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John MacArthur · Citado em PreceptAustin
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MacArthur summarizes this first section Pick Up, Hold Up, Build Up James
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MacArthur explains "To walk by this rule is to accept the gospel of divine accomplishment through Christ's sacrifice on the cross and to walk by faith in the power of His Spirit, rather than by sight in the power of the flesh (cf. Gal 5:16-17; 2 Cor. 5:7)." (Galatians MacArthur New Testament Commentary)
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MacArthur adds that "If you are fleshly, if you are in sin, if you're not walking in the Spirit, if you're using human means to apply to spiritual matters, and you are functioning in the flesh, you are useless. Your ministry is debilitated. Furthermore, you infect other believers. 1 Cor 5:6 says, "A little leaven leavens the whole lump of dough." (cf Gal 5:9) And if there is sin in your life and you're touching the lives of other people, you are infecting them negatively. So from a positive standpoint if you're functioning in the flesh, you're not useful to God. From a negative standpoint, you're more than not useful, you're useless, you're more than useless, you're trouble because you are negatively impacting the body of Christ. You're not only not helping, you're hindering. (Sermon) Jesus emphasizes this same principal of the need for spiritual persons to correct fleshly persons in the "speck removal ministry"... “Do not judge so that you will not be judged. 2 “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. 3 “Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 “Or how can you say to your brother, ‘Let me take the speck out of your eye,’ and behold, the log is in your own eye? 5 “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. (Matthew 7:1-5+) Robertson of if anyone - Condition of third class, first aorist passive subjunctive of prolambanō, old verb to take beforehand, to surprise, to detect. (Galatians 6 Commentary) Brethren (80)(adelphos from a = denotes unity + delphus = a womb) means brother or near kinsman. "Adelphós generally denotes a fellowship of life based on identity of origin, and is used here figuratively to describe members of the Christian community, spiritual brother, fellow Christian, fellow believer (Ro 8.29). It speaks of their mutual relationship in the Lord (and the of the same Body) and therefore provides the ground for the exhortation that follows, for if one part of the Body is hurting, the entire Body is hurting! Caught in any trespass - NEB = “If a man should do something wrong...on a sudden impulse.” He was not seeking sin, but was caught off guard by a sudden overwhelming urge to sin (We can all identify with that horrible surprise attack by intense temptation!) So given the meaning of prolambano which can mean to surprise, this phrase suggests this believe was surprised by the attack of sin which came in an unanticipated way and an unexpected time. Schreiner (Galatians) comments that "Paul envisages situations in which believers sin in unplanned and unexpected ways." Sin is like that as Moses records in God's words to Cain "“If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.” (Ge 4:7) Donald Campbell on caught in any trespass - "The thought is that of someone running from sin but sin, being faster, overtakes and catches him. Two passages show how the legalists responded to such (cf. John 8:3-5; Acts 21:27-29)." (Bible Knowledge Commentary) De Haan makes an interesting comment - Notice that this brother was “overtaken” in a fault. This is quite a different thing than OVERTAKING a sin. Some people go looking for sin, and go out of their way to find it. But this is not the case in our Scripture. This brother was “overtaken,” implying that he was trying to get away from it, trying to avoid it, but because of weakness, failure of prayer, or failure to look to the Lord for victory, was overtaken. It was not deliberate sinning, but being “overcome” in a moment of weakness. THE first verse of Galatians six is a solemn warning against legality and sitting in judgment upon weak, stumbling believers. It is a plea for compassion, forbearance and helpfulness to those who fall into sin. The sinner seeks sin—the believer flees sin. But even though he flees, he may still be “overtaken in a fault.” Toward such we should be patient, kind and helpful, realizing the weaker the brother, the more he needs our sympathy and aid. Instead of condemning and avoiding him we are told to restore such an one in the spirit of meekness. (Studies in Galatians) Garlington adds that "because of a lack of watchfulness one is caught “unawares” or is “surprised,” in many cases by a “besetting sin.” The term carries the sense of being “surprised” by sin rather than being “detected” in it....The verb (prolambano) suggests that “the sinner has been forcibly laid hold of by sin before he was able to reflect” (Fung, Galatians, 284). Ridderbos agrees that the person was “caught hard upon the act of sin.” (An Exposition of Galatians) Don Anderson - Now there are THREE THINGS that are obvious when a person is overtaken by a sin: 1. he’s out of fellowship with God. You grieve the Spirit by sin. You quench the Spirit by saying “no.” He’s been overtaken so he said “no.” 2. he’s operating in the flesh and not the Spirit because the Spirit has been grieved and quenched. 