1Liebe BrüderG80, so G1437 G2532 ein MenschG444 etwa vonG1722 einemG5100 FehlerG3900 übereiltG4301 würde, so helfetG2675 ihmG5108 wieder zurechtG2675 mitG1722 sanftmütigemG4236 GeistG4151 ihr, dieG3588 ihrG5210 geistlichG4152 seidG3588; und sieheG4648 auf dich selbstG4572, daß duG4771 nichtG3361 auchG2532 versuchtG3985 werdest. 2Einer trageG941 des andernG240 LastG922,G2532 soG3779 werdet ihr das GesetzG3551 ChristiG5547 erfüllenG378. 3SoG1063 aberG1063 sich jemandG1536 läßt dünkenG1380, er seiG1511 etwasG5100, soG5607 er doch nichtsG3367 istG5607, der betrügtG5422 sich selbstG1438. 4Ein jeglicherG1538 aberG1161 prüfeG1381 sein eigenG1438 WerkG2041; undG2532 alsdannG5119 wirdG2192 er anG1519 sichG1438 selberG3441 RuhmG2745 habenG2192 undG2532 nichtG3756 anG1519 einem andernG2087. 5DennG1063 ein jeglicherG1538 wird seineG2398 LastG5413 tragenG941. 6Der aberG1161 unterrichtetG2727 wird mit dem WortG3056, der teileG2841 mitG1722 allerleiG3956 GutesG18 dem, der ihn unterrichtetG2727. 7IrretG4105 euch nichtG3361! GottG2316 läßtG3456 sich nichtG3756 spottenG3456. DennG1063 was G3739 G1437 der MenschG444 sätG4687, dasG5124 wirdG2325 er erntenG2325. 8 Wer G3754 G4687 aufG1519 seinG1438 FleischG4561 sätG4687, der wirdG2325 vonG1537 dem FleischG4561 das VerderbenG5356 erntenG2325; wer aberG1161 aufG1519 den GeistG4151 sätG4687, der wirdG2325 vonG1537 dem GeistG4151 das ewigeG166 LebenG2222 erntenG2325. 9LassetG1573 uns aberG1161 GutesG2570 tunG4160 und nichtG3361 müdeG1573 werden; dennG1063 zu seinerG2398 ZeitG2540 werdenG2325 wir auch erntenG2325 ohneG3361 AufhörenG1590. 10AlsG5613 wirG2192 denn nun G686 G3767 ZeitG2540 habenG2192, so lassetG2038 uns GutesG18 tunG2038 anG4314 jedermannG3956, allermeistG3122 aberG1161 anG4314 des GlaubensG4102 GenossenG3609. 11SehetG1492, mit wie vielen Worten G4080 G1121 habe ichG1125 euchG5213 geschriebenG1125 mit eigenerG1699 HandG5495! 12DieG3745 sich wollenG2309 angenehmG2146 machenG2146 nachG1722 dem FleischG4561, dieG3778 zwingenG315 euchG5209 zur BeschneidungG4059, nurG3440 damit sie nichtG3363 mit dem KreuzG4716 ChristiG5547 verfolgtG1377 werden. 13DennG1063 auch sie selbstG846, dieG4059 sich beschneidenG4059 lassen, haltenG5442 das GesetzG3551 nichtG3761; sondernG235 sie wollenG2309, daß ihr euchG5209 beschneidenG4059 lasset, auf daßG2443 sieG2744 sich vonG1722 euremG5212 FleischG4561 rühmenG2744 mögen. 14EsG3361 sei aberG1161 ferne G3361 G1096 von mir, michG1698 zu rühmenG2744, dennG1508 allein vonG1722 dem KreuzG4716 unsersG2257 HERRNG2962 JesuG2424 ChristiG5547, durchG1223 welchenG3739 mirG1698 die WeltG2889 gekreuzigtG4717 ist und ichG2504 der WeltG2889. 15DennG1063 inG1722 ChristoG5547 JesuG2424 giltG2480 wederG3777 BeschneidungG4061 nochG3777 unbeschnittenG203 sein etwasG5100, sondernG235 eine neueG2537 KreaturG2937. 16UndG2532 wie vieleG3745 nachG2583 dieserG5129 RegelG2583 einhergehenG4748, überG1909 dieG846 sei FriedeG1515 undG2532 BarmherzigkeitG1656 undG2532 überG1909 das IsraelG2474 GottesG2316. 17HinfortG3064 macheG3930 mir G2873 G3427 niemandG3367 weiter MüheG3930; dennG1063 ichG1473 trageG941 die MalzeichenG4742 des HERRNG2962 JesuG2424 anG1722 meinemG3450 LeibeG4983. 18Die GnadeG5485 unsersG2257 HERRNG2962 JesuG2424 ChristiG5547 sei mitG3326 euremG5216 GeistG4151, liebe BrüderG80! AmenG281.
