affliction. These are things church members can help one another with (Hebrews 12:12-13). This process would also involve the spiritual helping the one being restored to remove the heavy weights that caused him to sin (Hebrews 12:1). As an example of this principle in action, Paul writes about how he could feel the shame and dishonor sin brings into the life of a Christian (2 Corinthians 11:29).

and so fulfil the law of Christ: A law is fulfilled when one’s duty toward it is discharged. Helping to carry another member’s burdens would certainly be one way of discharging our responsibilities to the commandment Jesus gives in John 13:34-35. However, the law of Christ probably refers to all of the laws He gives, especially the moral laws that govern our relationship with each other (see Romans 15:1-3). Christ conducted His life according to this principle, and each Christian is to follow in His steps.

Verse 3

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: Paul still has in mind his spiritual readers’ helping restore one who sins or is in need. They might think they are too good or important to help the one who has sinned or has any need. On the other hand, the ones needing help might think themselves wise enough and strong enough to be capable of helping themselves without the aid of their brethren. The flesh is in control when such thoughts are entertained (Romans 12:3).

when he is nothing: This description is the real condition of such persons. Paul does not mean they are worthless but that they are no better than any other person. The one who needs restoring has sinned. The one helping might sin. All in the church are tempted (1 Corinthians 10:13). So long as they are in the flesh, there is danger of the flesh gaining control (James 1:12-15).

he deceiveth himself: If such think they will never need the assistance of their fellow members of the body of Christ, they are wrong. If a Christian thinks he will never need any sympathy, encouragement, or favor, he is deceiving himself. He should see how closely he can be knit together with other Christians instead of seeing how little time he can spend with them. "Deceiveth" is used to describe the deception that takes place in the thinking process about a matter. An Old Testament prophet writes, "The heart is deceitful above all things, and desperately wicked: who can know it?" (Jeremiah 17:9). "Deceived" in verse 7 is a different word and carries with it the effects of being deceived in one’s own mind; he is led astray by the deception that was in his mind at first.

Verse 4

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: "Prove" is used in the sense of testing. "Work" refers to his actions or conduct. The testing is to be done in reference to the word of God. Every man is to "prove his own work" so he can prove he is acceptable to God (2 Timothy 2:15). The thought introduced here is that each person is responsible for his own actions in reference to God.

and then shall he have rejoicing in himself alone and not in another: Each Christian has the responsibility of examining his own conduct; and, upon improvement of self, he has occasion to rejoice. However, if he is guilty of criticizing another member and thinks his own works are superior to the other, he has lost this occasion of rejoicing.

Verse 5

5

For every man shall bear his own burden.

The burden of this verse is different from that in verse 2. Here Paul has in mind the accounting one must give to God. In Romans 14:12, Paul writes, "So then every one of us shall give account of himself to God." Each Christian must bear this responsibility and cannot depend on another to carry it for him. This is the reason for testing one’s own work in verse 4 (see also 2 Corinthians 13:5). Paul emphasizes the necessity of proving one’s own conduct to be good or bad before judgment comes (2 Corinthians 5:10).

Verse 6

6

Responsibility Toward Instructors in the Gospel

Let him that is taught in the word communicate unto him that teacheth in all good things.

Let him that is taught in the word: These words describe members of the church in Galatia or in any other location where they hear the word of God from their spiritual guides. In the preceding verses, the responsibilities of the ones doing the restoring have been under consideration. Now, the duties of the ones who hear instructions are set forth.

communicate unto him that teacheth in all good things: "Communicate" means a joint participation or sharing with. If we have a conversation with someone, we are sharing verbal expressions with them. Here, though, the one taught is to share something else other than words with his teacher.

in all good things: "Good things" refer to his material prosperity and describe the financial support for those who preach the gospel (1 Corinthians 9:6-14) (see also Philippians 4:15 where "communicate" is used by the same writer in the same sense). God has ordained that a portion of the good gifts He blesses us with should be used in the support of instructors in the gospel. Elders are included (1 Timothy 5:17-18) as well as preachers. This subject is under consideration through verse 10, although the next two verses have been lifted out of their context by many and applied to various areas of life.

Verse 7

7

Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

Be not deceived: "Deceived" is used in the sense of wandering astray or erring from a truth. In James 1:16, it is translated, "Do not err" instead of "Be not deceived." Later in history this word is chosen to describe the heavenly bodies that seem to wander; man call them planets because they do not have a fixed position but seemed, to the early astronomers, to wander or to be in a different position in the heavens. The idea Paul has in mind is for the Galatians to have this truth firmly fixed in their minds and to practice it in their lives.

