Gann's Commentary on the Bible

Winning back a brother, Proverbs 18:19

Brethren, and if a man be overtaken -- The "if" supposes a case the apostle considers might happen. ἐὰν καὶ with the subjunctive, Paul puts the case as though it may or may not happen.

overtaken -- ^. (προλημφθῃ prolēmphthē from προλαμβάνω prolambanō), G4301, means properly “to take before another, to anticipate” 1 Corinthians 11:21; then “to be before taken or caught”; and may here mean either that one had been formerly guilty of sin or had been recently hurried on by his passions or by temptations to commit a fault.

in any trespass -- transgression, fault, G3900, N-DSN. A deviation from truth and uprightness. A man may be surprised by sudden temptation, or a headstrong passion, as David and Peter were.

you who are spiritual -- G4152. One who is holy, walking upright, and living as described as Galatians 5:22-23, being directed by the Holy Spirit in his life.

restore such a one -- καταρτιζετε (katartizo) restore ^{G2675 V-PAM-2P}. Thayer’s definition includes, "to mend, to repair, ethically: to stregthen, perfect make one what he ought to be." The word is often used of setting a broken bone, or fixing a fishing net (cf. Matthew 4:21; Mark 1:19). Here it means to recover him from his errors and his faluts.

in the spirit of meekness -- With gentleness, as in Galatians 5:23. Not with anger or a lordly overbearing mind. Not with a love of finding others in fault. Not with a harsh and unforgiving temper.

considering yourself -- “looking to, observing.” The Greek form strongly emphasizes a continual, diligent attentiveness.

Keeping an eye on self, like a runner eying the goal. Remembering how liable you are yourself to err; and how much kindness and indulgence should therefore be shown to others. You are to act as if you felt it possible that you might also be overtaken with a fault; and you should act as you would wish that others should do toward you.

lest you too be tempted -- From G3985, πειράζω, peirazō. This "tempted" is a stronger word, in this connotation "to tempt with a view toward destruction."

Bear one another’s burdens, -- (Lit: One another’s burdens you must bear.) Present, active, imperative. Romans 15:1. The sense is, that every man has special temptations and easily besetting sins, which constitute a heavy burden. We should aid each other in regard to these, and help one another to overcome them.

"One another" is placed in an emphatic position in the Greek sentence. It is the way of life for mature Christians to carry burdens of their weaker, less mature brothers (cf. Romans 14:1; Romans 15:1). This fulfills, in a very practical and observable way, the New Law (cf. Galatians 5:14). (Utley)

burdens -- τὰ βάρη an extra heavy overload, sorrows, problems. "Burden" was used of a crushing weight put on a domestic pack animal (cf. Matthew 23:4). A load that was more than that usually carried. It is a different term than "burden" in Galatians 6:5, which is the word for a soldier’s backpack.

Three kinds of burdens:

1) Physical -

2) Mental - & emotional

3) Spiritual -

bear -- βασταζετε bastazo, Bear G941, V-PAM-2P. To take up with the hands; to put upon one’s self; uphold, support. Used metaphorically here.

fulfill the law of Christ -- under the rule Galatians 6:16. #6 Fulfilling the Law of Christ.

The Gospel is not a matter of Law vs. No Law

Romans 8:2 Law of the Spirit

Galatians 6:2 Law of Christ

James 1:25 Perfect Law of Liberty

Note the law of Christ. Both grace and love in both systems. If there is no law there is no sin.

