Chapter 6

1 He moveth them to deal mildly with a brother that hath 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 sheweth what they intend that preach circumcision. 14 He glorieth in nothing, save in the cross of Christ.

1. Overtaken. That is, by the force of the temptation. The line of thought in ch. 5 continues without interruption. Paul here refers to the fact that a Christian may, in a moment of weakness, or spiritual sloth, be taken off his guard (see on ch. 5:24). He is not an obstinate hypocrite. His purpose was to “walk in the Spirit” (v. 25), but he was tripped up by temptation. He had intended that the “fruit of the Spirit” (vs. 22, 23) should be evident in his life, but found to his distress some of the old “works of the flesh” (vs. 19–21). He had received the Spirit (ch. 3:2), “begun in the Spirit” (v. 3), and set out under the guidance of the Spirit (ch. 5:18) to bear the “fruit of the Spirit” (vs. 22, 23). His intentions had been good, but like Paul (see Rom. 7:19–24), he had discovered to his dismay that the flesh is weak.

Spiritual. That is, those who are being “led of the Spirit” (ch. 5:18). Apparently there was a representative group in the Galatian churches who had not given up Paul’s gospel for the teachings of the Judaizers. Paul would hardly have called those who were apostatizing, “spiritual,” for such persons were renouncing the guidance of the Spirit (ch. 3:3).

Restore. Gr. katartizoµ, “to mend,” “to render fit,” “to restore,” “to put in shape.” Greek medical writers used the term of setting a bone or a dislocated joint. Those who remained “spiritual” were not to take a conceited attitude toward the brother who had fallen before the onslaughts of temptation. They were not to discourage him or, by criticism and censure, to provoke him to further indulgence in the “works of the flesh” (see on ch. 5:19, 26). He stood in dire need of a sympathetic hand to help him out of the pit of sin into which he had fallen. In his disappointment and disillusionment he needed someone to approach him with patience, kindness, and gentleness (vs. 22, 23), someone who realized that he might himself someday be overcome by temptation and be in need of similar help.

In dealing with those who have gone astray we should, more than under any other circumstances, practice the golden rule (see on Matt. 7:12). This is the duty and privilege of those who are themselves controlled by the Spirit and who are walking in ways of righteousness. Others are not qualified for so delicate a task. God calls upon those who are “spiritual” to guide wandering sheep back into the green pastures of truth and righteousness. Paul dealt resolutely and fearlessly with those who persisted in open sin (see 1 Cor 3:3–5) but tenderly and patiently with those who gave evidence of a desire to be restored (2 Cor. 2:5–11). Church discipline calls for a skillful blend of firmness and kindness. Paul never relaxed the high standards of the gospel, but his object was ever the salvation of men and women and their restoration to Christ when they went astray. See on Matt. 6:14, 15; 7:1–5; 18:10–35.

Meekness. See on Matt. 5:5; Gal. 5:23. Jesus was an example of meekness (see Matt. 11:29), and those who follow His example will be kind and forbearing in dealing with their brethren. They will not be critical and faultfinding, nor will they make haste to bring down upon one who errs the discipline of the church. Their zeal for justice will be seasoned with mercy. Their primary objective will be the restoration of the offender. Their proposals and decisions will be remedial, not punitive. The maintenance of church authority will be a secondary consideration.

Considering thyself. We cannot restore others unless we are right ourselves; we cannot know whether we are right ourselves unless we constantly check our lives by the divine standard and partake daily of the life of Jesus. As we seek to remedy the defects of others we are to keep an eye on ourselves. Those who would rescue others from the swift current of sin must have their own feet planted on firm ground. A concern for our own spiritual standing before God is prerequisite to a concern for that of one who needs our help. We should also realize that we ourselves are prone to fall, and that realization will keep us from displaying a holier-than-thou attitude as we seek to help a brother who has fallen.

