John Calvin Commentary Galatians 6

We have no good works which God rewards except those which we derive from his grace.

Brethren, if a man be overtaken in any fault Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, often springs from pride, and from dislike and contempt of their brothers. Most men seize on the faults of their brothers as an occasion for insulting them and for using reproachful and cruel language. If the pleasure they take in upbraiding were equaled by their desire to produce amendment, they would act differently. Reproof, and often sharp and severe reproof, must be administered to offenders. But while we must not shrink from a faithful testimony against sin, we must also not omit to mix oil with the vinegar.

We are taught here to correct the faults of our brothers in a mild manner, and to consider no rebukes as partaking of a religious and Christian character which do not breathe the spirit of meekness. To gain this object, he explains the design of pious reproofs, which is, to restore him who is fallen, to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language; and consequently, we must display a gentle and meek spirit if we intend to heal our brother. And lest anyone should satisfy himself with assuming the outward form, he demands the spirit of meekness; for no one is prepared for chastising a brother until he has succeeded in acquiring a gentle spirit.

Another argument for gentleness in correcting our brothers is contained in the expression, "if a man be overtaken". If he has been carried away through lack of consideration, or through the cunning arts of a deceiver, it would be cruel to treat such a man with harshness. Now, we know that the devil is always lying in wait and has a thousand ways of leading us astray.

When we perceive that a brother has transgressed, let us consider that he has fallen into the snares of Satan; let us be moved with compassion and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep-seated crimes, accompanied by deliberate and obstinate disregard of the authority of God.

Such a display of wicked and perverse disobedience to God must be met with greater severity, for what advantage would be gained by gentle treatment? The particle if also (ἐὰν καὶ) implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance.

Ye who are spiritual. This is not spoken in irony; for, however spiritual they might be, still they were not wholly filled with the Spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied than to promote the salvation of their brothers? The more eminently anyone is endowed with Divine grace, the more strongly they are bound to promote the edification of those who have been less favored.

But such is our folly, that in our best duties we are apt to fail, and therefore need the exhortation which the apostle gives to guard against the influence of carnal views.

Considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition when he addresses each person individually and bids him look carefully into himself. "Whoever you are that take upon yourself the office of reproving others, look to yourself." Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, "the wallet that hangs behind our own back"; and therefore, to arouse us to greater activity, he employs the singular number.

These words may be understood in two ways. Since we acknowledge that we are liable to sin, we more willingly grant to others the forgiveness that we, in our turn, expect will be extended to us. Some interpret them in this manner: "You who are a sinner, and need the compassion of your brothers, should not show yourself fierce and implacable to others."

But I would rather choose to expound them as a warning given by Paul, that in correcting others, we should not ourselves commit sin. There is a danger here that deserves our most careful attention, and against which it is difficult to guard, for nothing is easier than to exceed the proper limits. The word tempt, however, may very properly be understood in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others.

Bear ye one another’s burdens. The weaknesses or sins, under which we groan, are called burdens. This phrase is singularly appropriate in an exhortation to kind behavior, for nature dictates to us that those who bend under a burden ought to be relieved. He commands us to bear the burdens.

We must not indulge or overlook the sins by which our brothers are pressed down, but relieve them—which can only be done by mild and friendly correction. There are many adulterers and thieves, many wicked and abandoned characters of every description, who would willingly make Christ an accomplice in their crimes. All would choose to lay upon believers the task of bearing their burdens. But as the apostle had immediately before exhorted us to restore a brother, the manner in which Christians are required to bear one another’s burdens cannot be mistaken.

And so fulfill the law of Christ. The word law, when applied here to Christ, serves as an argument. There is an implied contrast between the law of Christ and the law of Moses. "If you are very eager to keep a law, Christ commands you a law which you are bound to prefer to all others, and that is, to cherish kindness towards each other. He who has not this has nothing.

On the other hand, he tells us that when every one compassionately assists his neighbor, the law of Christ is fulfilled; by which he implies that everything that does not proceed from love is unnecessary; for the composition of the Greek word ἀναπληρώσατε suggests what is absolutely perfect. But as no one performs in every respect what Paul requires, we are still at a distance from perfection. He who comes the closest to it with regard to others is still far distant with respect to God.

The good works which we perform by the guidance and direction of the Holy Spirit, are the fruits of that adoption which is an act of free grace.

They are not only unworthy of the smallest and most inconsiderable reward, but deserve to be wholly condemned, because they are always stained by many blemishes; and what have pollutions to do with the presence of God?