Verse by Verse

¹⁴ But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. 

¹⁵ For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.

¹⁶ And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.

¹⁷ From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus.

¹⁸ Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

God forbid (v.14) — “far be it from me” with the emphasis on me. The Judaizers might preach law to save themselves from persecution, but Paul won’t.

boast (v.14) = exult

cross (v.14) — in contrast with those referred to in verse 12

world (v.14) — ceremonies and rites — the characteristics of the world that appeal to men

crucified (v.14) — accursed (Galatians 3:13) — There can be no compromise between the believer and the world.

The act of circumcision (v.15) affects only the outward man.

new creation (v.15) — new in quality, different in character

walk (v.16) — order one’s conduct

rule (v.16) = measuring rod, standard, principle. In this case, those who walk by the principle of verses 14-15.

mercy (v.16) = outward manifestation of pity — assumes need on the part of the recipient and adequate resources on the part of the giver

Israel of God (v.16) — When he adds “And upon the Israel of God,” he does not indicate a second class of believers; he is indicating all who put their trust in Christ. They are the true “Israel”; they are the spiritual descendants of Abraham and of Jacob. The very word is in itself a rebuke to the Galatian heresy. Those converts were being tempted to believe that the true “heirs of the promise” were the Christians who might also adopt the Mosaic ritual. Paul insists that the true spiritual Israel consists of those who glory in the cross and in the power of the risen Christ. — Erdman, page 126.

Erdman’s view is the popular one, and it may be the right one. But I think Paul may, in fact, be referring to two groups of believers — those who walk by grace through faith, as he does on the one hand, and, on the other hand, those kingdom Jews in Judea who were still believing in the immediate return of the Messiah but were not pressuring the Gentiles to live by the law.

trouble (v.17) — embarrass by distracting attention or disturbing rest (here). Paul has rested his case against the Judaizers; let them bother him no more.

for I bear (v.17) — emphatic “I” — Paul himself — not applicable to all believers

bear (v.17) — as a banner — with pride

marks (v.17) — branding scars. Paul’s evidence of his sufferings for preaching the gospel — contrasted with the Judaizers’ meaningless circumcision

Brethren (v.18) — not used at the start of the letter.

A final delicate touch is found in the last word of his petition. It is the word “brethren.” A reader may at times supposed that Paul’s severity had made him forget the true relation which he sustained to his disciples in Galatia. This last syllable indicates that the apostle does not think of them last of all even as his pupils and followers. He reminds them that they and he are all one in Christ Jesus, heirs of the same promise, recipients of the same grace. They have been saved by faith, and his whole desire is that they may maintain their position as Christian brethren, not as servants of the law but as free heirs of the grace of God. — Erdman, page 128.

¹¹ See with what large letters I have written to you with my own hand!

¹² As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ.

¹³ For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh.

large letters (v.11) — size of the writing, not length of the letter. Paul may have written large because of bad eyesight, for emphasis, or both. We don’t know.

my own hand (v.11) — Paul may have written the entire letter himself or had a secretary write most of it and just added these final sentences. We don’t know. (I think he wrote it all and had bad eyesight, but I don’t know.)

good showing (v.12) = good face — a display of religious zeal

in the flesh (v.12) — in external things — rituals and ordinances

compel — tense indicates a continuing action with undetermined outcome

only (v.12) — as a means to an end

the cross (v.12) — the doctrine of salvation through the cross

those who are circumcised (v.13) — those who advocated circumcision for the Galatian believers — those who were themselves circumcised

not even … keep the law (v.13) — The Judaizers made no attempt to keep the law. They were hypocrites.

boast in your flesh (v.13) — boast of their accomplishment.

The Judaizers were using the Galatians for the purposes of 1) avoiding the persecution of devout Jews who sought to wipe out the church, and 2) to earn points for themselves. If the Judaizers showed zeal for following the law, they wouldn’t be persecuted as Christians.

What was the motive at work in the minds of the party of the circumcision? It was certainly not concern for the spiritual welfare and the eternal safety of the believers. On the contrary, the motive the apostle discerned behind their zeal was that they themselves might escape the consequences inseparable from the preaching of the Cross, which pronounces accursed not only man the sinner, the lawbreaker, but man the religious law keeper as well. The Cross is thus an offense to Jew and Gentile alike. The addition of something as a means to, or as a condition of, salvation (such as circumcision in apostolic days, or the sacraments in later times) to the free umerited grace of God mediated by faith in Christ alone, has proved the most effective way of avoiding that offense. But to preach a gospel without the Cross is to preach what is no gospel at all. — Vine, page 268

⁶ Let him who is taught the word share in all good things with him who teaches.

⁷ Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.

⁸ For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.

⁹ And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart.

