Text -- Galatians 6:3 (NET)

6:3 For if anyone thinks he is something when he is nothing, he deceives himself.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Gal 6:3

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 ( 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.

Vincent: Gal 6:3

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 ( 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 ( 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.

Wesley: Gal 6:3

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.

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

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

JFB: Gal 6:3

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

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

Clarke: Gal 6:3

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.

Calvin: Gal 6:3

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.

Defender: Gal 6:3

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."

TSK: Gal 6:3

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gal 6:3

For if a man think himself to be something ... - see Gal 5:26. This is designed, evidently, to be another reason why we should be kind and tender to those who have erred. It is, that even those who are most confident may fall. They who feel secure, and think it impossible that they should sin, are not safe. They may be wholly deceived, and may be nothing, when they have the highest estimate of themselves. They may themselves fall into sin, and have need of all the sympathy and kindness of their brethren.

When he is nothing - When he has no strength, and no moral worth. When he is not such as he apprehends, but is lifted up with vain self-conceit.

He deceiveth himself - He understands not his own character. "The worst part of the fraud falls on his own head"- Doddridge. He does not accomplish what he expected to do; and instead of acquiring reputation from others, as he expected, he renders himself contemptible in their sight.

Poole: Gal 6:3

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.

Gill: Gal 6:3

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.''

Commentary -- Verse Range Notes

TSK Synopsis: Gal 6:1-18

1 He moves them to deal mildly with a brother that has slipped,

2 and to bear one another's burden;

6 to be liberal to their teachers,

9 and not weary of well-doing.

12 He shows what they intend that preach circumcision.

14 He glories in nothing, save in the cross of Christ.

Combined Bible: Gal 6:3

color="#000000"> 3. For if a man think himself to be something, when he is nothing, he deceiveth himself.  

  

Again the Apostle takes the authors of sects to task for being hard-hearted tyrants. They despise the weak and demand that everything be just so. Nothing suits them except what they do. Unless you eulogize whatever they say or do, unless you adapt yourself to their slightest whim, they become angry with you. They are that way because, as St. Paul says, they "think themselves to be something," they think they know all about the Scriptures.  

  

Paul has their number when he calls them zeros. They deceive themselves with their self-suggested wisdom and holiness. They have no understanding of Christ or the law of Christ. By insisting that everything be perfect they not only fail to bear the burdens of the weak, they actually offend the weak by their severity. People begin to hate and shun them and refuse to accept counsel or comfort from them.  

  

Paul describes these stiff and ungracious saints accurately when he says of them, "They think themselves to be something." Bloated by their own silly ideas and schemes they entertain a pretty fair opinion of themselves, when in reality they amount to nothing.  

  

Maclaren: Gal 6:2-5

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.'

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.

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.

Barclay: Gal 6:1-5

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.

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 6:2-5

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.

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 6:3

For if a man thinketh himself to be something when he is nothing, he deceiveth himself.

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

Introduction / Outline

Robertson: Galatians (Book Introduction)

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 (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

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 (Chapter Introduction)

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 (Chapter Introduction)

CHAPTER 6

MHCC: Galatians (Book Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

Burden-Bearing (Gal_6:1-5)

Keeping It Up (Gal_6:6-10)

The Closing Words (Gal_6:11-18)

Constable: Galatians (Book Introduction)

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 (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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.

Moulton, W. F. and A. S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1963.

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).

Vine, W. E. An Expository Dictionary of New Testament Words . Westwood, NJ: Fleming H. Revell, 1940.

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 (Outline)

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