3. he’s selfish. He’s thinking now only of himself and wonderful what the consequences are going to be. Caught (4301)(prolambano from pro = before + lambano = to take) literally means to take beforehand, to anticipate, to overtake, to surprise. In this passage caught in, discovered in, overcome by. As an aside remember that sin will always catch up with us! Numbers 32:23 says "be sure your sin will find you out." (cf Ge 4:7 = "sin is crouching [PICTURE IT JUST WAITING FOR YOU TO LET YOUR GUARD DOWN - THAT'S WHEN IT POUNCING ON YOU! I KNOW FROM EXPERIENCE!] at the door; and its desire is for you, but you must master it.") Ralph Earle comments on prolambano in Gal 6:1 - Some scholars have held that the reference here speaks of a Christian being surprised in his sin by some fellow Christian who caught him in the act. But it seems much more natural to hold that it refers to the believer being him-self overtaken by sin, perhaps to his own surprise. That is, it suggests the deceitfulness of sin in causing us to stumble before we realize fully the danger we are in. Burton says that it means being taken by surprise or seized unawares. The element of surprise should be emphasized. BDAG - to do something that involves some element of temporal priority (do something before the usual time, anticipate something - "begin the growth beforehand in favorable weather") "She has anointed my body beforehand" (Mk 14:8). To take, get of a meal (of the taking of food in the temple of Asclepius in Epidaurus), in eating, "for in your eating each one takes his own supper first" (1 Cor 11:21). To be overtaken or surprised here in Gal 6:1. In the present context means to overtake by surprise, to overpower before one can escape. Prolambano - 3x - Mk. 14:8; 1 Co. 11:21; Gal. 6:1 - beforehand(1), caught(1), takes...first(1). Utley on if anyone is caught in any trespass - The phrase points to our own responsibility for our sin but also of sin’s subtle temptations and traps (cf. Eph. 4:14; Eph 6:10–18). These people did not premeditatively violate God’s grace; they were duped. The guidelines which follow are extremely helpful to show the church how believers are to restore a fallen brother to fellowship. (Galatians 6 Commentary) Related Resource: Backsliding Trespass (3900) (paraptoma from para = aside + pipto = fall) is literally a falling aside or beside, a crossing of the line, to stumble on something (so as to loose footing) and figuratively describes a "false step", a slip or lapse rather than a presumptuous wilful sin. "Though it is one of the many Greek words for sin in the NT, it suggests the less serious type of sin, that which is not deliberate or premeditated....But the word in this context seems to carry a somewhat stronger connotation. It refers to a lapse in Christian experience which requires a restoration. The unfortunate one, however, has been overtaken or seized suddenly and unexpectedly. That often happens, especially to the new convert." (Ralph Earle) In this passage paraptoma conveys the idea that the one caught does not commit premeditated sin but instead fails to be on guard and/or flirts with a temptation he thinks he can withstand. Looked at another way, in context of Paul's preceding instruction that we need to depend on the Spirit to live the Christian life, this individual attempts to live his/her life in their own power and fails, producing a deed of the flesh instead of bearing the fruit of the Spirit. Guthrie says this verb speaks of steps which is what Paul has been alluding to in walking by the Spirit and keeping in step with the Spirit and thus "The results of stepping aside (paraptoma) may have been chosen because of its appropriateness to the Christian life as a walk by the Spirit." (Albeit clearly this person is not walking by the Spirit!)
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MacArthur writes that restore "basically means to pick them up, lift them up. That is the responsibility that we as believers have." Don't rejoice that they have fallen but restore those who are fallen! Restore such a one in a spirit of gentleness - Restore is in the present imperative calling for this to be the spiritual persons habitual practice. It is a practice which in turn necessitates continual dependence on the enabling power of the Spirit (See discussion of the Need for the Holy Spirit to obey NT commands). Furthermore gentleness is a fruit of the Spirit, underscoring that Paul is here addressing this command to a Spirit filled/controlled individual. The implication seems to be that it would not be best for a person who is not controlled by the Spirit to carry out this corrective action.And so the idea (see katartizo below) is that something is "broken," or is not "working properly" in regard to the brother's spiritual walk. Spiritual brethren are to come along and "repair" or strengthen these "broken saints."
