Galatians Chapter 6:1-18 Antique Commentary Quotes

Cornelius Lapide
Gal 6:1
S. Augustine lays down the mode in which correction should be ministered: “The task of rebuking others’ sins is never to be undertaken, except when after self-examination our conscience assures us in the presence of God that we do it simply out of love of the offender. Love, and then say what you will. In no way will that which sounds like a curse be a curse indeed, if you recollect and feel throughout that your only wish in using the sword of the word of the Lord is to be the deliverer of your brother from the snares of sin.” If, however, any feeling of impatience or anger do assail us while we are administering our rebuke, let us, he says, bear in mind, “that we ought not to be rigid towards sinners, since we ourselves sin even while rebuking sin, inasmuch as we feel angry with the sinner more readily than we feel pity for his misery.”

S. Augustine (Serm. Dom. in Monte., lib. ii. c. 20) has these three excellent rules for the correction of our neighbour: “Great care must be taken that, when duty compels us to correct any one, we think—(1.) whether the fault is such as we have never committed in the past, nor are subject to at the moment. (2.) If we have been addicted to it, and now are not, let some thought of human weakness touch the mind, so that our reproaches may spring not from hatred but from pity; and, whether our efforts succeed in reforming the offender, or only avail to confirm him in evil (for the issue is uncertain), in either case we may be certain that our own eye is single. (3.) If, however, we find on reflection that we ourselves are guilty of the same fault as he whom we undertake to correct, let us not rebuke him nor scold him, but only mourn together, and invite him not to obey us, but to unite with us in guarding against the common enemy.”

Martin Luther
Gal 6:1 VERSE 1. Brethren, if a man be overtaken in a fault ye which are spiritual, restore such an one in the spirit of meekness.

If we carefully weigh the words of the Apostle we perceive that he does not speak of doctrinal faults and errors, but of much lesser faults by which a person is overtaken through the weakness of his flesh. This explains why the Apostle chooses the softer term “fault.” To minimize the offense still more, as if he meant to excuse it altogether and to take the whole blame away from the person who has committed the fault, he speaks of him as having been “overtaken,” seduced by the devil and of the flesh. As if he meant to say, “What is more human than for a human being to fall, to be deceived and to err?” This comforting sentence at one time saved my life. Because Satan always assails both the purity of doctrine which he endeavors to take away by schisms and the purity of life which he spoils with his continual temptations to sin, Paul explains how the fallen should be treated. Those who are strong are to raise up the fallen in the spirit of meekness.

This ought to be borne in mind particularly by the ministers of the Word in order that they may not forget the parental attitude which Paul here requires of those who have the keeping of souls. Pastors and ministers must, of course, rebuke the fallen, but when they see that the fallen are sorry they are to comfort them by excusing the fault as well as they can. As unyielding as the Holy Spirit is in the matter of maintaining and defending the doctrine of faith, so mild and merciful is He toward men for their sins as long as sinners repent.

… Let the ministers of the Gospel learn from Paul how to deal with those who have sinned. “Brethren,” he says, “if any man be overtaken with a fault, do not aggravate his grief, do not scold him, do not condemn him, but lift him up and gently restore his faith. If you see a brother despondent over a sin he has committed, run up to him, reach out your hand to him, comfort him with the Gospel and embrace him like a mother. When you meet a willful sinner who does not care, go after him and rebuke him sharply.” But this is not the treatment for one who has been overtaken by a sin and is sorry. He must be dealt with in the spirit of meekness and not in the spirit of severity. A repentant sinner is not to be given gall and vinegar to drink.

VERSE 1. Considering thyself, lest thou also be tempted.

This consideration is very much needed to put a stop to the severity of some pastors who show the fallen no mercy. St. Augustine says: “There is no sin which one person has committed, that another person may not commit it also.” We stand in slippery places. If we become overbearing and neglect our duty, it is easy enough to fall into sin. In the book entitled “The Lives of Our Fathers,” one of the Fathers is reported to have said when informed that a brother had fallen into adultery: “He fell yesterday; I may fall today.” Paul therefore warns the pastors not to be too rigorous and unmerciful towards offenders, but to show them every affection, always remembering: “This man fell into sin; I may fall into worse sin. If those who are always so eager to condemn others would investigate themselves they would find that the sins of others are motes in comparison to their own.”

“Wherefore let him that thinketh he standeth take heed lest he fall.” (1Co_10:12.) If David who was a hero of faith and did so many great things for the Lord, could fall so badly that in spite of his advanced age he was overcome by youthful lust after he had withstood so many different temptations with which the Lord had tested his faith, who are we to think that we are more stable? These object lessons of God should convince us that of all things God hates pride.

John Calvin
Gal 6:1
1.Brethren, if a man be overtaken in any fault Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many instances from pride, and from dislike and contempt of the brethren. Most men seize on the faults of brethren as an occasion of insulting them, and of using reproachful and cruel language. Were the pleasure they take in upbraiding equalled by their desire to produce amendment, they would act in a different manner. Reproof, and often sharp and severe reproof, must be administered to offenders. But while we must not shrink from a faithful testimony against sin, neither must we omit to mix oil with the vinegar.

We are here taught to correct the faults of brethren in a mild manner, and to consider no rebukes as partaking a religious and Christian character which do not breathe the spirit of meekness. To gain this object, he explains the design of pious reproofs, which is, to restore him who is fallen,to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language; and consequently, we must display a gentle and meek spirit, if we intend to heal our brother. And lest any man should satisfy himself with assuming the outward form, he demands the spirit of meekness; for no man is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit.

Another argument for gentleness in correcting brethren is contained in the expression, “if a man be overtaken.” If he has been carried away through want of consideration, or through the cunning arts of a deceiver, it would be cruel to treat such a man with harshness. Now, we know that the devil is always lying in wait, and has a thousand ways of leading us astray. When we perceive a brother to have transgressed, let us consider that he has fallen into the snares of Satan; let us be moved with compassion, and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep seated crimes, accompanied by deliberate and obstinate disregard of the authority of God. Such a display of wicked and perverse disobedience to God must be visited with greater severity, for what advantage would be gained by gentle treatment? The particle if also, (ἐὰν καὶ,) implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance.

Ye who are spiritual. This is not spoken in irony; for, however spiritual they might be, still they were not wholly filled with the Spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied than to promote the salvation of the brethren? The more eminently any man is endowed with Divine grace, the more strongly is he bound to consult the edification of those who have been less favored. But such is our folly, that in our best duties we are apt to fail, and therefore need the exhortation which the apostle gives to guard against the influence of carnal views.

Considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition, when he addresses each person individually, and bids him look carefully into himself. “Whoever thou art that takest upon thee the office of reproving others, look to thyself.” Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, “the wallet that hangs behind our own back;” and therefore, to arouse us to greater activity, he employs the singular number.

These words may admit of two senses. As we acknowledge that we are liable to sin, we more willingly grant that forgiveness to others which, in our turn, we expect will be extended to us. Some interpret them in this manner: “Thou who art a sinner, and needest the compassion of thy brethren, oughtest not to show thyself fierce and implacable to others.” But I would rather choose to expound them as a warning given by Paul, that, in correcting others, we should not ourselves commit sin. There is a danger here which deserves our most careful attention, and against which it is difficult to guard; for nothing is more easy than to exceed the proper limits. The word tempt, however, may very properly be taken in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others.

Albert Barnes
Gal 6:1
Brethren, if a man be overtaken – Margin, “Although.” It is a case which the apostle supposes might happen. Christians were not perfect; and it was possible that they who were true Christians might be surprised by temptation, and fall into sin. The word rendered “be overtaken” (προλημφθῃ prolēmphthē from προλαμβάνω prolambanō), means properly “to take before another, to anticipate” 1Co_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. It is probable that the latter here is the true sense, and that it means, if a man is found to be overtaken by any sin; if his passions, or if temptation get the better of him. Tyndale renders it: “If any man be fallen by chance into any fault.” It refers to cases of surprise, or of sudden temptation. Christians do not commit sin deliberately, and as a part of the plan of life; but they may be surprised by sudden temptation, or urged on by impetuous or headstrong passion, as David and Peter were. Paul does not speak of the possibility of restoring one who deliberately forms the plan of sinning; he does not suppose that such a man could be a Christian, and that it would be proper to speak of restoring such a man.

Ye which are spiritual – Who are under the influences of the Holy Spirit; see the note at Gal_5:22-23. The apostle, in this verse, refers evidently to those who have fallen into some sensual indulgence Gal_5:19-21, and says that they who have escaped these temptations, and who are under the influences of the Spirit, should recover such persons. It is a very important qualification for those who would recover others from sin, that they should not be guilty of the same sin themselves. Reformers should be holy persons; people who exercise discipline in the church should be “spiritual” men – people in whom implicit confidence may be properly reposed.

Restore such an one – On the meaning of the word used here, see the note at 2Co_13:11. Here it means, not to restore him to the church after he has been excluded, but set him right, bring him back, recover him from his errors and his faults. The apostle does not say in what manner this is to be done; but it is usually to be done doubtless by affectionate admonition, by faithful instruction, and by prayer. Discipline or punishment should not be resorted to until the other methods are tried in vain; Mat_18:15-17.

In the spirit of meekness – With a kind, forbearing, and forgiving spirit; see the note at Mat_5:5. Not with anger; not with a lordly and overbearing mind; not with a love of finding others in fault, and with a desire for inflicting the discipline of the church; not with a harsh and unforgiving temper, but with love, and gentleness, and humility, and patience, and with a readiness to forgive when wrong has been done. This is an essential qualification for restoring and recovering an offending brother. No one should attempt to rebuke or admonish another who cannot do it in the spirit of meekness; no man should engage in any way in the work of reform who has not such a temper of mind.

Considering thyself … – 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. Pliny (Epis. viii. 22) has expressed a similar sentiment in the following beautiful language. “Atque ego optimum et emendatissimum existimo, qui caeteris ita ignoscit, tanquam ipse quotidie peccet; ita peccatis abstinet, tanquam nemini ignoscat. Prolade hoc domi, hoc foris, hoc in omni vitae genere teneamus, ut nobis implacabiles simus, exorabiles istis etiam, qui dare veniam nisi sibi nesciunt.” The doctrine taught by Paul is, that such is human infirmity, and such the strength of human depravity, that no one knows into what sins he may himself fall. He may be tempted to commit; the same sins which he endeavors to amend in others; he may be left to commit even worse sins. If this is the case, we should be tender while we are firm; forgiving while we set our faces against evil; prayerful while we rebuke; and compassionate when we are compelled to inflict on others the discipline of the church. Everyone who has any proper feelings, when he attempts to recover an erring brother should pray for him and for himself also; and will regard his duty as only half done, and that very imperfectly, if he does not “consider also that he himself may be tempted.”

Cornelius Lapide
Ver. 2.—Bear ye one another’s burdens.

1. Let each bear with the weaknesses of others. Do you bear another’s irritability and hasty words, and let him put up with your moroseness and sluggish temperament. Reflect that your neighbour’s failings are a greater trouble to himself than they are to you, and sympathise with him accordingly.

2. A better interpretation, and as being more general, is that burdens stands for whatever oppresses our neighbour—his illnesses, his cares, his vices—which call for compassion, help, and comfort. Be a foot to the lame, eye to the blind, staff to the aged. Cf. S. Augustine (Enarr. in Ps. 76.).

3. S. Basil’s interpretation (Reg. Brev. reg. 278) is still more to the point: “Sin is a burden pressing on the soul, nay, weighing it down, and dragging it down to hell.” As a beast sinks under a burden too heavy for him, so does the soul, burdened with sin, sink down to hell, without power of itself to raise itself. The fault of the preceding verse shows the nature of the burden here referred to, as does verse 5, following.

Although every sin is here called a burden, yet the Apostle specially refers to that of Judaism, which was called a yoke of bondage in chap. v. 1. Hence the exhortation, strictly speaking, is that if any one be found sinking under the burden of Judaising ceremonies, he is not to be harshly censured, but gently and sympathetically lifted up, and restored to the Church. Just as an ass that has fallen under its load is able to rise when the load is taken from its back, so the sinner is able to rise from his sin when another, by his gentleness and kindness, shares the burden with him, and so removes it from him. So says S. Basil: “We remove this burden one from another as often as we take the trouble to bring to a better mind those who have sinned and fallen.” Cf. Isa_53:4.

We bear our neighbour’s burden then—(1.) by sympathetic correction of him; (2.) by prayer that God will take it from him; (3.) and most completely by penances, when, after Christ’s example, we bear others’ sins by undergoing in expiation of them voluntary fasts and hair-shirts, and other modes of discipline.

1. Sin is the heaviest burden man can be called on to bear. S. Augustine (Hom. 22 in, Loco) says: “See the man laden with the burden of avarice; see him sweating under it, gasping, thirsty, and making his load the heavier. What do you look for, 0 miser, as the reward for this so great labour of yours? Why do you toil thus? What do you long for? Merely to satisfy your avarice. It can oppress you, but you cannot satisfy it. Is it by any chance not grievous? So much so that you have even lost the power of feeling? Is not avarice grievous? If not, why is it that it wakes you from sleep, and sometimes prevents you from sleeping at all? Perhaps too with it you have a second load of indolence, and so two most evil burdens pulling you in different directions. They do not give you the same orders. Indolence says, ‘Sleep;’ avarice says, ‘Rise.’ Indolence says, ‘Avoid the cold;’ avarice says, ‘Bear even the storms of the sea.’ The one says, ‘Rest;’ the other, so far from allowing rest, bids you cross the sea, and venture on unknown lands.” S. Augustine adds that Christ takes away this burden of lust, and puts in its place His own yoke of charity, which does not weigh down, but, like wings added to a bird, enables its possessor to rise.

2. It is the proper office of charity to teach us how to bear these burdens in turn, as S. Augustine points out from the beautiful image of stags (Hom. 21 in Eadem Verba) “It is the office of love to bear others’ burdens in turns. It has been said that stags when crossing water are accustomed to help each other, by those in front carrying the weight of the heads of those behind. The foremost stag, having, no one on whom to rest his head, is relieved in turns by some stag who is less fatigued. Bearing one another’s burdens, in this way they cross over the water, and so reach dry land once more. Perhaps Solomon was alluding to this peculiarity of stag life when he said, ‘Let the friendly stag, and the young of thy thanksgiving, speak with thee; for nothing is such a test of a friend as his willingness to bear his friend’s burdens.’ You will bear your friend’s bad temper by being not angry with him; and then when you are in your turn vexed, he will remain undisturbed. So too if one has mastered his own loquacity but not his obstinacy, while another on the other hand has overcome his own obstinacy but not his loquacity, let each bear the other’s burdens until both be healed. So too did S. Paul write: ‘Look not every man on his own things, but every man also on the things of others, adding: ‘Let this mind be in you which was also in Christ Jesus,’ meaning that, as the Word became incarnate and took our sins upon Him, so should we, like Him, bear the burdens of others. Let us then show to those who are in trouble what we should wish shown to us, if our positions were reversed. ‘I am made all things to all men, that I might gain all,’ says S. Paul. He was made all things to all men by regarding it as possible that he himself might have been in the position of the man he was anxious to set free.”

Those who support the weaknesses and burdens of others are happily compared to bones by S. Basil, when explaining the words of Psa_34:20: “He keepeth all His bones:” “Just as bones are given us to support the weakness of the flesh, so in the Church there are some whose functions it is by their fortitude to strengthen the weaker brethren. And as the bones are fitly jointed, and formed into a unity by nerves and ligaments, so in the Church of God does charity bind all together into a perfect whole. It is of the solution of this continuity that the Prophet speaks when he cries, ‘All my bones are out of joint.’ And again it is of some internal weakness that he complains when he prays, ‘Heal me, 0 Lord; for my bones, are sore troubled.’ And it is of their preservation that he says, ‘Not one of them shall be broken.’ And when they are worthy to give honour and praise to Gad, he exclaims, ‘All my bones shall say, Lord, who is like unto Thee?’ “

3. From this it follows that those who feel for others’ woes are strong in virtue, like bones, and have, therefore, the tokens of a perfect Christian, while, on the contrary, those who are devoid of sympathy are self-convicted of some concealed viciousness of character. This is what Cassian says (Collat. xi. c. 11): “It is an evident mark of a soul not yet freed from the dregs of wickedness that it does not compassionate the sinner, but judges him harshly. For how can he be perfect who wants that which fulfils the law, which bears others’ burdens, which is not wrathful, is not puffed up, which thinketh no evil, which beareth all things, believeth all things, endureth all things? The righteous man hath regard for the life of his beasts, but the tender mercies of the wicked are cruel. Therefore it is certain that the monk who judges others harsher is himself under the power of the same sins as the man he condemns.” For other illustrations of this subject, see the notes to Num_11:12.

And so fulfil the law of Christ. The law of Christ is love. Cf. S. John xxiv. 35; xv. 12. The most difficult act of love, and the one most expected by Christ, is that we bear one another’s burdens. If we do this, we do our duty to our neighbour, and so fulfil the law of Christ.

Again, we fulfil this law when we supply by charity others’ breaches of the law. If one breaks the law by the use of angry words, let another supply his defects, and keep the law in his stead, by patience and sympathy. Or, what is more to the immediate purpose of the Apostle, if any bear with a Judaiser and bring him to a better mind, he supplies what the latter lacks, and so fulfils the law of Christ. S. Bernard (de Præcept. et Dispens.) says that a man who has sinned and then repented, and prayed for forgiveness, fulfils the law which he had previously broken.

Martin Luther
Gal 6:2 VERSE 2. Bear ye one another’s burdens, and so fulfill the law of Christ.

The Law of Christ is the Law of love. Christ gave us no other law than this law of mutual love: “A new commandment I give unto you, That ye love one another.” To love means to bear another’s burdens. Christians must have strong shoulders to bear the burdens of their fellow Christians. Faithful pastors recognize many errors and offenses in the church, which they oversee. In civil affairs an official has to overlook much if he is fit to rule. If we can overlook our own shortcomings and wrong-doings, we ought to overlook the shortcomings of others in accordance with the words, “Bear ye one another’s burdens.”

Those who fail to do so expose their lack of understanding of the law of Christ. Love, according to Paul, “believeth all things, hopeth all things, endureth all things.” This commandment is not meant for those who deny Christ; neither is it meant for those who continue to live in sin. Only those who are willing to hear the Word of God and then inadvertently fall into sin to their own great sorrow and regret, carry the burdens which the Apostle encourages us to bear. Let us not be hard on them. If Christ did not punish them, what right have we to do it?

John Calvin
Gal 6:2
2.Bear ye one another’s burdens. The weaknesses or sins, under which we groan, are called burdens. This phrase is singularly appropriate in an exhortation to kind behavior, for nature dictates to us that those who bend under a burden ought to be relieved. He enjoins us to bearthe burdens. We must not indulge or overlook the sins by which our brethren are pressed down, but relieve them, — which can only be done by mild and friendly correction. There are many adulterers and thieves, many wicked and abandoned characters of every description, who would willingly make Christ an accomplice in their crimes. All would choose to lay upon believers the task of bearing their burdens. But as the apostle had immediately before exhorted us to restorea brother, the manner in which Christians are required to bear one another’s burdenscannot be mistaken.

And so fulfill the law of Christ. The word law, when applied here to Christ, serves the place of an argument. There is an implied contrast between the law of Christ and the law of Moses. “If you are very desirous to keep a law, Christ enjoins on you a law which you are bound to prefer to all others, and that is, to cherish kindness towards each other. He who has not this has nothing. On the other hand, he tells us, that, when every one compassionately assists his neighbor, the law of Christ is fulfilled; by which he intimates that every thing which does not proceed from love is superfluous; for the composition of the Greek word ἀναπληρώσατε, conveys the idea of what is absolutely perfect. But as no man performs in every respect what Paul requires, we are still at a distance from perfection. He who comes the nearest to it with regard to others, is yet far distant with respect to God.

Martin Luther
Gal 6:3 VERSE 3. For if a man think himself to be something, when he is nothing, he deceiveth himself.

Again the Apostle takes the authors of sects to task for being hard-hearted tyrants. They despise the weak and demand that everything be just so. Nothing suits them except what they do. Unless you eulogize whatever they say or do, unless you adapt yourself to their slightest whim, they become angry with you. They are that way because, as St. Paul says, they “think themselves to be something,” they think they know all about the Scriptures.

Paul has their number when he calls them zeros. They deceive themselves with their self-suggested wisdom and holiness. They have no understanding of Christ or the law of Christ. By insisting that everything be perfect they not only fail to bear the burdens of the weak, they actually offend the weak by their severity. People begin to hate and shun them and refuse to accept counsel or comfort from them.

Paul describes these stiff and ungracious saints accurately when he says of them, “They think themselves to be something.” Bloated by their own silly ideas and schemes they entertain a pretty fair opinion of themselves, when in reality they amount to nothing.

John Calvin
Gal 6:3
3.For if a man think himself. There is an ambiguity in the construction, but Paul’s meaning is clear. The phrase, When he is nothing, appears at first view to mean, “if any person, who is in reality nothing, claims to be something;” as there are many men of no real worth who are elated by a foolish admiration of themselves. But the meaning is more general, and may be thus expressed: “Since all men are nothing, he who wishes to appear something, and persuades himself that he is somebody, deceives himself.” First, then, he declares that we are nothing, by which he means, that we have nothing of our own of which we have a right to boast, but are destitute of every thing good: so that all our glorying is mere vanity. Secondly, he infers that they who claim something as their own deceive themselves. Now, since nothing excites our indignation more than that others should impose upon us, it argues the height of folly that we should willingly impose upon ourselves. This consideration will render us much more candid to others. Whence proceeds fierce insult or haughty sternness, but from this, that every one exalts himself in his own estimation, and proudly despises others? Let arrogance be removed, and we shall all discover the greatest modesty in our conduct towards each other.

Cornelius Lapide
Ver-4.—But let every man prove his own work. Let no one treat his neighbour as the Pharisee the publican, but rather take heed to his own works, and see whether the motive of them be pure. He will probably find many faults, and so will not think himself to be something. But even if he finds none, or very few, then shall he have rejoicing in himself alone—that is, in his own conscience—and this will be in the Lord, who gave him the power to do all his good deeds. He will not rejoice because he finds himself good by comparison with others, i.e., he will not have rejoicing in another, as S. Paul expresses it. So Chrysostom, Theophylact, Anselm.

S. Jerome says well: “The meaning is this: You who think yourself spiritual, and superior to another’s weakness, ought to consider, not his weakness, but your own strength; for he does not make you a perfect Christian by any inability of his to pass from Judaism to Christianity. If indeed your own conscience does not reprove you, you have whereof to glory in yourself, but not in comparison with him. An athlete is not necessarily strong because he has overcome a competitor who was feeble. If he really is strong, he rejoices in his strength, not in his rival’s weakness. Or we may understand the Apostle’s words as meaning: If a man on due consideration finds nothing to reproach himself with, he is not to go and trumpet the fact abroad, that he may win the applause of men, but keep his knowledge to himself, and say, ‘God forbid that I should glory, save in the Cross of our Lord Jesus Christ.” But the first interpretation is closer to the text.

Martin Luther
Gal 6:4 VERSE 4. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.

In this verse the Apostle continues his attack upon the vainglorious sectarians. Although this passage may be applied to any work, the Apostle has in mind particularly the work of the ministry.

The trouble with these seekers after glory is that they never stop to consider whether their ministry is straightforward and faithful. All they think about is whether people will like and praise them. Theirs is a threefold sin. First, they are greedy of praise. Secondly, they are very sly and wily in suggesting that the ministry of other pastors is not what it should be. By way of contrast they hope to rise in the estimation of the people. Thirdly, once they have established a reputation for themselves they become so chesty that they stop short of nothing. When they have won the praise of men, pride leads them on to belittle the work of other men and to applaud their own. In this artful manner they hoodwink the people who rather enjoy to see their former pastors taken down a few notches by such upstarts.