2. Burdens. Gr. baros, “weight,” “burden,” “heaviness.” The golden rule (Matt. 7:12) calls upon every follower of Christ to consider another’s problems as if they were his own. The application of this principle in personal relations, in the home, the community, the school, and the church, and on a national and international basis would solve the ills of the world. The grace of Christ alone makes it possible to apply this principle under all circumstances. See on Mat. 5:43–47.

The law of Christ. The law, or principle, that motivated Christ’s life was that of bearing other’s others’ burdens. Christ came to earth as man’s great burden bearer (see Isa. 53:6). The only formal “commandment” our Lord gave His disciples while on earth was to “love one another” (see John 13:34). For the sense in which this command was “new” see on John 13:34. Christ declared also that “all the law and the prophets”—all of God’s revealed will (see on Luke 24:44)—are based on love, love for God and one’s fellow men. To the Romans, Paul wrote that love fulfills the law (ch. 13:10). Thus, “the law of Christ” is the epitome of the Ten Commandments, for when we live out those laws, we truly love both God and man (see on Matt. 22:34–40). For further comment on Jesus’ teachings with respect to love for one’s fellow men see on Matt. 5:43, 44; Luke 10:30–37.

3. Think himself. That is, considers himself superior to those who have fallen before the onslaughts of temptation (v. 1). See on Rom. 12:3; 1 Cor. 8:2. For comment on pride versus Christian humility see on Luke 14:7–11; 18:9–14.

Deceiveth himself. The one who overestimates his work or worth is the one who is deceived. The danger of self-conceit lies in the fact that it stifles self-examination and a sense of need. Before God can do anything for us we must become aware of our need (see on Matt. 5:3). Thus the most hopeless man in the world is the one who had deceived himself into complete self-satisfaction. God can do nothing for us unless we are willing to accept what He has to offer. One who is not aware of his need will never ask for God’s grace.

4. Prove his own work. That is, scrutinize his own conduct and motives and evaluate them by “the law of Christ” (v. 2). See on 2 Cor. 13:5. It is the appointed work of the Holy Spirit to assist in this task (see John 16:8–15). It is better for him to give his life a critical examination now than to postpone doing so until it is too late to do so profitably—when the great Judge of all men requires him to appear before the bar of divine justice. This testing process is essential to growth in grace, to the process of sanctification. The Christian does well each day to weigh his inclinations and ambitions in the light of God’s revealed purpose and plan for him, and under the guidance of the Holy Spirit.

Himself alone. When it comes to making an analysis of character it is best for each man to concentrate on himself, not on others. How foolish he would be to labor away to remedy the defects of other men and remain unaware of his own shortcomings. For further comment see on Matt. 7:1–5. How much joy would he ultimately find in contemplating the perfecting of their character, and he himself be found a reprobate? How much better for him to devote his time and efforts to remedying the defects of his own character. Then, in the great judgment day he will have reason to rejoice. See on Gal. 6:7–9.

5. Burden. Gr. phortion, “load,” “burden,” some object it is one’s duty to carry. The “burdens” of v. 2 may be laid aside rather readily if need be, whereas the “burden” of v. 5 is one that must, under any circumstance, continue to be borne. Every soldier is expected to carry his own kit; it is his responsibility to do so. He may also, at times, assist others to bear theirs. He will be called to account for his own “burden,” but not necessarily for the “burdens” of others. Bearing the burdens of others in addition to his own is commendable, but neglecting his own is inexcusable. He is not to impose upon others, however much he himself may be imposed upon by them.

Paul does not here imply that God leaves man to bear his burdens alone. Jesus offers to share them (see on Matt. 11:30). Some Christians make the mistake of not sharing their burdens with Jesus. He invites all to come to Him, and He assures relief from the toil that could never be endured in one’s own strength (see Matt. 11:28–30).

