返回Chapter 6
Chapter 6
Chapter Six
Gal. 6:1. Brethren! If a man be overtaken in any trespass, you who are spiritual, restore such a one in a spirit of meekness,
Since many among them, thinking to restrain those who were sinning, acted in this under the influence of their own passions, being moved to it by love of authority, he says: "if indeed one falls," that is, is carried away by the force of the demonic, "you who are spiritual, restore him," that is, do not punish, but instruct in a spirit of meekness. He did not say "with meekness," but "in the Spirit of meekness," showing that this is pleasing to the Spirit, and that the lenient correction of sinners is a gift of spiritual grace.
Gal. 6:1. Watch over yourself, lest you also be tempted.
Lest he who corrects another become proud, he warns him: look, he says, and guard yourself, so that you too do not fall into the same thing, having been subjected to temptation by the adversary. And he expressively said: "watching yourself," thereby reminding of human weakness.
Gal. 6:2. Bear one another's burdens,
Since, being human, it is impossible to be sinless, he urges not to judge the sins of one's neighbor harshly, but to bear with them, so that afterward another may also bear with his sins.
Gal. 6:2. and thus fulfill (αναπληρώσατε) the law of Christ.
He did not say: πληρώσατε, but: αναπληρώσατε, that is, fulfill all things together communally, mutually helping one another. For example, let the quick-tempered help the slow, and let the slow restrain his ardent impulses, and thus the former will not sin with the assistance of the latter, and the latter will not sin with the assistance of the former. In this way, extending hands to one another, fulfill the law of Christ through mutual help, each one by his assistance to his neighbor making up for what the other lacks. Indeed, the duty of love requires bearing one another's burdens, because in love is contained the fulfillment of Christ's commandments.
Gal. 6:3. For if anyone thinks himself to be something, being nothing, he deceives himself.
Again he overthrows pride here, showing that the one who considers himself to be something is nothing, and by this very opinion proves his own nothingness, and deceives not anyone else, but himself.
Gal. 6:4. Let each one examine his own work, and then he will have boasting in himself alone, and not in another,
Let him examine, he says, his own actions carefully (for this is what the word "let him test" means), whether he has done something out of vainglory, or out of hypocrisy, or for some other human reason, and then let him not boast before another. But if he cannot restrain himself, let him boast before himself, that is, subjecting himself to his own judgment, let him consider today's deed better than yesterday's and take pride in a good deed. But the apostle says this by way of condescension, not as a matter of legislation, in order to gradually destroy vainglory of this kind. For having become accustomed not to boast, like the Pharisee, before his neighbors, he will soon cease to boast even before himself.
Gal. 6:5. For each one shall bear his own burden.
Why do you boast before your neighbor? Both you and he will each bear your own burden, and then the work of each will be evaluated. Therefore, when you have a burden and labors, do not boast of your good deed either before others or before yourself.
Gal. 6:6. Let him who is instructed in the word share all good things with him who instructs.
Finally, he speaks about teachers, so that those being instructed by them would help their instructors not in just one thing, but in all good things, providing them food, clothing, showing them honor, goodwill, and everything good in general. For you receive more than what you give: instead of material goods you receive spiritual ones. Therefore he also calls this matter communion, because an exchange takes place. But why did Christ ordain that teachers should receive sustenance from their disciples? For the following two reasons: so that, on the one hand, teachers would not become overly exalted, but, being in need of their disciples, would remain humble, and so that they would devote their time solely to the word, not being concerned about food; and on the other hand, so that the disciples too, through their kindness toward their own teachers, would learn to be the same toward others, and at the same time would not be ashamed themselves when in poverty and need, since their teachers are in the same condition.
Gal. 6:7. Do not be deceived: God is not mocked. Whatever a man sows, that he will also reap.
Gal. 6:8. He who sows to his own flesh shall of the flesh reap corruption, but he who sows to the Spirit shall of the Spirit reap eternal life.
Since often some accused teachers of a bad life, despised them, and did not feed them in their poverty, he, although he says this later too: "let us not grow weary in doing good," nevertheless even now shows that one must be generous even toward such teachers, since this expenditure goes toward a spiritual matter. So, comparing expenditures on fleshly matters with spending on spiritual things, he says: if you spend on the flesh, preparing dinners and various delicacies, sowing drunkenness, luxury, and gluttony, then you will reap corruption. For both the food itself perishes and it ruins the body along with it. But if you sow spiritually, that is, spiritual works, showing compassion to all and maintaining temperance, then you will reap eternal life. For God is not mocked or deceived, but will render to each his own at that time. Therefore, it is better to spend on spiritual matters, which include expenditures on teachers, than on fleshly pleasures, which are corruptible and corrupt the body. Because from pleasures and excesses come diseases.
