Thomas Aquinas Commentary Galatians 6:1-5

"Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. Bear ye one another`s burdens, and so fulfil the law of Christ. For if a man thinketh himself to be something when he is nothing, he deceiveth himself. But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor. For each man shall bear his own burden." — Galatians 6:1-5 (ASV)

After leading the Galatians back to the state of truth regarding divine things, the Apostle then leads them back to the truth regarding human things, instructing them how to behave toward other people.

He explains:

1. How to act toward the upright.
2. How to act toward those who are wicked (Galatians 6:11).

With respect to the first point, he does three things:

1. He teaches how superiors should act toward inferiors.
2. He teaches how equals should act toward equals (Galatians 6:2).
3. He teaches how inferiors should act toward superiors (Galatians 6:6).

Regarding the first of these, he does two things:

1. He sets forth the admonition.
2. He assigns the reason for the admonition: considering yourself, lest you also be tempted (Galatians 6:1).

Therefore, because he had said so much about sin, he now gives an admonition about meekness and mercy, so that no one who is free of sin would be severe toward sinners. He says: Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness. In this, he lays down the three elements that form the admonition.

The first element consists in being caught unawares. For when some sin out of malice, they are less worthy of forgiveness: Who as it were on purpose have revolted from him and would not understand all his ways (Job 34:27). But when one is overtaken by temptation and lured into sin, pardon should be granted more readily. That is why he says, and if a man be overtaken in any fault—that is, if he falls through a lack of caution and because of deception, so that he could not escape—instruct such a one in the spirit of meekness.

The second is the infrequency of sin. For some sin as a matter of custom: Cursing and lying and killing and theft and adultery have overflowed and blood has touched blood (Hosea 4:2). Against such sinners, more severe measures should be taken. This is excluded when he says, in any fault, implying that he is speaking of those who do not sin as a daily practice.

The third is the quality of the sin. Sins of commission are more grave than sins of omission. This is because sins of commission are opposed to negative precepts, which bind us always and at every moment. Sins of omission, however, are opposed to affirmative precepts; since these do not bind us at every moment, it cannot be known definitively when they do bind. Hence it is said in Psalm 18:13: Who can understand sins? Regarding this, he says, in any fault. Or, according to a gloss, a fault is a sin committed through ignorance.

Having stated these things, he recommends that mercy be shown by those who correct others. These are spiritual people, whose office is to correct. Hence he says, you, who are spiritual, instruct such a one in the spirit of meekness. As it is written, The spiritual man judges all things, and he himself is judged of no man (1 Corinthians 2:15). The reason for this is that he has a correct judgment of all things, being rightly disposed to each thing, just as a person with a healthy sense of taste is the best judge of flavor. The spiritual person alone is rightly disposed concerning moral actions; therefore, he alone judges them well.

But although the name “spirit” suggests unyielding energy, according to the saying of Isaiah, For the spirit of the mighty is like a whirlwind beating against a wall (Isaiah 25:4), it should not be supposed that spiritual people are overly strict in correcting. For the spirit of this world does that, but the Holy Spirit produces a certain gentleness and sweetness in a person: O how good and sweet is your spirit, O Lord, in all things! . Hence he says, in the spirit of meekness. And again: The just man shall correct me in mercy and shall reprove me (Psalms 140:5). On the contrary, it is said of some in Ezekiel: You ruled over them with vigor and with a high hand (Ezekiel 34:4). Furthermore, he says, instruct, and not “correct,” because he is speaking of those who fall by being overtaken, and these need instruction; or because every sinner falls through some lack of knowledge: They err that work evil (Proverbs 14:22).

He adds a reason for the admonition, saying, considering yourself, lest you also be tempted. As if to say: You should do as I say, because you, too, are weak. For as long as we are in this mortal life, we are prone to sin. But nothing so breaks a person from severity in correcting as the fear of his own fall: Judge of the disposition of your neighbor by yourself .

Next, he shows how they ought to act toward equals when he says, Bear one another’s burdens.

1. He sets down the admonition.
2. He assigns a reason for it (Galatians 6:2).
3. He removes an obstacle to the admonition (Galatians 6:3).

Here he admonishes them to support one another, saying, Bear one another’s burdens. This is to be done in three ways.

• By patiently enduring the bodily or spiritual defects of another: We that are stronger ought to bear the infirmities of the weak (Romans 15:1).
• By coming to one another’s aid in their needs: Communicating to the necessities of the saints (Romans 12:13).
• By making satisfaction through prayers and works for the punishment one has incurred: A brother that is helped by his brother is like a strong city (Proverbs 18:19).