6. Taught in the word. Or, “receives instruction in the word.”

Communicate unto. Gr. koinoµneoµ, “to have fellowship with,” “to share with,” “to be a partaker with” (see Rom. 15:27; 1 Tim. 5:22; Heb. 2:14; 1 Peter 4:13; 2 John 11). Well may the Galatians have this kind of fellowship with Paul. The one who “is taught” the gospel should purpose to share in all the “good things” his teachers have imparted to him. This will help him to “prove his own work” and to “bear his own burden.” It has also been suggested that Paul here recommends the support of the gospel ministry by those who benefit by it. If this is what the apostle means, his statement would seem to have little direct relationship to its context.

Him that teacheth. That is, every Christian teacher, though Paul here doubtless refers particularly to himself.

7. Be not deceived. God holds every man accountable for the “good things” his Christian teachers have imparted to him (v. 6). He will hold the Galatians accountable for the instruction Paul has given them.

Mocked. Gr. mukteµrizoµ, “to sneer at,” “to turn up the nose at.” Those who sneer at God by treating lightly the counsel He sends must suffer the consequences of so doing.

Whatsoever. The principle here set forth is as true in the real of spiritual things and of social relationships as in the natural world. That things shall reproduce after their kind, is an inflexible law (see on Gen. 1:12). Accordingly, an man who sows “wild oats” cannot expect an abundant wheat harvest.

8. The flesh. See on ch. 5:13, 17, 24. Paul here refers to those who do not attempt to check their carnal desires and inclinations (see ch. 5:19–21). Only as a man resists evil can he expect to be free from its influence and results. In ch. 6:7 attention is centered on the kind of seed sown, but here, more on the ground in which it is cast. Compare the parable of the Sower (see on Matt. 13:3–9). When the ground is “the flesh” the fruit is certain to be blighted.

Soweth to the Spirit. Equivalent to being “led of the Spirit” (see on Rom. 8:14; Gal. 5:16). No better example of this can be cited than the life of the apostle Paul himself. He knew by experience whereof he spoke (cf. Acts 13:1, 2; 16:6, 7; etc.).

9. Weary in well doing. That is, in following wherever the spirit leads (see on v. 8) and bearing “the fruit of the Spirit” (ch. 5:22, 23). More particularly, Christians should never weary of bearing the “burdens” of their fellow men (ch. 6:2). Such service prompted by love never becomes monotonous. Our Lord’s example in ministering to the needs of those who pressed about Him is the supreme ideal of Christian service.

In due season. That is, at the harvesttime. Although the motivating spirit in Christian service is love, rewards are promised (see Rev. 22:12). Christ illustrated the bestowal of eternal rewards by comparing it with the harvesttime (see Matt. 13:39–43). God has already specified the time for earth’s harvest (see Acts 17:31). Those who sow good seed in the present life, seed that appears at the time to be wasted on inhospitable soil, are assured of recognition in that great day of harvest. Then every man will receive a reward, both appropriate amd proportionate to his deserts (Matt. 16:27; Rev. 22:12). For comment concerning the basis on which God determines rewards see on Matt. 20:1–16.

If we faint not.Only those who endure to the end can expect to receive a reward for doing well. Too often in the Christian warfare would-be soldiers of the cross have fainted and given up the struggle. Overcome with temptation or disheartened in the way, they have turned wearily from following their Master. Paul cites the case of Demas, one of his faithful colaborers, who was attracted by the things of the world and returned to his former way of living (2 Tim. 4:10; cf. Col. 4:14). How often this experience has been repeated since Paul’s day On the other hand, what a picture of heroism is presented in the courageous attitude of the thousands of Christian martyrs who faced the cruelest of deaths rather than relinquish their steadfast confidence in the One who redeemed them from their sins.