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MacArthur comments - I really believe, beloved, that one of the major problems in the church today is the church preaches against sin but doesn't do anything about it. And consequently it has a somewhat pure message and an impure population. There's leaven, maybe not in the preaching, but there's leaven in the living. And that takes the very life from the church....You don't discipline in the church to put people out, you discipline in the church to lift them up. That's the purpose. Putting them out is a last resort for the sake of the purity and safety of the body. (Sermon) Restore (2675)(katartizo from katá = with + artízō = to adjust, fit, finish, in turn from ártios = fit, complete) means to fit or join together and so to mend or repair (first use = mending nets - Mt 4:21). Linguistic Key says katartizo "is used especially as a surgical term of setting a bone or joint; or in other contexts of the strengthening or sustaining of a worn down people, of the mixing of medicine, of a sailor outfitting his boat, of fishermen mending nets, or of politicians appeasing factions and restoring unity." In the Septuagint katartizo is used of rebuilding walls (Ezra 4:12,13), which suggests a beautiful picture of the spiritual one rebuilding the broken down life of one caught in sin. Another great word picture is to put a dislocated member of the body into its proper place. This description of orthopedic repair is a great picture of the spiritual restoration. The spiritual are to perform restorative surgery so to speak. Indeed, every genuine believer who falls into sin becomes a "dislocated member" and is in effect disabled from functioning in the Body of Christ! Katartizo implies care and healing because a broken bone does not heal instantly.
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MacArthur adds that when you go to restore "you come with understanding. You don't come lording it over them....Don't start thinking that you are invulnerable to their temptation/sin. Take a good look at your own vulnerability to temptation and then go in gentleness. You remember in Matthew 12:20...where it says a bruised reed He will not break and smoking flax He will not extinguish? When the reed that was played by the shepherd, that he made himself and punched the little holes in and played like a reed flute, when it got old it began to bend. And once it was bent the air would not go through and it would not make music and so they would snap it and throw it away. And when the flax was only smoldering on the little oil lamp, a piece of flax would be floating in it, and when it got down to the very bottom it would just smolder and make smoke but no light, so they would throw it away. The prophet said of the Messiah, when He comes He will not break the bruised reed and He will not extinguish the smoking flax. The point is that when a person is bruised and when their candle is low, Jesus doesn't throw them away. That's the point. And that's the way we have to approach this process." Looking (keeping an eye on)(present tense - call for continual attentiveness to our own heart!) (4648)(skopeo from skopos = distant mark looked at, goal or end in view) means to "spy out", to look at, to observe, to contemplate, to look attentively. Skopeo implies mental consideration and so conveys the picture of attentively fixing one's attention upon something (in this case one's own person).
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MacArthur adds that "falling to the flesh is a result of an unbearable burden of temptation. The temptation load gets so heavy you just fall. You've got to help them carry it or else they may fall again and again and again. Have I any need to remind you that sin likes to have you alone? And the more alone you are the more tempted you are? And the more isolated you are the more tempted you are? And have you noticed that when you are among other believers and when you're in a strong Christian family or in a strong Christian relationship, how you feel the strength of that relationship? How you feel the strength of that accountability in your life? We need to bear one another's burdens. We don't do well alone at all. We get away from the church. We get away from our Christian family. I know many men in the business world fight this. Christian men having to travel all the time alone, in meetings and all by themselves for days on end, have great battles with temptation that do not even exist when they are in the fellowship of God's people. So we need to bear burdens. " (Sermon) Utley on law of Christ - The Law of Christ is also mentioned in 1 Cor. 9:21 and “the law of the Spirit of life in Jesus Christ” in Rom. 8:2. The Law of Christ is also characterized in different ways in James: (1) Gal 1:25, “the flawless law that makes men free”; (2) Gal 2:8, “the royal law” and (3) Gal 2:12, “the law of liberty.” As the yoke of the oral traditions interpreting the Mosaic Law had become a pressing burden to the Jews, the yoke of Christ is easy and light (cf. Matt. 11:29–30). However, a yoke it is, and this yoke is our responsibility to love and serve one another as brothers and sisters in Christ. (Galatians 6 Commentary) Fulfill (378)(anapleroo from aná = up + pleroo = to fill) means to fill up, spoken of a measure. The preposition (ana) in compound gives the idea of a complete filling. Anapleroo is stronger than pleróo and means to make very full, to the very end, to perfection. Thus pleróo emphasizes the act while anapleróo emphasizes the measure, as