Gal. 6:9. Let us not lose heart in doing good, for in due time we shall reap, if we do not grow weary.
Now he expresses more clearly that even if those who ask of us were wicked, we should not grow weary in our beneficence toward them. But by pointing out that we should not grow weary, he counsels generosity and unceasing giving. Then, having demanded much, he immediately points to the reward as well, namely: "we shall reap." In what manner? Without growing weary, that is, without any toil, but in complete tranquility. For here, exhaustion and labors are joined with the harvest, but there it is not so.
Gal. 6:10. Therefore, while we have time, let us do good to all, and especially to those of the household of faith.
Just as it is not always convenient to sow, so too with performing works of mercy, as both the virgins and Lazarus show. Therefore, while we have time in this life, let us do good—that is, kindness and mercy—not only to teachers, but also to Greeks and Jews. Of course, assistance should not be rendered to these latter in the same measure as to fellow believers, but greater generosity should be shown to the faithful. For this is what he indicates by the word "especially." But notice how even in this case he distances them from Jewish narrowness: for the law opened the heart toward those of one's own nation, but grace invites land and sea to the table of mercy, though not in equal measure, as has been said.
Gal. 6:11. See how large a letter I have written to you with my own hand.
Having spoken a little in a moral spirit, he again returns to the former matter that troubled his heart, and shows that he himself, with his own hand, wrote this entire epistle, not only to show his love for them, but also to destroy an evil suspicion. Since they slandered him, saying that he preaches one thing to some and another thing to others, he was therefore compelled to give a written testimony of his preaching. The other epistles were written by others, and he himself would only sign the greeting. The expression "how large" (πηλίκοις) indicates not the length, but the unattractiveness of the writing, as if saying: although I do not know how to write beautifully, I was nevertheless compelled to write this epistle with my own hand.
Gal. 6:12. Those who wish to boast in the flesh compel you to be circumcised
"Those wishing," he says, "to boast according to the flesh," that is, among people, namely among the Jews (for they reproached them as apostates from ancestral customs), "compel you to be circumcised," justifying themselves before the Jews through your flesh. And by the word "compel" he showed that they bear it unwillingly, and at the same time gives them an impulse to return, as to those who have gone astray involuntarily.
Gal. 6:12. "only so as not to be persecuted for the cross of Christ,"
And for another reason too, he says, they do this. For, so that they themselves might not be subjected to persecution and harassment on account of the cross and the faith – because they transgress it and get circumcised – they wish others also to be participants in circumcision.
Gal. 6:13. For not even those who are circumcised keep the law, but they want you to be circumcised, so that they may boast in your flesh.
Not only out of people-pleasing, he says, but also out of ambition do they do this. For not out of zeal for the law and not for the sake of piety, he says, do they accomplish this, but out of ambition: "that they may glory in your flesh," that is, to boast in the circumcision of your flesh, since they are supposedly your teachers and have you as disciples.
Gal. 6:14. But far be it from me to boast, except in the cross of our Lord Jesus Christ,
Let them, he says, boast in circumcision, a thing abolished, but for me let there be no other boast "except in the cross of our Lord Jesus Christ" (that is, faith in the Crucified), which (cross) abolished the law. He turned away from this as something worthless, even calling upon God's help for this. What then is the boast in the cross? It is that for me, the unworthy one, the Lord was crucified, Who so loved me that He gave up even Himself. Thus, for Paul and for every believer, the cross serves as a subject of boasting, because in it the love of the Lord toward us is manifested. And what servant does not boast in the love of his master?
Gal. 6:14. For whom the world is crucified to me, and I to the world.
The world he calls worldly affairs: glory, wealth, pleasure. So they have died to me and I am dead to them: a double mortification. And they cannot take hold of me, since they are dead, and I myself cannot resort to them, because I am dead.
Gal. 6:15. For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creation.