“Let a minister be faithful in his office,” is the apostolic injunction. “Let him not seek his own glory or look for praise. Let him desire to do good work and to preach the Gospel in all its purity. Whether an ungrateful world appreciates his efforts is to give him no concern because, after all, he is in the ministry not for his own glory but for the glory of Christ.”

A faithful minister cares little what people think of him, as long as his conscience approves of him. The approval of his own good conscience is the best praise a minister can have. To know that we have taught the Word of God and administered the sacraments rightly is to have a glory that cannot be taken away.

The glory which the sectarians seek is quite unstable, because it rests in the whim of people. If Paul had had to depend on this kind of glory for his ministry he would have despaired when he saw the many offenses and evils following in the wake of his preaching.

If we had to feel that the success of our ministry depended upon our popularity with men we would die, because we are not popular. On the contrary, we are hated by the whole world with rare bitterness. Nobody praises us. Everybody finds fault with us. But we can glory in the Lord and attend to our work cheerfully. Who cares whether our efforts please or displease the devil? Who cares whether the world praises or hates us? We go ahead “by honour and dishonour, by evil report and good report.” (2Co_6:8.)

The Gospel entails persecution. The Gospel is that kind of a doctrine. Furthermore, the disciples of the Gospel are not all dependable. Many embrace the Gospel today and tomorrow discard it. To preach the Gospel for praise is bad business especially when people stop praising you. Find your praise in the testimony of a good conscience.

This passage may also be applied to other work besides the ministry. When an official, a servant, a teacher minds his business and performs his duty faithfully without concerning himself about matters that are not in his line he may rejoice in himself. The best commendation of any work is to know that one has done the work that God has given him well and that God is pleased with his effort.

John Calvin
Gal 6:4
4.But let every man prove his own work. By a powerful blow, Paul has already struck down the pride of man. But it frequently happens that, by comparing ourselves with others, the low opinion which we form of them leads us to entertain a high opinion of ourselves. Paul declares that no such comparison ought to be allowed. Let no man, he says, measure himself by the standard of another, or please himself with the thought, that others appear to him less worthy of approbation. Let him lay aside all regard to other men, examine his own conscience, and inquire what is his own work. It is not what we gain by detracting from others, but what we have without any comparison, that can be regarded as true praise.

Some consider Paul to be speaking in irony. “Thou flatterest thyself by a comparison with the faults of others; but if thou wilt consider who thou art, thou wilt then enjoy the praise which is justly due to thee.” In other words, no praise whatever shall be thine; because there is no man by whom the smallest portion of praise is really deserved. In conformity with this view, the words that follow, every man shall bear his own burden, are supposed to mean, that it is usual for every man to bear his own burden. But the plain and direct sense of the words agrees better with the apostle’s reasoning. “With respect to thyself alone, and not by comparison with others, thou wilt have praise.” I am well aware that the next sentence, which annihilates all the glory of man, has been regarded as justifying the ironical interpretation. But the glorying of which this passage treats, is that of a good conscience, in which the Lord allows his people to indulge, and which Paul elsewhere expresses in very animated language.

“Paul earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.”(Act_23:1.)

This is nothing more than an acknowledgment of Divine grace, which reflects no praise whatever on man, but excites him to give God the glory. Such a reason for glorying do the godly find in themselves; and they ascribe it, not to their own merits, but to the riches of the grace of God.

“For our rejoicing is this, the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.”(2Co_1:12.)

Our Lord himself instructs us: “But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly.”(Mat_6:6.)

Strictly speaking, he makes no assertion, but leads us to conclude, that, when a man is valued for his own worth, and not for the baseness of others, the praise is just and substantial. The statement is therefore conditional, and imports that none are entitled to be regarded as good men, who are not found to be so, apart from the consideration of others.

Adam Clarke
Gal 6:4
Prove his own work – Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another – not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath left us an example that we should follow his steps.

Albert Barnes
Gal 6:4
But let every man prove – That is, try or examine in a proper manner. Let him form a proper estimate of what is due to himself, according to his real character. Let him compare himself with the word of God, and the infallible rule which he has given, and by which we are to be judged in the last great day; compare the Rom_12:3 note; 1Co_11:28 note; 2Co_13:5 note.

His own work – What he does. Let him form a fair and impartial estimate of his own character.

And then shall he have rejoicing – That is, he will be appropriately rewarded, and will meet with no disappointment. The man who forms an improper estimate of his own character will be sure to be disappointed. The man who examines himself, and who forms no extravagant expectation in regard to what is due to himself, will be appropriately rewarded, and will be made happy. If, by the careful examination of himself, he finds his life to be virtuous, and his course of conduct pure; if he has done no wrong to others, and if he finds evidence that he is a child of God, then he will have cause of rejoicing.

In himself alone – Compare Pro_14:14; “A good man shall be satisfied from himself.” The sentiment is, that he will find in himself a source of pure joy. He will not be dependent on the applause of others for happiness. In an approving conscience; in the evidence of the favor of God; in an honest effort to lead a pure and holy life, he will have happiness. The source of his joys will be within; and he will not be dependent, as the man of ambition, and the man who thinks of himself more highly than he ought, will, on the favors of a capricious multitude, and on the breath of popular applause.

And not in another – He will not be dependent on others for happiness. Here is the true secret of happiness. It consists:

(1) In not forming an improper estimate of ourselves; in knowing just what we are, and what is due to us; in not thinking ourselves to be something, when we are nothing.

(2) in leading such a life that it may be examined to the core, that we may know exactly what we are without being distressed or pained. That is, in having a good conscience, and in the honest and faithful discharge of our duty to God and man.

(3) in not being dependent on the fickle applause of the world for our comfort. The man who has no internal resources, and who has no approving conscience; who is happy only when others smile, and miserable when they frown, is a man who can have no security for enjoyment. The man who has a good conscience, and who enjoys the favor of God, and the hope of heaven, carries with him the source of perpetual joy. He cannot be deprived of it. His purse may be taken, and his house robbed, but the highwayman cannot rob him of his comforts. He carries with him an unfailing source of happiness when abroad, and the same source of happiness abides with him at home; he bears it into society, and it remains with him in solitude; it is his companion when in health, and when surrounded by his friends, and it is no less his companion when his friends leave him, and when he lies upon a bed of death.

Martin Luther
Gal 6:5 VERSE 5. Every man shall bear his own burden.

That means: For anybody to covet praise is foolish because the praise of men will be of no help to you in the hour of death. Before the judgment throne of Christ everybody will have to bear his own burden. As it is the praise of men stops when we die. Before the eternal Judge it is not praise that counts but your own conscience.

True, the consciousness of work well done cannot quiet the conscience. But it is well to have the testimony of a good conscience in the last judgment that we have performed our duty faithfully in accordance with God’s will.

For the suppression of pride we need the strength of prayer. What man even if he is a Christian is not delighted with his own praise? Only the Holy Spirit can preserve us from the misfortune of pride.

John Calvin
Gal 6:5
5.For every man shall bear his own burdens. To destroy sloth and pride, he brings before us the judgment of God, in which every individual for himself, and without a comparison with others, will give an account of his life. It is thus that we are deceived; for, if a man who has but one eye is placed among the blind, he considers his vision to be perfect; and a tawny person among negroes thinks himself white. The apostle affirms that the false conclusions to which we are thus conducted will find no place in the judgment of God; because there every one will bear his own burden, and none will stand acquitted by others from their own sins. This is the true meaning of the words.

John Gill
Gal 6:5 For every man shall bear his own burden. That is, either do his own work, which God has allotted him to do, whether in a more public or private station of life; which, because it is generally troublesome to the flesh, is called a “burden”, and “his own”, being peculiar to himself, and in which no other is concerned; and which he should patiently bear, cheerfully attend to, and constantly and faithfully perform while in this world: or he shall give an account of his own actions, and not another’s, to God, in the other world; he shall be judged according to his own works, what they are in themselves, and not by a comparison of other men’s, who have been more wicked than he; which will be no rule of judgment with God, nor of any advantage to man. Every wicked man will bear his own burden; that is, the punishment of his own sins, and not another’s; so the judgments of God, inflicted on men in this world, are often called משא, “a burden”; see Isa_13:1 and so may the punishment of the wicked in another world, which will be grievous and intolerable. The saints will be exempt from bearing this burden, because Christ has bore it for them, even all their sins, and all the punishment due unto them; but another burden, if it may be so called, even an exceeding and eternal weight of glory, shall be bore by them; and every man shall receive his own reward, and not another’s; and that according to his own works and labour, and not another’s; not indeed for his works, but according to them, the nature of them, according to the grace of God, from whence his works spring, and by which they are performed. This the apostle says to take off men from dwelling upon, and censuring the actions of others, and from making use of them to set off their own, and buoy themselves up with vain hopes, because they are better than others; and also to engage them to attend strictly to their own actions, and consider them simply and absolutely as in themselves, and not as compared with other men’s, since they will be accountable for their own actions, and not other men’s; and will be judged according to their own works, and not in a comparative view to others.

Jamieson, Fausset, and Brown
Gal 6:5
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. Aesop 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.

Martin Luther
Gal 6:6 VERSE 6. Let him that is taught in the word communicate unto him that teacheth in all good things.

Now the Apostle also addresses the hearers of the Word requesting them to bestow “all good things” upon those who have taught them the Gospel. I have often wondered why all the apostles reiterated this request with such embarrassing frequency. In the papacy I saw the people give generously for the erection and maintenance of luxurious church buildings and for the sustenance of men appointed to the idolatrous service of Rome. I saw bishops and priests grow rich until they possessed the choicest real estate. I thought then that Paul’s admonitions were overdone. I thought he should have requested the people to curtail their contributions. I saw how the generosity of the people of the Church was encouraging covetousness on the part of the clergy. I know better now.

As often as I read the admonitions of the Apostle to the effect that the churches should support their pastors and raise funds for the relief of impoverished Christians I am half ashamed to think that the great Apostle Paul had to touch upon this subject so frequently. In writing to the Corinthians he needed two chapters to impress this matter upon them. I would not want to discredit Wittenberg as Paul discredited the Corinthians by urging them at such length to contribute to the relief of the poor. It seems to be a by-product of the Gospel that nobody wants to contribute to the maintenance of the Gospel ministry. When the doctrine of the devil is preached people are prodigal in their willing support of those who deceive them.

We have come to understand why it is so necessary to repeat the admonition of this verse. When Satan cannot suppress the preaching of the Gospel by force he tries to accomplish his purpose by striking the ministers of the Gospel with poverty. He curtails their income to such an extent that they are forced out of the ministry because they cannot live by the Gospel. Without ministers to proclaim the Word of God the people go wild like savage beasts.

Paul’s admonition that the hearers of the Gospel share all good things with their pastors and teachers is certainly in order. To the Corinthians he wrote: “If we have sown unto you spiritual things is it a great thing if we shall reap your carnal things?” (1Co_9:11.) In the old days when the Pope reigned supreme everybody paid plenty for masses. The begging friars brought in their share. Commercial priests counted the daily offerings. From these extortions our countrymen are now delivered by the Gospel. You would think they would be grateful for their emancipation and give generously for the support of the ministry of the Gospel and the relief of impoverished Christians. Instead, they rob Christ. When the members of a Christian congregation permit their pastor to struggle along in penury, they are worse than heathen.

Before very long they are going to suffer for their ingratitude. They will lose their temporal and spiritual possessions. This sin merits the severest punishment. The reason why the churches of Galatia, Corinth, and other places were troubled by false apostles was this, that they had so little regard for their faithful ministers. You cannot refuse to give God a penny who gives you all good things, even life eternal, and turn around and give the devil, the giver of all evil and death eternal, pieces of gold, and not be punished for it.

The words “in all good things: are not to be understood to mean that people are to give all they have to their ministers, but that they should support them liberally and give them enough to live well.

John Calvin
Gal 6:6
6.Let him that is taught in the word. It is probable that the teachers and ministers of the word were at that time neglected. This shewed the basest ingratitude. How disgraceful is it to defraud of their temporal support those by whom our souls are fed! — to refuse an earthly recompense to those from whom we receive heavenly benefits! But it is, and always has been, the disposition of the world, freely to bestow on the ministers of Satan every luxury, and hardly to supply godly pastors with necessary food. Though it does not become us to indulge too much in complaint, or to be too tenacious of our rights, yet Paul found himself called upon to exhort the Galatians to perform this part of their duty. He was the more ready to do so, because he had no private interest in the matter, but consulted the universal benefit of the Church, without any regard to his own advantage. He saw that the ministers of the word were neglected, because the word itself was despised; for if the word be truly esteemed, its ministers will always receive kind and honorable treatment. It is one of the tricks of Satan to defraud godly ministers of support, that the Church may be deprived of such ministers. An earnest desire to preserve a gospel ministry, led to Paul’s recommendation that proper attention should be paid to good and faithful pastors.

The word is here put, by way of eminence, (κατ ᾿ ἐξοχὴν,) for the doctrine of godliness. Support is declared to be due to those by whom we are taught in the word. Under this designation the Papal system supports idle bellies of dumb men, and fierce wild beasts, who have nothing in common with the doctrine of Christ. In all good things. He does not propose that no limit should be set to their worldly enjoyments, or that they should revel in superfluous abundance, but merely that none of the necessary supports of life should be withheld. Ministers ought to be satisfied with moderate fare, and the danger which attends pomp and luxury ought to be prevented. To supply their real necessities, let believers cheerfully devote any part of their property that may be required for the services of devout and holy teachers. What return will they make for the invaluable treasure of eternal life, which is communicated to them by the preaching of those men?

Martin Luther
Gal 6:7 VERSE 7. Be not deceived; God is not mocked.

The Apostle is so worked up over this matter that he is not content with a mere admonition. He utters the threatening words, “God is not mocked.” Our countrymen think it good sport to despise the ministry. They like to treat the ministers like servants and slaves. “Be not deceived,” warns the Apostle, “God is not mocked.” God will not be mocked in His ministers. Christ said: “He that despiseth you, despiseth me.” (Luk_10:16.) To Samuel God said: “They have not rejected thee, but they have rejected me.” (1Sa_8:7.) Be careful, you scoffers. God may postpone His punishment for a time, but He will find you out in time, and punish you for despising His servants. You cannot laugh at God. Maybe the people are little impressed by the threats of God, but in the hour of their death they shall know whom they have mocked. God is not ever going to let His ministers starve. When the rich suffer the pangs of hunger God will feed His own servants. “In the days of famine they shall be satisfied.” (Psa_37:19.)

VERSE 7. For whatever a man soweth, that shall he also reap.

These passages are all meant to benefit us ministers. I must say I do not find much pleasure in explaining these verses. I am made to appear as if I am speaking for my own benefit. If a minister preaches on money he is likely to be accused of covetousness. Still people must be told these things that they may know their duty over against their pastors. Our Savior says: “Eating and drinking such things as they give; for the laborer is worthy of his hire.” (Luk_10:7.) And Paul says elsewhere: “Do ye not know that they which minister about holy things live of the things of the temple?” and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained, that they which preach the gospel should live of the gospel.” (1Co_9:13-14.)

John Calvin
Gal 6:7
7.God is not mocked. The design of this observation is to reply to the dishonest excuses which are frequently pleaded. One alleges that he has a family to support, and another asserts that he has no superfluity of wealth to spend in liberality or profusion. The consequence is, that, while such multitudes withhold their aid, the few persons who do their duty are generally unable to contribute the necessary support. These apologies Paul utterly rejects, for a reason which the world little considers, that this transaction is with God. The supply of a man’s bodily wants is not the sole question, but involves the degree of our regard for Christ and his gospel. This passage contains evidence that the custom of treating faithful ministers with scorn did not originate in the present day; but their wicked taunts will not pass unpunished.

For whatsoever a man soweth. Our liberality is restrained by the supposition, that whatever passes into the hands of another is lost to ourselves, and by the alarm we feel about our own prospects in life. Paul meets these views by a comparison drawn from seed-time, which, he tells us, is a fit representation of acts of beneficence. On this subject we had occasion to speak, in expounding the Second Epistle to the Corinthians, where the same metaphor was employed. Happy would it be for us, if this truth were deeply impressed upon our minds. How “very gladly” would we “spend and be spent” (2Co_12:15 ) for the good of our neighbours, encouraged by the hope of the coming harvest! No operation is more cheerfully performed by husbandmen than throwing the seed into the ground. They are enabled to wait with patience during nine months of the year, by the expectation of reaping a corruptible harvest, while our minds are not properly affected by the hope of a blessed immortality.

Albert Barnes
Gal 6:7
Be not deceived – That is, in regard to your character, and your hopes for eternity. This is a formula of introduction to some admonition that is especially weighty and important. It implies that there was danger that they would be deceived in reference to their character. The sources of the danger were the corruption of their own hearts, the difficulty of knowing their true character, the instructions of false teachers, etc.; see the note at 1Co_6:9.

God is not mocked – He cannot be imposed on, or mocked. He knows what our real character is, and he will judge us accordingly. The word rendered “mocked” (μυκτηρίζω muktērizō), means, properly, to turn up the nose in scorn; hence, to mock, or deride, or insult. The sense is, that God could not be imposed on, or could not be insulted with impunity, or successfully. To mock is, properly:

(1) To imitate, to mimic: to imitate in contempt or derision.

(2) to deride, to laugh at, to ridicule.

(3) to defeat, or to illude, or to disappoint.

(4) to fool, to tantalize – Webster.
Here it cannot mean to imitate, or to mimic, but it refers to the principles of the divine administration, and must mean that they could not be treated with contempt, or successfully evaded. They could not hope to illude or impose on God. His principles of government were settled, and they could not impose on him. To what the reference is here, is not perfectly plain. In the connection in which it stands, it seems to refer to the support of the ministers of the gospel; and Paul introduces the general principle, that as a man sows he will reap, to show them what will be the effect of a liberal and proper use of their property. If they made a proper use of it; if they employed it for benevolent purposes; if they appropriated what they should to the support of religion, they would reap accordingly. God could not be imposed on in regard to this. They could not make him think that they had true religion when they were sowing to the flesh, and when they were spending their money in purchasing pleasure, and in luxury and vanity.

No zeal, however ardent; no prayers, however fervent or long, no professions, however loud, would impose on God. And to make such prayers, and to manifest such zeal and such strong professions, while the heart was with the world, and they were spending their money for every thing else but religion, was mocking God. Alas, how much mockery of God like this still prevails! How much, when people seem disposed to make God believe that they are exceedingly zealous and devoted, while their heart is truly with the world! How many long prayers are offered; how much zeal is shown; how many warm professions are made, as if to make God and man believe that the heart was truly engaged in the cause of religion, while little or nothing is given in the cause of benevolence; while the ministers of religion are suffered to starve; and while the “loud professor” rolls in wealth, and is distinguished for luxury of living, for gaiety of apparel, for splendor of equipage, and for extravagance in parties of pleasure! Such professors attempt to mock God. They are really sowing to the flesh; and of the flesh they must reap corruption.

For whatsoever a man soweth … – See the note at 2Co_9:6. This figure is taken from agriculture. A man who sows wheat, shall reap wheat; he who sows barley, shall reap barley; he who sows cockle, shall reap cockle. Every kind of grain will produce grain like itself. So it is in regard to our works. He who is liberal, shall be dealt with liberally; he who is righteous, shall be rewarded; he who is a sinner, shall reap according to his deeds.

Martin Luther
Gal 6:8 VERSE 8. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap everlasting life.

This simile of sowing and reaping also refers to the proper support of ministers. “He that soweth to the Spirit,” i.e., he that honors the ministers of God is doing a spiritual thing and will reap everlasting life. “He that soweth to the flesh,” i.e., he that has nothing left for the ministers of God, but only thinks of himself, that person will reap of the flesh corruption, not only in this life but also in the life to come. The Apostle wants to stir up his readers to be generous to their pastors.

That the ministers of the Church need support any man with common sense can see. Though this support is something physical the Apostle does not hesitate to call it sowing to the Spirit. When people scrape up everything they can lay their hands on and keep everything for themselves the Apostle calls it a sowing to the flesh. He pronounces those who sow to the Spirit blessed for this life and the life to come, while those who sow to the flesh are accursed now and forever.

John Calvin
Gal 6:8
8.For he that soweth to his flesh. Having stated the general sentiment, he now divides it into parts. To sow to the flesh, is to look forward to the wants of the present life, without any regard to a future life. They who do this will gather fruit corresponding to the seed which they have sown, — will heap up that which shall miserably perish. To sow in the flesh, (seminare in carne,) is supposed by some to mean indulgence in the lusts of the flesh, and corruption to mean destruction; but the former exposition agrees better with the context. In departing from the old translation and from Erasmus, I have not acted rashly. The Greek words, ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, literally signify, he that soweth into his flesh. And what else does this mean, but to be so entirely devoted to the flesh, as to direct all our thoughts to its interests or convenience?

But he that soweth to the spirit. By the spirit I understand the spiritual life, to which they are said to sow whose views are directed more to heaven than to earth, and whose life is regulated by the desire of reaching the kingdom of God. From their spiritual employments they will reap in heaven incorruptible fruit. Those employments are denominated spiritual on account of their end, though in some respects they are external and relate to the body, as in the very case now under consideration of supporting pastors. If the Papists shall endeavor, in their usual manner, to build upon these words the righteousness of works, we have already shewn how easily their absurdities may be exposed. Though eternal life is a reward, it does not follow either that we are justified by works, or that works are meritorious of salvation. The undeserved kindness of God appears in the very act of honoring the works which his grace has enabled us to perform, by promising to them a reward to which they are not entitled.

Is a more complete solution of the question demanded?

1.We have no good works which God rewards but those which we derive from his grace.

2.The good works which we perform by the guidance and direction of the Holy Spirit, are the fruits of that adoption which is an act of free grace.

3.They are not only unworthy of the smallest and most inconsiderable reward, but deserve to be wholly condemned, because they are always stained by many blemishes; and what have pollutions to do with the presence of God?

4.Though a reward had been a thousand times promised to works, yet it is not due but by fulfilling the condition of obeying the law perfectly; and how widely distant are we all from that perfection!

Let Papists now go and attempt to force their way into heaven by the merit of works. We cheerfully concur with Paul and with the whole Bible in acknowledging, that we are unable to do anything but by the free grace of God, and yet that the benefits resulting from our works receive the name of a reward.

Albert Barnes
Gal 6:8
For he that soweth to his flesh – That makes provision for the indulgence of fleshly appetites and passions; see the notes at Gal_5:19-21. He who makes use of his property to give indulgence to licentiousness, intemperance, and vanity.

Shall of the flesh – From the flesh, or as that which indulgence in fleshly appetites properly produces. Punishment, under the divine government, is commonly in the line of offences. The punishment of licentiousness and intemperance in this life is commonly loathsome and offensive disease; and when long indulged, the sensualist becomes haggard, and bloated, and corrupted, and sinks into the grave. Such, also, is often the punishment of luxurious living, of a pampered appetite, of gluttony, as well as of intemperate drinking. But if the punishment does not follow in this life, it will be sure to overtake the sensualist in the world to come. There he shall reap ruin, final and everlasting.

Corruption -

(1) By disease.

(2) in the grave – the home to which the sensualist rapidly travels.

(3) in the world of woe.

There all shall be corrupt. His virtue – even the semblance of virtue, shall all be gone. His understanding, will, fancy – his whole soul shall be debased and corrupt. No virtue will linger and live on the plains of ruin, but all shall be depravity and woe. Everything in hell is debased and corrupt; and the whole harvest of sensuality in this world and the world to come, is degradation and defilement.
But he that soweth to the Spirit – He who follows the leadings and cultivates the affections which the Holy Spirit would produce; see the notes at Gal_5:22-23.
Shall of the Spirit – As the result of following the leadings of the Spirit.
Reap life everlasting – See the note at Rom_2:7.

Martin Luther
Gal 6:9 VERSE 9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.