¹⁰ Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.

taught/teaches (v.6) — instruction by word of mouth through questions and answers — from the Greek word from which we get “catechism”

share (v.6) — fellowship

good things (v.6) — useful things

Paul is writing in verse 6 for the need for the congregation to share temporally to meet the needs of the teacher. But Wuest disagrees …

Now, the Judaizers had precipitated a situation in the Galatian churches in which those who followed their teaching broke fellowship with the true teachers of the Word. Paul is exhorting these to resume their fellowship with their former teachers and share with them in the blessing of grace which their teachers were enjoying. The exhortation is that the disciple should make common cause with the teacher in everything that is morally good and which promotes salvation. This breach that had interposed itself between some of the Galatians and their teachers who had taught them grace (Paul included), could not but interfere with their moral and spiritual life. The Galatians’ growth in grace was largely dependent upon their attending the means of grace afforded by the presence and ministry of the teachers in their midst who had taught them grace. Furthermore, the work of the churches was hindered by this disruption. The disciple is not to leave the sphere of the morally good as Paul taught it, to the teacher alone, and go off to the Judaizers. He is to work in common with his teachers and so promote the spiritual life of the churches.

The interpretation that makes the one taught assume the responsibility for the financial welfare of his teacher is not possible in this instance of the use of the word koinoneo. This is the word Paul used in Philippians 4:15, where he speaks of the obligation of the one taught to make the financial needs of his teacher his own, thus sharing with his teacher his earthly goods inasmuch as the teacher has shared with him his heavenly blessings. But Paul does not use it so here, and for the following reasons: first, the context which speaks both of the evil (6:1-5) and the morally good (6:9-10), is against the interpretation that financial support is in the apostles’ mind here. Second, the context defines the good things as being of a spiritual, not a material nature. Third, it would be the height of folly for Paul to inject such a delicate subject as the pocket book of the saint (delicate in some circles) into the already discordant atmosphere of the Galatian churches, especially when the whole trouble revolved around heretical teaching and not around the finances of the churches. Fourth, if Paul were exhorting the saints to contribute financially to the support of their former teachers, the Judaizers would be quick to say that the apostle was attempting to win the Galatian saints back to grace for financial reasons, since he himself was one of their former teachers. One of the favorite methods of attack adopted by the enemies of Paul was to charge him with commercializing his ministry. He would not lay himself open to this charge by such an unwise act as in the present circumstances exhorting the Galatians to resume their financial responsibility with reference to the material needs of their former teachers. — Wuest, pages 170-171.

deceived (v.7) = led astray — (1 Corinthians 6:9) — in both passages, don’t deceive yourself

God is not mocked (v.7) — won’t be held in contempt. Paul warns the Galatians against being led astray by the Judaizers, and reminds them that they cannot outwit God in doing so, for it will lead to disaster in their lives and chastening from the hand of God (Wuest).

sows (v.7) — (here) spiritually

that (v.7) = that and only that — true in the physical and spiritual realms — Intentions and mistakes don’t matter, there are no exceptions.

sows to (v.8) — in the interests of

sows to the flesh (v.8) — a reference to the Judaizers’ teaching of salvation by works which glorify man

flesh (v.8) — natural needs, desires, proclivities

corruption (v.8) — withdrawal of life and its result, decay

life (v.8) — life (zoe) as a principle in the absolute sense as God has it and gives it. If we sow in the Spirit, our harvest will extend into eternity.

weary (v.9) — discouraged, hopeless

due season (v.9) — in God’s time

We reap in this life (v.9). We may receive some return in this life, but the full harvest is the reward we will receive when Christ returns.

lose heart (v.9) — relax our effort

opportunity (v.10) — an appropriate time. The same word is translated “season” in verse 9. The stress is on looking for opportunities, not just waiting for them to come along.

do good (v.10) — benefit, a summary of verses 1-9. “Do” means to labor, perform, be active.

household (v.10) — one’s own family

¹ Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted.

² Bear one another’s burdens, and so fulfill the law of Christ.

³ For if anyone thinks himself to be something, when he is nothing, he deceives himself.

⁴ But let each one examine his own work, and then he will have rejoicing in himself alone, and not in another.

⁵ For each one shall bear his own load.

Brethren (v.1) — a reminder that they and Paul are united in the Lord

if (v.1) = even if — Christians do fall into temptation.

man (v.1) — (anthropos) = a person

overtaken in any trespass (v.1) — fall beside (in contrast to walking) a trespass. The idea is probably of a Christian caught off guard by a temptation and falling prey to it in contrast to the habitual practice in Galatians 5:19-21.

spiritual (v.1) — Those walking in the Spirit (Galatians 5:16, 25), as opposed to carnal Christians or babes in Christ. In this context, all Christians are indwelled by the Spirit, but not all walk in the Spirit. — the strong and the weak of Romans 14.

restore (v.1) — The Greek word is used for the setting of a broken bone. The tense is present continuous, calling for patience and perseverance. The point isn’t just to get the fallen one to stop sinning, but to get him back walking with the Spirit.

gentleness (v.1) — not tolerant of evil but gentle. Not self-righteous or judgmental.

considering (v.1) = looking, paying attention to

lest you also be tempted (v.1) — the inference is that the helper didn’t fall only because he wasn’t tempted

bear (v.2) — tense is present continuous. This is to be a habit.

burdens (v.2) — anything that puts a demand on one’s resources (in this case, spiritual resources) — carry another’s load

and so (v.2) = in this way

fulfill (v.2) = to fill adequately and completely

law of Christ (v.2) — love (Romans 15:1-3; Galatians 5:14

If anyone thinks he is immune to temptation (v.3), he’s kidding himself because we are all nothing in ourselves and can only accomplish anything by God’s grace.

examine (v.4) — continuous tense, a habit — make sure you are walking in the Spirit

work (v.4) — conduct

rejoicing (v.4) — reason to glory

in himself (v.4) — not in comparison to others, but based on his own conduct resulting from walking in the Spirit

load (v.5) — a different Greek word than “burden” in verse 2 — same basic meaning but with less emphasis on weight — used of a soldier’s backpack

The basic point of this passage is for the Galatians still living by faith to help those who have fallen for the teaching of the Judaizers.