Gal. 6:16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
Do not point out to me, he says, circumcision, which has no power and is useless, just as uncircumcision is: for Christ has renewed all things and requires of us a new life. Life according to Christ is a "new creation" because your souls, which had grown old through sin, have now been renewed by baptism, and because in the age to come, having been renewed in body and having become incorruptible, we shall be deemed worthy of incorruption and glory. Therefore, whoever abides by this rule of new life according to the pattern of Christ, avoiding the obsolete and powerless circumcision, will attain peace with God, having been freed from sins which make God an enemy to us, and will be deemed worthy of God's love for mankind, no longer being subjected to hatred as an enemy of God, but being deemed worthy of mercy, since peace has come to him through the cross and grace. And such people constitute Israel in the proper sense, as those who see God, while those who are not such, even if they are Israelites by descent, are falsely so called. And Paul borrowed this from David, who says: peace be upon Israel (Ps. 114:5).
Gal. 6:17. From now on let no one trouble me,
He says this not as one who is weary and despairing. For how could this be possible for one who exhorts: "be instant in season and out of season" (2 Tim. 4:2); but rather out of a desire that the decrees given by him be unshakeable, and that the Galatians not expect anything different from him, but be convinced that this is how he preaches.
Gal. 6:17. For I bear the marks of the Lord Jesus on my body.
In justification, he says, against those who say to you that I am a hypocrite and in other places preach circumcision — I have wounds and afflictions for the sake of Christ. For they testify more powerfully than any speech that I subjected myself to dangers not for the law, but for the teaching of Christ. And he did not say: I have, but "I bear," as some trophy or royal mark of distinction, and I take pride in them.
Gal. 6:18. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
By this wish he shows them that he did not say all this out of anger and hatred. And this contains not only a wish but also an instruction that seals everything that was said. For he reminds them of the grace which they received not through the law but by faith in Christ. And he did not say "with you," but "with your spirit," drawing them away from the carnal and showing that they received the Spirit not from the law but from grace, and that not the law nor circumcision, but grace can preserve the Spirit in them, just as it also imparted Him. And by calling them brethren, he reminded them of the font of baptism, from which we become brethren, children of the One Father God, and not from the law. May the grace of God be with us as well, so that we may live according to the spirit and not lose the divine sanctification of the Comforter through the defilement of sin, but always increase it in ourselves in Christ Jesus our Lord, Who revealed the new and spiritual life, having abolished the old and carnal one. To Him be glory forever. Amen.
Gal. 6:1. Brethren! If a man be overtaken in any trespass, you who are spiritual, restore such a one in a spirit of meekness,
Since many among them, thinking to restrain those who were sinning, acted in this under the influence of their own passions, being moved to it by love of authority, he says: "if indeed one falls," that is, is carried away by the force of the demonic, "you who are spiritual, restore him," that is, do not punish, but instruct in a spirit of meekness. He did not say "with meekness," but "in the Spirit of meekness," showing that this is pleasing to the Spirit, and that the lenient correction of sinners is a gift of spiritual grace.
Gal. 6:1. Watch over yourself, lest you also be tempted.
Lest he who corrects another become proud, he warns him: look, he says, and guard yourself, so that you too do not fall into the same thing, having been subjected to temptation by the adversary. And he expressively said: "watching yourself," thereby reminding of human weakness.
Gal. 6:2. Bear one another's burdens,
Since, being human, it is impossible to be sinless, he urges not to judge the sins of one's neighbor harshly, but to bear with them, so that afterward another may also bear with his sins.
Gal. 6:2. and thus fulfill (αναπληρώσατε) the law of Christ.
He did not say: πληρώσατε, but: αναπληρώσατε, that is, fulfill all things together communally, mutually helping one another. For example, let the quick-tempered help the slow, and let the slow restrain his ardent impulses, and thus the former will not sin with the assistance of the latter, and the latter will not sin with the assistance of the former. In this way, extending hands to one another, fulfill the law of Christ through mutual help, each one by his assistance to his neighbor making up for what the other lacks. Indeed, the duty of love requires bearing one another's burdens, because in love is contained the fulfillment of Christ's commandments.
Gal. 6:3. For if anyone thinks himself to be something, being nothing, he deceives himself.
Again he overthrows pride here, showing that the one who considers himself to be something is nothing, and by this very opinion proves his own nothingness, and deceives not anyone else, but himself.