Paul probably referred to the “law of Christ” (cf. Galatians 5:14; John 13:34; 1 Corinthians 9:21) to help his readers realize that freedom from the Mosaic Law does not mean freedom from all responsibility. The “law of Christ” encompasses the whole of Jesus’ teaching personally while He was on earth and through His apostles and prophets from heaven following His ascension (cf. Acts 1:1-2). - Constable

thinks himself to be something -- Galatians 5:26; A man who has a high opinion of himself may not be kind or gentle toward those who have gone astray.

when he is nothing -- When he is not as strong as he thinks he is; and lifted up with vain self-conceit he is not of much moral worth.

he deceives himself -- He fails to understand his own character. He does not accomplish what he expects to, and instead of acquiring a high reputation from others he becomes contemptible in their sight.

let a man examine -- prove, test, examine, judge. δοκιμαζετω, prove ^{G1381 V-PAM-3S} . Let a man scrutinize his work to see if it is genuinely worthy or not.

his own work -- Weigh our work against our own self; don’t compare our self to the faults of others. εργον work ^{G2041 N-ASN}. Our business, what we occupy ourself with, our deeds and actions.

his reason to boast -- rejoice, glory in, taking pride, καυχημα, kauchema, rejoicing, ^{G2745 N-ASN..} A man’s glory is if he finds in himself a good genuine work or accomplish, and not in what others (a neighbor) may say or think of him.

in himself alone -- Don’t rejoice that others are lacking.

and not in another -- Such a man will not depend on others for his own happiness and contentment.

How to be happy: 1) Don’t have an improper high estimate of ourself; 2) Have an honest and faithful discharge or our duty; 3) Don’t be swayed by the fickle applause of others.

bear his own burden -- (Lit. "For every man his own burden must bear." ) Two words to notice:

bear -- the same word as in Galatians 6:2; βαστασει shall bear. G941, V-FAI; Here however, the verb is future, active, indicative.

burden -- This is a different word from the burden, or load, in Galatians 6:2. φορτίον, phortion, G5413, N-ASN; Burden here is each man’s own pack, or personal responsibilities. No one else is expected to do this for you.

"Load" = Each soldier must carry his own pack.

This seems to be a kind of proverbial saying. If he is a virtuous man, he will be happy; if a vicious man, he will be miserable.

The design of the passages seems to be to remind people that their rewards in life, or their misery, will be of their own making, so don’t form a conceited opinion of yourself.

Verse Galatians 6:6-10 = Pay the preacher

One who is being taught -- The verb indicates an on-going action. One is teaching, or given to full-time teaching in his life.

in the word -- "the word" This is from the same root as "Word" in John 1:1, referring to Jesus. The "word" is the gospel of and about Jesus. Paul uses a variety of ways to refer to this "word."

should share -- Κοινωνείτω, koinoneo, G2841, V-PAM-3S. Thayer: 1) to come into communion or fellowship with, to become a sharer, be made a partner; 2) to enter into fellowship, join one’s self to an associate, make one’s self a sharer or partner.

with the one teaching -- G2727, κατηχέω, katēcheō, Here V-PAP-DSM; [Verb: present active participle; dative, singular, masculine; the dative indicates the "teacher" here goes with "in the word." Thayer’s definition would point to one who is teaching or instructing orally the word of God.

in all that is good -- The teacher should be appreciated, commended for his task. The student is a partner and shares the necessities of life with the teacher. cf. 1 Corinthians 9:11-13.

(Luke 10:7; Romans 15:27; 1 Corinthians 9:11, 1 Corinthians 9:14; Philippians 4:14-19).

Do not be deceived -- G4105, (Present imperative, middle voice: "Stop deceiving yourselves.") This is in regard to your character and your hopes for eternity. Metaphorically it means to be led astray from the truth.

It is a formular of introduction to some weighty and important admonition.

God is not mocked -- The word rendered “mocked” (μυκτηρίζω muktērizō), G3456, means to sneer with the nostrils drawn up in contempt, turn up the nose in scorn; to mock, deride, or insult. The sense is that God can not be successfully imposed on, or be insulted with impunity.

God knows our real character and will judge us accordingly.

Here the idea is that the Galatians (or anyone) cannot make God think they have true faith (religion) when they are sowing to the flesh, spending their time and money on vain things.

whatever a man sows ... -- A figure, and a proverb, taken from agriculture. 2 Corinthians 9:6. Proverbs 11:18; Proverbs 11:24-25; Proverbs 19:17; Proverbs 22:9.

