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Ga 6:1-18.

EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION.

1. 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"

(Ga 5:26),

but forbearing to such

(Ro 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

(Ga 5:22, 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

Mt 7:2-5; 2Ti 2:25; Jas 2:13).

2. If ye, legalists, must "bear burdens," then instead of legal burdens

(Mt 23:4),

"bear one another's burdens," literally, "weights." Distinguished by BENGEL from "burden,"

Ga 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"

(Ga 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"

(Joh 13:34; 15:12);

Ro 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]

(Ga 6:2, 6; Ro 12:3; 1Co 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

Ga 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,

Ga 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

Ga 6:2.

This verse does not contradict

Ga 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

Ga 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. ÆSOP 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

(Ro 15:27; 1Co 9:11, 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

(Ga 6:6)

seem valid before men, but are not so before God

(Ps 50:21).

soweth--especially of his resources

(2Co 9:6).

that--Greek, "this"; this and nothing else.

reap--at the harvest, the end of the world

(Mt 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

(Php 3:19).

Compare as to the deliverance of believers from "corruption"

(Ro 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

1Co 3:17;

2Pe 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; Pr 11:18; 22:8; Ho 8:7; 10:12; Lu 16:25; Ro 8:11; Jas 5:7).