The Apostle intends soon to close his Epistle and therefore repeats once more the general exhortation unto good deeds. He means to say “Let us do good not only to the ministers of the Gospel, but to everybody, and let us do it without weariness.” It is easy enough to do good once or twice, but to keep on doing good without getting disgusted with the ingratitude of those whom we have benefited, that is not so easy. Therefore the Apostle does not only admonish us to do good, but to do good untiringly. For our encouragement he adds the promise: “For in due season we shall reap, if we faint not.” “Wait for the harvest and then you will reap the reward of your sowing to the Spirit. Think of that when you do good and the ingratitude of men will not stop you from doing good.”

John Calvin
Gal 6:9
9.Let us not be weary in well-doing. Well-doing (καλὸν) does not simply mean doing our duty, but the performance of acts of kindness, and has a reference to men. We are instructed not to be weary in assisting our neighbours, in performing good offices, and in exercising generosity. This precept is highly necessary; for we are naturally reluctant to discharge the duties of brotherly love, and many unpleasant occurrences arise by which the ardor of the best disposed persons is apt to be cooled. We meet with many unworthy and many ungrateful persons. The vast number of necessitous cases overwhelms us, and the applications which crowd upon us from every quarter exhaust our patience. Our warmth is abated by the coolness of other men. In short, the world presents innumerable hinderances, which tend to lead us aside from the right path. Most properly, therefore, does Paul admonish us not to relax through weariness.

If we faint not. That is, we shall reap the fruit which God promises, if we “persevere to the end.” (Mat_10:22.) Those who do not persevere resemble indolent husbandmen, who, after ploughing and sowing, leave the work unfinished, and neglect to take the necessary precautions for protecting the seed from being devoured by birds, or scorched by the sun, or destroyed by cold. It is to no purpose that we begin to do good, if we do not press forward to the goal.

In due season Let no man, from a wish to gather the fruit in this life, or before its proper time, deprive himself of the spiritual harvest. The desires of believers must be both supported and restrained by the exercise of hope and patience.

Albert Barnes
Gal 6:9
And let us not be weary in welldoing – See the note at 1Co_15:58. The reference here is particularly to the support of the ministers of religion Gal_6:6, but the apostle makes the exhortation general. Christians sometimes become weary. There is so much opposition to the best plans for doing good; there is so much to be done; there are so many calls on their time and their charities; and there is often so much ingratitude among those whom they endeavor to benefit, that they become disheartened. Such Paul addresses, and exhorts them not to give over, but to persevere.

For in due season – At the day of judgment. Then we shall receive the full reward of all our self-denials and charities.

We shall reap, if we faint not – If we do not give over, exhausted and disheartened. It is implied here, that unless a man perseveres in doing good to the end of life, he can hope for no reward. He who becomes disheartened, and who gives over his efforts; he that is appalled by obstacles, and that faints on account of the embarrassments thrown in his way; he that pines for ease, and withdraws from the field of benevolence, shows that he has no true attachment to the cause, and that his heart has never been truly in the work of religion. He who becomes a true Christian, becomes such for eternity. He has enlisted, never to withdraw. He becomes pledged to do good and to serve God always. No obstacles are to deter, no embarrassments are to drive him from the field. With the vigor of his youth, and the wisdom and influence of his riper years; with his remaining powers when enfeebled by age; with the last pulsation of life here, and with his immortal energies in a higher world, he is to do good. For that he is to live. In that he is to die; and when he awakes in the resurrection with renovated powers, he is to awake to an everlasting service of doing good, as far as he may have opportunity, in the kingdom of God.

Cornelius Lapide
Gal 6:10
S. Jerome relates a beautiful example of this in the Apostle S. John: “When he was living at Ephesus in his extreme old age, and was with difficulty carried into the Church in the arms of his disciples, nor could find breath for many words, he would say nothing time after time but, ‘Little children, love one another.’ At length, his hearers being tired of hearing nothing else, asked him, ‘Master, why do you always repeat the same exhortation?’ He replied in a sentence worthy of him: ‘Because it is the Lord’s command; and if this be done all is done.’ “

Martin Luther
Gal 6:10 VERSE 10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

In this verse the Apostle summarizes his instructions on the proper support of the ministers and of the poor. He paraphrases the words of Christ: “I must work the works of him that sent me, while it is day: the night cometh, when no man can work.” (Joh_9:4.) Our good deeds are to be directed primarily at those who share the Christian faith with us, “the household of faith,” as Paul calls them, among whom the ministers rank first as objects of our well doing.

John Calvin
Gal 6:10
10.While we have opportunity.The metaphor is still pursued. Every season is not adapted to tillage and sowing. Active and prudent husbandmen will observe the proper season, and will not indolently allow it to pass unimproved. Since, therefore, God has set apart the whole of the present life for ploughing and sowing, let us avail ourselves of the season, lest, through our negligence, it may be taken out of our power. Beginning with liberality to ministers of the gospel, Paul now makes a wider application of his doctrine, and exhorts us to do good to all men, but recommends to our particular regard the household of faith, or believers, because they belong to the same family with ourselves. This similitude is intended to excite us to that kind of communication which ought to be maintained among the members of one family. There are duties which we owe to all men arising out of a common nature; but the tie of a more sacred relationship, established by God himself, binds us to believers.

Albert Barnes
Gal 6:10
As we have therefore opportunity, let us do good unto all men – This is the true rule about doing good. “The opportunity to do good,” said Cotton Mather, “imposes the obligation to do it.” The simple rule is, that we are favored with the opportunity, and that we have the power. It is not that we are to do it when it is convenient; or when it will advance the interest of a party; or when it may contribute to our fame; the rule is, that we are to do it when we have the opportunity. No matter how often that occurs; no matter how many objects of benevolence are presented – the more the better; no matter how much self-denial it may cost us; no matter how little fame we may get by it; still, if we have the opportunity to do good, we are to do it, and should be thankful for the privilege. And it is to be done to all people. Not to our family only; not to our party; not to our neighbors; not to those of our own color; not to those who live in the same land with us, but to all mankind. If we can reach and benefit a man who lives on the other side of the globe, whom we have never seen, and shall never see in this world or in the world to come, still we are to do him good. Such is Christianity. And in this, as in all other respects, it differs from the narrow and selfish spirit of clanship which prevails all over the world.

Especially – On the same principle that a man is bound particularly to benefit his own family and friends. In his large and expansive zeal for the world at large, he is not to forget or neglect them. He is to feel that they have special claims on him. They are near him. They are bound to him by tender ties. They may be particularly dependent on him. Christianity does not relax the ties which bind us to our country, our family, and our friends. It makes them more close and tender, and excites us more faithfully to discharge the duties which grow out of these relations. But, in addition to that, it excites us to do good to all people, and to bless the stranger as well as the friend; the man who has a different color from our own, as well as he who has the same; the man who lives in another clime, as well as he who was born in the same country in which we live.

Of the household of faith – Christians are distinguished from other people primarily by their believing the gospel, and by its influence on their lives.

Adam Clarke
Gal 6:11
Ye see how large a letter – There is a strange diversity of opinions concerning the apostle’s meaning in this place. Some think he refers to the length of the epistle, others to the largeness of the letters in which this epistle is written, others to the inadequacy of the apostle’s writing. It appears plain that most of his epistles were written by an amanuensis, and simply subscribed by himself; but the whole of the Epistle to the Galatians was written by his own hand. To say that the apostle was unskilled in Greek, and especially in the Greek characters, is in my opinion absurd. He was born in Tarsus, a city which, according to Strabo, rivaled both Athens and Alexandria in philosophy, and in arts and sciences; and therefore he could not be ignorant of a tongue which must have been the very means of conveying all this instruction. As to writing it, there was in his time nothing difficult, because the uncial character was that which was alone in use in those days, and this character is as easily made as the capitals in the Roman alphabet, which have been taken from it. I conclude, therefore, that what the apostle says must be understood of the length of the epistle, in all probability the largest he had ever written with his own hand; though several, much larger, have been dictated by him, but they were written by his scribe or amanuensis.

Albert Barnes
Gal 6:11
Ye see – This might be rendered see, in the imperative. So Tyndale renders it, “Behold.” But it is more commonly supposed that it should be rendered in the indicative. The sense is not materially different whichever translation is adopted. The object of the apostle is, to direct their attention to the special proof of his love, which he had manifested in writing such a letter.

How large a letter – Considerable variety has existed in regard to the interpretation of this phrase. The word used here and translated “how large” (πηλίκος pēlikos), means. properly, “how great.”

Some have supposed that it refers to the size of the letters which Paul made in writing the Epistle – the length and crudeness of the characters which he used. Such interpreters suppose that he was not well versed in writing Greek, and that he used large letters. and those somewhat rudely made, like the Hebrew. So Doddridge and Whitby interpret it; and so Theodoret, Jerome, Theophylact, and some others. He might not, says Doddridge, have been well versed in the Greek characters; or “this inaccuracy of his writings might have been owing to the infirmity or weakness of his nerves, which he had hinted at before.” Jerome says, that Paul was a Hebrew, and that he was unacquainted with the mode of writing Greek letters; and that because necessity demanded that he should write a letter in his own hand, contrary to his usual custom, he was obliged to form his characters in this crude manner. According to this interpretation, it was:

(1) A pledge to the Galatians that the Epistle was genuine, since it bore the marks of his own handwriting; and,

(2) It was proof of special affection for them that he was willing to undergo this labor on their account.

Others suppose that he means to refer to the size of the Epistle which he had written. Such is the interpretation of Grotius, Koppe, Bloomfield, Clarke, Locke, Chandler, and is, indeed, the common interpretation, as it is the obvious one. According to this, it was proof of special interest in them, and regard for them, that he had written to them a whole letter with his own hand. Usually he employed an amanuensis, and added his name, with a brief benediction or remark at the close; see the Rom_16:22 note; 1Co_16:21 note. What induced him to depart from his usual custom here is unknown. Jerome supposes that he refers here to what follows from this verse to the end of the Epistle, as that which he had written with his own hand, but the word ἔγραψα egrapsa, says Rosenmuller, refers rather to what he had written, than to that which he intended to write. On this verse, the reader may consult with advantage, Tholuck on the Life and Writings of Paul: German Selections, by Edwards and Park, Andover, 1839, pp. 35, 64, 65.

Martin Luther
Gal 6:12 VERSE 12. As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.

Paul once more scores the false apostles in an effort to draw the Galatians away from their false doctrine. “The teachers you have now do not seek the glory of Christ and the salvation of your souls, but only their own glory. They avoid the Cross. They do not understand what they teach.”

These three counts against the false apostles are of so serious a nature that no Christian could have fellowship with them. But not all the Galatians obeyed the warning of Paul.

John Calvin
Gal 6:12
12.As many as desire to make a fair shew in the flesh. Such men pay no regard to edification, but are guided by an ambitious desire to hunt after popular applause. The Greek verb εὐπροσωπὢσαι, is highly expressive, and denotes the kind looks and address which were assumed for the purpose of pleasing. He charges the false apostles with ambition. As if he had said, “When those men lay circumcision upon you as a necessary burden, do you wish to know what sort of persons they are, what are the objects of their regard or pursuit? You are mistaken if you imagine that they are at all influenced by godly zeal. To gain or preserve the favor of men is the object they have in view in offering this bribe.” It was because they were Jews that they adopted this method of retaining the good-will, or at least allaying the resentment, of their own nation. It is the usual practice of ambitious men meanly to fawn on those from whose favor they hope to derive advantage, and to insinuate themselves into their good graces, that, when better men have been displaced, they may enjoy the undivided power. This wicked design he lays open to the Galatians, in order to put them on their guard.

Only lest they should suffer persecution. The pure preaching of the gospel is again designated the cross of Christ. But there is likewise an allusion to their favourite scheme of resolving to preach Christ without the cross. The deadly rage by which the Jews were animated against Paul, arose from their being unable to endure a neglect of ceremonies. To avoid persecution, those men flattered the Jews. Yet after all, if they had themselves kept the law, their conduct might have been suffered. On the contrary, they disturbed the whole church for the sake of their personal ease, and scrupled not to lay a tyrannical yoke on the consciences of men, that they might be entirely freed from bodily uneasiness. A dread of the cross led them to corrupt the true preaching of the cross.

Albert Barnes
Gal 6:12
As many as desire to make a fair show in the flesh – To be distinguished for their conformity to external rites and customs. To be known for their zeal in this cause. They sought to show their zeal by making converts, and by inducing others also to conform to those customs. Paul here refers, doubtless, to the Jewish teachers, and he says that their main object was to evince their zeal in the observance of rites and ceremonies.

They constrain you – You who are Gentiles. They insist on circumcision as indispensable to salvation.

Only lest they should suffer persecution – It is not from any true love for the cause of religion. It is, that they may avoid persecution from the Jews. If they should renounce the doctrine which taught that circumcision was indispensable, they would be exposed to the rage of the Jews, and would suffer persecution. Rather than do this, they make a show of great, zeal in inducing others to be circumcised.
For the cross of Christ – From attachment to the cause of a crucified Saviour. If they insisted on entire dependence on the merits of his blood, and renounced all dependence on rites and ceremonies, they would suffer persecution. This verse shows the true cause of the zeal which the Judaizing teachers evinced. It was the fear of persecution. It was the want of independence and boldness in maintaining the doctrine that people were to be saved only by the merits of the Lord Jesus. By attempting to blend together the doctrines of Judaism and Christianity; by maintaining that the observance of the Jewish rites was necessary, and yet that Jesus was the Messiah, they endeavored to keep in with both parties; and thus to escape the opposition of the Jews. It was an unhallowed compromise It was an attempt to blend things together which could not be united. One must really displace the other. If people depended on the rites of Moses, they had no need of dependence on the Messiah; if they professed to depend on him, then to rely on anything else was in fact to disown and reject him. Embracing the one system was in fact renouncing the other. Such is the argument of Paul; and such his solemn remonstrance against embracing any doctrine which would obscure the glory of simple dependence on the cross of Christ.

Martin Luther
Gal 6:13 VERSE 13. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

In other words: “I shall tell you what kind of teachers you have now. They avoid the Cross, they teach no certain truths. They think they are performing the Law, but they are not. They have not the Holy Spirit and without Him nobody can keep the Law.” Where the Holy Ghost does not dwell in men there dwells an unclean spirit, a spirit that despises God and turns every effort at keeping the Law into a double sin.

Mark what the Apostle is saying: Those who are circumcised do not fulfill the Law. No self-righteous person ever does. To work, pray, or suffer apart from Christ is to work, pray, and to suffer in vain, “for whatsoever is not of faith is sin.” It does a person no good to be circumcised, to fast, to pray, or to do anything, if in his heart he despises Christ.

“Why do the false apostles insist that you should be circumcised? Not for the sake of your righteousness,” although they give that impression, but “that they may glory in your flesh.” Now what sort of an ambition is that? Worst of all, they force circumcision upon you for no other reason than the satisfaction they get out of your submission.

John Calvin
Gal 6:13
13.For neither they who hold by circumcision keep the law. The old version and Erasmus translate thus: who are circumcised. But Paul appears to me to refer to teachers only; and for this reason I would prefer to render the words, those who hold by circumcision,which would not include all circumcised persons, and thus would avoid ambiguity. The meaning is, “It is not from a strong attachment to the law that they bind you with the yoke of ceremonies; for, even with their own circumcision, they do not keep the law. It is no doubt under the pretext of the law that they require you to be circumcised; but, though they have themselves been circumcised, they do not perform what they enjoin upon others.” When he says, indeed, that they do not keep the law, it is doubtful whether he refers to the whole law, or to ceremonies. Some understand him as saying that the law is an intolerable burden, and therefore they do not satisfy its demands. But he rather insinuates against them a charge of insincerity, because, except when it suited their own designs, they found themselves at liberty to despise the law.

Even now this disease rages everywhere with virulence. You will find many who are prompted more by ambition than by conscience to defend the tyranny of the papal system. I speak of our courtly apostles, who are attracted by the smell of a kitchen, and who pronounce, with an air of authority, that the decrees of the holy Church of Rome must be observed with reverence. And what is their own practice all the while! They pay no more regard to any decisions of the Roman see than to the braying of an ass, but they take care to avoid personal risk. In short, Paul had the same kind of controversy with those impostors as we now have with hypocritical professors of the gospel, who hold out to us a monstrous union between Christ and the Pope. Paul therefore declares that they are not acting the part of honest men, and that they have no other object in enjoining circumcision than to boast to the Jews of the converts they have made. Such is the import of the words,that they may glory in your flesh. “They wish to triumph over you, and to gratify their own desire of applause, by offering up your mutilated flesh to the false zealots of the law, as a token of peace and harmony.”

Albert Barnes
Gal 6:13
For neither they themselves who are circumcised – The Jewish teachers, or perhaps all Jews. It was true in general that the Jews did not wholly and entirely obey the Law of Moses, but it is probable that the apostle refers particularly here to the judaizing teachers in Galatia.

Keep the law – The Law of Moses, or the Law of God. Paul’s idea is, that if they were circumcised they brought themselves under obligation to keep the whole law of God; see the note at Gal_5:3. But they did not do it.

(1) no person perfectly observes the whole law of God.

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

(3) it is probable that these persons did not pretend even to keep the whole Law of Moses.
Paul insists on it that if they were circumcised, and depended on that for salvation, they were under obligation to keep the whole law. But they did not. Probably they did not offer sacrifice, or join in any of the numerous observances of the Jewish nation, except some of the more prominent, such as circumcision. This, says Paul, is inconsistent in the highest degree; and they thus show their insincerity and hypocrisy.

That they may glory in your flesh – 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.

Cornelius Lapide
S. Augustine (Serm. 20 de Verbis Apost.) says: “The Apostle might well have gloried in the wisdom of Christ, or His majesty, or His power; but it was the Cross he specified. The philosopher’s shame is the Apostle’s boast. He glories in his Lord. What Lord? Christ crucified. In Him are conjoined humility and majesty, weakness and power, life and death. Would you come to Him? Despise not these; be not ashamed; you have received the sign of the Cross on your forehead as on the seat of shame.”

S. Bernard (Serm. 25 in Cant.) says: “He thinks nothing more glorious than to bear the reproach of Christ. The shame of the Cross is pleasing to him who is not unpleasing to the Crucified.”
And again he writes (Serm. 1 de S. Andrea): “The Cross is precious, capable of being loved, and is a cause of exultation. The wood of the Cross puts forth blossoms, bears pleasant fruit, drops the oil of gladness, exudes the balsam of temporal gifts. It is no woodland tree, but a tree of life, to those who lay hold of it. It bears life-giving fruits, else how should it occupy the Lord’s land, that most precious soil, to which it was affixed by nails which were, as it were, its roots?”

So (in Ep. 190 ad Innocent. Pont.) he says: “I see three principal things in this work of our salvation: the form of humility, in which Christ emptied Himself; the measure of charity, which stretched itself even to death, and that the death of the Cross ; the sacrament of redemption, whereby He bore that death He vouchsafed to take upon Him.”

…S. Bernard then adds a figurative explanation of this passage: “The Apostle might not improperly be understood to mean that the world was crucified to him so far as its character was concerned, it being bound by the chains of its vines, and that he was crucified to the world by the pity he felt for its condition.”

Martin Luther
Gal 6:14 VERSE 14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ.

“God forbid,” says the Apostle, “that I should glory in anything as dangerous as the false apostles glory in because what they glory in is a poison that destroys many souls, and I wish it were buried in hell. Let them glory in the flesh if they wish and let them perish in their glory. As for me I glory in the Cross of our Lord Jesus Christ.” He expresses the same sentiment in the fifth chapter of the Epistle to the Romans, where he says: “We glory in tribulations”; and in the twelfth chapter of the Second Epistle to the Corinthians: “Most gladly, therefore, will l rather glory in my infirmities.” According to these expressions the glory of a Christian consists in tribulations, reproaches, and infirmities.

And this is our glory today with the Pope and the whole world persecuting us and trying to kill us. We know that we suffer these things not because we are thieves and murderers, but for Christ’s sake whose Gospel we proclaim. We have no reason to complain. The world, of course, looks upon us as unhappy and accursed creatures, but Christ for whose sake we suffer pronounces us blessed and bids us to rejoice. “Blessed are ye,” says He, “when men shall revile you, and persecute you. and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad.” (Mat_5:11-12.)

By the Cross of Christ is not to be understood here the two pieces of wood to which He was nailed, but all the afflictions of the believers whose sufferings are Christ’s sufferings. Elsewhere Paul writes: “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.” (Col_1:24.)

It is good for us to know this lest we sink into despair when our opponents persecute us. Let us bear the cross for Christ’s sake. It will ease our sufferings and make them light as Christ says, Mat_11:30, “My yoke is easy, and my burden is light.”

VERSE 14. By whom the world is crucified unto me, and I unto the world.

“The world is crucified unto me,” means that I condemn the world. “I am crucified unto the world,” means that the world in turn condemns me. I detest the doctrine, the self-righteousness, and the works of the world. The world in turn detests my doctrine and condemns me as a revolutionary heretic. Thus the world is crucified unto us and we unto the world.

The monks imagined the world was crucified unto them when they entered the monastery. Not the world, but Christ, is crucified in the monasteries.

In this verse Paul expresses his hatred of the world. The hatred was mutual. As Paul, so we are to despise the world and the devil. With Christ on our side we can defy him and say: “Satan, the more you hurt me, the more I oppose you.”

Martin Luther
Gal 6:14
14.But God forbid that I should glory. The designs of the false apostles are here contrasted with his own sincerity. As if he had said, “To avoid being compelled to bear a cross, they deny the cross of Christ, purchase with your flesh the applause of men, and end by triumphing over you. But my triumph and my glory are in the cross of the Son of God.” If the Galatians had not been utterly destitute of common sense, ought they not to have held in abhorrence the men whom they beheld making sport of their dangerous condition.

To glory in the cross of Christ, is to glory in Christ crucified. But something more is implied. In that death, — so full of disgrace and ignominy, which God himself has pronounced to be accursed, and which men are wont to view with abhorrence and shame, — in that death he will glory, because he obtains in it perfect happiness. Where man’s highest good exists, there is his glory. But why does not Paul seek it elsewhere? Though salvation is held out to us in the cross of Christ, what does he think of his resurrection? I answer, in the cross redemption in all its parts is found, but the resurrection of Christ does not lead us away from the cross. And let it be carefully observed, that every other kind of glorying is rejected by him as nothing short of a capital offense. “May God protect us from such a fearful calamity!” Such is the import of the phrase which Paul constantly employs, God forbid

By which the world is crucified. As the Greek word for cross, σταυρὸς, is masculine, the relative pronoun may be either rendered by whom, or by which, according as we refer it to Christ or to the cross. In my opinion, however, it is more proper to apply it to the cross; for by it strictly we die to the world. But what is the meaning of the world? It is unquestionably contrasted with the new creature. Whatever is opposed to the spiritual kingdom of Christ is the world, because it belongs to the old man; or, in a word, the world is the object and aim of the old man.

The world is crucified to me. This exactly agrees with the language which he employs on another occasion.

“But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phi_3:7.)

To crucify the world is to treat it with contempt and disdain.

He adds, and I unto the world. By this he means that he regarded himself as unworthy to be taken into the account, and indeed as utterly annihilated; because this was a matter with which a dead man had nothing to do. At all events, he means, that by the mortification of the old man he had renounced the world. Some take his meaning to be, “If the world looks upon me as abhorred and excommunicated, I consider the world to be condemned and accursed.” This appears to me to be overstrained, but I leave my readers to judge.

Adam Clarke
Gal 6:14
But God forbid that I should glory – Whatever others may do, or whatever they may exult or glory in, God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified, he having made an atonement for the sin of the world by his passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Christ.

By whom the world is crucified unto me – Jewish rites and Gentile vanities are equally insipid to me; I know them to be empty and worthless. If Jews and Gentiles despise me, I despise that in which they trust; through Jesus, all are crucified to me – their objects of dependence are as vile and execrable to me, as I am to them, in whose sight these things are of great account.