Jamieson Fausset Brown Bible Commentary 1 EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION. (Gal. 6:1-18)
Brethren--An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [ALFORD and ELLICOTT]: BEFORE he expects: unexpectedly). BENGEL explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed.
a fault--Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" (
Gal 5:26), but forbearing to such (
Rom 15:1).
restore--The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state.
the spirit of meekness--the meekness which is the gift of the Holy Spirit working in our spirit (
Gal 5:22,
Gal 5:25). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [TRENCH].
considering thyself--Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.
thou also be tempted--as is likely to happen to those who reprove others without meekness (compare
Matt 7:2-
Matt 7:5;
2Tim 2:25;
Jas 2:13).
2 If ye, legalists, must "bear burdens," then instead of legal burdens (
Matt 23:4), "bear one another's burdens," literally, "weights." Distinguished by BENGEL from "burden,"
Gal 6:4 (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength.
so fulfil--or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil."
the law of Christ--namely, "love" (
Gal 5:14). Since ye desire "the law," then fulfil the law of Christ, which is not made up of various minute observances, but whose sole "burden" is "love" (
John 13:34;
John 15:12);
Rom 15:3 gives Christ as the example in the particular duty here.
3 Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.
something--possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.
when he is nothing--The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [ALFORD] (
Gal 6:2,
Gal 6:6;
Rom 12:3;
1Cor 8:2).
deceiveth himself--literally, "he mentally deceives himself." Compare
Jas 1:26, "deceiveth his own heart."
4 his own work--not merely his own opinion of himself.
have rejoicing in himself alone--Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is likely to find cause for glorying in himself. Nay, in
Gal 6:5, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. But he refers to the idea those whom he censures had of themselves: they thought they had cause for "glorying" in themselves, but it all arose from unjust self-conceited comparison of themselves with others, instead of looking at home. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ.
5 For (by this way,
Gal 6:4, of proving himself, not depreciating his neighbor by comparison) each man shall bear his own "burden," or rather, "load" (namely, of sin and infirmity), the Greek being different from that in
Gal 6:2. This verse does not contradict
Gal 6:2. There he tells them to bear with others' "burdens" of infirmity in sympathy; here, that self-examination will make a man to feel he has enough to do with "his own load" of sin, without comparing himself boastfully with his neighbor. Compare
Gal 6:3. Instead of "thinking himself to be something," he shall feel the "load" of his own sin: and this will lead him to bear sympathetically with his neighbor's burden of infirmity. ĆSOP says a man carries two bags over his shoulder, the one with his own sins hanging behind, that with his neighbor's sins in front.
6 From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne--by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.
communicate unto him--"impart a share unto his teacher": literally, "him that teacheth catechetically."
in all good things--in every kind of the good things of this life, according as the case may require (
Rom 15:27;
1Cor 9:11,
1Cor 9:14).
7 God is not mocked--The Greek verb is, literally, to sneer with the nostrils drawn up in contempt. God does not suffer Himself to be imposed on by empty words: He will judge according to works, which are seeds sown for eternity of either joy or woe. Excuses for illiberality in God's cause (
Gal 6:6) seem valid before men, but are not so before God (
Ps 50:21).
soweth--especially of his resources (
2Cor 9:6).
that--Greek, "this"; this and nothing else.
reap--at the harvest, the end of the world (
Matt 13:39).
8 Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.
corruption--that is, destruction (
Phil 3:19). Compare as to the deliverance of believers from "corruption" (
Rom 8:21). The use of the term "corruption" instead, implies that destruction is not an arbitrary punishment of fleshly-mindedness, but is its natural fruit; the corrupt flesh producing corruption, which is another word for destruction: corruption is the fault, and corruption the punishment (see on
1Cor 3:17;
2Pet 2:12). Future life only expands the seed sown here. Men cannot mock God because they can deceive themselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (
Ps 126:6;
Pro 11:18;
Pro 22:8;
Hos 8:7;
Hos 10:12;
Luke 16:25;
Rom 8:11;
Jas 5:7).
9 (
2Thess 3:13). And when we do good, let us also persevere in it without fainting.
in due season--in its own proper season, God's own time (
1Tim 6:15).
faint not--literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [BENGEL]. No one should faint, as in an earthly harvest sometimes happens.
