Galatians 6 · The Lantern

Brothers, if a man be caught in a trespass, you which are spiritual, restore such a one in the spirit of gentleness; considering yourself, lest you also be tempted.

Bear one another’s burdens, and so fulfill the law of Christ.

I Exhort thee in God, that thou add [speed] to thy course, and that thou vindicate thy dignity. Have a care to preserve concord with the saints. Bear [the burdens of] the weak, that "thou mayest fulfil the law of Christ."

(Vers. 2.) Carry one another's burdens, and thus fulfill the law of Christ. For sin is a burden, and the Psalmist testifies, saying: My iniquities have risen above my head, like a heavy burden weighing me down (Psalm 38:5). And Zechariah, in a vision, saw a weighty lead covering of iniquity (Zechariah 5).

But how they ought to act towards equals he shows when he says, "Bear ye one another's burdens". Here he admonishes them to support one another, saying, "Bear ye one another's burdens." And this is to be done in three ways. In one way by patiently enduring the bodily or spiritual defects of another: "We that are stronger ought to bear the infirmities of the weak" (Rom 15:1).

For if a man think himself to be something, when he is nothing, he deceives himself.

It is true, and no one is unaware of it, that if we consider honestly our acts and thoughts we find ourselves superior to no one and cannot easily pass judgment on another. For the person who is puffed up as if he were something special is misled, since he does not know that humility becomes a means of growth.

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.

The obstacle to fulfilling the above admonition is pride. And to exclude this he says, "For if any man think himself to be something, whereas he is nothing, he deceiveth himself." 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.

But let every man examine his own work, and then shall he have rejoicing in himself alone, and not in another.

"But let each man prove his own work." Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully to weigh our actions; as for example, if thou hast performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive.

"But let each person prove." Let each person examine his own deeds which he himself performed in life. For by doing this he will prepare himself for better things. Yet this is not the act of one who judges, but of one who humbles himself.

Now the way to avoid such a failing is to consider one's own defects, for 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.

For every man shall bear his own burden.

Let the one who is taught in the word share with the one who teaches in all good things.

He says this so that hearers may share all their goods with their teachers. But if teachers practice otherwise than they teach, hearers should protest rather than share these goods. It may be clear thereby that the law is your guide rather than the person. For it will be his problem, not yours.

The country wherein we are gathered together is one of spiritual excellences and help: in it then we will speak with simple words, which bear profit alike to him that speaketh and to them that listen, for it is written, "Let him that heareth the word communicate it to him that listeneth to him in all good things."

After showing how those who are greater should act toward those below them, and how equals should act toward equals, the Apostle then shows here how those who are lesser should serve and revere those who are over them.

Do not be deceived; God is not mocked: for whatever a man sows, that shall he also reap.

For he that sows to his flesh shall of the flesh reap corruption; but he that sows to the Spirit shall of the Spirit reap eternal life.

"Why call ye me Lord, Lord," He says, "and do not the things which I say?" For "the people that loveth with their lips, but have their heart far away from the Lord," is another people, and trust in another, and have willingly sold themselves to another; but those who perform the commandments of the Lord, in every action "testify," by doing what He wishes, and consistently namin…

"for the one who sows to his own flesh." What, then, does one sow in the flesh? Drunkenness, corruption, gluttony, wastefulness. Such a person, from the flesh, that is, on account of the defective flesh, will receive a punishment there. But "to his own flesh" means through the sins sown in the flesh.

He assigns the reason for this, saying, "For what things a man shall sow, those also shall he reap." He says therefore with respect to the first explanation: Surely you err in believing this, because God will render to each one according to his own merits: "For what things a man shall sow, those also shall he reap," i.e., he will be rewarded or punished according to his works,…

And let us not be weary in doing good: for in due season we shall reap, if we do not lose heart.

If, however, He also announces recompense, then from the same God must come the harvest both of death and of life. But "in due time we shall reap; " because in Ecclesiastes it is said, "For everything there will be a time.

A brother said to Poemen, 'If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.' The hermit said to him, 'Even if it is done to please men, we still ought to give our brothers what they need.' He told him this parable: 'In a town there were two farmers.

Then when he says, "And in doing good, let us not fail", he counsels perseverance in ministering, because we should do good not only for a time but always. This can be referred to those already mentioned, namely, to superiors, to equals, and to those who are lower.

As we have therefore opportunity, let us do good to all people, especially to them who are of the household of faith.

You see with what large letters I have written to you with my own hand.

"See with how large letters I have written unto you with mine own hand. As many as desire to make a fair show in the flesh, they compel you to be circumcised." Observe what grief posesses his blessed soul.