While it may relate to the previous verse, Galatians 6:6, it most likely is intended to relate to Galatians 6:8-10, and to what Paul has said in Galatians 5:19-23.

(The οτι G3754 conjuction, starting the next sentence, "because, since," seems to tie the two verses together.)

Observations about sowing and reaping.

1) We reap the likeness of what we sow.

2) We reap more than we sow.

3) The reaping is longer than the sowing.

that -- Emphatic in the Greek sentence structure. "This" and nothing else!

he will also reap -- At the harvest. He will reap it back in his life, and at the day of judgment (Matthew 13:39).

For he that sows to the flesh -- The one who gives in to the indulgences and desires of the carnal worldly appetites, as Paul has expressed in Galatians 5:19-21.

This is an example of the universal rule Paul expressed in the previous verse, Galatians 6:7. (Philippians 3:19)

will reap corruption -- Just as man’s body (the flesh) will see corruption in the grave, his spiritual life will be corrupted also. Corruption is the natural fruit reaped by the fleshly or worldly mind.

Corruption (φθοραν, ^{G5356 N-ASF} ) is a term used for a field in which the produce is too rotten to harvest, Hebrews 6:8. - NNIBC

he who sows to the spirit -- He who follows and teaching of the Holy Spirit and cultivates those things as expressed by Paul in Galatians 5:22-23.

everlasting life -- See note at Romans 2:7.

Plato used aiōnios for perpetual. See also 2 Thessalonians 1:9. It comes as nearly meaning “eternal” as the Greek can express that idea. - RWP

There are two ways in which eternal life (same word translated everlasting) is used in the Bible: (1) It is the present possession of every believer (John 3:36). (2) It is that which the believer receives at the end of his life here on earth (Romans 6:22). - BBC

And let us -- Negated Present Active Subjunctive.

not grow weary -- Lose heart; get tired, become faint hearted, exhausted, become spiritless; suggests fatigue. The word refers to mental disinclination. "Not become discouraged."

1 Corinthians 15:58; 2 Thessalonians 3:13;

in due season -- "at its own time"; The time will come, harvest season, when we shall receive the full reward.

we shall reap -- Using the agricultural motif. The harvest, the time of the reward.

do not lose heart -- if we don’t faint. Here is the thought of fatigue, and that being too great for strength; Matthew 15:32 (||Mark 8:3); Hebrews 12:3; Hebrews 12:5

Notice the necessary condition of a continued faithful response.

Vs. 10 There is no "work-rule" contract with God. [See 88B-C]

Therefore -- [tn = translator note] There is a double connective here that cannot be easily preserved in English: "consequently therefore," emphasizing the conclusion of what Paul has been arguing. - NET

opportunity -- G2540, "While we have time" (CGNT) “The opportunity to do good,” said Cotton Mather, “imposes the obligation to do it.”

The rule is, that we are to do it when we have the opportunity.

let us do -- εργαζωμεθα let us do ^{G2038 V-PNS-1P} do work; trade, make gains, perform.

especially -- μάλιστα, malista, especially, chiefly, most of all, above all.

In one’s zeal for doing good for the world at large he is not to forget or neglect his own family and friends.

household of faith -- "to those who are members of the family of [the] faith." - NET

1 Timothy 5:8; Ephesians 2:19. The "household of faith" is the church.

Paul writes the closing with his own hand. 2 Thessalonians 3:17.

You see -- Perhaps "Behold" Paul directs their attention to his closing.

large a letter -- large characters. cf. Romans 16:22. Several ideas have arise to explain why Paul here wrote with large letters.

1) Some suppose Paul means to refer to the size of the epistle which he had written. And that Paul is indicating he didn’t use a scribe as he usually did in writing.

2) Some think Paul does and says this to stress the importance of what he is writing in his closing statement, Galatians 6:12-15.

3) Others consider this is Paul stressing the genuiness of what he is writing and that eye-sight problems prompts him to write large characters. 2 Thessalonians 3:17. (Based on Acts 9:18 and Acts 23:5, along with Galatians 4:15) and could only write in this large print fashion.

