---
title: "Commentary Critical and Explanatory on the Whole Bible -  Galatians 6"
description: "CHAPTER 6   :-. EXHORTATIONS
CONTINUED; TO FORBEARANCE
AND HUMILITY;
LIBERALITY TO TEACHERS
AND IN GENERAL.
POSTSCRIPT AND
BENEDICTION. 1. Brethren—An exp"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/galatians/6"
---

CHAPTER 6

. EXHORTATIONS
CONTINUED; TO FORBEARANCE
AND HUMILITY;
LIBERALITY TO TEACHERS
AND IN GENERAL.
POSTSCRIPT AND
BENEDICTION.

**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.*
**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"
([Galatians 5:26](../../../kjv/galatians/5/26)), but forbearing to
such ([Romans 15:1](../../../kjv/romans/15/1)).
**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.
**the spirit of meekness**—*the
meekness* which is the gift *of the Holy Spirit* working in
our spirit ([Galatians 5:22](../../../kjv/galatians/5/22); [Galatians 5:25](../../../kjv/galatians/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].
**considering
thyself**—Transition from the plural to the singular. When
congregations are addressed collectively, each individual should take
home the monition *to himself.*
**thou also be tempted**—as
is likely to happen to those who reprove others without meekness
(compare [Matthew 7:2-5](../../../kjv/matthew/7/2-5); [2 Timothy 2:25](../../../kjv/2-timothy/2/25);
[James 2:13](../../../kjv/james/2/13)).

**2.** If ye, legalists, must "bear
burdens," then instead of legal burdens (), "bear one another's burdens," literally,
"weights." Distinguished by BENGEL
from "burden," [Galatians 6:4](../../../kjv/galatians/6/4)
(a different *Greek* word, "load"): "weights"
exceed the strength of those under them; "burden" is
proportioned to the strength.
**so fulfil**—or as other
old manuscripts read, "so ye will fulfil," *Greek,*
"fill up," "thoroughly fulfil."
**the law of Christ**—namely,
"love" ([Galatians 5:14](../../../kjv/galatians/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" ([John 13:34](../../../kjv/john/13/34);
[John 15:12](../../../kjv/john/15/12)); [John 15:12](../../../kjv/john/15/12) gives Christ as the example in the particular duty here.

**3.** Self-conceit, the chief
hindrance to forbearance and sympathy towards our fellow men, must be
laid aside.
**something**—possessed of
some spiritual pre-eminence, so as to be exempt from the frailty of
other men.
**when he is nothing**—The
*Greek* is subjective: "Being, if he would come to himself,
and look on the real fact, nothing" [ALFORD]
([Galatians 6:2](../../../kjv/galatians/6/2); [Galatians 6:6](../../../kjv/galatians/6/6);
[Romans 12:3](../../../kjv/romans/12/3); [1 Corinthians 8:2](../../../kjv/1-corinthians/8/2)).
**deceiveth himself**—literally,
"he mentally deceives himself." Compare [1 Corinthians 8:2](../../../kjv/1-corinthians/8/2), "deceiveth his own heart."

**4. his own work**—not merely his
own *opinion* of himself.
**have rejoicing in himself
alone**—Translate, "Have *his* (matter for) glorying in
regard to himself alone, and not in regard to another (namely, not in
regard to his neighbor, by comparing himself with whom, he has
fancied he has matter for boasting as that neighbor's superior)."
Not that really a man by looking to "himself alone" is
likely to find cause for glorying in himself. Nay, in , 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.

**5.** For (by this way, , 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 . This verse does not contradict . 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 . 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.

**6.** From the mention of bearing
one another's burdens, he passes to one way in which those burdens
may be borne—by ministering out of their earthly goods to their
spiritual teachers. The "but" in the *Greek,*
beginning of this verse, expresses this: I said, Each shall bear his
own burden; BUT I do not
intend that he should not think of others, and especially of the
wants of his ministers.
**communicate unto him**—"impart
a share unto his teacher": literally, "*him that teacheth
catechetically.*"
**in all good things**—in
every kind of the good things *of this life,* according as the
case may require ([Romans 15:27](../../../kjv/romans/15/27);
[Romans 15:1](../../../kjv/romans/15/1); [Romans 9:11](../../../kjv/romans/9/11);
[Romans 9:14](../../../kjv/romans/9/14)).

**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 () seem valid before men, but are not so before God ().
**soweth**—especially of
his resources ([2 Corinthians 9:6](../../../kjv/2-corinthians/9/6)).
**that**—*Greek,*
"this"; this and nothing else.
**reap**—at the harvest,
the end of the world ([Matthew 13:39](../../../kjv/matthew/13/39)).

**8.** Translate, "He that
soweth *unto his own* flesh," with a view to fulfilling its
desires. He does not say, "*His* spirit," as he does
say, "His flesh." For in ourselves we are not spiritual,
but carnal. The flesh is devoted to *selfishness.*
**corruption**—that is,
destruction ([Philippians 3:19](../../../kjv/philippians/3/19)). Compare
as to the deliverance of believers from "corruption" ([Philippians 3:19](../../../kjv/philippians/3/19)). 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 [Philippians 3:19](../../../kjv/philippians/3/19); [2 Peter 2:12](../../../kjv/2-peter/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 ([Psalms 126:6](../../../kjv/psalms/126/6);
[Proverbs 11:18](../../../kjv/proverbs/11/18); [Proverbs 22:8](../../../kjv/proverbs/22/8);
[Hosea 8:7](../../../kjv/hosea/8/7); [Hosea 10:12](../../../kjv/hosea/10/12);
[Luke 16:25](../../../kjv/luke/16/25); [Romans 8:11](../../../kjv/romans/8/11);
[James 5:7](../../../kjv/james/5/7)).