Gal. 6:4. Let each one examine his own work, and then he will have boasting in himself alone, and not in another,
Let him examine, he says, his own actions carefully (for this is what the word "let him test" means), whether he has done something out of vainglory, or out of hypocrisy, or for some other human reason, and then let him not boast before another. But if he cannot restrain himself, let him boast before himself, that is, subjecting himself to his own judgment, let him consider today's deed better than yesterday's and take pride in a good deed. But the apostle says this by way of condescension, not as a matter of legislation, in order to gradually destroy vainglory of this kind. For having become accustomed not to boast, like the Pharisee, before his neighbors, he will soon cease to boast even before himself.
Gal. 6:5. For each one shall bear his own burden.
Why do you boast before your neighbor? Both you and he will each bear your own burden, and then the work of each will be evaluated. Therefore, when you have a burden and labors, do not boast of your good deed either before others or before yourself.
Gal. 6:6. Let him who is instructed in the word share all good things with him who instructs.
Finally, he speaks about teachers, so that those being instructed by them would help their instructors not in just one thing, but in all good things, providing them food, clothing, showing them honor, goodwill, and everything good in general. For you receive more than what you give: instead of material goods you receive spiritual ones. Therefore he also calls this matter communion, because an exchange takes place. But why did Christ ordain that teachers should receive sustenance from their disciples? For the following two reasons: so that, on the one hand, teachers would not become overly exalted, but, being in need of their disciples, would remain humble, and so that they would devote their time solely to the word, not being concerned about food; and on the other hand, so that the disciples too, through their kindness toward their own teachers, would learn to be the same toward others, and at the same time would not be ashamed themselves when in poverty and need, since their teachers are in the same condition.
Gal. 6:7. Do not be deceived: God is not mocked. Whatever a man sows, that he will also reap.
Gal. 6:8. He who sows to his own flesh shall of the flesh reap corruption, but he who sows to the Spirit shall of the Spirit reap eternal life.
Since often some accused teachers of a bad life, despised them, and did not feed them in their poverty, he, although he says this later too: "let us not grow weary in doing good," nevertheless even now shows that one must be generous even toward such teachers, since this expenditure goes toward a spiritual matter. So, comparing expenditures on fleshly matters with spending on spiritual things, he says: if you spend on the flesh, preparing dinners and various delicacies, sowing drunkenness, luxury, and gluttony, then you will reap corruption. For both the food itself perishes and it ruins the body along with it. But if you sow spiritually, that is, spiritual works, showing compassion to all and maintaining temperance, then you will reap eternal life. For God is not mocked or deceived, but will render to each his own at that time. Therefore, it is better to spend on spiritual matters, which include expenditures on teachers, than on fleshly pleasures, which are corruptible and corrupt the body. Because from pleasures and excesses come diseases.
Gal. 6:9. Let us not lose heart in doing good, for in due time we shall reap, if we do not grow weary.
Now he expresses more clearly that even if those who ask of us were wicked, we should not grow weary in our beneficence toward them. But by pointing out that we should not grow weary, he counsels generosity and unceasing giving. Then, having demanded much, he immediately points to the reward as well, namely: "we shall reap." In what manner? Without growing weary, that is, without any toil, but in complete tranquility. For here, exhaustion and labors are joined with the harvest, but there it is not so.
Gal. 6:10. Therefore, while we have time, let us do good to all, and especially to those of the household of faith.
Just as it is not always convenient to sow, so too with performing works of mercy, as both the virgins and Lazarus show. Therefore, while we have time in this life, let us do good—that is, kindness and mercy—not only to teachers, but also to Greeks and Jews. Of course, assistance should not be rendered to these latter in the same measure as to fellow believers, but greater generosity should be shown to the faithful. For this is what he indicates by the word "especially." But notice how even in this case he distances them from Jewish narrowness: for the law opened the heart toward those of one's own nation, but grace invites land and sea to the table of mercy, though not in equal measure, as has been said.
Gal. 6:11. See how large a letter I have written to you with my own hand.
Having spoken a little in a moral spirit, he again returns to the former matter that troubled his heart, and shows that he himself, with his own hand, wrote this entire epistle, not only to show his love for them, but also to destroy an evil suspicion. Since they slandered him, saying that he preaches one thing to some and another thing to others, he was therefore compelled to give a written testimony of his preaching. The other epistles were written by others, and he himself would only sign the greeting. The expression "how large" (πηλίκοις) indicates not the length, but the unattractiveness of the writing, as if saying: although I do not know how to write beautifully, I was nevertheless compelled to write this epistle with my own hand.