God is not mocked: Vine writes that the word "mocked" means "to turn up the nose at, sneer at, treat with contempt" (413). Man, of course, can mock God and do so with contemptible words and lives. In fact, each time a man sneers at God’s plan for his life, he is mocking God. The idea is that a man cannot mock God and go unpunished.

for whatsoever a man soweth, that shall he also reap: This is a truth found in the material as well as the physical realm. Moses writes:

And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good (Genesis 1:12).

This statement forever set in motion the natural law that when a seed is planted it will produce fruit "after its kind." The writers of the Bible testify that this is also true in the spiritual realm. In describing the sins of the northern kingdom in Hosea 8:7, the prophet writes, "For they have sown the wind, and they shall reap the whirlwind...." This principle is applied to how the Christian uses his material possessions in support of spiritual matters here in Galatians and also in 2 Corinthians 9:6. In the preceding verse, Paul writes to the Galatians that they are to help support their instructors in the gospel. In this verse he compares the use of their money in this way to that of planting seed and looking to the harvest that would follow.

Verse 8

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 shall of the flesh reap corruption: Sowing "to the flesh" means that the child of God uses his material possessions to satisfy the desires of the flesh only. If he spends his money only for housing, feeding, and clothing the fleshly body and pampers it with luxuries and excesses, then his harvest will be corruption.

"Corruption" refers to the works of the flesh listed in Galatians 5:19-21 and includes "shall not inherit the kingdom of God (5:21), for it is contrasted with "life everlasting" in the last phrase of this verse.

but he that soweth to the Spirit: "Spirit" here once again is not the Holy Spirit but the human spirit that must be housed, fed, and clothed and that has certain things that it desires. Paul is instructing the Galatians as well as the child of God today to use their material possessions, including their money, to take care of their inner man and its needs. Supporting their spiritual instructors would be a part of this use as well as "bearing one another’s burdens" as mentioned in verse 2. This use includes helping distressed children of God with the material things we possess (Acts 11:29-30). Paul further teaches about this point in Philippians where he says the money they sent to support him is a blessing to the ones who gave it as well as to Paul who received it (4:14-19).

shall of the Spirit reap life everlasting: The word "spirit" is the same human spirit. Because the human spirit or inner man is well taken care of because of material investment in spiritual things, we will enjoy eternal life. That will be our harvest along with the good life we live because the fruit of the spirit will be produced along the way (see 1 Timothy 6:17-19 where the same writer discusses this cause and effect regarding the use of material riches).

Verse 9

9

And let us not be weary in well doing: for in due season we shall reap, if we faint not.

And let us not be weary in well doing: "Well doing" has to do with bearing the burdens of one another and supporting their spiritual instructors, that is, using their material riches for spiritual purposes. This use must have seemed like a loss to some since they could not see any immediate rewards for their investments. Paul warns the Galatians not to be weary, faint spiritually, or stop doing these good things.

for in due season we shall reap, if we faint not: "Due season" means proper or selected time. Paul tells the Christians at Galatia not to grow tired of doing good with their earthly riches and to understand that at the proper time they will reap a good harvest. Gathering and enjoying the good harvest are based on their continuing in these good works. While the child of God receives benefits and blessings in this life for doing good, God has selected a time to reward all the faithful at the coming of His Son (Matthew 24:36; Matthew 25:31-34; Matthew 25:46).

Verse 10

0

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: "Therefore" is an illative word signifying that a conclusion is being drawn from the preceding points about sharing their material riches with their instructors and brethren. "Opportunity" comes from the same word as "season" in verse 9. The Galatians are in that season or time of sowing, that is, when they can help others. We are still in that same sowing season today (see how "lacked opportunity" is used in Philippians 4:10).

let us do good unto all men: All of the commentaries in my possession interpret "all men" to include those outside the family of God. All of my brethren I have contacted about this passage interpret it so. However plausible this interpretation may be, it seems to miss the conclusion Paul has drawn and is entirely out of context since "outsiders" have not been mentioned and could not be included under the "therefore" at the first part of this verse. Without a doubt two classes of people are under consideration, and we know that one of them is styled "the household of faith." Who, then, are the others called "all men"? The term describes all of a certain class. In verses 2 and 6, two classes of brethren are said to be worthy of financial aid: the ones with burdens and the ones who teach them the word of God. While it would have been scriptural to support local elders and preachers, more than likely they would have been supporting men like Paul, Silas, and Timothy, who are from that area, and others we do not know about, much as the church at Philippi did later on (Philippians 4:10-19) and as many local congregations do today. It seems to do justice to the phrase "all men" to interpret it to refer to their instructors in the gospel.