Albert Barnes
Gal 6:14
But God forbid – See the note at Rom_3:4. “For me it is not to glory except in the cross of Christ.” The object of Paul here is evidently to place himself in contrast with the judaizing teachers, and to show his determined purpose to glory in nothing else but the cross of Christ. Well they knew that he had as much occasion for glorying in the things pertaining to the flesh, or in the observance of external rites and customs, as any of them. He had been circumcised. He had had all the advantages of accurate training in the knowledge of the Jewish law. He had entered on life with uncommon advantages. He had evinced a zeal that was not surpassed by any of them; and his life, so far as conformity to the religion in which he had been trained was concerned, was blameless; Phi_3:4-8. This must have been to a great extent known to the Galatians; and by placing his own conduct in strong contrast with that of the Judaizing teachers, and showing that he had no ground of confidence in himself, he designed to bring back the minds of the Galatians to simple dependence on the cross.

That I should glory – That I should boast; or that I should rely on any thing else. Others glory in their conformity to the laws of Moses; others in their zeal, or their talents, or their learning, or their orthodoxy; others in their wealth, or their accomplishments; others in their family alliances, and their birth; but the supreme boast and glorying of a Christian is in the cross of Christ.
In the cross of our Lord Jesus Christ – In Jesus the crucified Messiah. It is a subject of rejoicing and glorying that we have such a Saviour. The world looked upon him with contempt; and the cross was a stumbling-block to the Jew, and folly to the Greek. Notes, 1Co_1:23. But to the Christian, that cross is the subject of glorying. It is so because:

(1) Of the love of him who suffered there;
(2) Of the purity and holiness of his character, for the innocent died there for the guilty;
(3) Of the honor there put on the Law of God by his dying to maintain it unsullied;
(4) Of the reconciliation there made for sin, accomplishing what could be done by no other oblation, and by no power of man;
(5) Of the pardon there procured for the guilty;
(6) Of the fact that through it we become dead to the world, and are made alive to God;
(7) Of the support and consolation which goes from that cross to sustain us in trial; and,
(8) Of the fact that it procured for us admission into heaven, a title to the world of glory. All is glory around the cross.

It was a glorious Saviour who died; it was glorious love that led him to die; it was a glorious object to redeem a world; and is is unspeakable glory to which he will raise lost and ruined sinners by his death. O who would not glory in such a Saviour! Compared with this, what trifles are all the objects in which people usually boast! And what a lesson is here furnished to the true Christian! Let us not boast of our wealth. It will soon leave us, or we shall be taken from it, and it can aid us little in the great matters that are before us. It will not ward off disease; it will not enable us to bear pain; it will not smooth the couch of death; it will not save the soul. Let us not glory in our strength, for it will soon fail; in our beauty, for we shall soon be undistinguished in the corruptions of the tomb; in our accomplishments, for they will not save us; in our learning, for it is not that by which we can be brought to heaven. But let us glory that we have for a Saviour the eternal Son of God – that glorious Being who was adored by the inhabitants of heaven; who made the worlds; who is pure, and lovely, and most holy; and who has undertaken our cause and died to save us. I desire no higher honor than to be saved by the Son of God. It is the exaltation of my nature, and shows me more than anything else its true dignity, that one so great and glorious sought my redemption. That cannot be an object of temporary value which he sought by coming from heaven, and if there is any object of real magnitude in this world, it is the soul which the eternal Son of God died to redeem.

By whom the world is crucified unto me … – See the notes at Gal_2:20.

Martin Luther
Gal 6:15 VERSE 15. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.

Since circumcision and uncircumcision are contrary matters we would expect the Apostle to say that one or the other might accomplish some good. But he denies that either of them do any good. Both are of no value because in Christ Jesus neither circumcision nor uncircumcision avail anything.

Reason fails to understand this, “for the natural man receiveth not the things of the Spirit of God.” (1Co_2:14.) It therefore seeks righteousness in externals. However, we learn from the Word of God that there is nothing under the sun that can make us righteous before God and a new creature except Christ Jesus.

A new creature is one in whom the image of God has been renewed. Such a creature cannot be brought into life by good works, but by Christ alone. Good works may improve the outward appearance, but they cannot produce a new creature. A new creature is the work of the Holy Ghost, who imbues our hearts with faith, love, and other Christian virtues, grants us the strength to subdue the flesh and to reject the righteousness of the world.

John Calvin
Gal 6:15
15.For in Christ Jesus. The reason why he is crucified to the world, and the world to him, is, that in Christ, to whom he is spiritually united, nothing but a new creature is of any avail. Everything else must be dismissed, must perish. I refer to those things which hinder the renewing of the Spirit. “If any man be in Christ” says he, “let him be a new creature.” (2Co_5:17.) That is, if any man wishes to be considered as belonging to the kingdom of Christ, let him be created anew by the Spirit of God; let him not live any longer to himself or to the world, but let him be raised up to “newness of life.” (Rom_6:4.) His reasons for concluding that neither circumcision nor uncircumcision is of any importance, have been already considered. The truth of the gospel swallows up, and brings to nought, all the shadows of the law.

Justin Martyr
Gal 6:16
“We, who have been brought to God by this crucified Christ are the true spiritual Israel, and the seed of Judah, and of Jacob, and of Isaac, and of Abraham, whose faith was attested, and who was blessed by God, and called the father of many nations, while he was in circumcision“

Martin Luther
Gal 6:16 VERSE 16. And as many as walk according to this rule, peace be on them, and mercy.

This is the rule by which we ought to live, “that ye put on the new man, which after God is created in righteousness and true holiness.” (Eph_4:24.) Those who walk after this rule enjoy the favor of God, the forgiveness of their sins, and peace of conscience. Should they ever be overtaken by any sin, the mercy of God supports them.

John Calvin
Gal 6:16
16.And as many as walk according to this rule. “May they enjoy all prosperity and happiness!” This is not merely a prayer in their behalf, but a token of approbation. His meaning therefore is, that those who teach this doctrine are worthy of all esteem and regard, and those who reject it do not deserve to be heard. The word ruledenotes the regular and habitual course which all godly ministers of the gospel ought to pursue. Architects employ a model in the erection of buildings, to assist them in preserving the proper form and just proportions. Such a model (κανόνα) does the apostle prescribe to the ministers of the word, who are to build the church “according to the pattern shewn to them.” (Heb_8:5.)

Faithful and upright teachers, and all who allow themselves to conform to this rule, must derive singular encouragement from this passage, in which God, by the mouth of Paul, pronounces on them a blessing. We have no cause to dread the thunders of the Pope, if God promises to us from heaven peaceand mercy. The word walkmay apply both to a minister and to his people, though it refers chiefly to ministers. The future tense of the verb, (ὅσοι στοιχήσουσιν,) as many as shall walk, is intended to express perseverance.

And upon the Israel of God This is an indirect ridicule of the vain boasting of the false apostles, who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name, a pretended Israel, which appears to be so in the sight of men, — and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith, (Gal_3:29,) and thus includes all believers, whether Jews or Gentiles, who were united into one church. On the contrary, the name and lineage are the sole boast of Israel according to the flesh; and this led the apostle to argue in the Epistle to the Romans, that “they are not all Israel which are of Israel, neither because they are the seed of Abraham, are they all children.” (Rom_9:6.)

Adam Clarke
Gal 6:16
As many as walk according to this rule – Τω κανονι τουτω· This canon; viz. what is laid down in the preceding verses, that redemption is through the sacrifice of Christ; that circumcision and uncircumcision are equally unavailable; and that none can be saved without being created anew. This is the grand canon or rule in Christianity.
Peace be on them – Those who act from this conviction will have the peace and mercy of God; for it is in this way that mercy is communicated and peace obtained.
The Israel of God – The true Christians, called here the Israel of God, to distinguish them from Israel according to the flesh. See the notes on Rom_2:29; Rom_4:12 (note).

Martin Luther
Gal 6:17 VERSE 17. From henceforth let no man trouble me.

The Apostle speaks these words with a certain amount of indignation. “I have preached the Gospel to you in conformity with the revelation which I received from Jesus Christ. If you do not care for it, very well. Trouble me no more. Trouble me no more.”

VERSE 17. For I bear in my body the marks of the Lord Jesus.

“The marks on my body indicate whose servant I am. If I was anxious to please men, if I approved of circumcision and good works as factors in our salvation, if I would take delight in your flesh as the false apostles do, I would not have these marks on my body. But because I am the servant of Jesus Christ and publicly declare that no person can obtain the salvation of his soul outside of Christ, I must bear the badge of my Lord. These marks were given to me against my will as decorations from the devil and for no other merit but that I made known Jesus.”

Of the marks of suffering which he bore in his body the Apostle makes frequent mention in his epistles. “I think,” he says, “that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.” (1Co_4:9.) Again, “Unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labour, working with our hands: being reviled, we bless; being persecuted, we suffer it; being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.” (1Co_4:11-13.)

John Calvin
Gal 6:17
17.Let no man trouble me. He now speaks with the voice of authority for restraining his adversaries, and employs language which his high rank fully authorized. “Let them cease to throw hinderances in the course of my preaching.” He was prepared, for the sake of the church, to encounter difficulties, but does not choose to be interrupted by contradiction. Let no man trouble me. Let no man make opposition to obstruct the progress of my work.

As to everything else,(τοῦ λοιποῦ,) that is, as to everything besides the new creature. “This one thing is enough for me. Other matters are of no importance, and give me no concern. Let no man question me about them.” He thus places himself above all men, and allows to none the power of attacking his ministry. Literally, the phrase signifies, as to the restor the remainder, which Erasmus, in my opinion, has improperly applied to time.

For I bear in my body the marks of the Lord Jesus. This accounts for his bold, authoritative language. And what were those marks? Imprisonment, chains, scourging, blows, stoning, and every kind of injurious treatment which he had incurred in bearing testimony to the gospel. Earthly warfare has its honors, in conferring which a general holds out to public view the bravery of a soldier. So Christ our leader has his own marks, of which he makes abundant use, for conferring on some of his followers a high distinction. These marks, however, differ from the other in one important respect, that they partake of the nature of the cross, and in the sight of the world are disgraceful. This is suggested by the word translated marks, (στίγματα,) for it literally denotes the markswith which barbarian slaves, or fugitives, or malefactors, were usually branded. Paul, therefore, can hardly be said to use a figure, when he boasts of shining in those marks with which Christ is accustomed to honor his most distinguished soldiers, which in the eye of the world were attended by shame and disgrace, but which before God and the angels surpass all the honors of the world.

“He does not say, I have, but, I bear, as some trophy or royal symbol; and I deck myself with them.” — Theophylact

Albert Barnes
Gal 6:17
From henceforth – For the remaining time; that is, during the remainder of my life.

Let no man trouble me – This implies that he had had trouble of some kind, and he earnestly desires that he may have no more. What particular trouble he here refers to, is not certainly known, and commentators have not been agreed. It seems to me that the connection requires us to understand it of the molestation which he had in regard to his call to the apostolic office, and his authority to explain and defend the religion of the Redeemer. This had been one principal subject of this Epistle. His authority had been called in question. He had felt it necessary to go into a vindication of it. His instructions had been departed from on the ground that he was not one of the original apostles, and that he differed from others; see Gal_1:11. Hence, all the anxiety and trouble which he had had in regard to their departure from the doctrines which he had taught them. He closes the whole subject of the Epistle by this tender and affecting language, the sense of which has been well expressed by Crellius: “I have shown my apostolic authority, and proved that I am commisioned by the Lord Jesus. I have stated and vindicated the great doctrine of justification by faith, and shown that the Mosaic law is not necessarily binding. On these points may I have no more trouble. I have enough for my nature to bear of other kinds. I bear in my body the impressive proofs that I am an apostle, and the sufferings that require all my fortitude to sustain them.” These marks, received in the service of the Lord Jesus, and so strongly resembling those which he himself received, prove that I am truly engaged in his cause, and am commissioned by him. These wounds and sorrows are so many, that I have need of the kindness and prayers of Christians rather than to be compelled to vindicate myself, and to rebuke them for their own wanderings.”

For I bear in my body the marks of the Lord Jesus – The word here rendered “marks” (στίγματα stigmata), means properly the marks or brands which are pricked or burnt in upon the body. So slaves were sometimes branded by their masters to prevent their escape; and so devotees to an idol god sometimes caused to be impressed on themselves the name or image of the divinity which they adored. Herodotus (ii. 113) mentions a temple of Hercules in Egypt, in which if any slave took refuge, and had the sacred brands or marks impressed on him (στίγματα stigmata), he thereby devoted himself to the god, and it was not lawful for anyone to injure him. Many have supposed that Paul here says, in allusion to such a custom, that he had the name of the Redeemer impressed on his body, and that he regarded himself as devoted to him and his cause. It seems to me that by these marks or brands he refers to the weals which he had received in his body; the marks of stripes and sufferings which he endured in the service of the Redeemer. Compare 2Co_11:24-25.

He had repeatedly been scourged. He bore the marks of that on his person now. They were the evidences that he was devoted to the Saviour. He had received them in his cause; and they were the proofs that he belonged to the Lord Jesus. He had suffered for him, and had suffered much. Having thus suffered, and having thus the evidence that he belonged to the Saviour, and having by his sufferings given ample proof of that to others, he asks to be freed from further molestation. Some had in their body the marks of circumcision, the evidence that they were disciples of the Law of Moses; others had perhaps in their persons the image and name of an idol to which they were devoted; but the marks which he bore were the weals which he had received by being again and again whipped publicly in the cause of the Redeemer. To that Redeemer, therefore, he felt himself united, and from that attachment he would not allow himself to be diverted.

How often has an old soldier shown his scars with pride and exultation as a proof of his attachment to his country! Numerous scars; the loss of an arm, an eye, or a leg, are thus the much valued and vaunted pledges of attachment to liberty, and a passport to the confidence of every man who loves his country. “I prize this wound,” said Lafayette, when struck in the foot by a musket ball at Germantown, “as among the most valued of my honors.” So Paul felt in regard to the scourges which he had received in the cause of the Lord Jesus. They were his boast and his glory; the pledge that he had been engaged in the cause of the Saviour, and a passport to all who loved the Son of God. Christians now are not subjected to such stripes and scourings. But let us have some marks of our attachment to the Lord Jesus. By a holy life; by self-denial; by subdued animal affections; by zeal in the cause of truth; by an imitation of the Lord Jesus; and by the marks of suffering in our body, if we should be called to it, let us have some evidence that we are his, and be able to say, when we look on death and eternity, “we bear with us the evidence that we belong to the Son of God.” To us that will be of more value than any ribbon or star indicating elevated rank; more valuable than a ducal coronet; more valuable than the brightest jewel that ever sparkled on the brow of royalty.

Thrillers- Silent Cinema Style 2: Doctor Mabuse the Gambler

German silent cinema in the 1920s was something of a Golden Age. Many of the genres we now take for granted were invented and made viable by the filmmakers in that time and place. Thrillers, horror films, fantasy epics, spy films, sci-fi epics, all have strong roots in Germany silent era. Indeed, most of these genres owe part of their future success to one filmmaker: Fritz Lang.

Lang was an avid reader and filmgoer who started writing scripts, only to decide “I can direct these better than the guys currently directing”. Unlike the rest of us who say this, in Lang’s case it was ABSOLUTELY true.

Doctor Mabuse started life not from the mind of Fritz Lang or his second wife/ collaborator Thea von Harbou, but as a serialized novel by one Norbert Jacques. Jacques was a writer of some note in his day, all but forgotten now. He looked at the ills of Germany after World War One, during the Weimar Republic, and wanted to write a social commentary. His problem was how best to express it in novel form. He struck upon the idea of borrowing from serial pulp fiction and invented a great criminal mastermind who, if not the cause of all that was wrong with Germany, was certainly the chief instigator in driving what was left of the country into the ground. He named this criminal mastermind “Doctor Mabuse”.

The novel that resulted was a runaway smash (ala DaVinci Code) and a movie adaptation was brokered almost before the ink on the released books was dry. Lang, von Harbou, and Jacques collaborated to make the screen version of Mabuse that was even more socially relevant and up to date. Not only did they do that, they made arguably the first of Lang’s masterpieces.

Doctor Mabuse is a criminal genius who operates in secrecy under multiple guises. The fim opens, in fact, showing Mabuse using photographic playing cards to choose his first disguise of the day.  In the first twenty minutes, we are treated to thrilling action as Mabuse’s men steal a commercial treaty from a train, stage a car wreck so Mabuse can read it, then proceed to use the treaty’s disappearance and reappearance as a means to make an illegal fortune by stock market manipulation. The overall sense is to see how fragile Germany is, and how totally in control Mabuse is.

From there the real plot begins, as we see Mabuse in ever more different guises laying a trap for a rich man’s son with  a huge loss at cards and a staged meeting with Mabuse’s seductress henchwoman. A state attorney gets involved in the case, seeking the source of complaints about cheating in gaming houses. Thus begins the battle between Mabuse and Wenk, the state attorney, a battle that includes hypnotism, ground-breaking special effects, car chases, obsessive love, abduction, psychological destruction, a gun battle at a barricaded house,  and the first example of what David Kalat (arguably the world biggest Mabuse geek) calls the Mabuse principle: Mabuse’s obssession with chaos always seems make him destroy himself in the end.

“Doctor Mabuse the Gambler”(1922) was what were called at the time “mammoth productions”. It is two movies of over two hours’ length telling the single story of Mabuse.  Lang joked he liked to corner the box office and get all the night’s money for himself.  The movie was a smash hit, and cemented Lang’s career. It also spelled the end of Norbert Jacques’ career, as he kept trying to profit from his creation of Mabuse but was edged out by the cinema Mabuse.

Lang went on to make two more films about Mabuse: The Testament of Dr. Mabuse, which was a shot at Nazism right when Nazism took over Germany, and The Thousand Eyes of Dr. Mabuse, his last film, which aimed at Cold War fears. Testament was an early sound picture and an even greater masterpiece than Gambler. Thousand Eyes created a Mabuse craze in Europe that saw several other Mabuse films made, of decreasing quality.

Dr. Mabuse the Gambler is a classic of silent film, a definite step up from the previous Les Vampires. Film technique had improved, the story is a single narrative rather than a collection of all but unrelated episodes, the sets are much more realistic, and the acting is much better, not so improvised or stagey as earlier silents.

This film was restored a few years ago into a near original length remastered print that can be bought in America from Kino Video, and others in Europe.  But to really “get” the film, and to hear a excellent academic-like commentary from Mabuse expert David Kalat, you might also buy the Image DVD, which has a shorter, less pretty version of the film.  As both a commentary and a Mabuse geek, I can tell you the Image DVD is a sound investment.

David Kalat is in fact something of a one man Mabuse industry in America. He contributes a commentary to the restored Criterion Testament of Doctor Mabuse, and a commentary each for Thousand Eyes of Dr. Mabuse and the remake of Testament of Dr. Mabuse, both released under his own All Day Entertainment label. Alas, many of All Day’s more interesting offerings are now sadly out of print. And if you really catch the Mabuse craze (I did! I did!) Kalat has a book out called The Strange Case of Dr. Mabuse which discusses the whole series of twelve(!) films. It is also available cheaper from Kalat at the bottom of this All Day catalog.

Oh, and if you are really a completist (What?! More?!) then there is an inexpensive full frame dubbed rough-looking set of some of the Sixties Mabuse films available, the Dr. Mabuse Collection, in which Gert Froebe (Gold—finger!!) is the best thing.  And in infinitely better films and DVDs, Lang’s other early sound masterpiece, M , is a sort of tie-in to Mabuse, since it features the same Detective Lohmann, as Testament.  Criterion recently released the excellent remastered edition of that film I link to as well, also available elsewhere around the world.

Now go forth and catch the Fritz Lang and Dr. Mabuse bug. Melior!!

Galatians Chapter 5:16-26 Sunday School Notes

These are some of my notes for Sunday, July 5, 2009 in the Lifeway Explore the Bible Series.

Books referenced in these notes are:

1.) Grace in Galatia, by Ben Witherington III

2. ) The Epistle to the Galatians, NIGTC by F.F. Bruce

3.) IVP Bible Background Commentary: New Testament, by Craig Keener

4.) Theological Dictionary of the New Testament, edited by Kittel and Friedrich, abridged by Geoffrey Bromiley

5.) New Testament Text and Translation Commentary by Philip Comfort

6.) Textual Commentary on the Greek New Testament (2nd Edition) by
Bruce Metzger

Gal 5:16
Greek lego de, “but I say” draws attention to what follows and marks the beginning of a new section, as it also does in Gal 3:17 and 4:1(Witherington)

“walk by or according to the Spirit” is Jewish speak for manner of life, and echoes OT “walk according to the statutes of the Law” (Ex 16:14; Lev 18:4; Jer 44:23; Ezk 5:6-7). Life in the Spirit versus life in the Law.(Witherington)

Jewish teachers describe the moral laws derived from the OT as halakah, which means “walking”. Is this a reference to Eze 36:27 LITV And I will put My Spirit within you and cause you to walk in My statutes, and you shall keep My judgments and do them.?(Keener)

“You will not carry out the desire of the flesh” is a negative assertion, not a command. Bruce calls it a promise. It emphasizes living in the Spirit still means temptation, but the Spirit provides the power to overcome temptation. Effort is required, but if Spirit is allowed to lead, temptation is overcome.(Witherington, Bruce)

“Flesh” is human weakness, not just sinfulness, and means the best and worst one can do in himself.(Keener)

It is also good to remember that for Paul flesh was the one part of humanness not redeemed by becoming a Christian. The new body awaited the new age when Christ returned and redeemed the physical universe and bodies of believers as well as the minds and spirits of believers already affected by the Spirit.

Gal 5:17
Flesh and Spirit are opposed.

What does the latter part of the verse imply?

1.What you want = both evil and holy desires.
2.What you want = Spirit led desires
3.What you want = fleshly desires

Taken with the previous warning about the flesh in Gal 3:3 and the positive context here, it seems Paul is saying that the struggle is to prevent Christians from acting upon fleshy desires. Which fleshly desires? Perhaps sexual, and circumcision is being touted as a remedy to some degree for lust . Paul continues arguing that the Spirit is the solution to temptation, not the rites and rules of the Law. (Witherington)

Bruce and Burton seem to chose option 1, saying that the Christian’s choice determines things. If he chooses evil, the Spirit opposes these things, while if he chooses good, the flesh opposes but the Spirit aids. Service to the Spirit is a freer state than slavery to the flesh, as seen here:(Bruce)

Mat 11:29-30 NET. Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. (30) For my yoke is easy to bear, and my load is not hard to carry.”

1Jn 5:3 NET. For this is the love of God: that we keep his commandments. And his commandments do not weigh us down,

Gal 5:18
Spirit’s leadership is more than adequate substitute for the Law.

2Co 3:4-6 NET. Now we have such confidence in God through Christ. (5) Not that we are adequate in ourselves to consider anything as if it were coming from ourselves, but our adequacy is from God, (6) who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.

2Co 3:17 NET. Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom.

Gal 5:19
Ancient writers often compiled lists of vices and virtues, a sort of standard “two ways to live” comparison charge found in Judaism and reflected for instance in the Christian manual the Didache (c.50-100 AD) and the Epistle of Barnabas.(Keener)

Paul felt proper behavior is self-evident, part of human nature:(Bruce)

Rom 2:14-16 NET. For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves. (15) They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them, (16) on the day when God will judge the secrets of human hearts, according to my gospel through Christ Jesus.

Paul’s ethical lists include 1 Th 4:3-6; 1 Cor 5:9-13, 6:9-11; Rom 1:29-31; Col 3:5-8; Eph 4:17-19, 5:3-5(Bruce)

Ordering of list: First three are sexual sins, next two spiritual sins, next eight social sins against the Christian community, last 2 sins against the larger political society.