**9.** (). And when we do good, let us also persevere in it without
fainting.
**in due season**—in its
own proper season, God's own time ().
**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.

**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 [Galatians 6:9](../../../kjv/galatians/6/9))
*that which is* (in each case) *good.*" As thou art
able, and while thou art able, and when thou art able ([Galatians 6:9](../../../kjv/galatians/6/9)). We have now the "season" for *sowing,* as
also there will be hereafter the "due season" ([Galatians 6:9](../../../kjv/galatians/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 ([Galatians 6:9](../../../kjv/galatians/6/9)). 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 ([Revelation 12:12](../../../kjv/revelation/12/12)).
Let us be sharpened to the greater zeal in well-doing by the
shortness of ours.
**them who are of the
household**—Every right-minded man does well to the members of
his own family ([1 Timothy 5:8](../../../kjv/1-timothy/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" ([Ephesians 2:19](../../../kjv/ephesians/2/19)): "the
house of God" ([1 Timothy 3:15](../../../kjv/1-timothy/3/15);
[1 Peter 4:17](../../../kjv/1-peter/4/17)).

**11.** Rather, "See *in how
large letters* I have written." The *Greek* is
translated "how great" in , the only other passage where it occurs in the New Testament.
Owing to his weakness of eyes () 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 ([Romans 16:22](../../../kjv/romans/16/22);
[1 Corinthians 16:21](../../../kjv/1-corinthians/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 ([Galatians 6:12](../../../kjv/galatians/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.*"

**12.** Contrast between his zeal in
their behalf, implied in [Galatians 6:11](../../../kjv/galatians/6/11),
and the zeal for self on the part of the Judaizers.
**make a fair show**— ([Galatians 6:11](../../../kjv/galatians/6/11)).
**in the flesh**—in outward
things.
**they**—it is "these"
who
**constrain you**—by
example ([Galatians 6:13](../../../kjv/galatians/6/13)) and
importuning.
**only lest**—"only
that they may not," c. (compare [Galatians 6:13](../../../kjv/galatians/6/13)).
**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.

**13.** Translate, "For not
even do they who submit to circumcision, keep the law themselves (), 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.
**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.

**14.** Translate, "But *as
for me* (in opposition to those gloriers 'in your flesh,' ), God forbid that I," c.
**in the cross**—the
atoning death on the cross. Compare [Philippians 3:3](../../../kjv/philippians/3/3)
[Philippians 3:7](../../../kjv/philippians/3/7); [Philippians 3:8](../../../kjv/philippians/3/8),
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
([Galatians 5:24](../../../kjv/galatians/5/24); [Romans 6:5](../../../kjv/romans/6/5);
[Romans 6:6](../../../kjv/romans/6/6)).
**our**—He reminds the
Galatians by this pronoun, that *they* had a share in the "Lord
Jesus Christ" (the full name is used for greater solemnity), and
therefore ought to glory in Christ's cross, as he did.
**the world**—inseparably
allied to the "flesh" ([Romans 6:6](../../../kjv/romans/6/6)). Legal and fleshly ordinances are merely outward, and
"elements of the world" ([Romans 6:6](../../../kjv/romans/6/6)).
**is**—rather, as *Greek,*
"has been crucified to me" ([Romans 6:6](../../../kjv/romans/6/6)). He used "crucified" for *dead* ([Romans 6:6](../../../kjv/romans/6/6), "dead with Christ"), to imply his oneness with
Christ *crucified* ([Philippians 3:10](../../../kjv/philippians/3/10)):
"the fellowship of His sufferings being made conformable unto
His death."

**15. availeth**—The oldest
manuscripts read, "is" (compare ). 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"
([Ephesians 2:10](../../../kjv/ephesians/2/10); [Ephesians 2:15](../../../kjv/ephesians/2/15);
[Ephesians 2:16](../../../kjv/ephesians/2/16)).
**new creature**— ([Ephesians 2:16](../../../kjv/ephesians/2/16)). A *transformation by the renewal of the mind* ([Ephesians 2:16](../../../kjv/ephesians/2/16)).

**16. as many**—contrasting with
the "as many," [Galatians 6:12](../../../kjv/galatians/6/12).
**rule**—literally, *a
straight rule,* to detect crookedness; so a rule of life.
**peace**—from God ([Ephesians 2:14-17](../../../kjv/ephesians/2/14-17);
[Ephesians 6:23](../../../kjv/ephesians/6/23)).
**mercy**— ([Ephesians 6:23](../../../kjv/ephesians/6/23)).
**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 ([Galatians 3:9](../../../kjv/galatians/3/9);
[Galatians 3:29](../../../kjv/galatians/3/29); [Romans 2:28](../../../kjv/romans/2/28);
[Romans 2:29](../../../kjv/romans/2/29); [Philippians 3:3](../../../kjv/philippians/3/3)).

**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)."
**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 (). 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 [Galatians 6:14](../../../kjv/galatians/6/14);
[Philippians 3:10](../../../kjv/philippians/3/10); [Colossians 1:24](../../../kjv/colossians/1/24)).
**the Lord**—omitted in the
oldest manuscripts.

**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 ).
**be with your spirit**—which,
I trust, will keep down the *flesh* ([1 Thessalonians 5:23](../../../kjv/1-thessalonians/5/23);
[2 Timothy 4:22](../../../kjv/2-timothy/4/22); [Philemon 1:25](../../../kjv/philemon/1/25)).

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