Albert Barnes Commentary Galatians 6

GALATIANS Chapter 6

This chapter is composed entirely of affectionate exhortation and the expression of the apostle's earnest solicitude for the Christians in Galatia. He exhorts them (Galatians 6:1) to bring back to the ways of virtue anyone who, through the strength of strong temptation, has been led astray.

He entreats them (Galatians 6:2) to bear one another's burdens and thus to show that they were true friends of Christ and governed by His laws. He entreats them not to be lifted up with pride and not to place an inordinate estimate on anything that they possessed, assuring them that their true estimate was to be formed from the character of their own works (Galatians 6:3–5).

He exhorts them to provide for the needs of their public teachers, the preachers of the gospel (Galatians 6:6). In Galatians 6:7-10, he reminds them of the solemn day of judgment, when all will be tried; assures them that men will be judged and rewarded according to their works; and entreats them not to be weary in doing good, but to labor on patiently in doing good, with the assurance that they will reap in due season.

In Galatians 6:11, he shows them the interest which he felt in them by his having done what was unusual for him, and what perhaps he had done in no other instance—writing an entire letter in his own hand. He then states the true reason why others wished them to be circumcised.

It was the dread of persecution, and not any real love for the cause of religion. They did not themselves keep the law, and they only desired to glory in the number of converts to their views (Galatians 6:12–13). But Paul says that he would glory in nothing but in the cross of Christ.

By that he had been crucified to the world, and the world had been crucified to him (Galatians 6:14); and he repeats the solemn assurance that in the Christian religion neither circumcision nor uncircumcision was of any importance whatever (Galatians 6:15). This was the true rule of life; and on as many as walked according to this principle, he invokes the blessing of God (Galatians 6:16).

He closes the epistle by entreating them to give him no more trouble. He bore in his body already the marks or sufferings which he had received in the cause of the Lord Jesus. His trials already were sufficient, and he entreats them to spare him from future disturbance (Galatians 6:17), and closes with the benediction (Galatians 6:18).

Brethren, if a man be overtaken. The margin says, although. It is a case which the apostle supposes might happen. Christians were not perfect, and it was possible that those who were true Christians might be surprised by temptation and fall into sin. The word rendered be overtaken (prolēphthē, from prolambanō) means, properly, to take before another, to anticipate (1 Corinthians 11:21); then to be previously taken or caught. It may here mean either that one had been formerly guilty of sin, or had been recently hurried on by his passions or by temptations to commit a fault.

It is probable that the latter is the true sense here, meaning if a man is found to be overtaken by any sin, if his passions or temptation get the better of him. Tyndale renders it, If any man be fallen by chance into any fault. This refers to cases of surprise or sudden temptation.

Christians do not commit sin deliberately and as a part of the plan of life; rather, they may be surprised by sudden temptation or urged on by impetuous and headstrong passion, as David and Peter were. Paul does not speak of the possibility of restoring one who deliberately forms the plan of sinning; he does not suppose that such a man could be a Christian, and that it would be proper to speak of restoring such a man.

Ye which are spiritual. This means those who are under the influences of the Holy Spirit (see notes on Galatians 5:22, 23).

The apostle, in this verse, evidently refers to those who have fallen into some sensual indulgence (Galatians 5:19–21), and says that those who have escaped these temptations, and who are under the influences of the Spirit, should recover such persons. It is a very important qualification for those who would recover others from sin that they should not be guilty of the same sin themselves. Reformers should be holy men. Men who exercise discipline in the church should be spiritual men—men in whom implicit confidence may be properly reposed.

Restore such an one. On the meaning of the word used here, see the note on 2 Corinthians 13:11.

Here it means not to restore him to the church after he has been excluded, but to set him right, bring him back, and recover him from his errors and faults. The apostle does not say in what manner this is to be done; but it is usually to be done, doubtless, by affectionate admonition, faithful instruction, and prayer. Discipline or punishment should not be resorted to until the other methods have been tried in vain (Matthew 18:15–17).

In the spirit of meekness. This means with a kind, forbearing, and forgiving spirit (see note on Matthew 5:5).

It should not be with anger; not with a lordly and overbearing mind; not with a love of finding others at fault, nor with a desire for inflicting the discipline of the church; not with a harsh and unforgiving temper. Instead, it should be with love, gentleness, humility, patience, and with a readiness to forgive when wrong has been done. This is an essential qualification for restoring and recovering an offending brother. No one should attempt to rebuke or admonish another who cannot do it in the spirit of meekness; no one should engage in any way in the work of reform who does not have such a temper of mind.

Considering thyself, etc. This means remembering how liable you yourself are to err, and how much kindness and indulgence should therefore be shown to others. You are to act as if you felt it possible that you might also be overtaken with a fault, and you should act as you would wish that others should do toward you.

Pliny (Epistles 8.22) has expressed a similar sentiment in the following beautiful language: "Atque ego optimum et emendatissimum existimo, qui caeteris ita ignoscit, tanquam ipse quotidie peccet; ita peccatis abstinet, tanquam nemini ignoscat. Proinde hoc domi, hoc foris, hoc in omni vitae genere teneamus, ut nobis implacabiles simus, exorabiles istis etiam, qui dare veniam nisi sibi nesciunt."

