6:1 Brethren, 1 if a man be a overtaken in a fault, ye which are b spiritual, c restore such an one in the d spirit of meekness; 2 considering thyself, lest thou also be tempted.
(1) He condemns persistent and pressing
harshness, because brotherly reprehensions ought to be moderated and tempered
by the spirit of meekness.
(a) Through the malice of the flesh and the
(b) Who are upheld by the power of God's
(c) Labour to fill up that which is lacking in
(d) This is a metaphor which the Hebrews use,
showing by this that all good gifts come from God. (2)
He touches the problem, for they are commonly the most severe judges who
forget their own weaknesses.
6:2 3 Bear ye
one another's burdens, and so fulfil the e
law of Christ.
(3) He shows that this is the end of rebukes, to
raise up our brother who is fallen, and not proudly to oppress him. Therefore
every one must seek to have praise of his own life by approving himself, and
not by rebuking others.
(e) Christ, in plain and clear words, calls the
commandment of charity his commandment.
For every man shall bear his own burden.
(4) A reason why men ought to carefully watch
themselves not others, because every man will be judged before God according
to his own life, and not by comparing himself with other men.
6:6 5 Let him
that is taught in the word communicate unto him that teacheth in f
all good things.
(5) It is fitting that teachers should be helped
by their students, as much as they are able.
(f) Of whatever he has according to his ability.
6:7 6 Be not
deceived; God is not mocked: for whatsoever a man soweth, that shall he also
(6) He commends liberality towards the poor, and
first of all chides those who were not ashamed to pretend this and that, and
all because they would not help their neighbours, as though they could deceive
God. And afterward he compares alms to a spiritual sowing which will have a
most plentiful harvest, so that it will be very profitable: and compares being
a covetous miser to sowing carnally, from which nothing can be gathered but
such things as fade away, and eventually perish.
6:8 For he that soweth to his g
flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall
of the Spirit reap life everlasting.
(g) To the commodities of this present life.
6:9 7 And let
us not be weary in well doing: for in due season we shall reap, if we faint not.
(7) Against those who are generous at the
beginning, but do not continue, because the harvest seems to be deferred a
long time, as though the seed time and the harvest were simultaneous.
6:10 8 As we
have therefore opportunity, let us do good unto all [men], especially unto them
who are of the household of faith.
(8) Those that are of the household of faith,
that is, those who are joined with us in the profession of one self same
religion, ought to be preferred before all others, yet in such a way that our
generosity extends to all.
6:11 9 Ye
see how large a letter I have written unto you with mine own hand.
(9) The fourth and last part of the epistle, in
which he returns to his principal end and purpose: that is, that the Galatians
should not allow themselves to be led out of the way by the false apostles.
And he points out what those false apostles are really like, reproving them of
ambition, as men who do not act because of any affection and zeal they have
for the Law, but only for this purpose, that they may purchase themselves
favour amongst their own sort, by the circumcision of the Galatians.
6:12 As many as desire to make a h
fair shew in i the flesh, they constrain
you to be circumcised; only lest they should suffer persecution for the k
cross of Christ.
(h) He sets a fair show against the truth.
(i) In the keeping of ceremonies.
(k) For the preaching of him that was crucified.
6:13 For neither they themselves who are circumcised
keep the law; but desire to have you circumcised, that they may glory in l
(l) That they have entangled you in Judaism, and
yet he dwells on the aspect of circumcision.
6:14 10 But
God forbid that I should m glory, save
in the cross of our Lord Jesus Christ, by whom the world is crucified unto me,
and I unto the world.
(10) He does not dwell in comparing himself with
them, showing that on the other hand he rejoices in those afflictions which he
suffers for Christ's sake, and as he is despised by the world, so does he in
the same way consider the world as wicked. And this is the true circumcision
of a true Israelite.
(m) When Paul uses this word in good sense or
way, it signifies to rest a man's self wholly in a thing, and to content
himself in it.
6:16 And as many as walk
according to this rule, peace [be] on them, and mercy, and upon the n
Israel of God.
(n) Upon the true Israel, whose praise is from
God and not from men; (Romans
6:17 11 From
henceforth let no man trouble me: for I bear in my body the o
marks of the p Lord Jesus.
(11) Continuing still in the same metaphor, he
opposes his miseries and the marks of those stripes which he bore for
Christ's sake, against the scar of the outward circumcision, as a true mark
of his apostleship.
(o) Marks which are burnt into a man's flesh,
as they used to do in ancient times, to mark their servants that had run away
(p) For it very important whose marks we bear:
for the cause makes the martyr, and not the punishment.
Brethren, the grace of our Lord Jesus Christ [be] with your q
spirit. Amen. «[To [the] Galatians written from Rome.]»
(12) Taking his farewell of them, he wishes them
grace, and the Spirit against the deceits of the false apostles, who labour to
beat those outward things into their brains.
(q) With your minds and hearts.