10. Opportunity. Paul here draws a conclusion from his metaphor of sowing and reaping (vs. 7–9). There is a time for sowing, there is a time for reaping. The harvesttime is in God’s hands; the sowing time, in ours. The Spirit-guided person may expect constant direction and counsel, in order that he may improve, to the maximum, the opportunities of the sowing time (v. 8). More than human wisdom is needed in order to evaluate the opportunities of time in the light of eternity, and to know how to make the most of the opportunities that present themselves. As laborers in the Master’s vineyard (see on Matt. 20:1–16) we should pray for understanding to know when and how to labor most effectively. The Christian, therefore, is accountable to God, not only for serving, but also for the manner of his service.

Household of faith. That is, the church (see 1 Sam. 3:15; Eph. 2:19; 1 Peter 4:17). The church has an obligation to all men everywhere (see Matt. 28:19, 20), but first to its own members. This is true both in spiritual and in material matters. The church cannot serve the world acceptably unless its own house is in order.

11. How large a letter. Literally, “large letters.” It is not clear whether Paul here refers to the entire epistle or only to vs. ch. 11–18 of 6. Most of Paul’s epistles were dictated to a scribe, or amanuensis (cf. Rom. 16:22). However, some years prior to this time he began the practice of adding a brief section in his own handwriting, as a guarantee of the genuineness of his letter (see 1 Cor. 16:21; Col. 4:18). Apparently, letters had been forged in his name (see 2 Thess. 2:2; 3:17). Those who consider that Paul wrote the entire epistle without the help of an amanuensis suggest that no suitable Christian scribe was available for the task. However, it is generally conceded that the Epistle to the Roman was written at about the same time as that to the Galatians, and in writing the former Paul made use of the services of a scribe named Tertius (Rom. 16:22). The more common belief is that Paul himself penned only the closing section of Galatians. If, indeed, the entire epistle was penned by the apostle himself it would be the only one (except for Philemon) so written, and the probability is therefore against his having done so in this instance.

Paul’s writing in “large letters” suggests that, at the time he wrote Galatians at least, his penmanship was faulty. Pauls great learning precludes the possibility that the apostle did not know how to write acceptably. Some have suggested that his poor penmanship was the result of defective vision (see on 2 Cor. 12:7–9; Gal. 4:15), others that his hands had suffered more of less permanent injury from the treatment of his persecutors of (cf. 2 Cor. 11:24–27).

I have written. The form of the verb in Greek also permits the interpretative translation, “I write” or “I an writing.” Similar instances of the same verb form, in which the writer considers what he is writing at the moment from the viewpoint of those reading it, occur in Philemon 19; 1 Peter 5:12; 1 John 2:14, 21, 26. Those who believe that Paul here refers only to the postscript, use the translation “I am writing.” Those who think he refers to the entire letter render the verb, “I have written.”

12. As many. Paul specifies the false teachers with whose teachings he has been concerned throughout the epistle.

A fair shew. They wanted tangible, physical evidence of the success of their efforts. This could be accomplished by turning the Christians back to certain observances of the law, particularly circumcision, which had met their fulfillment in the gospel.

Lest they should suffer. This pretended zeal of the false teachers does not arise so much from genuine love for the cause they represent as from a desire to avoid persecution from their brethren, the Jews. If they express loyalty to Jewish ceremonies such as circumcision, they will not be essentially different from other Jews, and can thus avoid the persecution visited upon Paul and other Christian leaders. By this type of compromise, they were, perhaps, attempting to blend Christianity and Judaism. The remarkable success of this scheme in the churches of Galatia provides an interesting comment on the effect of religious compromise in the 1st century. Similar compromises between truth and error have been attempted since then, with more permanent results. The fear of ridicule and persecution is still responsible for compromise in teaching and in practice. The pure gospel is never popular with the majority, which is satisfied with the mere form of godliness without its power (see 2 Tim. 3:5).

13. They. That is, the Judaizers.

Keep the law. See on ch. 2:16. Paul means, no doubt, that they did not keep the whole law. He has already observed that one who is circumcised is under obligation to keep the whole law (see chs. 3:10; 5:3). These false apostles were neither sincere nor consistent. In fact, it would be impossible for them to observe every detail of the law scrupulously amid Gentile surroundings.