Now the reason for this admonition is the fulfillment of the law of Christ. But this is charity: The fulfillment of the law is love (Romans 13:10). Hence he says: and so you will fulfill the law of Christ, that is, charity.

There are three reasons why charity is specifically linked with the law of Christ.

1. Because by it the New Law is distinguished from the Old; for the Old Law is a law of fear, while the New Law is one of love. Hence Augustine says: “Fear and love is the slight difference between the Old Law and the New.”
2. Because Christ expressly promulgated His law in terms of charity: By this shall all men know that you are my disciples, if you have love one for another (John 13:35); and again: A new commandment I give to you: that you love one another, as I have loved you (John 13:34).
3. Because Christ fulfilled it and left us an example of how to fulfill it; for he bore our sins out of charity: Surely he has borne our infirmities (Isaiah 53:4); Who his own self bore our sins in his body upon the tree, that we, being dead to sins, should live to justice (1 Peter 2:24); He himself shall carry them that are with young (Isaiah 40:11).

Thus, we ought to carry one another’s burdens out of charity, so that we may fulfill the law of Christ.

The obstacle to fulfilling the above admonition is pride. To exclude this he says, For if anyone thinks himself to be something, when he is nothing, he deceives himself.

1. He censures such pride.
2. He points out how to avoid it (Galatians 6:4).
3. He gives a reason for avoiding it (Galatians 6:5).

He says, therefore: Do as I say. But it sometimes happens that one does not carry another’s burdens because he prefers himself to others. Hence such a one said: I am not as the rest of men, extortioners, unjust, adulterers (Luke 18:11). Therefore he says, For if anyone thinks himself to be something—that is, through pride, he judges in his own mind that he is greater in comparison to a sinner—when he is nothing of himself, because whatever we are is from the grace of God, according to the saying of the Apostle: But by the grace of God I am what I am (1 Corinthians 15:10). Anyone, I say, who acts thus deceives himself, that is, he cuts himself off from the truth: All nations are before him as if they had no being at all (Isaiah 40:17); When you have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do (Luke 17:10).

Now the way to avoid such a failing is to consider one’s own defects. It is because one considers the defects of others and not his own that he seems to himself to be something in comparison to others in whom he observes defects; and not considering his own, he has a feeling of pride. Hence he says, But let every one prove—that is, diligently examine—his own work, both inward and outward: Let a man prove himself (1 Corinthians 11:28). And so in himself—that is, in his own conscience—he shall have glory—that is, he shall glory and rejoice—For our glory is this: the testimony of our conscience (2 Corinthians 1:12)—and not in another, that is, not in being praised by someone else. Or thus: in himself, that is, in things that are his own, he will have glory, that is, he will glory by considering himself; and not in another, that is, not by considering others: Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me (2 Corinthians 12:9). Or, in himself, that is, in God Who dwells in him, he will glory, that is, the glory will be His; and not in any other save in God: He that glories, let him glory in the Lord (2 Corinthians 10:17).

The reason for avoiding pride is the reward or punishment that will be rendered to each one according to his merits or demerits. Hence he says, For every one shall bear his own burden (Galatians 6:5). But this seems contrary to what he had said earlier, namely, Bear one another’s burdens (Galatians 6:2).

It should be known, however, that he was speaking there of the burden of supporting weakness, which we ought to carry for one another. But here he is speaking of the burden of rendering an account. This, everyone will carry for himself, whether it be a burden of reward or of punishment. For “burden” signifies the weight sometimes of punishment, sometimes of reward: Working for us an eternal weight of glory (2 Corinthians 4:17); Say to the just man that it is well, for he shall eat the fruit of his doings. Woe to the wicked unto evil, for the reward of his hands shall be given him (Isaiah 3:10). But if some are said to render an account for others, as prelates for their subjects, according to Ezekiel, I will require his blood at your hand (Ezekiel 3:20), and Hebrews, Obey your prelates... for they watch as being to render an account of your souls (Hebrews 13:17), this is not contrary to the words of the Apostle, because they are not punished for the sins of their subjects but for their own, which they committed in ruling them.

Therefore, pride and sin are to be avoided, because everyone will present to God on the day of judgment his own burden, that is, the measure of his own grace as sheaves of good works: But coming they shall come with joyfulness, carrying their sheaves (Psalms 125:7). This refers to those who are good. Or, he will carry his own burden, that is, each person will carry the punishment for his own sin.