The doctrine taught by Paul is that such is human infirmity, and such the strength of human depravity, that no one knows into what sins he may himself fall. He may be tempted to commit the same sins which he endeavours to amend in others; he may be left to commit even worse sins. If this is the case, we should be tender while we are firm; forgiving while we set our faces against evil; prayerful while we rebuke; and compassionate when we are compelled to inflict on others the discipline of the church. Every person who has any proper feelings, when attempting to recover an erring brother, should pray for him and for himself also, and will regard his duty as only half done, and that very imperfectly, if he does not "consider also that he himself may be tempted."

Bear ye one another's burdens. (See Barnes on Romans 15:1.)

Bear with each other; help each other in the divine life. The meaning is that each person has particular temptations and easily besetting sins, which constitute a heavy burden. We should aid each other concerning these, and help one another to overcome them.

And so fulfil the law of Christ. This is the distinctive law of Christ, requiring us to love one another. (See Barnes on John 13:34.)

This was the distinguishing law of the Redeemer, and they could in no way better fulfill it than by aiding each other in the divine life. The law of Christ would not allow us to reproach the offender, to taunt him, or to rejoice in his fall.

We should help him to take up his load of infirmities and sustain him by our counsels, our exhortations, and our prayers. Christians, conscious of their infirmities, have a right to the sympathy and prayers of their fellow believers.

They should not be cast off to a cold and heartless world; a world rejoicing over their fall and ready to brand them as hypocrites. They should be pressed to the warm bosom of brotherly kindness, and prayer should ascend unceasingly for an erring and fallen fellow believer.

Is this the case for all who bear the Christian name?

For if a man think himself to be something, etc. See Galatians 5:26. This is evidently designed 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. Those 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 what he perceives himself to be, but is lifted up with vain self-conceit.

He deceiveth himself. He does not understand 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.

But let every man prove. That is, try or examine in a proper manner. Let him form a proper estimate of what is due to himself, according to his real character. Let him compare himself with the word of God, and the infallible rule which He has given, and by which we are to be judged in the last great day. (1 Corinthians 11:28; 2 Corinthians 13:5).

His own work. What he does. Let him form a fair and impartial estimate of his own character.

And then shall he have rejoicing. That is, he will be appropriately rewarded, and will meet with no disappointment. The man who forms an improper estimate of his own character will be sure to be disappointed. The man who examines himself, and who forms no extravagant expectation in regard to what is due to himself, will be appropriately rewarded, and will be made happy. If, by the careful examination of himself, he finds his life to be virtuous, and his course of conduct pure; if he has done no wrong to others, and if he finds evidence that he is a child of God, then he will have cause of rejoicing.

In himself alone. (Compare to Proverbs 14:14: A good man shall be satisfied from himself.) The sentiment is, that he will find in himself a source of pure joy. He will not be dependent on the applause of others for happiness. In an approving conscience; in the evidence of the favour of God; in an honest effort to lead a pure and holy life, he will have happiness. The source of his joys will be within; and he will not be dependent—as the man of ambition, and the man who thinks of himself more highly than he ought, will—on the favours of a capricious multitude, and on the breath of popular applause.

And not in another. He will not be dependent on others for happiness. Here is the true secret of happiness. It consists:

1. in not forming an improper estimate of ourselves; in knowing just what we are, and what is due to us; in not thinking ourselves to be something, when we are nothing.

2. in leading such a life that it may be examined to the core; that we may know exactly what we are, without being distressed or pained. That is, in having a good conscience, and in the honest and faithful discharge of our duty to God and man.

3. in not being dependent on the fickle applause of the world for our comfort. The man who has no internal resources, and who has no approving conscience; who is happy only when others smile, and miserable when they frown, is a man who can have no security for enjoyment.

   The man who has a good conscience, and who enjoys the favour of God, and the hope of heaven, carries with him the source of perpetual joy. He cannot be deprived of it. His purse may be taken, and his house robbed, but the highwayman cannot rob him of his comforts. He carries with him an unfailing source of happiness when abroad, and the same source of happiness abides with him at home: he bears it into society, and it remains with him in solitude; it is his companion when in health, and when surrounded by his friends; and it is no less his companion when his friends leave him, and when he lies upon a bed of death.

For every man shall bear his own burden. This seems to be a kind of proverbial saying, and it means here that each one will receive his due reward. If a person is virtuous, he will be happy; if a person is vicious, he will be miserable. If a person is virtuous, he will have the source of happiness in himself; if a sinner, he must bear the due penalty for his sin.

On the great day, each one will be justly rewarded. Knowing this, we should be less anxious about the opinions of others and should seek to maintain a good conscience toward God and humanity. The purpose of this passage is to prevent people from forming an incorrect estimate of themselves and of the opinions of others.

Let a person realize that he is soon to stand at the judgment seat, and it will do much to keep him from an improper estimate of his own importance. Let him realize that he must give an account to God, and that his vital interests are to be determined by the estimate God will assign to his character. This will teach him that the opinion of the world is of little value.

This will restrain his vanity and ambition. This will show him that the main business of life is to secure the favor of God and to be prepared to give his account. And there is no way as effective in checking ambition and subduing vanity and the love of applause, as to realize that we are soon to stand at the solemn bar of God.