Glory in your flesh. For the Judaizers to succeed in making proselytes would be to their credit and glory in the eyes of orthodox Jews. Their objective, apparently, was to convince their devout Jewish compatriots that, as Christians, they were still good Jews, and thus ingratiate themselves with the Jewish authorities. Thus, showing their zeal for the law, they hoped to avoid persecution.

14. God forbid. Literally, “May it not be” A very strong affirmation.

Glory. Or, “take pride in.” Compare 2 Cor. 5:12; 11:18; 12:1; etc.

Save in the cross. Paul wrote the Corinthians that it was his purpose to make the cross supreme in his life and ministry (see 1 Cor. 2:2). In Corinthians the cross stands in contrast with “enticing words of man’s wisdom” (1 Cor. 2:4), on which he had relied somewhat at Athens. Here, the cross stands in contrast with the Jewish legal system (Gal. 6:13). He could have boasted about his Jewish background and attainments, which were far in excess of those of his opponents (2 Cor. 11:22). On the few occasions Paul mentioned his Jewish background he did so with the his apostleship, not for self-glorification. This did not mean that he was reluctant to identify himself as a Jew. Even though he did not endorse the teachings of the Pharisees, he doubtless once considered his former attachment to this sect as a reason for confidence in the flesh (see Phil. 3:4–6; cf. Acts 23:6). Paul readily acknowledged the advantages of Judaism (see on Rom. 3:1, 2). There had been advantages in the forms of worship instituted by God in connection with the services of the sanctuary, but these were all intended to lead the worshiper to a clearer understanding of God and His requirements. Now the Galatians were being influenced to return to these forms as a means of salvation. For further comment on the “glory” of the cross see on John 3:16; Phil. 2:6–8.

The world is crucified. The “world” is here equivalent to the “flesh” of ch. 5:16–21. These have no more influence on Paul’s thinking and conduct than if they no longer existed. For comment on crucifying the “world” and the “flesh” see on ch. 5:24. See on Phil. 3:8–11.

I unto the world. See on ch. 2:20.

15. In Christ Jesus. Important textual evidence (cf. p. 10) may be cited for omitting this phrase.

Circumcision. See on Gal. 5:6; cf. 1 Cor. 7:19. Outward rites and forms are not important matters to the Christian.

A new creature. That is, a new creation, meaning either the act of creation or the being thus created. See on 2 Cor. 5:17; cf. 1 Cor. 7:19. Things of supreme consequence are thus: (1) faith, which proceeds from love, (2) the result of faith, a new man in Christ Jesus, and (3) the outward, visible evidence of this transformation, namely, obedience to God’s will as expressed in His law. No change in character results from circumcision, but a new creation brings a new person into being.

16. As many as walk. That is, as many as live according to the principle of vs. 14, 15, whether Jew or Gentile (see on chs. 3:27–29; 5:16). There are no privileged groups in the Christian church. This good news of spiritual equality had brought great joy to all Gentiles wherever Paul preached. Christian growth depends upon a knowledge of the truth and willingness to “walk” in harmony with it (see 2 Peter 3:18; see on Matt. 7:21–27).

Rule. Gr. kanoµn, “rule,” “principle,” “law,” “standard,” “sphere of activity.” Paul here refers to the “rule,” or “standard,” of righteousness in Christ set forth in vs. 14, 15.

Peace. See on 2 Cor. 1:2; cf. Matt. 10:13.

Israel of God. That is, spiritual Israel, including both Jews and Gentiles (see Gen. 32:28; Rom. 2:28, 29; Gal. 3:7, 8). They are part of one body—the church of Jesus Christ.

17. Trouble me. Paul considers the matter settled. He has said all that he has to say on the subject in this epistle. He has no more to add. He has clearly met all the arguments of his opponents. The idea of arranging a compromise between Christianity and Judaism by combining elements of both is worth no further consideration, and he refuses to give any more time or attention to the proposal (see on vs. 12, 13).

