6:1 Brethren, 1 if a man be a overtaken in a fault, ye which
are b spiritual, c restore such an one in the d spirit
of meekness; 2 considering thyself, lest thou also be
tempted.
(1) He condemns persistent and pressing harshness, because
brotherly reprehensions ought to be moderated and tempered
by the spirit of meekness.
(a) Through the malice of the flesh and the devil.
(b) Who are upheld by the power of God's Spirit.
(c) Labour to fill up that which is lacking in him.
(d) This is a metaphor which the Hebrews use, showing by
this that all good gifts come from God.
(2) He touches the problem, for they are commonly the most
severe judges who forget their own weaknesses.
6:23 Bear ye one another's burdens, and so fulfil the e law
of Christ.
(3) He shows that this is the end of rebukes, to raise up our
brother who is fallen, and not proudly to oppress him.
Therefore every one must seek to have praise of his own
life by approving himself, and not by rebuking others.
(e) Christ, in plain and clear words, calls the commandment
of charity his commandment.
6:54 For every man shall bear his own burden.
(4) A reason why men ought to carefully watch themselves not
others, because every man will be judged before God
according to his own life, and not by comparing himself
with other men.
6:65 Let him that is taught in the word communicate unto him
that teacheth in f all good things.
(5) It is fitting that teachers should be helped by their students,
as much as they are able.
(f) Of whatever he has according to his ability.
6:76 Be not deceived; God is not mocked: for whatsoever a man
soweth, that shall he also reap.
(6) He commends liberality towards the poor, and first of all
chides those who were not ashamed to pretend this and that,
and all because they would not help their neighbours, as
though they could deceive God. And afterward he compares
alms to a spiritual sowing which will have a most plentiful
harvest, so that it will be very profitable: and compares
being a covetous miser to sowing carnally, from which
nothing can be gathered but such things as fade away, and
eventually perish.
6:8 For he that soweth to his g flesh shall of the flesh reap
corruption; but he that soweth to the Spirit shall of the
Spirit reap life everlasting.
(g) To the commodities of this present life.
6:97 And let us not be weary in well doing: for in due season
we shall reap, if we faint not.
(7) Against those who are generous at the beginning, but do not
continue, because the harvest seems to be deferred a long
time, as though the seed time and the harvest were
simultaneous.
6:108 As we have therefore opportunity, let us do good unto
all [men], especially unto them who are of the household of
faith.
(8) Those that are of the household of faith, that is, those who
are joined with us in the profession of one self same
religion, ought to be preferred before all others, yet in
such a way that our generosity extends to all.
6:119 Ye see how large a letter I have written unto you with
mine own hand.
(9) The fourth and last part of the epistle, in which he
returns to his principal end and purpose: that is, that the
Galatians should not allow themselves to be led out of the
way by the false apostles. And he points out what those
false apostles are really like, reproving them of ambition,
as men who do not act because of any affection and zeal
they have for the Law, but only for this purpose, that they
may purchase themselves favour amongst their own sort, by
the circumcision of the Galatians.
6:12 As many as desire to make a h fair shew in i the flesh,
they constrain you to be circumcised; only lest they should
suffer persecution for the k cross of Christ.
(h) He sets a fair show against the truth.
(i) In the keeping of ceremonies.
(k) For the preaching of him that was crucified.
6:13 For neither they themselves who are circumcised keep the
law; but desire to have you circumcised, that they may
glory in l your flesh.
(l) That they have entangled you in Judaism, and yet he
dwells on the aspect of circumcision.
6:1410 But God forbid that I should m glory, save in the
cross of our Lord Jesus Christ, by whom the world is
crucified unto me, and I unto the world.
(10) He does not dwell in comparing himself with them, showing
that on the other hand he rejoices in those afflictions
which he suffers for Christ's sake, and as he is despised
by the world, so does he in the same way consider the
world as wicked. And this is the true circumcision of a
true Israelite.
(m) When Paul uses this word in good sense or way, it
signifies to rest a man's self wholly in a thing, and
to content himself in it.
6:16 And as many as walk according to this rule, peace [be] on
them, and mercy, and upon the n Israel of God.
(n) Upon the true Israel, whose praise is from God and not
from men; (Ro 2:29).
6:1711 From henceforth let no man trouble me: for I bear in
my body the o marks of the p Lord Jesus.
(11) Continuing still in the same metaphor, he opposes his
miseries and the marks of those stripes which he bore for
Christ's sake, against the scar of the outward
circumcision, as a true mark of his apostleship.
(o) Marks which are burnt into a man's flesh, as they used
to do in ancient times, to mark their servants that had
run away from them.
(p) For it very important whose marks we bear: for the
cause makes the martyr, and not the punishment.
6:1812 Brethren, the grace of our Lord Jesus Christ [be] with
your q spirit. Amen. <<[To [the] Galatians written from
Rome.]>>
(12) Taking his farewell of them, he wishes them grace, and the
Spirit against the deceits of the false apostles, who
labour to beat those outward things into their brains.
(q) With your minds and hearts.