10 Translate, "So then, according as (that is, in proportion as) we have season (that is, opportunity), let us work (a distinct Greek verb from that for "do," in
Gal 6:9) that which is (in each case) good." As thou art able, and while thou art able, and when thou art able (
Eccl 9:10). We have now the "season" for sowing, as also there will be hereafter the "due season" (
Gal 6:9) for reaping. The whole life is, in one sense, the "seasonable opportunity" to us: and, in a narrower sense, there occur in it more especially convenient seasons. The latter are sometimes lost in looking for still more convenient seasons (
Acts 24:25). We shall not always have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (
Rev 12:12). Let us be sharpened to the greater zeal in well-doing by the shortness of ours.
them who are of the household--Every right-minded man does well to the members of his own family (
1Tim 5:8); so believers are to do to those of the household of faith, that is, those whom faith has made members of "the household of God" (
Eph 2:19): "the house of God" (
1Tim 3:15;
1Pet 4:17).
11 Rather, "See in how large letters I have written." The Greek is translated "how great" in
Heb 7:4, the only other passage where it occurs in the New Testament. Owing to his weakness of eyes (
Gal 4:15) he wrote in large letters. So JEROME. All the oldest manuscripts are written in uncial, that is, capital letters, the "cursive," or small letters, being of more recent date. Paul seems to have had a difficulty in writing, which led him to make the uncial letters larger than ordinary writers did. The mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistle, which this Epistle resembles in style. He usually dictated his Epistles to an amanuensis, excepting the concluding salutation, which he wrote himself (
Rom 16:22;
1Cor 16:21). This letter, he tells the Galatians, he writes with his own hand, no doubt in order that they may see what a regard he had for them, in contrast to the Judaizing teachers (
Gal 6:12), who sought only their own ease. If English Version be retained, the words, "how large a letter (literally, 'in how large letters')," will not refer to the length of the Epistle absolutely, but that it was a large one for him to have written with his own hand. NEANDER supports English Version, as more appropriate to the earnestness of the apostle and the tone of the Epistle: "How large" will thus be put for "how many."
12 Contrast between his zeal in their behalf, implied in
Gal 6:11, and the zeal for self on the part of the Judaizers.
make a fair show-- (
2Cor 5:12).
in the flesh--in outward things.
they--it is "these" who
constrain you--by example (
Gal 6:13) and importuning.
only lest--"only that they may not," &c. (compare
Gal 5:11).
suffer persecution--They escaped in a great degree the Jews' bitterness against Christianity and the offense of the cross of Christ, by making the Mosaic law a necessary preliminary; in fact, making Christian converts into Jewish proselytes.
13 Translate, "For not even do they who submit to circumcision, keep the law themselves (
Rom 2:17-
Rom 2:23), but they wish you (emphatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law.
that they may glory in your flesh--namely, in the outward change (opposed to an inward change wrought by the SPIRIT) which they have effected in bringing you over to their own Jewish-Christian party.
14 Translate, "But as for me (in opposition to those gloriers 'in your flesh,'
Gal 6:13), God forbid that I," &c.
in the cross--the atoning death on the cross. Compare
Phil 3:3,
Phil 3:7-
Phil 3:8, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [AUGUSTINE, Tract 36, on John, sec. 4]. We are to testify the power of Christ's death working in us, after the manner of crucifixion (
Gal 5:24;
Rom 6:5-
Rom 6:6).
our--He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did.
the world--inseparably allied to the "flesh" (
Gal 6:13). Legal and fleshly ordinances are merely outward, and "elements of the world" (
Gal 4:3).
is--rather, as Greek, "has been crucified to me" (
Gal 2:20). He used "crucified" for dead (
Col 2:20, "dead with Christ"), to imply his oneness with Christ crucified (
Phil 3:10): "the fellowship of His sufferings being made conformable unto His death."
15 availeth--The oldest manuscripts read, "is" (compare
Gal 5:6). Not only are they of no avail, but they are nothing. So far are they from being matter for "glorying," that they are "nothing." But Christ's cross is "all in all," as a subject for glorying, in "the new creature" (
Eph 2:10,
Eph 2:15-
Eph 2:16).
new creature-- (
2Cor 5:17). A transformation by the renewal of the mind (
Rom 12:2).
16 as many--contrasting with the "as many,"
Gal 6:12.
rule--literally, a straight rule, to detect crookedness; so a rule of life.
peace--from God (
Eph 2:14-
Eph 2:17;
Eph 6:23).
mercy-- (
Rom 15:9).
Israel of God--not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (
Gal 3:9,
Gal 3:29;
Rom 2:28-
Rom 2:29;
Phil 3:3).
17 let no man trouble me--by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)."
the marks--properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in whose free and glorious service he is (
2Cor 11:23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their followers: Paul glories in the marks of suffering for Christ on his own body (compare
Gal 6:14;
Phil 3:10;
Col 1:24).
the Lord--omitted in the oldest manuscripts.
18 Brethren--Place it, as Greek, "last" in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of brotherhood as his last parting word (see on
Gal 1:6).
be with your spirit--which, I trust, will keep down the flesh (
1Thess 5:23;
2Tim 4:22;
Phlm 1:25).