Marks. Gr.stigmata, “marks” branding slaves or other property with the owner’s name or identifying symbol. Captives were sometimes so marked, and not infrequently soldiers had themselves branded with the name of their commanding officer. Temple slaves or devotees of a deity are also said to have been thus marked as evidence of their devotion. By “the marks of the Lord Jesus” Paul doubtless refers to the scars left upon his body by persecution and hardship (see 2 Cor. 4:10; 11:24–27). His opponents now insist on compelling his Gentile converts to accept the mark of circumcision as a token of their submission to Judaism. But Paul has marks that indicate whose slave he has become, and for him there is no other loyalty than to Christ (see on Gal. 6:14). The scars Paul had received from his enemies while in the service of his Master spoke most eloquently of his devotion to Christ. Most of these scars testified to the inveterate hatred of the Jews (see on ch. 5:11).

18. Brethren. The same form of address with which Paul began the epistle (ch. 1:2). He esteems their fellowship, fully confident that they will accept his counsel (see on ch. 5:10). The fact that nothing further is heard of trouble in Galatia over the subject of Judaizing is silent testimony to the success of his present appeal to them.

Grace. See on Rom. 1:7; 3:24; 2 Cor. 13:14; cf. 2 Tim. 4:22; Philemon 25. Throughout the epistle Paul has stressed the fact that salvation comes only through grace, that it never can be earned by works. There is no other way to be at peace with God. It is more than a passive attribute of God, it is divine love and kindness in action. Paul thus concludes his appeal to the churches of Galatia, whose members he loves and for whom he feels solicitous concern. May they turn from meaningless external ceremonies, whatever they be, and accept the redemption that comes through faith in Jesus Christ!

Your spirit. That is, you (cf. on Ps. 16:10).

Amen. See on Matt. 5:18.

The postscript following v. 18 appears in no early manuscript, and was not a part of the original, inspired record. There is general agreement that this epistle was written from Corinth during the course of Paul’s Third Missionary Journey (see p. 104). Compare on Rom. 16:27; 1 Cor. 16:24; and the superscriptions to certain of the psalms (see Vol. III, p. 615).

Ellen G. White comments

1    COL 249; DA 440, 504; Ed 113; Ev 353; FE 279; MB 128; MH 166; ML 52; TM 274; 1T 209; 2T 52; 3T 93; 5T 247, 346, 605; 7T 263

1, 2 MH 495; 5T 246; 6T 398

2     CT 552; 1T 201; 2T 75; 3T 526; 4T 228, 5T 18

3     5T 247; 6T 399

4     2T 340

5     5T 247

7     AA 73; AH 525; CG 185; COL 85; CS 27; CT 82; Ed 108; Ev 357; FE 156, 298, 375; MB 83; MH 180, 445; MYP 21; PP 268; 1T 134, 503, 696; 2T 31, 79, 267, 300, 323, 330, 570, 641; 3T 226, 363; 4T 63, 117, 343, 363, 366, 383, 501; 5T 30, 118, 119, 320, 429, 590; 6T 268, 305, 399; 8T 52, 294; 9T 157; WM 19, 84

7, 8 2T 92

7–10FE 250

8     CG 163; COL 41, 84; Ed 109; FE 227, 376; PK 624; 3T 241, 365

9     CG 242; EW 268; 2T 29, 445; 4T 101; 6T 305, 478; 8T 18, 196; 9T 86, 131; WM 97

10   MH 201; ML 232, 245; PK 652; 6T 85, 271, 278; WM 46, 210

14   AA 210, 561; COL 161; CT 23; DA 661; GW 29; MH 460; ML 61; 1T 525; 2T 47, 213, 443; 5T 367; 7T 31; 8T 19, 320

15   AA 204

17        SR 275