But why does St Paul call attention to the size of his letters? Since this letter was meant to be read aloud to the churches, Paul has to make this explicit reference to the change in the handwriting, for not everyone would be in a position to see it for himself.

(a) Presumably to show the emphasis with which he writes and the importance of what he is saying. For larger letters were used in his day, as sometimes in our own, to lay stress on important parts of a document, especially in a public inscription. - Cambridge Greek NT

The verses from here to the end of the Epistle are so important a summary of St Paul’s statements that they would justify the use of large letters. Galatians 1:1 to Galatians 6:10 may have been in cursive hand. - CGNT

(c) Deissmann’s explanation that Paul says in playful irony, my large letters are for you children, belongs, as Ramsay rightly says, “to the region of pure comedy” (Gal. p. 466).

large letters -- Chrysostom concluded that Paul had penned each letter of the entire epistle “as an indication of his earnestness.” - CPNIV

Paul calls into question the motives of the Judaizers.

As many as desire to make a good showing in the flesh -- εὐπροσωπῆσαι, euprosopeo, G2146, "make a good showing", "to please".

For many years it was the first known occurrence of the word in Greek literature, but another example has been found dating from the second century B.C. The word means "fair of face" or as here, "to present a fair face" "make a good show," or "appearance."

Since circumcision was the issue, the expression “in the flesh” was probably meant quite literally. Their concern for physical things had shoved aside any concern for spiritual things. - CPNIV

-

who would compel you to be circumcised -- αναγκαζουσιν, anagkazo, ^{G315 V-PAI-3P}

1) to necessitate, compel, drive to, constrain; 1a) by force, threats, etc.; 1b) by permission, entreaties, etc.; 1c) by other means.

The Judaizers would "compel" the Gentiles converts to be circumcised.

When Paul was an agent working for the Jewish council he "compelled" the Christians to blaspheme Acts 26:11.

not be persecuted -- They were wishing to avoid trouble for themselves. The preaching of the cross stirred up the hostility of the Jews. Paul would not compromise the issue of the cross 1 Corinthians 1:23; 1 Corinthians 2:2; Galatians 6:14.

for the cross of Christ. -- The cross of Christ brought reproach to official Judaism. To Paul it stood for the atoning death of the Son of God. The cross provided salvation apart from the observance of Mosaic rites and ordinance. - TLW- Johnson

even those who are circumcised -- Probably Paul was referring to the Judaizing teachers, but what he says would also be true of all Jews.

not ... keep the law -- Paul argued that circumcised brought the obligation of keeping all the Law of Moses, which his opponents did not do.

(1) No person perfectly observes the whole law of Moses.

(2) The Jewish nation as such were very far from doing it.

(3) It is probable that these opposing Paul did not pretend even to keep the whole Law of Moses themselves.

they desire -- wish, determine, take delight in, G2309.

that they may boast in your flesh. -- glory; In having you as converts, and in persuading you to be circumcised, that they may show their zeal for the Law, and thus escape persecution.

The phrase “in your flesh” here, is equivalent to “in your circumcision;” making use of your circumcision to promote their own importance, and to save themselves from persecution.

[See Gann sermon file on this verse, Glory of the Cross.]

But far be it -- See note at Romans 3:4.

that I should glory [boast, brag] -- Paul here evidently places himself in contrast with the Judaizing teachers, and to show his determination to glory in nothing but the cross of Christ. (Philippians 3:4-8)

except in the cross of our Lord Jesus Christ, -- 1 Corinthians 1:23; 1 Corinthians 2:2; Galatians 6:14.

the world has been crucified to me, -- See Galatians 2:20. Romans 6:2-5.

Paul cared no longer for the world and it cared nothing for him; it was dead to him. The world despised and doctrine of the cross which he preached. 1 Corinthians 1:23; 1 Corinthians 2:2; Galatians 6:14. Also 1 Corinthians 1:18; 1 Corinthians 1:21.