Gal. 6:12. Those who wish to boast in the flesh compel you to be circumcised
"Those wishing," he says, "to boast according to the flesh," that is, among people, namely among the Jews (for they reproached them as apostates from ancestral customs), "compel you to be circumcised," justifying themselves before the Jews through your flesh. And by the word "compel" he showed that they bear it unwillingly, and at the same time gives them an impulse to return, as to those who have gone astray involuntarily.
Gal. 6:12. "only so as not to be persecuted for the cross of Christ,"
And for another reason too, he says, they do this. For, so that they themselves might not be subjected to persecution and harassment on account of the cross and the faith – because they transgress it and get circumcised – they wish others also to be participants in circumcision.
Gal. 6:13. For not even those who are circumcised keep the law, but they want you to be circumcised, so that they may boast in your flesh.
Not only out of people-pleasing, he says, but also out of ambition do they do this. For not out of zeal for the law and not for the sake of piety, he says, do they accomplish this, but out of ambition: "that they may glory in your flesh," that is, to boast in the circumcision of your flesh, since they are supposedly your teachers and have you as disciples.
Gal. 6:14. But far be it from me to boast, except in the cross of our Lord Jesus Christ,
Let them, he says, boast in circumcision, a thing abolished, but for me let there be no other boast "except in the cross of our Lord Jesus Christ" (that is, faith in the Crucified), which (cross) abolished the law. He turned away from this as something worthless, even calling upon God's help for this. What then is the boast in the cross? It is that for me, the unworthy one, the Lord was crucified, Who so loved me that He gave up even Himself. Thus, for Paul and for every believer, the cross serves as a subject of boasting, because in it the love of the Lord toward us is manifested. And what servant does not boast in the love of his master?
Gal. 6:14. For whom the world is crucified to me, and I to the world.
The world he calls worldly affairs: glory, wealth, pleasure. So they have died to me and I am dead to them: a double mortification. And they cannot take hold of me, since they are dead, and I myself cannot resort to them, because I am dead.
Gal. 6:15. For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creation.
Gal. 6:16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
Do not point out to me, he says, circumcision, which has no power and is useless, just as uncircumcision is: for Christ has renewed all things and requires of us a new life. Life according to Christ is a "new creation" because your souls, which had grown old through sin, have now been renewed by baptism, and because in the age to come, having been renewed in body and having become incorruptible, we shall be deemed worthy of incorruption and glory. Therefore, whoever abides by this rule of new life according to the pattern of Christ, avoiding the obsolete and powerless circumcision, will attain peace with God, having been freed from sins which make God an enemy to us, and will be deemed worthy of God's love for mankind, no longer being subjected to hatred as an enemy of God, but being deemed worthy of mercy, since peace has come to him through the cross and grace. And such people constitute Israel in the proper sense, as those who see God, while those who are not such, even if they are Israelites by descent, are falsely so called. And Paul borrowed this from David, who says: peace be upon Israel (Ps. 114:5).
Gal. 6:17. From now on let no one trouble me,
He says this not as one who is weary and despairing. For how could this be possible for one who exhorts: "be instant in season and out of season" (2 Tim. 4:2); but rather out of a desire that the decrees given by him be unshakeable, and that the Galatians not expect anything different from him, but be convinced that this is how he preaches.
Gal. 6:17. For I bear the marks of the Lord Jesus on my body.
In justification, he says, against those who say to you that I am a hypocrite and in other places preach circumcision — I have wounds and afflictions for the sake of Christ. For they testify more powerfully than any speech that I subjected myself to dangers not for the law, but for the teaching of Christ. And he did not say: I have, but "I bear," as some trophy or royal mark of distinction, and I take pride in them.
Gal. 6:18. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
By this wish he shows them that he did not say all this out of anger and hatred. And this contains not only a wish but also an instruction that seals everything that was said. For he reminds them of the grace which they received not through the law but by faith in Christ. And he did not say "with you," but "with your spirit," drawing them away from the carnal and showing that they received the Spirit not from the law but from grace, and that not the law nor circumcision, but grace can preserve the Spirit in them, just as it also imparted Him. And by calling them brethren, he reminded them of the font of baptism, from which we become brethren, children of the One Father God, and not from the law. May the grace of God be with us as well, so that we may live according to the spirit and not lose the divine sanctification of the Comforter through the defilement of sin, but always increase it in ourselves in Christ Jesus our Lord, Who revealed the new and spiritual life, having abolished the old and carnal one. To Him be glory forever. Amen.