especially unto them who are of the household of faith: This passage has reference to those of the local family of God who make up the congregation. It is true that those teachers and preachers are family also. But they are remote in a sense. Paul instructs them that their first obligation is to the immediate family or local congregation. After that, the obligation to the "all" can be discharged. He teaches a similar truth in 1 Timothy: "But if any provide not for his own, and specially for those of his own house, he hath denied the faith..." (5:8). "His own" refers to his remote family and "his own house" to his immediate family. However, both classes are his family. It is worthwhile to mention that "let us do good" is rightfully translated in the Revised Version as "let us work that which is good." This teaching indicates the apostle means for them to put out a great amount of effort in fulfilling this responsibility.

In the expression, "household of faith," a man’s household is his family. The whole family is represented here as having the one faith (Ephesians 4:5). In 1 Timothy 3:15, the house or family of God is the church. The true church shares in a common salvation and faith (Judges 1:3).

Verse 11

1

Ye see how large a letter I have written unto you with mine own hand.

Ye see how large a letter: Some controversy exists about the true meaning of these words. Do they mean that Paul writes this letter in the Greek language, using uncial or upper case letters, and those very large, as was the style of Greek writing of that time, or do they mean that he wrote a large epistle to them? The next phrase answers this question.

I have written unto you with mine own hand: This is a long epistle for Paul to have written in this manner. At other times he uses one of his helpers to write for him (Romans 16:22; Colossians 4:18). Some have supposed this practice is because of poor eyesight, believed to be his thorn in the flesh mentioned in 2 Corinthians 12:7; but this is all speculation. However, his writing this letter himself may indicate the great concern he had for their spiritual welfare.

Verse 12

2

Correct Motivation Essential

As many as desire to make a fair shew in the flesh, they constrain you to be circumcised: only lest they should suffer persecution for the cross of Christ.

As many as desire to make a fair shew in the flesh: In Galatians 1:10, Paul asks the question, "Do I seek to please men?" Then he provides an answer, "For if I yet pleased men, I should not be the servant of Christ." In Matthew 6:1-2; Matthew 6:5; Matthew 6:7, Jesus teaches what he thought of people who would be religious just to please men and who would make an outward display of their piety. Serving Christ would bring reproach from the men Paul has under consideration. Generally, so far as worldly men are concerned, it would have been better to oppose Christ than to preach Him. Knowing this fact, the false teachers in the churches in Galatia have incorporated parts of the law of Moses into their instructions to please the unbelieving Jews. This practice is an outward show of respect for the old law without really meaning to keep the entire law.

they constrain you to be circumcised: To prove to the unbelieving Jew that they consider Christianity as a mere addition to the law of Moses, the Judaizers stress circumcision (Acts 15:1). They are compelling the Galatian members to undergo this rite. Why?

only lest they should suffer persecution for the cross of Christ: The reason they are compelling them to be circumcised is to escape persecution because of the onus imposed by the cross of Christ along with its shame. In 1 Corinthians 1:23, Christ crucified is said to be a stumblingblock to the Jews because of the scandal attached to having been crucified (3:13).

Verse 13

3

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

For neither they themselves who are circumcised keep the law: Paul has already shown it is impossible for the Jew to keep the law perfectly (3:21-22). Galatia is located far away from Jerusalem where a part of the law has to be kept (Deuteronomy 12:5-7). Obviously the Galatians could not have kept those laws. However, Paul has neither of these under consideration. It seems they have not even attempted to keep or obey all the laws that are possible for them to do. They are not sincere in their relationship to the old law. Thus, this attitude is proof to Paul that they are compelling these Gentile converts to be circumcised in order to escape persecution (see Matthew 23:23 where Jesus also condemned this attitude).

but desire to have you circumcised, that they may glory in your flesh: Circumcision is the part of the law that, if they could get the Gentile converts to submit to, they could count them as a trophies that would bring "glory" and praise to them in the eyes of their Jewish friends who must have been watching closely for such proselyting. This phrase suggests that they would even boast to them about their accomplishments in getting the Gentiles to submit. "Flesh" means the marks left on the body by circumcision and was a token of being willing to submit to the old law.