The word "large" [πηλίκοις] does not indicate size, but rather the irregularity of the letters. As if he said: And although I know how to write these things well, nevertheless I have been forced to write the letter with my own hand, because, he says, my confession is set down in my own hand, that I do not preach circumcision as those who slanderously say.

After admonishing the Galatians how to behave towards men who are upright and just, the Apostle here teaches them how to act toward heretics and the perverse. First, he insinuates the way he is writing the admonition; Secondly, he sets forth the admonition (v. 12).

As many as desire to make a fair show in the flesh, they compel you to be circumcised; only lest they should suffer persecution for the cross of Christ.

To please "in the flesh" means to please human beings. For those he calls false apostles, in order that they gain the approval of the Jews or at least not elicit their hostility, were preaching Christ in such a way that they also taught the necessity of observing the law. Paul was never intimidated by his opponents. He consistently refused to keep silent about the truth.

The Jews were inflicting great persecution on those who seemed to be deserting their traditional observances such as circumcision. Paul's lack of fear has been demonstrated through his composing such a letter in his own handwriting.

He then follows with the admonition, saying, "For as many as desire to please in the flesh, they constrain you to be circumcised." First, he exposes the intention of the seducers; Secondly, he shows that his intention is contrary to theirs (v. 14). Concerning the first, he lays down one fact and two intentions that are mutually related.

For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given?

For how can they totally keep the law while they are traveling far from Jerusalem? How can they perform the feasts; how can they offer the sacrifices; how can they be cleansed after touching impure things? No, it is obvious that they have conspired to have you circumcised in their desire to boast of having made you change.

But because the false brethren might say that they urged circumcision not for that reason, but solely because of their zeal for the Law, then excluding this, he proves his proposition thus, when he says: "For neither they themselves who are circumcised keep the law." For it is obvious that if through zeal for the Law they urged certain ones to observe the Law, they should also…

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world.

Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." And again: "God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world."

Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, "God forbid that I should glory, save in the cross of the Lord Jesus." And He really suffered, and died, and rose again.

After unmasking the sinister intention of the seducers, the Apostle here insinuates his own intention. First, he states his intention; Secondly, he gives a sign of this intention (v. 14); Thirdly, the reason for this intention (v. 15). He says therefore: The intention of the seducers is obvious, for they glory in the flesh; but I seek my glory elsewhere, namely, in the Cross.

For in Christ Jesus neither circumcision counts for anything, nor uncircumcision, but a new creation.

"For neither is circumcision any thing, nor uncircumcision, but a new creature. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God." Observe the power of the Cross, to what a pitch it hath raised him! not only hath it put to death for him all mundane affairs, but hath set him far above the Old Dispensation.

— [OECUMENIUS] "but a new creation." A new creation, he says, of all things; for all who were circumcised and those uncircumcised alike, having believed, have become a new creation, having buried the old man, and we having been regenerated by the washing of baptism. [end of the excerpt by Oecumenius] —

The reason why he glories in nothing else is given when he says, "For in Christ Jesus neither circumcision availeth any thing nor uncircumcision, but a new creature." Indeed, he glories mainly in that which avails and helps in joining him to Christ; for it is this the Apostle desires, namely, to be with Christ.

And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

(Verse 16.) And whoever follows this rule, peace and mercy be upon them, and upon the Israel of God. All things are directed according to the standard; and whether they be right or wrong, when the rule is applied, they are judged.

"And those who will walk by this rule." He says, "May those who are satisfied with this rule and this teaching regard everything as a new creation, and not subject themselves to the law." "and upon the Israel of God." Israel is a faithful people, as if devoted to God.

Having disclosed the intention of the seducers and intimated his own, the Apostle counsels them: First, to imitate him; Secondly, to desist from being troublesome to him (v. 17); Thirdly, he begs grace for them to carry out the aforesaid (v. 18). First, therefore, he says: My intention is to glory only in the Cross of Christ.

From now on let no man trouble me: for I bear in my body the marks of the Lord Jesus.

I have learned that certain of the ministers of Satan have wished to disturb you, some of them asserting that Jesus was born [only] in appearance, was crucified in appearance, and died in appearance; others that He is not the Son the Creator, and others that He is Himself God over all.

"Rejoicing in these lacerations," Paul says, "I bear the marks of Christ in my own body." He readily yields to his weakness in all these misfortunes, through which the power of Christ is being perfected in virtue.

Then when he says, "From henceforth let no man be troublesome to me", he admonishes them to bother him no more. He says therefore: "From henceforth let no man be troublesome to me." This can be explained in two ways. In one way, from henceforth can be taken as one word [amodo] that the sense is: "From henceforth", i.e., from now on.

Brothers, the grace of our Lord Jesus Christ be with your spirit. Amen.

Galatians6