Witherington sees first and last sins in the list as part of rites in pagan temples, the middle those found in the Christian community. He further splits the list into an A category which lists sins associated with the Galatians’ pagan past, and a B category of sins committed against the church community.(Witherington)

Ramsay divides sins so:
1.Vices connected with Anatolian religion
2.Vices connected with city life
3.Vices part of the custom in Hellenistic cites.(Witherington)

Here then is the A list of sins 5:21-22:

KJV’s adultery, in Greek moicheia, is omitted in almost all modern translations as a later scribal addition. It’s so commonly omitted in modern Greek NTs that Metzger’s first and second edition Greek NT commentaries don’t even discuss it. Comfort notes that many of the earlier manuscripts have “adultery” inserted in later scribal hands, presumably to match Jesus’ list of vices in Mark 7:21-22.(Comfort)

Sexual immorality: Greek porneia. This is especially associated with prostitution, which Jews associated with temples. Temple prostitution wasn’t original to Greece, but they learned the habit in the Anatolian regions like Galatia through contact with Levant culture in trade. Most Greco-Romans prostitutes were slaves, and porne means literally “harlot for hire”. The term became a general one for “sexual irregularity”, and such behavior was so common in ancient Greco-Roman society that it was not considered bad except when practiced in obvious excess. (Witherington, TDNT, Bruce)

Moral impurity: Greek akatharsia, impurity. It is especially used in the NT of moral impurity, and associated with the lifestyle of Gentiles, their wantonness in the eyes of Jews. Among the Greco-Romans, the term included moral evil and vices that could be “transmitted” as it were.(TDNT, Bruce)

Promiscuity: Greek aselgeia, “licentiousness, sordidness, debauchery”. Blatant, unrepentant public indecency.(Bruce)

Gal 5:20a
Idolatry: Greek eidololatria, “idol worship”. Includes not only pagan idols, but anything that is substituted for God.(Bruce)

Sorcery: Greek pharmakeia, the root from which we get our “pharmacy”. The use of drugs in pagan religions to induce altered states of consciousness or poison people, easily understood as a form of “magic”. Witherington thinks this also points to rites in pagan temples. Roman law made little distinction in court between a poisoner and a sorcerer.(Witherington, Bruce)

Gal 5:21
Drunkenness, Greek methai, is a plural noun, denoting here regular bouts of drinking, which were part of major pagan temple feasts. Drunkenness is a regular feature in Paul’s vice lists, regular drunkenness being an enemy to rationality and also to harmony, as in the dangers of angry and impolite drunks.(Witherington, Bruce)

“Murders”, Greek phonoi, is another textual variant. The previous word, envys, in Greek is phthonoi, so there is only one letter difference between them in Greek. A decision is difficult because even the experts disagree. Metzger and Comfort think phonoi was added to match Rom 1:29, while Wallace in the NET sees the similarity of the adjacent words as an explanation for phonoi being accidentally omitted, and also notes the strong evidence for phonoi’s originality in manuscript evidence.(Metzger, Comfort, NET)

Carousing, Greek komoi, again in the plural, relates to late night drunken parties and orgies, typically associated with the worship of the wine god Dionysus. Drunkenness and its results are again to be avoided.(Witherington, Bruce)

Witherington sees this list as aimed toward convincing the Galatians they could an should resist returning to their pagan lifestyle with the help of the Spirit.(Witherington)

Now the B list is possible future sins that might be committed if the Galatians go the route of the Judaizers. This list goes from feelings (hatreds) to actions (factions)

Hatreds, Greek echthrai, “enmity, hostilities”. Describes the feelings between personal and national enemies. Includes both acts and feelings of hatred. (TDNT, Bruce)

Strife, Greek eris, also means “discord, wrangling, contention”.

Jealousies, Greek zeloi, is where the English zeal derives from. It is a term about passionate commitment to something, zeal in a positive sense, jealousy in a negative sense.(TDNT)

Angers, Greek thumoi, refer to repeated outbursts of anger. The Greek root has a sense of “movement” and “boiling over”. Thumos is used in the NT for sudden rage, while orge seems the Greek in the NT for a more a more rational anger, a fixed anger.

Selfish ambitions, Greek eritheiai, comes from a root about working as a day laborer. From here it developed into a term for those out for selfish gain, and was associated with politicians and prostitutes. The Greek contempt for people who worked with their hands or to support themselves (the large slave and freedman population) meant they had little notion of a “Protestant work ethic”, though no few philosophies had a “no work, no food” ethic.(TDNT, Witherington)

Dissensions, Greek dichostasiai, literally “standing apart”, also has meaning of “seditions”, and was used as a political term normally.(Witherington)

Heresies, Greek aireseis, has a meaning of both schools and factions. Different schools of thought, like the Pharisees and Sadducees, or the various Greek philosophical schools. The formation of cliques, the display of party spirit(Witherington, Bruce)

Gal 5:21
Envy, Greek phthonoi, “envys”, acts of malice and/or ill will. The envious are those who find even their friends success painful. (Bruce)

Kingdom of God: Good works may not get one into the world to come, but these vices will certainly stop you from entering that blessed state. (Bruce)

Galatians 5:22
Fruit, Greek karpos, is singular. This emphasizes the unity of the gifts themselves, and their unifying quality in the Christian community. (Witherington)

We then proceed to a list of qualities produced by the Spirit:

Love, agape, is the signature Christian quality, and as in Rom 5:5 that love is given by the Spirit. Paul has already defined the importance of love in Gal 5:6, 13, 14. In 1 Cor 13 Paul speaks of love as the supreme quality for Christians to have. See also Rom 5:5(Witherington, Bruce)

Joy, Greek chara, is definitely a Spirit-given attribute for it is often mentioned and described in the NT as accompanying suffering.

Peace, Greek eirene, is based on the Hebrew shalom, rather than the pagan notion of a state of stillness or a quiet mind. Shalom is more about healthy relationship, with both God and man, and the peace that comes from such relationships.(TDNT, Witherington)

Bruce notes love, peace and joy might almost be an early Christian triad, like faith, hope, and love. Jesus speaks of His peace (Jn 14:27), His love(Jn 15:9), and His joy(Jn 15:11) in the Upper Room Discourse.(Bruce)

Patience, Greek makrothumia, “long suffering, forbearance”, is a divine attribute (Ex 34:6; Ps 103:8 ; Rom 2:4, 9:22) also to be displayed by Christians.( 1 Cor 15:4) It is a long temper, a slow fuse, and is the quality of enduring a wrong or suffering without anger or retaliation. (2 Cor 6:6; Eph 4:2; Col 1:11, 3:12)(TDNT, Witherington, Bruce)

Kindness, Greek chrestotes, is another divine quality. (Ps 34:8;136:1; 1 Peter 2:3; Rom 11:22,2:4)

Goodness, Greek agathosune, is also in a range of meaning with “generous” . (Bruce)
Faith, Greek pistis, can either refer to “belief, trust”, or to being worthy of belief and trust, “faithfulness, loyalty, trustworthiness, dependable”. In a list of ethical qualities it likely better translated as “trustworthy”. (Bruce)

Gal 5:23
Gentleness, Greek prautes, is defined by Aristotle as the mean between anger-prone and lacking all anger. It has much in common with patience and self-control.(Bruce)

Self-control, Greek egkrateia was most important virtues in Greco-Roman philosophy. Similar to gentleness, it has to do more with control of sensual passions for food, sex, and the like than gentleness’ control of anger. Paul speaks of it in 1Cor 7:9 about single people and in1 Cor 9:25 about athletes.

Against such things there is no law: Ancients felt the wise/virtuous needed no Law by nature. Indeed this phrase is used by Aristotle in a discussion of the virtuous, and may be a proverb Paul is quoting here. Likewise Paul emphasizes Christians fulfill the OT Law by virtue of indwelling of the Spirit, which guides them to right living. For both Aristotle and Paul the idea is that there are those for whom the Law is just unnecessary, because they already fulfill it, and Law is for the weak, the undisciplined. Or in Paul’s case, those without the Spirit.(Keener, Bruce)

Gal 5:24
Unlike ancient philosophers, Paul doesn’t speak of controlling passions, but of dying completely to passions in accepting Christ. (Keener)

Law and flesh both are the old order. The Cross has brought a new order in which Law and Flesh have no part, unless the believer foolishly allows it. Just as Christ’s death replaced the Mosaic Law with Christ’s Law, so the ways of the flesh are replaced by the cross with the ways of the Spirit. (Rom 8:12-13)(Bruce)

Gal 5:25
The verb for walk here, Greek stoicheo was originally a military term for stand in line in a group of soldiers. “Let us keep in line, in step, with the Spirit” is a slangy way to translate this. (Bruce)

If living by the Spirit is the internal, spiritual reality, then one can only complete that living by actually follow the guidance of the Spirit which leads Christians in righteous actions that accompany righteous belief.(Bruce)

Gal 5:26
Paul returns to a theme of harmony here. For Paul, as for Jesus, one’s relationship with God is revealed in one’s relationships with fellow human beings. (Keener)

Conceited: boastful when there is nothing to boast about, pretentious, self-important. Greek kenodoxia.(Bruce)

Provoking: Greek prokaleomai, challenging to a contest in battle or sport. (Bruce)

Envying: Paul repeats this one, presumably much on his mind.

Craig Blomberg Stokes the Never-ending Fires…

… of the Bible Wars, that is.

In a post on the Denver Seminary website, Blomberg makes a number of good points many people will agree with. My translation:

1.  Most translators are sincere, their work trustworthy.

2. Bible Wars are a needless drain on believers’ time and emotion. Though, I add, a never ending source of discussion and blog posts, since, as Blomberg points out in his #1, no translation is perfect.

3. Is where Blomberg starts to get into trouble, because there are some people who will insist forever this side of the New Heaven and Earth that literal IS better. Period. Just as some will insist dynamic IS better. Period. Craig’s stated preference (literal as possible, dynamic as necessary) is a good middle ground if you must stick to only one translation. As Blomberg notes, these days it is very easy to buy software (or download free like e-Sword) or parallel bibles  to compare different translations done according to the different schools. One thing will strike you: bible translations are very often very similar, and seem to feed off each other.

4. The last lines here, “…the tradition of translating represented by the NIV-TNIV continues to achieve this balance most consistently. The next best options aren’t even close.” are inevitably what will keep Blomberg in hot water. Blomberg excludes the inclusive language debate in #4, but he’ll never get TNIV opponents to, and the “literal is always better” camp won’t go for it either.

“You may fire when ready, Gridley.”

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Hurricanes: No News is Good News

Courtesy of Rob Lightbown’s Tropical Weather Discussion today:

“We have now officially ended June with no named storms. This is the first time that this has happened since 2004.”

This is music to the ears of those of us living on the US Gulf of Mexico and Atlantic coasts.

And the good news continues: things are likely clear through the Fourth of July weekend.

This is fortunate because I haven’t done the annual “What Books Will I Take?” list yet this year. And I’ve got a few DVDs to cram into the carrying cases, too.

Matthew Chapter 7:6 in Antique Commentaries Quotes

David Ker examines this verse in a blog post and finds it resistant to normal exegetical methods (context, parallels, cross references, word study, historical context, etc).

Since E-sword bible software makes this so easy, I thought I’d do another examination of ye olde commentaries on this verse. Here are some results:

Catena Aurea:

Aug., Serm. in Mont., ii, 20: Let us see now what is the holy thing, what are the dogs, what the pearls, what the swine? The holy thing is all that it were impiety to corrupt; a sin which may be committed by the will, though the thing itself be undone. The pearls are all spiritual things that are to be highly esteemed. Thus though one and the same thing may be called both the holy thing and a pearl, yet it is called holy because it is not to be corrupted; and called a pearl because it is not be contemned.

Aug.: The dogs are those that assault the truth; the swine we may not unsuitably take for those that despise the truth. Therefore because dogs leap forth to rend in pieces, and what they rend, suffer not to continue whole, He said, “Give not that which is holy to the dogs;” because they strive to the utmost of their power to destroy the truth. The swine though they do not assault by biting as dogs, yet do they defile by trampling upon, and therefore He said, “Cast not your pearls before swine.”

Aug.: That which is despised is said to be trodden under foot: hence it is said, “Lest perchance they tread them under foot.”

Aug.: That which follows, “Turn again and rend you,” He means not the pearls themselves, for these they tread under foot, and when they turn again that they may hear something further, then they rend him by whom the pearls on which they had trode had been cast. For you will not easily find what will please him who has despised things god by great toil. Whoever then undertake to teach such, I see not how they shall not be trode upon and rent by those they teach.

Aug.: We must be careful therefore not to explain ought to him who does not receive it; for men the rather seek that which is hidden than that which is opened. He either attacks from ferocity as a dog, or overlooks from stupidity as swine.

But it does not follow that if the truth be kept hid, falsehood is uttered. The Lord Himself who never spoke falsely, yet sometimes concealed the truth, as in that, “I have yet many things to say unto you, the which ye are not now able to bear.” [Joh_16:12] But if any is unable to receive these things because of his filthiness, we must first cleanse him as far as lays in our power either by word or deed.

But in that the Lord is found to have said some things which many who heard Him did not receive, but either rejected or contemned them, we are not to think that therein He gave the holy thing to the dogs, or cast His pearls before swine. He gave to those who were able to receive, and who were in the company, whom it was not fit should be neglected for the uncleanness of the rest. And though those who tempted Him might perish in those answers which He gave to them, yet those who could receive them by occasion of these inquiries heard many useful things.

He therefore who knows what should be answered ought to make answer, for their sakes at least who might fall into despair should they think that the question proposed is one that cannot be answered. But this only in the case of such matters as pertain to instruction of salvation; of things superfluous or harmful nothing should be said; but it should then be explained for what reason we ought not to make answer in such points to the enquirer.

Pseudo-Chrys.: Otherwise; “That which is holy” denotes baptism, the grace of Christ’s body, and the like; but the mysteries of the truth are intended by the pearls. For as pearls are inclosed in shells, and such in the deeps of the sea, so the divine mysteries inclosed in words are lodged in the deep meaning of Holy Scripture.

Pseudo-Chrys.: Otherwise; The dog and the swine are unclean animals; the dog indeed in every respect, as he neither chews the cud, nor divides the hoof; but swine in one respect only, seeing they divide the hoof, though they do not chew the cud. Hence I think that we are to understand by the dog, the Gentiles who are altogether unclean, both in their life, and in their faith; but by the swine are to be understood heretics, because they seem to call upon the name of the Lord.

“Give not therefore that which is holy to the dogs,” for that baptism and the other sacraments are not to be given but to them that have the faith. In like manner the mysteries of the truth, that is, the pearls, are not to be given but to such as desire the truth and live with human reason. If then you cast them to the swine, that is, to such as are grovelling in impurity of life, they do not understand their preciousness, but value them like to other worldly fables, and tread them under foot with their carnal life.

Pseudo-Chrys.: Or; The swine not only trample upon the pearls by their carnal life, but after a little they turn, and by disobedience rend those who offend them. Yea often when offended they bring false accusation against them as sowers of new dogmas. The dogs also having trode upon holy things by their impure actions, by their disputings rend the preacher of truth.

Pseudo-Chrys.: With good reason He forbade pearls to be given to swine. For if they are not to be set before swine that are the less unclean, how much more are they to be withhold from dogs that are so much more unclean. But respecting the giving that which is holy, we cannot hold the same opinion; seeing we often give the benediction to Christians who live as the brutes; and that not because they deserve to receive it, but lest perchance being more grievously offended they should perish utterly.

Chrys.: And to those that are right-minded and have understanding, when revealed they appear good; but to those without understanding, they seem to be more deserving reverence because they are not understood.

Chrys.: Well is that said, “Lest they turn;” for they feign meekness that they may learn; and when they have learned, they attack.

Cyprian Treatise V An Address to Demetrianus

And we are, moreover, bidden to keep what is holy within our own knowledge, and not expose it to be trodden down by swine and dogs, since the Lord speaks, saying, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.”[6]

Recognitions of Clement II

that we may eat with him, how much more is it proper for us to ascertain who or what sort of man he is to whom the words of immortality are to be committed! For we ought to be careful, yea, extremely careful, that we cast not our pearls before swine.[5]

John Calvin
Mat 7:6
6.Give not that which is holyIt is unnecessary to repeat oftener, that Matthew gives us here detached sentences, which ought not to be viewed as a continued discourse. The present instruction is not at all connected with what came immediately before, but is entirely separate from it. Christ reminds the Apostles, and, through them, all the teachers of the Gospel, to reserve the treasure of heavenly wisdom for the children of God alone, and not to expose it to unworthy and profane despisers of his word.

But here a question arises: for he afterwards commanded to preach the Gospel to every creature, (Mar_16:15;) and Paul says, that the preaching of it is a deadly savor to wicked men, (2Co_2:16;) and nothing is more certain than that it is every day held out to unbelievers, by the command of God, for a testimony, that they may be rendered the more inexcusable. I reply: As the ministers of the Gospel, and those who are called to the office of teaching, cannot distinguish between the children of God and swine, it is their duty to present the doctrine of salvation indiscriminately to all. Though many may appear to them, at first, to be hardened and unyielding, yet charity forbids that such persons should be immediately pronounced to be desperate.

It ought to be understood, that dogs and swine are names given not to every kind of debauched men, or to those who are destitute of the fear of God and of true godliness, but to those who, by clear evidences, have manifested a hardened contempt of God, so that their disease appears to be incurable. In another passage, Christ places the dogsin contrast with the elect people of God and the household of faith, It is not proper to take the children’s bread, and give it to dogs, (Mat_15:27.) But by dogs and swine he means here those who are so thoroughly imbued with a wicked contempt of God, that they refuse to accept any remedy.

Hence it is evident, how grievously the words of Christ are tortured by those who think that he limits the doctrine of the Gospel to those only who are teachable and well-prepared. For what will be the consequence, if nobody is invited by pious teachers, until by his obedience he has anticipated the grace of God? On the contrary, we are all by nature unholy, and prone to rebellion. The remedy of salvation must be refused to none, till they have rejected it so basely when offered to them, as to make it evident that they are reprobate and self-condemned, (αὐτοκατάκριτοι,) as Paul says of heretics, (Titus 3:11.)

There are two reasons, why Christ forbade that the Gospel should be offered to lost despisers. It is an open profanation of the mysteries of God to expose them to the taunts of wicked men. Another reason is, that Christ intended to comfort his disciples, that they might not cease to bestow their labors on the elect of God in teaching the Gospel, though they saw it wantonly rejected by wicked and ungodly men. His meaning is lest this inestimable treasure should be held in little estimation, swine and dogs must not be permitted to approach it. There are two designations which Christ bestows on the doctrine of salvation: he calls it holy, and compares it to pearls. Hence we learn how highly we ought to esteem this doctrine.

Lest these trample them under their feet Christ appears to distinguish between the swine and the dogs: attributing brutal stupidity to the swine, and rage to the dogs And certainly, experience shows, that there are two such classes of despisers of God. Whatever is taught in Scripture, for instance, about the corrupt nature of man, free justification, and eternal election, is turned by many into an encouragement to sloth and to carnal indulgence. Such persons are fitly and justly pronounced to be swine Others, again, tear the pure doctrine, and its ministers, with sacrilegious reproaches, as if they threw away all desire to do well, all fear of God, and all care for their salvation. Although he employs both names to describe the incurable opponents of the Word of God, yet, by a twofold comparison, he points out briefly in what respect the one differs from the other.

John Gill
Mat 7:6 Give not that which is holy to the dogs,…. Dogs were unclean creatures by the law; the price of one might not be brought into the house of the Lord, for a vow, Deu_23:18 yea, these creatures were not admitted into several temples of the Heathens (h). Things profane and unclean, as flesh torn by beasts, were ordered to be given to them, Exo_22:31 but nothing that was holy was to be given them, as holy flesh, or the holy oblations, or anything that was consecrated to holy uses; to which is the allusion here. It is a common maxim (i) with the Jews,

שאין פודין את הקדשים להאכילן לכלבים, “that they do not redeem holy things, to give to the dogs to eat”.”

Here the phrase is used in a metaphorical sense; and is generally understood of not delivering or communicating the holy word of God, and the truths of the Gospel, comparable to pearls, or the ordinances of it, to persons notoriously vile and sinful: to men, who being violent and furious persecutors, and impudent blasphemers, are compared to “dogs”; or to such, who are scandalously vile, impure in their lives and conversations, and are therefore compared to swine;

neither cast ye your pearls before swine. But since the subject Christ is upon is reproof, it seems rather to be the design of these expressions, that men should be cautious, and prudent, in rebuking and admonishing such persons for their sins, in whom there is no appearance or hope of success; yea, where there is danger of sustaining loss;

lest they trample them under their feet, and turn again and rend you: that is, despise the admonitions and reproofs given, and hurt the persons who give them, either by words or deeds; see Pro_9:7. The Jews have some sayings much like these, and will serve to illustrate them (k);

אל תשליכו הפנינים לפני החזירים, “do not cast pearls before swine”, nor deliver wisdom to him, who knows not the excellency of it; for wisdom is better than pearls, and he that does not seek after it, is worse than a swine.”

(h) Vid. Alex. ab. Alex. Gaeial. Dier. l. 2. c. 14. (i) T. Bab. Temura, fol. 17. 1. & 31. 1. & 33. 2. Becorot, fol. 15. 1. Hieros. Pesachim, fol. 27. 4. & Maaser Sheni, fol. 53. 3. (k) Mischar Happeninim apud Buxtorf. Florileg. Heb. p. 306.

Adam Clarke
Mat 7:6
Give not that which is holy – Το αγιον, the holy or sacred thing; i.e. any thing, especially, of the sacrificial kind, which had been consecrated to God. The members of this sentence should be transposed thus: -

Give not that which is holy unto the dogs,
Lest they turn again and rend you:
Neither cast ye your pearls before swine,
Lest they trample them under their feet

The propriety of this transposition is self-evident. There are many such transpositions as these, both in sacred and profane writers…

As a general meaning of this passage, we may just say: “The sacrament of the Lord’s supper, and other holy ordinances which are only instituted for the genuine followers of Christ, are not to be dispensed to those who are continually returning like the snarling ill-natured dog to their easily predominant sins of rash judgment, barking at and tearing the characters of others by evil speaking, back biting and slandering; nor to him who, like the swine, is frequently returning to wallow in the mud of sensual gratifications and impurities.”

A.T. Robertson
Mat 7:6
That which is holy unto the dogs (to hagion tois kusin). It is not clear to what “the holy” refers, to ear-rings or to amulets, but that would not appeal to dogs. Trench (Sermon on the Mount, p. 136) says that the reference is to meat offered in sacrifice that must not be flung to dogs: “It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a skubalon, Exo_22:31.” The yelping dogs would jump at it. Dogs are kin to wolves and infest the streets of oriental cities.

Your pearls before the swine (tous margaritas humon emprosthen ton choiron). The word pearl we have in the name Margarita (Margaret). Pearls look a bit like peas or acorns and would deceive the hogs until they discovered the deception. The wild boars haunt the Jordan Valley still and are not far removed from bears as they trample with their feet and rend with their tusks those who have angered them.

Mat 15:26 NET. “It is not right to take the children’s bread and throw it to the dogs,” he said.

Php 3:2 NET. Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh!

More Books on Southern Baptists

About a year ago I posted some suggestions for books for and about Southern Baptists.

Again this year, just after the SBC annual meeting, I offer three more book suggestions on my denomination for your perusal, one edited and one authored by Union University President David Dockery and one theology:

Southern Baptist Consensus and Renewal: Dockery wrote this in 2007?. It is a call for unity among Southern Baptists, with chapters organized on brief expositions of the past, the current situation, and the needs of the future. Chapters include topics like Southern Baptist Identity markers (Scripture, Missions, Cooperation), Exposition of  Southern Baptist Consensus Theology, Worship, Education,  History of Southern Baptist Theology, and Qualities needed in Future SBC leaders.

Southern Baptist Identity: This is just out, and I’m about halfway through the book. This Dockery-edited collection of essays focuses on how the SBC has operated in the past and how it should operate in the future.  The essays focus on how the SBC can keep their –often out of touch with the larger culture– theology while meeting to challenges of the future. Fifteen essays from leading voices in the SBC, many of whom also contribute to the following book.