To be crucified to the world is to be dead to worldly concerns, isolated from worldly pursuits, indifferent to worldly temptations. - CPNIV

This verse inspired Isaac Watts to compose one of modern Christendom’s favorite hymns. Note in particular the beauty of the little-known fourth verse:

When I survey the wondrous cross,

On which the Prince of glory died,

My richest gain I count but loss,

And pour contempt on all my pride.

Forbid it, Lord, that I should boast

Save in the death of Christ, my God;

All the vain things that charm me most,

I sacrifice them to his blood.

See from his head, his hands, his feet,

Sorrow and love flow mingled down;

Did e’er such love and sorrow meet,

Or thorns compose so rich a crown?

His dying crimson, like a robe,

Spreads o’er his body on the tree;

Then am I dead to all the globe,

And all the globe is dead to me.

Were the whole realm of nature mine,

That were a present far too small;

Love so amazing, so divine,

Demands my soul, my life, my all.

and I to the world. -- For the thought of the passage also see. Philippians 3:7.

For in Christ Jesus -- In Christianity. In the spiritual body of Christ, which here is like saying "in the church."

neither circumcision nor uncircumcision avails anything, -- Paul had argued earlier that these distinctions have no bearing on one’s salvation. Such fleshly considerations have no distinction in the church, Galatians 3:28; Galatians 5:6.

but a new creation. -- The Greek words may suggest either a "new creature." or a "new act of creation." 2 Corinthians 5:17. The fact that a man is created anew, or born again, constitutes the real difference between him and other people. John 3:3-5. Romans 6:3-7.

As many as walk according to this rule -- Again, "walk" means a way of life and conduct. Paul has just stated a norm or principle for the Christian way to walk, and being Jew or Gentile is neither a privilege nor a barrier. (LW-Johnson)

peace and mercy be upon them, -- Upon as many as walk by this rule. A literal translation would be, "And as many as by this rule shall walk peace upon them and mercy and upon the Israel of God."

rule -- κανών, kanōn, G2583, N-DSM, a measuring rod, rule. Thayer "3) metaphorically any rule or standard, a principle or law of investigating, judging, living, acting."

peace and mercy -- Paul pronounces a benediction upon such as walk by the rule mentioned, where circumcision nor uncircumcision brought any advantage. This could only happen within the church, which Paul was contending for against the Judaizers.

the Israel of God -- The Israel of God today is composed of all believers, Jew and Gentiles. Romans 2:28-29; Romans 4:12-14; Romans 9:4-8; Galatians 3:27-29; God’s Israel today is not that nation in Palestine called by that name, but His people who live by faith in Him and His Son Jesus Christ.

Henceforth [From now on; Finally] -- hereafter, for the future.

let no man trouble me, -- Let no one cause trouble in wanting to add circumcision and other observances of the Law of Moses.

for I bear in my body -- Paul has confessed to being a "slave" of Jesus Christ. Slaves born marking, or often brands, that showed their ownership to a particular master.

the marks of the Lord Jesus. -- Paul’s "brand" showing his ownership to Jesus was the many scars from the beating and whipping and other suffering he had endure for his master’s name. 2 Corinthians 6:4-5; 2 Corinthians 11:23-28. (See 2 Corinthians 4:10)

There is the view that Paul was drawing a contrast between circumcision and the "mark" which he bore in his body for Christ.

Brethren, -- The Greek order has this word at the end of the phrase. "The grace of our Lord Jesus Christ be with your spirit, brothers. Amen"

Paul still cherished the ties of communion and brotherhood with those in Galatia. In no other closing did Paul use this word.

the grace of our Lord Jesu Christ -- The benediction asks for God’s favor to be upon the Galatian Christians. On the whole the pattern of this closing benediction follows the pattern of Paul’s other epistles.

Paul’s closing here is brief and without any personal greetings. The absence of such may be because it was to be a circular letter to be read among all the churches of Galatia. Galatians 1:2.

be with your spirit. -- The prayer and Paul’s final words calls for their spirits to be strength, comforted, and established.

amen --