Verse 14

4

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

But God forbid that I should glory, save in the cross of our Lord Jesus Christ: Paul had Timothy circumcised, but he would not boast because Timothy submitted to it by his direction (Acts 16:3). Paul has required the circumcision in order to open doors of opportunity to preach the cross of Christ, not to escape persecution because of a crucified man. When a Jew or Gentile is converted, Paul would give glory to the cross of Christ and boast of its saving power and its ability to change lives as it had done for him. The Galatians are not his trophies. They belong to the crucified Christ.

by whom the world is crucified unto me, and I unto the world: The result of being crucified is death, and death comes as a result of a separation (James 2:26; Luke 15:24). "The world" includes the Mosaic system (Colossians 2:14-17) as well as the pleasures of sin (Hebrews 11:24-25; 1 John 2:15-17). In true conversion these things are put to death. Not only are these things separated from Paul as if he has closed and locked the door to them, he is separated from them and, as a result, was dead to them (including the law of Moses) (Romans 7:4-6; Colossians 3:3-6). This is a true description of a person who has entered into Christ Jesus as Paul has done.

Verse 15

5

For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Galatians 3:26-29 describes how the Galatians have entered into Christ. When they entered Christ, they also entered a new system of values as far as spiritual blessings from God are concerned, and especially in regard to justification and eternal salvation. In this new system, circumcision has no value; neither does uncircumcision. They are worthless (see Philippians 3:4-8 where Paul counts circumcision along with other related items of value to the Jews as nothing more than dung or garbage). What really has value is being a new creature (1 Corinthians 7:19; 2 Corinthians 5:17; Galatians 5:6). These three references teach that a new creature is a person who has entered Christ; old things have passed away, and a new system of value is instilled into his life; the commandments of God are kept; and he maintains this status with a faith that works by love (see also John 3:3-5; Titus 3:5; James 1:18; 1 Peter 1:23; 1 John 3:9).

Verse 16

6

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: "This rule" stands for a measuring device. Such devices are used to regulate various things. It is necessary to have standards for all to go by in the physical world. If inches are a different length to each person, then confusion will result in measuring the length of anything. Thus, standards are established to avoid this confusion. God has a measuring device. It is His word (Revelation 11:1-2). What Paul writes in verse 15 is a part of that word. It is standard measurement for both Jew and Gentile. They could not be walking by different rules and expect to be new creatures receiving the blessings of God alike. "Walk" stands for their conduct or manner of life. The rule is, "There is no value in being circumcised or uncircumcised." What has value is being a new creature in Christ.

peace be on them, and mercy: In Galatians 1:3, "grace" and "peace" are used together in a benediction. Here "mercy" is added to it. "Behold, how good and how pleasant it is for brethren to dwell together in unity" (Psalms 133:1). This unity is what Paul wanted for the Galatians, the Jews, and himself.

and upon the Israel of God: Galatians 3:29 teaches that those in Christ are the true Israel of God or descendants of Abraham. This truth is also taught in Romans 2:28-29. Here "the Israel of God" refers to the church in its universal sense. Paul not only wants unity and the blessings that come from it to be enjoyed by the churches in that province but also he want it to be enjoyed by church members all over the world.

Verse 17

7

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: Chapters one and two are written to prove Paul is an apostle of Jesus Christ on equal footing with the other apostles. In 2 Corinthians 11:5, he writes, "For I suppose I was not a whit behind the very chiefest apostles." He is instructing them that this epistle is the end of the matter. It is proof that he is an apostle.

For I bear in my body the marks of the Lord Jesus: Paul has been beaten and stoned and has endured other afflictions that have left visible scars or marks upon his body. These are made by the enemies of the cross but are in fulfillment of the prophecy made by Christ about him in Acts 9:16, "For I will shew him how great things he must suffer for my name’s sake." This prophecy is to be a part of his call to be an apostle of Christ, and so Paul consider that they belong to Jesus. These marks are earned in the service of his Master. They are proof that he belongs to Jesus and that he is an apostle of Christ much like a brand on an animal signifies who owns it. Circumcision, while it is a mark upon his body, does not signify he belongs to Christ. That is a mark he counts as worthless.

Verse 18

8

Paul’s Desire for His Brethren

Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

Your spirit: "Spirit" refers to their inner man or new man (Colossians 3:10). In each chapter, except the second, Paul refers to them as brethren. In the beginning of the preaching of the gospel among them, he was a close part of their family. He wants to keep that relationship. Some of them are moving further away from fellowship with Paul and other brethren. He desires them to come back to the gospel and enjoy the favors Christ could continue to bestow upon them. Their spirit will need all the favors of the gospel to win the battle and overcome the flesh whether they are Jews or Gentiles. They are brethren.

Amen: So let it be.