Verses 2 and 5 are not contradictory; they are complimentary. Each of us should say to himself, “I must courageously bear my own burden, and yet sympathetically help to bear the burdens of others also.”

There is an even further and fuller explanation. The words for “burden” in Galatians 6:2 and Galatians 6:5 [load] are not the same in the Greek. In verse two the word which in English would be spelled “baros” gives us our English word “barology,” the study of weights and gravity, the downward pull to the earth. We also have the word “barometer,” an instrument by which we determine the atmospheric pressure, the weight of the atmosphere. The apostle used this word also in his second letter to the Corinthians. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life (2 Corinthians 1:8).

The word “pressed’ is the same derivation translated “burden” in Galatians 6:2. And again in 2 Corinthians 5:4 Paul used the same word in reference to just living here when he said: We that are in this tabernacle do groan, being burdened … It is the same word, so the word “burdened,” in Galatians 6:2, where he told the believers to bear one another’s burdens, has to do with those weights that oppress and bear down upon us. Sometimes they are seemingly too heavy to bear, are they not?

but the other word “burden” [load] in Galatians 6:5 is different entirely. It is the Greek word “phortion” and it means a designated load or cargo. “Every man shall bear his own burden.” This word is used for example of the soldier’s knapsack. That is his load; heavy or light, he is expected to carry it. It has to do with personal responsibility before God. Each one has his own designated load or burden and must be ready to bear it. — Stam, pages 276-277

²⁴ And those who are Christ’s have crucified the flesh with its passions and desires.

²⁵ If we live in the Spirit, let us also walk in the Spirit.

²⁶ Let us not become conceited, provoking one another, envying one another.

Christ’s (v.24) — owned by Him, in contrast with those under the law

have crucified (v.24) — past tense — accomplished at salvation. We are exhorted to live in light of this fact (Colossians 3:1-5), but in our standing with God, we have died and are risen with Christ.

passions (v.24) — impulses, propensities

desires (v.24) — lusts, cravings

Christians crucified the evil nature with its affections and lusts, in the sense that when they put their faith in the Lord Jesus as Savior, they received the actual benefits of their identification with Christ in His death on the Cross, which benefits were only potential at the time He was crucified. The Christian’s identification with Christ in His death, resulted in the breaking of the power of the sinful nature over the life. This victory over sin which the Lord Jesus procured for us at the Cross, is made actual and operative in our lives as we yield to the Holy Spirit and trust Him for that victory. It is the Holy Spirit’s ministry that applies the salvation from the power of the sinful nature which God the Son procured at the Cross for us. Thus the Holy Spirit has a two-fold ministry in the saint, that of making actually operative in the life of the Christian, the victory over sin which the Lord Jesus procured for us at the Cross, and that of producing in the Christian’s experience, His fruit. But this He is only able to do in a full and rich measure as the saint puts himself definitely under the subjection to the Spirit. This initial act of faith in the Lord Jesus which resulted in the crucifixion (putting to death) of the affections and lusts of the totally depraved nature, is followed during the life of that Christian, by the free action of his liberated will in counting himself as having died to (having been separated from the power of) the evil nature with the result that he says NO to sin and stops yielding himself and his members to sin. — Wuest, page 161

if (v.25) — since we in fact … (the conditional particle of a fulfilled condition) — in view of the fact, seeing that

walk (v.25) — previously, daily life. Here, progressing toward a goal (Christ-likeness). To conduct one’s self rightly

become (v.26) — don’t develop the habit

conceited (v.26) — empty glory, any glory not centered on God and His grace

provoking (v.26) = calling forth, instigating others to do evil

There were two classes of Christians in the Galatian churches. One class thought that they had attained to freedom in the absolute sense, freedom from any restraint whatsoever. These were in danger of turning liberty into license. This class took pride in their fancied liberty from all restraint. The other class was composed of the more scrupulous and timid brethren. The former class would be tempted to dare the latter group to do things which the law forbids, insinuating that they were afraid to do them. The former class thus would be guilty of vain glory, empty pride, provoking the latter group to do things which it did not think right.

On the other hand, the latter group would be tempted to regard the spurious liberty of the former class as something to be desired, and thus would envy them their liberty, wishing that they felt the same way about their freedom. It is like the case of the strong Christian and the weak one who has scruples. Romans 14:1-15:3 and 1 Corinthians 8 deal with this subject. The strong Christian should bear the infirmities of the weak, Paul said. This would  be the cure for the situation in the Galatian churches. — Wuest, pages 162-163