A Theology For the Church: This is edited by Daniel Akin, with chapters written by leading Southern Baptists, many of whom also contributed to “Southern Baptist Identity”. David Dockery co-authored chapter 3 on Special Revelation. The book is a systemic theology on the standard topics: Revelation, God, Humanity, Christ, Holy Spirit, Salvation, Church, Last Things, and a final section extolling the need for pastors to be theologians. Each section is organized around four questions:

What does the Bible Say?

What has the Church Believed?

How do the Doctrines Fit Together?

How do the Doctrines Impact the Church Today?

At  over 900 pages this is more a reference work than a straight read through book. And there is surely something in so large a work for everyone to disagree with. (Trinity as Model for Marriage? Get Outta Here!) But it is the most recent, multiple authored Southern Baptist theology out.

So there are three more to keep you busy and better informed about Southern Baptists!

Galatians Chapter 5:16-26 Antique Commentary Quotes

Martin Luther
Gal 5:16 VERSE 16. This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.

With this verse Paul explains how he wants this sentence to be understood: By love serve one another. When I bid you to love one another, this is what I mean and require, ‘Walk in the Spirit.’ I know very well you will not fulfill the Law, because you are sinners as long as you live. Nevertheless, you should endeavor to walk in the spirit, i.e., fight against the flesh and follow the leads of the Holy Ghost.”

It is quite apparent that Paul had not forgotten the doctrine of justification, for in bidding the Galatians to walk in the Spirit he at the same time denies that good works can justify. “When I speak of the fulfilling of the Law I do not mean to say that you are justified by the Law. All I mean to say is that you should take the Spirit for your guide and resist the flesh. That is the most you shall ever be able to do. Obey the Spirit and fight against the flesh.”

VERSE 16. And ye shall not fulfill the lust of the flesh.

The lust of the flesh is not altogether extinct in us. It rises up again and again and wrestles with the Spirit. No flesh, not even that of the true believer, is so completely under the influence of the Spirit that it will not bite or devour, or at least neglect, the commandment of love. At the slightest provocation it flares up, demands to be revenged, and hates a neighbor like an enemy, or at least does not love him as much as he ought to be loved.

Therefore the Apostle establishes this rule of love for the believers. Serve one another in love. Bear the infirmities of your brother. Forgive one another. Without such bearing and forbearing, giving and forgiving, there can be no unity because to give and to take offense are unavoidably human.

Whenever you are angry with your brother for any cause, repress your violent emotions through the Spirit. Bear with his weakness and love him. He does not cease to be your neighbor or brother because he offended you. On the contrary, he now more than ever before requires your loving attention.

The scholastics take the lust of the flesh to mean carnal lust. True, believers too are tempted with carnal lust. Even the married are not immune to carnal lusts. Men set little value upon that which they have and covet what they have not, as the poet says:

“The things most forbidden we always desire, And things most denied we seek to acquire.”

I do not deny that the lust of the flesh includes carnal lust. But it takes in more. It takes in all the corrupt desires with which the believers are more or less infected, as pride, hatred, covetousness, impatience. Later on Paul enumerates among the works of the flesh even idolatry and heresy. The apostle’s meaning is clear. “I want you to love one another. But you do not do it. In fact you cannot do it, because of your flesh. Hence we cannot be justified by deeds of love. Do not for a moment think that I am reversing myself on my stand concerning faith. Faith and hope must continue. By faith we are justified, by hope we endure to the end. In addition we serve each other in love because true faith is not idle. Our love, however, is faulty. In bidding you to walk in the Spirit I indicate to you that our love is not sufficient to justify us. Neither do I demand that you should get rid of the flesh, but that you should control and subdue it.”

John Calvin
Gal 5:16
16.This I say then. Now follows the remedy. The ruin of the church is no light evil, and whatever threatens it must be opposed with the most determined resistance. But how is this to be accomplished? By not permitting the flesh to rule in us, and by yielding ourselves to the direction of the Spirit of God. The Galatians are indirectly told, that they are carnal, destitute of the Spirit of God, and that the life which they lead is unworthy of Christians; for whence did their violent conduct towards each other proceed, but from their being guided by the lust of the flesh? This, he tells them, is an evidence that they do not walk according to the Spirit.

Ye shall not fulfill. We ought to mark the word fulfill; by which he means, that, though the sons of God, so long as they groan under the burden of the flesh, are liable to commit sin, they are not its subjects or slaves, but make habitual opposition to its power. The spiritual man may be frequently assaulted by the lusts of the flesh, but fulfill them, — he does not permit them to reign over him. — On this subject, it will be proper to consult Rom_8:0

Albert Barnes
Gal 5:16
This I say then – This is the true rule about overcoming the propensities of your carnal natures, and of avoiding the evils of strife and contention.
Walk – The Christian life is often represented as a journey, and the word walk, in the scripture, is often equivalent to live; Mar_7:5. See the notes at Rom_4:12; Rom_6:4, note; Rom_8:1, note.
In the Spirit – Live under the influences of the Holy Spirit; admit those influences fully into your hearts. Do not resist him, but yield to all his suggestions; see the note at Rom_8:1. What the Holy Spirit would produce, Paul states in Gal_5:22-23. If a man would yield his heart to those influences, he would be able to overcome all his carnal propensities; and it is because he resists that Spirit, that he is ever overcome by the corrupt passions of his nature. Never was a better, a safer, or a more easy rule given to overcome our corrupt and sensual desires than that here furnished; compare notes, Rom_8:1-13.

And ye shall not fulfil … – Margin, “Fulfil not” – as if it were a command. So Tyndale renders it. But the more common interpretation, as it is the more significant, is that adopted by our translators. Thus, it is not merely a command, it is the statement of an important and deeply interesting truth – that the only way to overcome the corrupt desires and propensities of our nature, is by submitting to the influences of the Holy Spirit. It is not by philosophy; it is not by mere resolutions to resist them; it is not by the force of education and laws; it is only by admitting into our souls the influence of religion, and yielding ourselves to the guidance of the Holy Spirit of God. If we live under the influences of that Spirit, we need not fear the power of the sensual and corrupt propensities of our nature.

Cornelius Lapide
Gal 5:17
Cassian (Collat. iv. 11) describes it as follows: “The flesh delights in lust and lasciviousness; the spirit can hardly be brought to acknowledge the existence of these natural desires. The flesh seeks for sleep and food; the spirit is so engaged in fasting and watching that with difficulty it brings itself to consent to the necessities of nature. The flesh would abound in this world’s goods; the spirit is content with the slenderest provision of daily bread. The flesh loves the baths, and troops of flatterers; the spirit rejoices in squalor, and in the silence of the desert. The flesh is fed on honours and praises; the spirit joys in the persecutions and injuries inflicted on it.”

S. Augustine says (Serm. 43 de Verbis Domini): “The Spirit lusteth against the flesh in good men, not in evil men, who have not the spirit of God for the flesh to lust against.”

Again, commenting on Psa_76:2. (A.V.), S. Augustine says: “You have to meet an attack not only from the wiles of the devil, but also from within yourself—against your bad habits, against your old evil life, which is ever drawing you to its wonted courses. On the other hand you are held back by the new life, while you still belong to the old. Hence you are lifted up by the joy of the new, you are weighed down by the burden of the old. The war is against yourself; but just where it is irksome to yourself it is pleasing to God, and where it is pleasing to God you gain power to conquer, for He is with you who overcometh all things. Hear what the Apostle saith: ‘With my mind I serve the law of God, but with the flesh the law of sin.’ How with the mind? Because your evil life is hateful to you. How with the flesh? Bemuse you are beset by evil suggestions and delights. But from union with God comes victory. In part you go before; in part you follow after. Betake yourself to Him who will lift you up. Being weighed down with the burden of the old man, cry aloud and say: ‘0 wretched man that I am; who shall deliver me from the body of this death, from the burden which is weighing me down’—for the body which is corrupted weigheth down the soul. But why is this warfare permitted to last so long, even till all evil lusts are swallowed up? It is that you may understand that the punishment is in yourself. Your scourge is in yourself, and proceeds from yourself, and therefore your quarrel is against yourself. This is the penalty imposed on any one who rebels against God, that as he would not have peace with God he shall have war within himself. But do you hold your members bound against your evil lusts. If anger, for example, is roused, remain close to God and hold your hand. It will not do more than rise if it finds no weapons. The attack is on the side of anger; the arms, however, are with you; let the attacking force find no arms, and he will soon learn not to rise if he finds that his rising is to no purpose.”

Anselm well says: “Your lusts do not allow you to do what you wish; do not permit them to do what they wish, and then neither you nor they will attain your ends. Although lusts rise in you, yet they are not consummated if you withhold your consent. In the same way, though there may be in you good works of the Spirit, yet they are not consummated either, because you cannot do them cheerfully and perfectly, while you have the pain of resisting your lusts.”

Martin Luther
Gal 5:17 VERSE 17. For the flesh lusteth against the Spirit and the Spirit against the flesh.

When Paul declares that “the flesh lusteth against the Spirit, and the Spirit against the flesh,” he means to say that we are not to think, speak or do the things to which the flesh incites us. “I know,” he says, “that the flesh courts sin. The thing for you to do is to resist the flesh by the Spirit. But if you abandon the leadership of the Spirit for that of the flesh, you are going to fulfill the lust of the flesh and die in your sins.”

VERSE 17. And these are contrary the one to the other; so that ye cannot do the things that ye would.

These two leaders, the flesh and the Spirit, are bitter opponents. Of this opposition the Apostle writes in the seventh chapter of the Epistle to the Romans: “I see another law in my members, warring against the law of my mind, and bringing me into the captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death?”

The scholastics are at a loss to understand this confession of Paul and feel obliged to save his honor. That the chosen vessel of Christ should have had the law of sin in his members seems to them incredible and absurd. They circumvent the plain-spoken statement of the Apostle by saying that he was speaking for the wicked. But the wicked never complain of inner conflicts, or of the captivity of sin. Sin has its unrestricted way with them. This is Paul’s very own complaint and the identical complaint of all believers.

Paul never denied that he felt the lust of the flesh. It is likely that at times he felt even the stirrings of carnal lust, but there is no doubt that he quickly suppressed them. And if at any time he felt angry or impatient, he resisted these feelings by the Spirit. We are not going to stand by idly and see such a comforting statement as this explained away. The scholastics, monks, and others of their ilk fought only against carnal lust and were proud of a victory which they never obtained. In the meanwhile they harbored within their breasts pride, hatred, disdain, self-trust, contempt of the Word of God, disloyalty, blasphemy, and other lusts of the flesh. Against these sins they never fought because they never took them for sins.

Christ alone can supply us with perfect righteousness. Therefore we must always believe and always hope in Christ. “Whosoever believeth shall not be ashamed.” (Rom_9:33.)

Do not despair if you feel the flesh battling against the Spirit or if you cannot make it behave. For you to follow the guidance of the Spirit in all things without interference on the part of the flesh is impossible. You are doing all you can if you resist the flesh and do not fulfill its demands.

When I was a monk I thought I was lost forever whenever I felt an evil emotion, carnal lust, wrath, hatred, or envy. I tried to quiet my conscience in many ways, but it did not work, because lust would always come back and give me no rest. I told myself: “You have permitted this and that sin, envy, impatience, and the like. Your joining this holy order has been in vain, and all your good works are good for nothing.” If at that time I had understood this passage, “The flesh lusteth against the Spirit, and the Spirit against the flesh,” I could have spared myself many a day of self- torment. I would have said to myself: “Martin, you will never be without sin, for you have flesh. Despair not, but resist the flesh.”

I remember how Doctor Staupitz used to say to me: “I have promised God a thousand times that I would become a better man, but I never kept my promise. From now on I am not going to make any more vows. Experience has taught me that I cannot keep them. Unless God is merciful to me for Christ’s sake and grants unto me a blessed departure, I shall not be able to stand before Him.” His was a God-pleasing despair. No true believer trusts in his own righteousness, but says with David, “Enter not into judgment with thy servant; for in thy sight shall no man living be justified.” (Psa_143:2) Again, “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” (Psa_130:3.)

No man is to despair of salvation just because he is aware of the lust of the flesh. Let him be aware of it so long as he does not yield to it. The passion of lust, wrath, and other vices may shake him, but they are not to get him down. Sin may assail him, but he is not to welcome it. Yes, the better Christian a man is, the more he will experience the heat of the conflict. This explains the many expressions of regret in the Psalms and in the entire Bible.

Everybody is to determine his peculiar weakness and guard against it. Watch and wrestle in spirit against your weakness. Even if you cannot completely overcome it, at least you ought to fight against it.

According to this description a saint is not one who is made of wood and never feels any lusts or desires of the flesh. A true saint confesses his righteousness and prays that his sins may be forgiven. The whole Church prays for the forgiveness of sins and confesses that it believes in the forgiveness of sins. If our antagonists would read the Scriptures they would soon discover that they cannot judge rightly of anything, either of sin or of holiness.

John Calvin
Gal 5:17
17.For the flesh lusteth. The spiritual life maintained without a struggle. We are here informed of the nature of the difficulty, which arises from our natural inclinations being opposed to the Spirit. The word flesh, as we had occasion to observe, in expounding the Epistle to the Romans, denotes the nature of man; for the limited application of it, which the sophists make to the lower senses, as they are called, is refuted by various passages; and the contrast between the two words puts an end to all doubt. The Spirit denotes the renewed nature, or the grace of regeneration; and what else does the flesh mean, but “the old man?” (Rom_6:6 Eph_4:22 Col_3:9.) Disobedience and rebellion against the Spirit of God pervade the whole nature of man. If we would obey the Spirit, we must labor, and fight, and apply our utmost energy; and we must begin with self-denial. The compliment paid by our Lord to the natural inclinations of men, amounts to this, — that there is no greater agreement between them and righteousness, than between fire and water. Where, then, shall we find a drop of goodness in man’s free will? unless we pronounce that to be good which is contrary to the Spirit of God;
“because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.”
(Rom_8:7.)

All the thoughts of the flesh are acts of enmity against God.

So that ye cannot do the things that ye would. This refers, unquestionably, to the regenerate. Carnal men have no battle with depraved lusts, no proper desire to attain to the righteousness of God. Paul is addressing believers. The things that ye would must mean, not our natural inclinations, but the holy affections which God bestows upon us by his grace. Paul therefore declares, that believers, so long as they are in this life, whatever may be the earnestness of their endeavors, do not obtain such a measure of success as to serve God in a perfect manner. The highest result does not correspond to their wishes and desires. I must again refer the reader, for a more extended view of my sentiments on this subject, to the Exposition of the Epistle to the Romans.

Albert Barnes
Gal 5:17
For the flesh lusteth against the Spirit – The inclinations and desires of the flesh are contrary to those of the Spirit. They draw us away in an opposite direction, and while the Spirit of God would lead us one way, our carnal nature would lead us another, and thus produce the painful controversy which exists in our minds. The word “Spirit” here refers to the Spirit of God, and to his influences on the heart.

And these are contrary … – They are opposite in their nature. They never can harmonize; see Rom_8:6-7; compare below Gal_5:19-23. The contrariety Paul has illustrated by showing what each produces; and they are as opposite as adultery, wrath, strife, murders, drunkenness, etc., are to love, joy, goodness, gentleness, and temperance.

So that ye cannot do the things that ye would – See this sentiment illustrated in the notes at Rom_7:15-19. The expression “cannot do” is stronger by far than the original, and it is doubted whether the original will bear this interpretation. The literal translation would be, “Lest what ye will, those things ye should do” (ἵνα μὴ ὥ ἄν θέλητε, ταῦτα ποιῆτε hina mē hō an thelēte, tauta poiēte). It is rendered by Doddridge, “So that ye do not the things that ye would.” By Locke, “You do not the things that you propose to yourselves;” and Locke remarks on the passage, “Ours is the only translation that I knew which renders it cannot.” The Vulgate and the Syriac give a literal translation of the Greek, “So that you do not what you would.” This is undoubtedly the true rendering; and, in the original, there is no declaration about the possibility or the impossibility, the ability or the inability to do these things.

It is simply a statement of a fact, as it is in Rom_7:15, Rom_7:19. That statement is, that in the mind of a renewed man there is a contrariety in the two influences which bear on his soul – the Spirit of God inclining him in one direction, and the lusts of the flesh in another; that one of these influences is so great as in fact to restrain and control the mind, and prevent its doing what it would otherwise do; that when there is an inclination in one direction, there is a controlling and overpowering influence in another, producing a conflict, which prevents it, and which finally checks and restrains the mind. There is no reason for interpreting this, moreover, as seems always to be the case, of the overpowering tendency in the mind to evil, as if it taught that the Christian was desirous of doing good, but could not, on account of his indwelling corruption. So far as the language of Paul or the fact is concerned, it may be understood of just the opposite, and may mean, that such are the restraints and influences of the Holy Spirit on the heart, that the Christian does not the evil which he otherwise would, and to which his corrupt nature inclines him.

He (Paul) is exhorting them Gal_5:16 to walk in the Spirit, and assures them that thus they would not fulfil the lusts of the flesh. To encourage them to this, he reminds them that there were contrary principles in their minds, the influences of the Spirit of God, and a carnal and downward tendency of the flesh. These are contrary one to the other; and such are, in fact, the influences of the Spirit on the mind, that the Christian does not do the things which he otherwise would. So understood, or understood in any fair interpretation of the original, it makes no assertion about the ability or inability of man to do right or wrong. It affirms as a fact, that where these opposite principles exist, a man does not do the things which otherwise he would do. If a man could not do otherwise than he actually does, he would not be to blame. Whether a Christian could not resist the influences of the Holy Spirit, and yield to the corrupt desires of the flesh; or whether he could not overcome these evil propensities and do right always, are points on which the apostle here makes no affirmation. His is the statement of a mere fact, that where these counteracting propensities exist in the mind, there is a conflict, and that the man does not do what he otherwise would do.

Martin Luther
Gal 5:18 VERSE 18. But if ye be led of the Spirit, ye are not under the law.

Here someone may object: “How come we are not under the law? You yourself say, Paul, that we have the flesh which wars against the Spirit, and brings us into subjection.”

But Paul says not to let it trouble us. As long as we are led by the Spirit, and are willing to obey the Spirit who resists the flesh, we are not under the Law. True believers are not under the Law. The Law cannot condemn them although they feel sin and confess it.

Great then is the power of the Spirit. Led by the Spirit, the Law cannot condemn the believer though he commits real sin. For Christ in whom we believe is our righteousness. He is without sin, and the Law cannot accuse Him. As long as we cling to Him we are led by the Spirit and are free from the Law. Even as he teaches good works, the Apostle does not lose sight of the doctrine of justification, but shows at every turn that it is impossible for us to be justified by works.

The words, “If ye be led of the Spirit, ye are not under the law,” are replete with comfort. It happens at times that anger, hatred, impatience, carnal desire, fear, sorrow, or some other lust of the flesh so overwhelms a man that he cannot shake them off, though he try ever so hard. What should he do? Should he despair? God forbid. Let him say to himself: “My flesh seems to be on a warpath against the Spirit again. Go to it, flesh, and rage all you want to. But you are not going to have your way. I follow the leading of the Spirit.”

When the flesh begins to cut up the only remedy is to take the sword of the Spirit, the word of salvation, and fight against the flesh. If you set the Word out of sight, you are helpless against the flesh. I know this to be a fact. I have been assailed by many violent passions, but as soon as I took hold of some Scripture passage, my temptations left me. Without the Word I could not have helped myself against the flesh.

John Calvin
Gal 5:18
18.But if ye be led by the Spirit. In the way of the Lord believers are apt to stumble. But let them not be discouraged, because they are unable to satisfy the demands of the law. Let them listen to the consolatory declaration of the apostle, which is also found in other parts of his writings, (Rom_6:14,) ye are not under the law. Hence it follows, that the performance of their duties is not rejected on account of their present defects, but is accepted in the sight of God, as if it had been in every respect perfect and complete. Paul is still pursuing the controversy about freedom. The Spirit is elsewhere (Rom_8:15 ) denominated by him, “the Spirit of adoption;” and when the Spirit makes men free, he emancipates them from the yoke of the law. As if he had said, “Is it your desire instantly to terminate the controversies in which you are now engaged? Walk according to the Spirit. You will then be free from the dominion of the law, which will act only in the capacity of a kind adviser, and will no longer lay a restraint upon your consciences.” Besides, when the condemnation of the law is removed, freedom from ceremonies follows as a necessary consequence; for ceremonies mark the condition of a slave.

Martin Luther
Gal 5:19 VERSE 19. Now the works of the flesh are manifest, which are these.

Paul is saying: “That none of you may hide behind the plea of ignorance I will enumerate first the works of the flesh, and then also the works of the Spirit.”

There were many hypocrites among the Galatians, as there are also among us, who pretend to be Christians and talk much about the Spirit, but they walk not according to the Spirit; rather according to the flesh. Paul is out to show them that they are not as holy as they like to have others think they are.

Every period of life has its own peculiar temptations. Not one true believer whom the flesh does not again and again incite to impatience, anger, pride. But it is one thing to be tempted by the flesh, and another thing to yield to the flesh, to do its bidding without fear or remorse, and to continue in sin.

Christians also fall and perform the lusts of the flesh. David fell horribly into adultery. Peter also fell grievously when he denied Christ. However great these sins were, they were not committed to spite God, but from weakness. When their sins were brought to their attention these men did not obstinately continue in their sin, but repented. Those who sin through weakness are not denied pardon as long as they rise again and cease to sin. There is nothing worse than to continue in sin. If they do not repent, but obstinately continue to fulfill the desires of the flesh, it is a sure sign that they are not sincere.

No person is free from temptations. Some are tempted in one way, others in another way. One person is more easily tempted to bitterness and sorrow of spirit, blasphemy, distrust, and despair. Another is more easily tempted to carnal lust, anger, envy, covetousness. But no matter to which sins we are disposed, we are to walk in the Spirit and resist the flesh. Those who are Christ’s own crucify their flesh.

Some of the old saints labored so hard to attain perfection that they lost the capacity to feel anything. When I was a monk I often wished I could see a saint. I pictured him as living in the wilderness, abstaining from meat and drink and living on roots and herbs and cold water. This weird conception of those awesome saints I had gained out of the books of the scholastics and church fathers. But we know now from the Scriptures who the true saints are. Not those who live a single life, or make a fetish of days, meats, clothes, and such things. The true saints are those who believe that they are justified by the death of Christ. Whenever Paul writes to the Christians here and there he calls them the holy children and heirs of God. All who believe in Christ, whether male or female, bond or free, are saints; not in view of their own works, but in view of the merits of God which they appropriate by faith. Their holiness is a gift and not their own personal achievement.

Ministers of the Gospel, public officials, parents, children, masters, servants, etc., are true saints when they take Christ for their wisdom, righteousness, sanctification, and redemption, and when they fulfill the duties of their several vocations according to the standard of God’s Word and repress the lust and desires of the flesh by the Spirit. Not everybody can resist temptations with equal facilities. Imperfections are bound to show up. But this does not prevent them from being holy. Their unintentional lapses are forgiven if they pull themselves together by faith in Christ. God forbid that we should sit in hasty judgment on those who are weak in faith and life, as long as they love the Word of God and make use of the supper of the Lord.

I thank God that He has permitted me to see (what as a monk I so earnestly desired to see) not one but many saints, whole multitudes of true saints. Not the kind of saints the papists admire, but the kind of saints Christ wants. I am sure I am one of Christ’s true saints. I am baptized. I believe that Christ my Lord has redeemed me from all my sins, and invested me with His own eternal righteousness and holiness. To hide in caves and dens, to have a bony body, to wear the hair long in the mistaken idea that such departures from normalcy will obtain some special regard in heaven is not the holy life. A holy life is to be baptized and to believe in Christ, and to subdue the flesh with the Spirit.

To feel the lusts of the flesh is not without profit to us. It prevents us from being vain and from being puffed up with the wicked opinion of our own work-righteousness. The monks were so inflated with the opinion of their own righteousness, they thought they had so much holiness that they could afford to sell some of it to others, although their own hearts convinced them of unholiness. The Christian feels the unholy condition of his heart, and it makes him feel so low that he cannot trust in his good works. He therefore goes to Christ to find perfect righteousness. This keeps a Christian humble.

VERSES 19, 20. Now the works of the flesh are manifest, which are these: adultery, fornification, uncleanness, lasciviousness, idolatry, witchcraft …

Paul does not enumerate all the works of the flesh, but only certain ones. First, he mentions various kinds of carnal lusts, as adultery, fornication, wantonness, etc. But carnal lust is not the only work of the flesh, and so he counts among the works of the flesh also idolatry, witchcraft, hatred, and the like. These terms are so familiar that they do not require lengthy explanations.

IDOLATRY

The best religion, the most fervent devotion without Christ is plain idolatry. It has been considered a holy act when the monks in their cells meditate upon God and His works, and in a religious frenzy kneel down to pray and to weep for joy. Yet Paul calls it simply idolatry. Every religion which worships God in ignorance or neglect of His Word and will is idolatry.

They may think about God, Christ, and heavenly things, but they do it after their own fashion and not after the Word of God. They have an idea that their clothing, their mode of living, and their conduct are holy and pleasing to Christ. They not only expect to pacify Christ by the strictness of their life, but also expect to be rewarded by Him for their good deeds. Hence their best “spiritual” thoughts are wicked thoughts. Any worship of God, any religion without Christ is idolatry. In Christ alone is God well pleased.

I have said before that the works of the flesh are manifest. But idolatry puts on such a good front and acts so spiritual that the sham of it is recognized only by true believers.

WITCHCRAFT

This sin was very common before the light of the Gospel appeared. When I was a child there were many witches and sorcerers around who “bewitched” cattle, and people, particularly children, and did much harm. But now that the Gospel is here you do not hear so much about it because the Gospel drives the devil away. Now he bewitches people in a worse way with spiritual sorcery.

Witchcraft is a brand of idolatry. As witches used to bewitch cattle and men, so idolaters, i.e., all the self-righteous, go around to bewitch God and to make Him out as one who justifies men not by grace through faith in Christ but by the works of men’s own choosing. They bewitch and deceive themselves. If they continue in their wicked thoughts of God they will die in their idolatry.

SECTS

Under sects Paul here understands heresies. Heresies have always been found in the church. What unity of faith can exist among all the different monks and the different orders? None whatever. There is no unity of spirit, no agreement of minds, but great dissension in the papacy. There is no conformity in doctrine, faith, and life. On the other hand, among evangelical Christians the Word, faith, religion, sacraments, service, Christ, God, heart, and mind are common to all. This unity is not disturbed by outward differences of station or of occupation.

DRUNKENESS, GLUTTONY

Paul does not say that eating and drinking are works of the flesh, but intemperance in eating and drinking, which is a common vice nowadays, is a work of the flesh. Those who are given to excess are to know that they are not spiritual but carnal. Sentence is pronounced upon them that they shall not inherit the kingdom of heaven. Paul desires that Christians avoid drunkenness and gluttony, that they live temperate and sober lives, in order that the body may not grow soft and sensual.

John Calvin
Gal 5:19
19.Now the works of the flesh are manifest. To obey the spirit and to oppose the flesh, are two great objects which have been set before Christians, and for the attainment of which they have been urged to make the most strenuous exertions. In accordance with these views, he now draws a picture both of the flesh and of the spirit. If men knew themselves, they would not need this inspired declaration, for they are nothing but flesh; but such is the hypocrisy belonging to our natural state, we never perceive our depravity till the tree has been fully made known by its fruits. (Mat_7:16; Luk_6:44.)

The apostle therefore now points out to us those sins against which we must fight, in order that we may not live according to the flesh. He does not indeed enumerate them all, and so he himself states at the conclusion of the list; but from those brought forward, the character of the remainder may be easily ascertained. Adultery and fornication are placed first, and next follows uncleanness, which extends to every species of unchastity. Lasciviousness appears to be a subsidiary term, for the Greek word ασέλγεια, which is thus translated, is applied to those who lead wanton and dissolute lives. These four denote sins forbidden by the seventh commandment. The next mentioned is idolatry, which is here employed as a general term for services grossly superstitious and openly practiced.
Seven classes which immediately follow, are closely allied, and another two are afterwards added. Anger and hatred differ chiefly in this, that anger is short, and hatred is lasting. Emulations and envyings are the occasions of hatred; and the following distinction between them is stated by Aristotle, in his second book on Rhetoric: — He who emulates is grieved that another should excel him, not because the virtue or worth of that person, in itself considered, gives him uneasiness, but because he would wish to be superior. The envious man has no desire to excel, but is grieved at the excellence of other men. None, therefore, he tells us, but low and mean persons indulge in envy, while emulation dwells in lofty and heroic minds. Paul declares both to be diseases of the flesh. From anger and hatred arise variance, strife, seditions; and he even traces the consequences so far as to mention murders and witchcraft By revellings, he means a dissolute life, and every kind of intemperance in the gratification of the palate. It deserves notice, that heresies are enumerated among the works of the flesh; for it shows clearly that the word flesh is not confined, as the sophists imagine, to sensuality. What produces heresies but ambition, which deals not with the lower senses, but with the highest faculties of the mind? He says that these works are manifest, so that no man may think that he will gain anything by evading the question; for what avails it to deny that the flesh reigns in us, if the fruit betrays the quality of the tree?

A.T. Robertson
Gal 5:19
Manifest (phanera). Opposed to “hidden” (krupta). Ancient writers were fond of lists of vices and virtues. Cf. Stalker’s sermons on The Seven Cardinal Virtues and The Seven Deadly Sins. There are more than seven in this deadly list in Gal_5:19-21. He makes the two lists in explanation of the conflict in Gal_5:17 to emphasize the command in Gal_5:13. There are four groups in Paul’s list of manifest vices:

(1) Sensual sins like fornication (porneia, prostitution, harlotry), uncleanness (akatharsia, moral impurity), lasciviousness (aselgeia, wantonness), sexual vice of all kinds prevailed in heathenism.

(2) Idolatry (eidōlatreia, worship of idols) and witchcraft (pharmakeia from pharmakon, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and Rev_18:23. See note on Act_19:19 perierga, curious arts.

(3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (exthrai, personal animosities), strife (eris, rivalry, discord), jealousies (zēlos or zēloi, MSS. vary, our very word), wraths (thumoi, stirring emotions, then explosions), factions (eritheiai, from erithos, day labourer for hire, worker in wool, party spirit), divisions (dichostasiai, splits in two, dicha and stasis), heresies (haireseis, the very word, but really choosings from haireomai, preferences), envyings (phthonoi, feelings of ill-will). Surely a lively list.

(4) Drunkenness (methai, old word and plural, drunken excesses, in N.T. only here and Luk_21:34; Rom_13:13), revellings (kōmoi, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and Rom_13:13; 1Pe_4:3).

And such like (kai ta homoia toutois). And the things like these (associative instrumental toutois after homoia, like). It is not meant to be exhaustive, but it is representative.

Albert Barnes
Gal 5:20
Witchcraft – Pretending to witchcraft. The apostle does not vouch for the actual existence of witchcraft; but he says that what was known as such was a proof of the corrupt nature of man, and was one of the fruits of it. No one can doubt it. It was a system of imposture and falsehood throughout; and nothing is a better demonstration of the depravity of the human heart than an extended and systematized attempt to impose on mankind. The word which is used here (φαρμακεία pharmakeia, whence our word “pharmacy,” from φάρμακον pharmakon, a medicine, poison, magic potion) means, properly, the preparing and giving of medicine. Then it means also poisoning, and also magic art, or enchantment; because in savage nations pharmacy or medicine consisted much in magical incantations. Thence it means sorcery or enchantment, and it is so used uniformly in the New Testament. It is used only in Gal_5:20; Rev_9:21; Rev_18:23; Rev_21:8. Some have supposed that it means poisoning here, a crime often practiced; but the more correct interpretation is, to refer it to the black art, or to pretensions to witchcraft, and the numerous delusions which have grown out of it, as a striking illustration of the corrupt and depraved nature of man.

Hatred – Greek: “hatreds,” in the plural. Antipathies, and lack of love, producing contentions and strifes.

Emulations – (ζήλοι zēloi). In a bad sense, meaning heart-burning, or jealousy, or perhaps inordinate ambition. The sense is ardor or zeal in a bad cause, leading to strife, etc.

Wrath – This also is plural in the Greek (θυμοὶ thumoi), meaning passions, “bursts of anger;” see the note at 2Co_12:20.

Strife – Also plural in the Greek; see the note at 2Co_12:20

Heresies – Heresies – Margin, “Sects.” Greek Αἱρεσεις Haireseis see the note at Act_24:14. The words “heresy” and “heresies” occur only in these places, and in Gal_5:20; 2Pe_2:1. The Greek word occurs also in Act_5:17 (translated “sect”); Act_15:5; Act_24:5; Act_26:5; Act_28:22, in all which places it denotes, and is translated, “sect.” We now attach to the word usually the idea of a fundamental error in religion, or some “doctrine” the holding of which will exclude from salvation. But there is no evidence that the word is used in this signification in the New Testament. The only place where it can be supposed to be so used, unless this is one, is in Gal_5:20, where, however, the word “contentions” or “divisions,” would be quite as much in accordance with the connection. That the word here does not denote error in doctrine, but schism, division, or “sects,” as it is translated in the margin, is evident from two considerations:

(1) It is the proper philological meaning of the word, and its established and common signification in the Bible.

(2) it is the sense which the connection here demands. The apostle had made no reference to error of doctrine, but is discoursing solely of “irregularity” in “conduct;” and the first thing which he mentions, is, that there were schisms, divisions, strifes. The idea that the word here refers to “doctrines” would by no means suit the connection, and would indeed make nonsense. It would then read, “I hear that there are divisions or parties among you, and this I cannot commend you for. For it must he expected that there would be “fundamental errors of doctrine” in the church.” But Paul did not reason in this manner. The sense is, “There are divisions among you. It is to be expected: there are causes for it; and it cannot he avoided that there should be, in the present state of human nature, divisions and sects formed in the church; and this is to be expected in order that those who are true Christians should be separated from those who are not.” The foundation of this necessity is not in the Christian religion itself, for that is pure, and contemplates and requires union; but the existence of sects, and denominations, and contentious may be traced to the following causes:

(1) The love of power and popularity. Religion may be made the means of power; and they who have the control of the consciences of people, and of their religious feelings and opinions, can control them altogether.

(2) showing more respect to a religious teacher than to Christ; see Notes on 1Co_1:12.

(3) the multiplication of tests, and the enlargement of creeds and confessions of faith. The consequence is, that every new doctrine that is incorporated into a creed gives occasion for those to separate who cannot accord with it.

(4) the passions of people – their pride, and ambition, and bigotry, and unenlightened zeal. Christ evidently meant that his church should be one; and that all who were his true followers should be admitted to her communion, and acknowledged everywhere as his own friends. And the time may yet come when this union shall be restored to his long distracted church, and that while there may be an honest difference of opinion maintained and allowed, still the bonds of Christian love shall secure union of “heart” in all who love the Lord Jesus, and union of “effort” in the grand enterprise in which all can unite – that of making war upon sin, and securing the conversion of the whole world to God.

Martin Luther
Gal 5:21 VERSE 21. Of the which I tell you before, as I have also told you in the past, that they which do such things shall not inherit the kingdom of God.

This is a hard saying, but very necessary for those false Christians and hypocrites who speak much about the Gospel, about faith, and the Spirit, yet live after the flesh. But this hard sentence is directed chiefly at the heretics who are large with their own self-importance, that they may be frightened into taking up the fight of the Spirit against the flesh.

John Calvin
Gal 5:21
21.Of which I tell you before. By this awful threatening he intended not only to alarm the Galatians, but likewise to glance indirectly at the false apostles, who had laid aside the far more valuable instruction, and spent their time in disputing about ceremonies. He instructs us, by his example, to press those exhortations and threatenings, agreeably to the words of the prophet, “Cry aloud, spare not; proclaim to my people their sins.”(Isa_58:1 )

What can be conceived more dreadful than that men should walk after the flesh, and shut themselves out from the kingdom of God? Who will dare to treat lightly the “abominable things which God hates?” (Jer_44:4.)

But in this way, we shall be told, all are cut off from the hope of salvation; for who is there that is not chargeable with some of those sins? I reply, Paul does not threaten that all who have sinned, but that all who remain impenitent, shall be excluded from the kingdom of God. The saints themselves often fall into grievous sins, but they return to the path of righteousness, “that which they do they allow not,” (Rom_7:15,) and therefore they are not included in this catalogue. All threatenings of the judgments of God call us to repentance. They are accompanied by a promise that those who repent will obtain forgiveness; but if we continue obstinate, they remain as a testimony from heaven against us.

They who do such things shall not inherit the kingdom of God. The word κληρονομεῖν signifies to possess by hereditary right; for by no right but that of adoption, as we have seen in other passages, do we obtain eternal life.

Albert Barnes
Gal 5:21
Envyings – Envying – The envy here referred to, was that which arose from the superior advantages and endowments which some claimed or possessed over others. Envy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usually connected with envy.

And such like – This class of evils, without attempting to specify all.

Of which I tell you before – In regard to which I forewarn you.

As I have also told you in time past – When he was with them.

Shall not inherit the kingdom of God – Cannot possibly be saved; see the notes at 1Co_6:9-11. In regard to this passage, we may remark:

(1) That it furnishes the most striking and unanswerable proof of human depravity. Paul represents these things as “the works of the flesh,” the works of the unrenewed nature of man. They are such as human nature, when left to itself, everywhere produces. The world shows that such is the fact; and we cannot but ask, is a nature producing this to be regarded as pure? Is man an unfallen being? Can he save himself? Does he need no Saviour?

(2) this passage is full of fearful admonition to those who indulge in any or all of these vices. Paul, inspired of God, has solemnly declared, that such cannot be saved. They cannot enter into the kingdom of heaven as they are. Nor is it desirable that they should. What would heaven be if filled up with adulterers, and fornicators, and idolaters, with the proud and envious, and with murderers, and drunkards? To call such a place heaven, would be an abuse of the word. No one could wish to dwell there; and such people cannot enter into heaven.

(3) the human heart must be changed, or man cannot be saved. This follows of course. If such is its tendency, then there is a necessity for such a change as that in regeneration, in order that man may be happy and be saved.

(4) we should rejoice that such people cannot, with their present characters, be admitted to heaven. We should rejoice that there is one world where these vices are unknown, a world of perfect and eternal purity. When we look at the earth; when we see how these vices prevail; when we reflect that every land is polluted, and that we cannot traverse a continent or an island, visit a nook or corner of the earth, dwell in any city or town, where these vices do not exist, O how refreshing and invigorating is it to look forward to a pure heaven! How cheering the thought that there is one world where these vices are unknown; one world, all whose ample plains may be traversed, and the note of blasphemy shall never fall on the ear; one world, where virtue shall be safe from the arts of the seducer; one world where we may forever dwell, and not one reeling and staggering drunkard shall ever be seen; where there shall be not one family in want and tears from the vice of its unfaithful head! With what joy should we look forward to that world! With what ardor should we pant that it may be our own!

Cornelius Lapide
Gal 5:22-23 Joy. The joy which springs from a clear conscience, one free from guilt and from mental disturbances. A contented mind is a perpetual feast. Cyprian (lib. de Disciplinâ et Bono Pudicitiæ) says “The greatest pleasure is to have conquered pleasure; and there is no greater victory than that that is obtained over our lusts.” On the other hand, the fruit of concupiscence is grief and sorrow. As Chrysostom says (Hom. 13 in Acts), “impure pleasure is like that obtained by a scrofulous man when he scratches himself. For to this pleasure, so short-lived, there succeeds a more enduring pain.”:

Goodness. A disposition to do kindnesses to others, goodness being much the same as beneficence. Jerome says that Zeno defines this latter thus: “Goodness is a virtue which does good to others, or a virtue from which usefulness to others springs, or a disposition which makes a man the benefactor of his fellows.”

Modesty. Modesty is the virtue which imposes a mode or rule to all external actions, and controls our speech, laughter, sport. It proceeds from the inward power we have to control our passions. Ambrose (0ffic. i. 18) says. “According to our external actions the hidden man of the heart is judged. From them he is declared to be light, or boastful, or heady, or earnest, or firm, or pure, or of good judgment.” Cf. also Ecclus. 19:27. Hence S. Augustine’s counsel (Reg. 3): “In all your actions let there be nothing to offend the eyes of any one, but only what becometh holiness.”

S. Jerome says: “Temperance has to do not only with sexual appetite, but also with food and drink, with anger, and menial disturbance, and the love of detraction. There is this difference between modesty and temperance, that the former is found in the perfect, of whom the Saviour says, ‘Blessed are the meek, for they shall inherit the earth,’ just as He says of Himself’, ‘Learn of Me, for I am meek and lowly of heart.’ But temperance is found in those that are in the way of virtue, who have not yet arrived at the goal; in whose minds impure thought and desires arise, but only to be checked; whose souls are polluted, but not overcome; in whom act does not follow evil suggestion. It is not enough, however, that the desires should be under the power of temperance; it must rule also over the three other emotions of sorrow, joy, and fear.”

Martin Luther
Gal 5:22 VERSES 22, 23. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance.

The Apostle does not speak of the works of the Spirit as he spoke of the works of the flesh, but he attaches to these Christian virtues a better name. He calls them the fruits of the Spirit.

LOVE

It would have been enough to mention only the single fruit of love, for love embraces all the fruits of the Spirit. In 1 Corinthians 13, Paul attributes to love all the fruits of the Spirit: “Charity suffereth long, and is kind,” etc. Here he lets love stand by itself among other fruits of the Spirit to remind the Christians to love one another, “in honor preferring one another,” to esteem others more than themselves because they have Christ and the Holy Ghost within them.

JOY

Joy means sweet thoughts of Christ, melodious hymns and psalms, praises and thanksgiving, with which Christians instruct, inspire, and refresh themselves. God does not like doubt and dejection. He hates dreary doctrine, gloomy and melancholy thought. God likes cheerful hearts. He did not send His Son to fill us with sadness, but to gladden our hearts. For this reason the prophets, apostles, and Christ Himself urge, yes, command us to rejoice and be glad. “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee.” (Zec_9:9.) In the Psalms we are repeatedly told to be “joyful in the Lord.” Paul says: “Rejoice in the Lord always.” Christ says: “Rejoice, for your names are written in heaven.”

PEACE

Peace towards God and men. Christians are to be peaceful and quiet. Not argumentative, not hateful, but thoughtful and patient. There can be no peace without longsuffering, and therefore Paul lists this virtue next.

LONGSUFFERING

Longsuffering is that quality which enables a person to bear adversity, injury, reproach, and makes them patient to wait for the improvement of those who have done him wrong. When the devil finds that he cannot overcome certain persons by force he tries to overcome them in the long run. He knows that we are weak and cannot stand anything long. Therefore he repeats his temptation time and again until he succeeds. To withstand his continued assaults we must be longsuffering and patiently wait for the devil to get tired of his game.

GENTLENESS

Gentleness in conduct and life. True followers of the Gospel must not be sharp and bitter, but gentle, mild, courteous, and soft-spoken, which should encourage others to seek their company. Gentleness can overlook other people’s faults and cover them up. Gentleness is always glad to give in to others. Gentleness can get along with forward and difficult persons, according to the old pagan saying: “You must know the manners of your friends, but you must not hate them.” Such a gentle person was our Savior Jesus Christ, as the Gospel portrays Him. Of Peter it is recorded that he wept whenever he remembered the sweet gentleness of Christ in His daily contact with people. Gentleness is an excellent virtue and very useful in every walk of life.

GOODNESS

A person is good when he is willing to help others in their need.

FAITH

In listing faith among the fruits of the Spirit, Paul obviously does not mean faith in Christ, but faith in men. Such faith is not suspicious of people but believes the best. Naturally the possessor of such faith will be deceived, but he lets it pass. He is ready to believe all men, but he will not trust all men. Where this virtue is lacking men are suspicious, forward, and wayward and will believe nothing nor yield to anybody. No matter how well a person says or does anything, they will find fault with it, and if you do not humor them you can never please them. It is quite impossible to get along with them. Such faith in people therefore, is quite necessary. What kind of life would this be if one person could not believe another person?

MEEKNESS

A person is meek when he is not quick to get angry. Many things occur in daily life to provoke a person’s anger, but the Christian gets over his anger by meekness.

TEMPERANCE

Christians are to lead sober and chaste lives. They should not be adulterers, fornicators, or sensualists. They should not be quarrelers or drunkards. In the first and second chapters of the Epistle to Titus, the Apostle admonishes bishops, young women, and married folks to be chaste and pure.

John Calvin
Gal 5:22
22.But the fruit of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, “Nothing but what is evil comes from man; nothing good comes but from the Holy Spirit.” There have often appeared in unrenewed men remarkable instances of gentleness, integrity, temperance, and generosity; but it is certain that all were but specious disguises. Curius and Fabrieius were distinguished for courage, Cato for temperance, Scipio for kindness and generosity, Fabius for patience; but it was only in the sight of men, and as members of civil society, that they were so distinguished. In the sight of God nothing is pure but what proceeds from the fountain of all purity.

Joy does not here, I think, denote that “joy in the Holy Ghost” (Rom_14:17,) of which he speaks elsewhere, but that cheerful behavior towards our fellow-men which is the opposite of moroseness. Faith means truth, and is contrasted with cunning, deceit, and falsehood, as peace is with quarrels and contentions. Long-suffering is gentleness of mind, which disposes us to take everything in good part, and not to be easily offended. The other terms require no explanation, for the dispositions of the mind must be learned from the outward conduct.

But if spiritual men are known by their works, what judgment, it will be asked, shall we form of wicked men and idolaters, who exhibited an illustrious resemblance of all the virtues? for it is evident from their works that they were spiritual. I reply, as all the works of the flesh do not appear openly in a carnal man, but his carnaltry is discovered by one or another vice, so a single virtue will not entitle us to conclude that a man is spiritual. Sometimes it will be made evident, by other vices, that sin reigns in him; and this observation may be easily applied to all the cases which I have enumerated.

Adam Clarke
Gal 5:22
But the fruit of the Spirit – Both flesh – the sinful dispositions of the human heart and spirit – the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh, with all its bad fruits, we have already seen; the tree of the Spirit, with its good fruits, we shall now see.

Love – Αγαπη· An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See Gal_5:6.

Joy – Χαρα· The exultation that arises from a sense of God’s mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See Rom_5:2.

Peace – Ειρηνη· The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See Rom_5:1, and the notes there.

Long-suffering – Μακροθυμια· Long-mindedness, bearing with the frailties and provocations of others, from the consideration that God has borne long with ours; and that, if he had not, we should have been speedily consumed: bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God’s providence, and thus deriving benefit from every occurrence.

Gentleness – Χρηστοτης· Benignity, affability; a very rare grace, often wanting in many who have a considerable share of Christian excellence. A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect.

Goodness – Αγαθωσυνη· The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men to the utmost of our ability. But all this must spring from a good heart – a heart purified by the Spirit of God; and then, the tree being made good, the fruit must be good also.

Faith – Πιστις, here used for fidelity – punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.

Albert Barnes
Gal 5:22
But the fruit of the Spirit – That which the Holy Spirit produces. It is not without design, evidently, that the apostle uses the word “Spirit” here, as denoting that these things do not flow from our own nature. The vices above enumerated are the proper “works” or result of the operations of the human heart; the virtues which he enumerates are produced by a foreign influence – the agency of the Holy Spirit. Hence, Paul does not trace them to our own hearts, even when renewed. He says that they are to be regarded as the proper result of the Spirit’s operations on the soul.

Is love – To God and to human beings. Probably the latter here is particularly intended, as the fruits of the Spirit are placed in contradistinction from those vices which lead to strifes among people. On the meaning of the word love, see the notes at 1Co_13:1; and for an illustration of its operations and effects, see the notes at that whole chapter.

Joy – In the love of God; in the evidences of pardon; in communion with the Redeemer, and in his service; in the duties of religion, in trial, and in the hope of heaven; see the notes at Rom_5:2; compare 1Pe_1:8.

Peace – As the result of reconciliation with God; see the notes at Rom_5:1.

Long-suffering – In affliction and trial, and when injured by others; see the note at 1Co_13:4.

Gentleness – The same word which is translated “kindness” in 2Co_6:6; see the note at that place. The word means goodness, kindness, benignity; and is opposed to a harsh, crabbed, crooked temper. It is a disposition to be pleased; it is mildness of temper, calmness of spirit, an unruffled disposition, and a disposition to treat all with urbanity and politeness. This is one of the regular effects of the Spirit’s operations on the heart. Religion makes no one crabby, and morose, and sour. It sweetens the temper; corrects an irritable disposition; makes the heart kind; disposes us to make all around us as happy as possible. This is true politeness; a kind of politeness which can far better be learned in the school of Christ than in that of Chesterfield; by the study of the New Testament than under the direction of the dancing-master.

Goodness – See the note at Rom_15:14. Here the word seems to be used in the sense of beneficence, or a disposition to do good to others. The sense is, that a Christian must be a good man.

Faith – On the meaning of the word faith, see the note at Mar_16:16. The word here may be used in the sense of fidelity, and may denote that the Christian will be a faithful man, a man faithful to his word and promises; a man who can be trusted or confided in. It is probable that the word is used in this sense because the object of the apostle is not to speak of the feelings which we have toward God so much as to illustrate the influences of the Spirit in directing and controlling our feelings toward people. True religion makes a man faithful. The Christian is faithful as a man; faithful as a neighbor, friend, father, husband, son. He is faithful to his contracts; faithful to his promises. No man can be a Christian who is not thus faithful, and all pretensions to being under the influences of the Spirit when such fidelity does not exist, are deceitful and vain.

John Calvin
Gal 5:23
23.Against such there is no law. Some understand these words as meaning simply that the law is not directed against good works, “from evil manners have sprung good laws.” But Paul’s real meaning is deeper and less obvious; namely, that, where the Spirit reigns, the law has no longer any dominion. By moulding our hearts to his own righteousness, the Lord delivers us from the severity of the law, so that our intercourse with himself is not regulated by its covenant, nor our consciences bound by its sentence of condemnation. Yet the law continues to teach and exhort, and thus performs its own office; but our subjection to it is withdrawn by the Spirit of adoption. He thus ridicules the false apostles, who, while they enforced subjection to the law, were not less eager to release themselves from its yoke. The only way, he tells us, in which this is accomplished, is, when the Spirit of God obtains dominion, from which we are led to conclude that they had no proper regard to spiritual righteousness.

Albert Barnes
Gal 5:23
Meekness – Meekness is patience in the reception of injuries. It is neither meanness nor a surrender of our rights, nor cowardice; but it is the opposite of sudden anger, of malice, of long-harbored vengeance. Christ insisted on his right when he said, “If I have done evil, bear witness of the evil; but if well, why smitest thou me?” Joh_18:23. Paul asserted his right when he said, “They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves, and fetch us out,” Act_16:37. And yet Christ was the very model of meekness. It was one of his characteristics, “I am meek,” Mat_11:29. So of Paul. No man endured more wrong, or endured it more patiently than he. Yet the Saviour and the apostle were not passionate. They bore all patiently. They did not press their rights through thick and thin, or trample down the rights of others to secure their own.
Meekness is the reception of injuries with a belief that God will vindicate us. “Vengeance is his; he will repay,” Rom_12:19. It little becomes us to take his place, and to do what he has promised to do.
Meekness produces peace. It is proof of true greatness of soul. It comes from a heart too great to be moved by little insults. It looks upon those who offer them with pity. He that is constantly ruffled; that suffers every little insult or injury to throw him off his guard and to raise a storm of passion within, is at the mercy of every mortal that chooses to disturb him. He is like “the troubled sea that cannot rest, whose waters cast up mire and dirt.”

Temperance – The word used here, (ἐγκράτεια egkrateia), means properly “self-control, continence.” It is derived from ἐν en and κράτος kratos, “strength,” and has reference to the power or ascendancy which we have over exciting and evil passions of all kinds. It denotes the self-rule which a man has over the evil propensities of his nature. Our word temperance we use now in a much more limited sense, as referring mainly to abstinence from intoxicating drinks. But the word here used is employed in a much more extended signification. It includes the dominion over all evil propensities, and may denote continence, chastity, self-government, moderation in regard to all indulgences as well as abstinence from intoxicating drinks. See the word explained in the notes at Act_24:25. The sense here is, that the influences of the Holy Spirit on the heart make a man moderate in all indulgences; teach him to restrain his passions, and to govern himself; to control his evil propensities, and to subdue all inordinate affection.

The Christian will not only abstain from intoxicating drinks, but from all exciting passions; he will be temperate in his manner of living, and in the government of his temper. This may be applied to temperance properly so called with us; but it should not be limited to that. A Christian must be a temperate man; and if the effect of his religion is not to produce this, it is false and vain. Abstinence from intoxicating drinks, as well as from all improper excitement, is demanded by the very genius of his religion, and on this subject there is no danger of drawing the cords too close. No one was ever injured by the strictest temperance, by total abstinence from ardent spirits, and from wine as a beverage; no man is certainly safe who does not abstain; no man, it is believed, can be in a proper frame of mind for religious duties who indulges in the habitual use of intoxicating drinks. Nothing does more scandal to religion than such indulgences; and, other things being equal, he is the most under the influence of the Spirit of God who is the most thoroughly a person of temperance.

Against such there is no law – That is, there is no law to condemn such persons. These are not the things which the Law denounces. These, therefore, are the true freemen; free from the condemning sentence of the Law, and free in the service of God. Law condemns sin; and they who evince the spirit here referred to are free from its denunciations.

Cornelius Lapide
Gal 5:24 Those who are led by the Spirit of Christ have crucified their lust, their corrupt nature with its vicious tendencies and actual vices. “They have subdued it,” says S. Augustine, “out of that holy fear which abideth for ever, which makes us afraid of offending Him whom we love with all our heart and soul and mind.”

Martin Luther
Gal 5:24 VERSE 24. And they that are Christ’s have crucified the flesh with the affections and lusts.

True believers are no hypocrites. They crucify the flesh with its evil desires and lusts. Inasmuch as they have not altogether put off the sinful flesh they are inclined to sin. They do not fear or love God as they should. They are likely to be provoked to anger, to envy, to impatience, to carnal lust, and other emotions. But they will not do the things to which the flesh incites them. They crucify the flesh with its evil desires and lusts by fasting and exercise and, above all, by a walk in the Spirit.

To resist the flesh in this manner is to nail it to the Cross. Although the flesh is still alive it cannot very well act upon its desires because it is bound and nailed to the Cross.

John Calvin
Gal 5:24
24.And they that are Christ’s. He adds this, in order to show that all Christians have renounced the flesh, and therefore enjoy freedom. While he makes this statement, the apostle reminds the Galatians what true Christianity is, so far as relates to the life, and thus guards them against a false profession of Christianity. The word crucified is employed to point out that the mortification of the flesh is the effect of the cross of Christ. This work does not belong to man. By the grace of Christ “we have been planted together in the likeness of his death” (Rom_6:5,) that we no longer might live unto ourselves. If we are buried with Christ, by true self-denial, and by the destruction of the old man, we shall then enjoy the privilege of the sons of God. The flesh is not yet indeed entirely destroyed; but it has no right to exercise dominion, and ought to yield to the Spirit. The flesh and its lusts are a figure of speech of exactly the same import with the tree and its fruits. The flesh itself is the depravity of corrupt nature, from which all evil actions proceed. (Mat_15:19; Mar_7:21.) Hence it follows, that the members of Christ have cause to complain, if they are still held to be in bondage to the law, from which all who have been regenerated by his Spirit are set free.

Martin Luther
Gal 5:25 Whenever you are being praised, remember it is not you who is being praised but Christ, to whom all praise belongs. When you preach the Word of God in its purity and also live accordingly, it is not your own doing, but God’s doing. And when people praise you, they really mean to praise God in you. When you understand this–and you should because “what hast thou that thou didst not receive?”–you will not flatter yourself on the one hand and on the other hand you will not carry yourself with the thought of resigning from the ministry when you are insulted, reproached, or persecuted.

It is really kind of God to send so much infamy, reproach, hatred, and cursing our way to keep us from getting proud of the gifts of God in us. We need a millstone around our neck to keep us humble. There are a few on our side who love and revere us for the ministry of the Word, but for every one of these there are a hundred on the other side who hate and persecute us.

The Lord is our glory. Such gifts as we possess we acknowledge to be the gifts of God, given to us for the good of the Church of Christ. Therefore we are not proud because of them. We know that more is required of them to whom much is given, than of such to whom little is given. We also know that God is no respecter of persons. A plain factory hand who does his work faithfully pleases God just as much as a minister of the Word.

John Calvin
Gal 5:25
25.If we live in the Spirit.According to his usual custom, the apostle draws from the doctrine a practical exhortation. The death of the flesh is the life of the Spirit. If the Spirit of God lives in us, let him govern our actions. There will always be many persons daring enough to make a false boast of living in the Spirit, but the apostle challenges them to a proof of the fact. As the soul does not remain idle in the body, but gives motion and rigour to every member and part, so the Spirit of God cannot dwell in us without manifesting himself by the outward effects. By the life is here meant the inward power, and by the walk the outward actions. The metaphorical use of the word walk, which frequently occurs, describes works as evidences of the spiritual life.

Cornelius Lapide
Gal 5:26 S. Jerome says: “They are desirous of solid glory who seek the approval of God, and that praise which is due to virtue.”

John Calvin
Gal 5:26
26.Let us not be desirous of vain-glory, The special exhortations which were addressed to the Galatians were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother. Paul therefore directs us to guard against it, for the vain-glory (κενοδοξία) of which he speaks is nothing else than ambition, (filimia,) or the desire of honor, by which every one desires to excel all others. The heathen philosophers do not condemn every desire of glory; but among Christians, whoever is desirous of glory departs from true glory, and therefore is justly charged with idle and foolish ambition. It is not lawful for us to glow but in God alone. Every other kind of glorying is pure vanity. Mutual provocations and envyings are the daughters of ambition. He who aspires to the highest rank must of necessity envy all others, and disrespectful, biting, stinging language is the unavoidable consequence.

Adam Clarke
Gal 5:26
Let us not be desirous of vain glory – Κενοδοξοι· Let us not be vain glorious – boasting of our attainments; vaunting ourselves to be superior to others; or seeking honor from those things which do not possess moral good; in birth, riches, eloquence, etc., etc.

Provoking one another – What this may refer to we cannot tell; whether to the Judaizing teachers, endeavoring to set themselves up beyond the apostle, and their attempts to lessen him in the people’s eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul’s influence in the Galatian Churches; or whether to some other matter in the internal economy of the Church, we know not. But the exhortation is necessary for every Christian, and for every Christian Church. He who professes to seek the honor that comes from God, should not be desirous of vain glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he never deserved any gift or blessing from God should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be content with the honor that comes from God, if they would take heed to give no provocations to their fellow Christians, if they would cease from envying those on whom either God or man bestows honors or advantages, we should soon have a happier and more perfect state of the Christian Church than we now see. Christianity requires us to esteem each other better than ourselves, or in honor to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the Church of Christ, it would not have been so strongly recommended. But who lays this to heart, or even thinks that this is indispensably necessary to his salvation? Where this disposition lives not, there are both the seed and fruit of the flesh. Evil tempers are the bane of religion and totally contrary to Christianity.

Albert Barnes
Gal 5:26
Let us not be desirous of vainglory – The word used here (κενόδοξοι kenodoxoi) means “proud” or “vain” of empty advantages, as of birth, property, eloquence, or learning. The reference here is probably to the paltry competitions which arose on account of these supposed advantages. It is possible that this might have been one cause of the difficulties existing in the churches of Galatia, and the apostle is anxious wholly to check and remove it. The Jews prided themselves on their birth, and people are everywhere prone to overvalue the supposed advantages of birth and blood. The doctrines of Paul are, that on great and most vital respects people are on a level; that these things contribute nothing to salvation (notes, Gal_3:28); and that Christians should esteem them of little importance, and that they should not be suffered to interfere with their fellowship, or to mar their harmony and peace.

Provoking one another – The sense is, that they who are desirous of vainglory, do provoke one another. They provoke those whom they regard as inferiors by a haughty carriage and a contemptuous manner toward them. They look upon them often with contempt; pass them by with disdain; treat them as beneath their notice; and this provokes on the other hand hard feeling, and hatred. and a disposition to take revenge. When people regard themselves as equal in their great and vital interests; when they feel that they are fellow-heirs of the grace of life; when they feel that they belong to one great family, and are in their great interests on a level; deriving no advantage from birth and blood; on a level as descendants of the same apostate father; as being themselves sinners; on a level at the foot of the cross, at the communion table, on beds of sickness, in the grave, and at the bar of God; when they feel this, then the consequences here referred to will be avoided. There will be no haughty carriage such as to provoke opposition; and on the other hand there will be no envy on account of the superior rank of others.

Envying one another – On account of their superior wealth, rank, talent, learning. The true way to cure envy is to make people feel that in their great and important interests they are on a level. Their great interests are beyond the grave. The distinctions of this life are temporary, and are comparative trifles. Soon all will be on a level in the grave, and at the bar of God and in heaven. Wealth, and honor, and rank do not avail there. The poorest man will wear as bright a crown as the rich; the man of most humble birth will be admitted as near the throne as he who can boast the longest line of illustrious ancestors. Why should a man who is soon to wear a “crown incorruptible and undefiled and that fadeth not away,” envy him who has a ducal coronet here, or a royal diadem – baubles that are soon to be laid aside forever? Why should he, though poor here, who is soon to inherit the treasures of heaven where “moth and rust do not corrupt,” envy him who can walk over a few acres as his own, or who has accumulated a glittering pile of dust, soon to be left forever?

Why should he who is soon to wear the robes of salvation, made “white in the blood of the Lamb,” envy him who is “clothed in purple and fine linen,” or who can adorn himself and his family in the most gorgeous attire which art and skill can make, soon to give place to the winding-sheet; soon to be succeeded by the simple garb which the most humble wears in the grave? If men feel that their great interests are beyond the tomb: that in the important matter of salvation they are on a level; that soon they are to be undistinguished beneath the clods of the valley, how unimportant comparatively would it seem to adorn their bodies, to advance their name and rank and to improve their estates! The rich and the great would cease to look down with contempt on those of more humble rank, and the poor would cease to envy those above them, for they are soon to be their equals in the grave; their equals, perhaps their superiors in heaven!

Galatians Chapter 5:1-15 Sunday School Notes

These are some of my notes for Sunday, June 28, 2009 in the Lifeway Explore the Bible series

Books referenced in these notes are:

1.) Grace in Galatia, by Ben Witherington III

2. ) The Epistle to the Galatians, NIGTC by F.F. Bruce

3.) IVP Bible Background Commentary: New Testament, by Craig Keener

Gal 5:1
“For freedom Christ has set us free”: Witheringtonsays the context here is sacral redemption of slaves, who could not actually be involved a contract. Thus legal fictions like “For freedom Apollo the Pythian bought from Soribus of Amphissa a female slave named Nicaea. The purchase, however, Nicaea has committed unto Apollo for freedom”. The slave gives the money to a temple, thereby making the slave property of a god, and it’s servant. Paul thus suggests human beings are slaves to sin, and Christ the God who redeems humans, since slaves cannot free themselves. (Witherington)

Why did Gentiles find the Mosaic Law tempting? Certainly circumcision was considered repellent. But Judaism’s rituals and holy days much more resemble paganism than Christianity, which only had baptism and the Lord’s Supper for rites.(Witherington)

Why is Paul waiting so late in Galatians letter to openly speak of circumcision? Witherington sees Paul as practicing a rhetorical strategy called “insinuato”, saving direct comment about issues until the end of an argument in order to be more forceful.(Witherington)

Gal 5:2
“I, Paul”: Paul speaks with the authority of an apostle– indeed THE apostle for the Galatians, but here instead of laying down the law, Paul might instead be invoking familiarity “I, Paul, whom you know well, tell you”. (Bruce)

For Paul, the Mosaic Covenant was made void by Christ on the cross, bearing the penalty of Law-breaking for His people. Thus a new covenant is in effect. If the Galatians clung to the old covenant, Christ’s new covenant would not avail them at the end of the age aka Judgment Day.(Witherington)

Gal 5:3
Paul’s “again” is a rhetorical repetition to stress his point: circumcision leads to following the whole Law and losing Christ’s intervention. There is no partial Law: all or nothing. See 4 Macc 5:20-21; Sir 7:8; and James 2:10 for similar views.(Witherington)

One might be circumcised involuntarily, as Jewish male infants were, but to choose circumcision as an adult Gentile meant to choose to follow the whole Law. Accounts in Josephus’ “Antiquities” show circumcision was the standard rite for Gentile admission into Judaism in that day (Ant. 13.257;20.139;20.145; 20.44-88)(Bruce)

Is this circumcision a step toward the whole Law for the Judaizers, or completion of necessary rites to becoming a Christian?(Bruce)

Most Jewish sages considered that righteous Gentiles could be saved by following the seven laws given to Noah after the Flood. However, if one converted to Judaism, one was then required to keep all 613 commandments in the Torah.(Keener)

Ancient Jewish sages had mixed opinions on the necessity of keeping the whole Law. Gamaliel II (active post 70 AD) felt Ezk 18:5-9’s 13 commandments required one to keep the whole Law. Akiva (c. 50-135 AD) on the other hand felt one could gain entrance into the world to come by a single good deed, thanks to God’s mercy.(Bruce)

Gal 5:4
To follow the Law is to part from Christ, who has replaced the Law with His own law. You are obligated for perfect works, no longer justified by grace at final judgment.

Most Jews felt they were born into the old covenant, but believed one could “alienated, cut off” from the Law by refusing to keep its commandments.(Keener)

Gal 5:5
“We” presumably was, as before in the letter, “We Jewish Christians”. Thus even former Jews, followers of the Law, now await the final judgment in the Spirit in hope of being acquitted by faith in Christ.(Witherington)

Most Jews believed the Spirit of God was active in OT times, and would be especially active in the end times. (Keener)

The Spirit’s part in making the future justification of believers part of the now is also written of in Rom 5:1-5; 2 Cor 5:5; Eph 1:13. (Bruce)

Gal 5:6
Under Christ’s new covenant, it isn’t ritual that does the trick, rather faith working in love. “Love” is never passive for Paul, but always expressed in action.(Witherington)

J. B. Lightfoot felt this phrase “faith working through love” bridged the gap in thought between Paul and James, both of whom thereby speak of faith as an active principle, not just an idea. (Bruce)

Gal 5:7
This is a racing metaphor, about a runner stepping close in front of another runner and thus ruining their stride. There were rules against such tricks in ancient sports.(Witherington)

Ancient writers often compared living the moral life to a race. (Keener)

Gal 5:8
Greek peismone means persuasion, seduction, or corrupt. “Obey” in 5:7 comes from the same root, peitho, as this word. Thus Paul is playing with words here. Chrysostom and Epiphanius both equate “persuasion” with flattery and empty rhetoric. Paul implies here that his own argument comes from God.(Witherington)

Gal 5:9
Paul quotes a typical proverb here, also used by him in 1 Cor 5:6. Leaven is synonymous with corruption or evil (Mk 8:15, 1 Cle 5:6, Ign Mag 10:2). Paul is likely warning a few bad people could corrupt the whole Galatian assembly given time.(Witherington)

Gal 5:10a
Paul expresses confidence the Galatians will win through. This is both an encouragement to the Galatians to stay true and Paul’s surety that God is greater than the Judaizers. (Witherington)

Gal 5:10b
Whoever, singular, is agitating the Galatians will pay in the end. More Judgment Day, aka the eschaton, language.(Witherington)

Gal 5:11
Puzzling verse. Preaching circumcision and persecution are seen as mutually exclusive.

The standard conversion rites for Gentiles to enter Judaism were circumcision for males and baptism for males and females.(Keener)

Paul likely did preach circumcision when still a Jew, in synagogue to God-fearers and proselytes. This doesn’t likely refer to Timothy, because the dating for Galatians in relation to Acts (chp 11 or chp 15) put it before Timothy’s circumcision(chp 16).

Greek skandalon, originally meaning “a trap”, came to mean by this time something offensive, repulsive, or icniting opposition. (Sir 7:6; 27:23; Jud 5:20)(Witherington)

For Jews the scandal of the cross was in the OT curse on anyone hung on a tree. For Gentiles it was the idea that a savior could be someone who allowed himself to die the most dishonorable death known. A third, continuing scandal is how the cross eliminates the possibility of an individual contributing to their own salvation in any way, thus puncturing most people notions of self-worth. (Bruce)

Gal 5:12
Paul resorts to biting irony, because being castrated excluded men from participation in Judaism. Thus the Judaizers are wished to remove themselves from Judaism rather than the Galatians from Christianity. This may also refer to the cult of Cybele of Galatia, which had an emasculation rite, thus also implying the Judaizers might desert Galatian Christians, but for paganism. (Witherington)

Ancient Jews and Gentiles alike tended to a revulsion toward eunuchs. Roman emperor Hadrian (76-138 AD; reigned 117-138) passed an anti-castration law. (Keener)

Gal 5:13
“Brothers” is a rhetorical attempt to separate the Judaizers from the Christian Galatians, to show they are not proper members of assembly.(Witherington)

“Freedom” is an odd word to use in ancient times of slaves and emperors. And in such a setting might be interpreted as an anarchist “do what you will”.(Witherington)

“Opportunity, occasion”, Greek aphorme, was originally the word for a military base or the home base of an expedition. It shifted over time to “occasion” in later Koine Greek.(Witherington)

What is the “flesh”, Greek sarx? Some people relate it to the Jewish concept of every human having within him an evil impulse and a good impulse. That’s not so far off. For Paul, the flesh is the one part of Christians not renewed after conversion. It awaits the new body at the end time. Thus Paul takes “the Spirit is willing, the flesh is weak” seriously.(Witherington)

“Serve one another” might well be better translated something like “be enslaved to one another”. Paul is being paradoxical here, suggesting Christ-given freedom should result in self-sacrifice in service to fellow believers.(Witherington)

Gal 5:14
Paul again puzzles on first glance, speaking of fulfilling the Law after arguing so long against Christians practicing the Law. But with Paul there is a difference between practicing the Law and fulfilling the Law. Practicing the Law is the way of the old covenant; fulfilling the Law the way of Christ and his followers. Proper Christian behavior, as exemplified by Jesus in his life and death on the cross, does what the Law aims. (see Rom 8:4; 13:8-10, Mat 5:17) Christians, by leadership of the Spirit, can also fulfill the Law without performing it. Lev 19:18 is cited in the NT in Mat 5:43, 19:19; Rom 13:9; Jam 2:8; and also Did 1:2.(Witherington)

The difference between here and Gal 5:3 is that 5:3 speaks of the sum of the commandments of the Law, while here the subject is instead the aim or goal of the Law. Paul here isolates the basic principle of his quoted OT commandment to illustrate the commandment’s purpose. This was common rabbinic practice.(Bruce)

Gal 5:15
Here Paul is making an obvious, standard comparison to possible behavior in the controversy at Galatia and the behavior of wild animals, warning the assembly members not to go so far as to become so hateful they destroy their church. The progression is just like that of wild animals: bite, then devour/eat, finally consume/ eat up.(Witherington)

Ancient peoples found the notion of cannibalism even more disgusting than we moderns, if possible. (Keener)