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MacArthur has a similar comment noting that "One of the chief reasons many Christians do not bother to help fellow Christians is that they feel superior to sinners and wrongly consider themselves to be spiritually something when the truth is they are really nothing. Like the Pharisees, their concern is not for the true righteousness that God gives and that comes only through humility (see Mt. 5:3-8) but for their own self-righteousness, which has no part in God's kingdom or its work (Mt 5:20). Their desire is not to help a stumbling brother but to judge and condemn him. At best, they leave him to "stew in his own juice," thinking, if not saying, "He got himself into this mess; let him get himself out." (Galatians MacArthur New Testament Commentary) Thomas Schreiner - Those who do not help others in their struggles, who live lives of splendid isolation, are guilty of pride. They think they are something when they are nothing. Or perhaps Paul thinks of those who are proud because they think they are “immune to temptation,” and hence they need not worry about their own failings but can devote their lives to helping others. Arrogance cuts people off from the lives of others, but it is also deceitful, for those who are proud are impressed with themselves, when in actuality they are nothing. Those who help others in their spiritual struggles must be conscious of their own sins, and thereby they will not fall prey to the deception that they are part of the spiritual elite. (Galatians) One writer said "I've often thought that if I ever fall into a trespass I will pray that I don't land in the hands of those censorious, critical, self-righteous judges in the church. Let me fall into the hands of bar keepers, street walkers, or dope peddlers because such church people would tear me apart with their long, wagging, gossipy tongues, cutting me to shreds." That is a sad testimony. John Brown writes "The man who thinks himself something is the man who has a high opinion of his own Christian attainments, who thinks himself a very enlightened, accomplished Christian. The apostle obviously refers to the man who is vain-glorious—who, instead of restoring a fallen brother, glories over him, and who does not consider himself that he also may be tempted—who does not lighten his neighbour’s burden by assistance or sympathy, but lets him bear it alone the best way he can, nay, perhaps adds to it.....Humility is a leading trait in the character of every genuine Christian. He knows and believes that he is guilty before the God of heaven exceedingly, and he feels that he is an ignorant, foolish, depraved creature—that of himself he is nothing, less than nothing, and vanity. Feeling thus his insignificance as a creature, and his demerit and depravity as a sinner, he is not—he cannot be—vain-glorious. Whatever he is that is good he knows God has made him to be. Whatever he has that is good he knows God has given him. The falls of others excite in him not self-glorification, but gratitude. “Who maketh me to differ?” “What have I that I have not received?” “By the grace of God I am what I am.” The greater advance a man makes in true Christianity, the more humble he becomes. He gets better acquainted with himself, more emancipated from the dominion of self-love, and obtains higher and juster ideas of that holiness, which is the object of his ambition." (An Exposition of the Epistle of Paul to the Galatians - 1853) Barry Horner - The man of the world commonly makes the claim that he is at least as good as the rest of mankind. However the believer should see things differently. He has a realistic view of human nature: “Therefore let him who thinks he stands take heed that he does not fall” (1 Cor. 10:12; cf. Gal 6:1b). He knows the depth of sin in the human heart and especially pride within the thought processes (Ro 7:18-20). He is sensitive to his accountability before a holy and a righteous God. Hence don’t be foolish enough to think you are somebody when compared with another sinner, says Paul. You are attempting to boast in your ranking as a fair sow in a pig farm! (Galatians 6:11-18 Commentary) Jon Courson writes that "It has been wisely said that to determine how important you are, stick your finger into a bucket of water, pull it out, and see how long it takes to fill the hole. We all have a tendency to think we're irreplaceable—but we're not. Paul doesn't say we deceive ourselves if we are nothing. He says we deceive ourselves because we are nothing." (Jon Courson's Application Commentary) Conceit is an excessively favorable opinion of one's own ability, importance, wit, etc. It is one thinking himself to be more important than he is. And in the context of bearing one another's burdens the implication is that if he neglects or refuses to bear another’s burdens, it is because he think himself above it. A good "antidote" for this type of deceptive thinking is to meditate on Paul's exhortation in Romans 12:3 "Through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith." (Romans 12:3+) Jamieson agrees writing that "Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside." (Galatians 6 Commentary) For if anyone thinks he is something when he is (present tense) nothing, he deceives himself - Short sighted self comparison! "If" here introduces a first class conditional statement, one that is presumed to be true. We all know what Paul is talking about here, because it is so easy to begin to take credit and feel good about ourselves when God gives us the privilege of joining Him in some spiritual work He is doing! Thinks is in the present tense which pictures this as a continuing thought. We all have these thoughts from time to time, but this person seems to hold on to it longer. So what Paul says when you have this mindset you need to remember that you are nothing! It is a reminder that the only thing that made this person useful to God in the first place was that he was spiritual (Gal 6:1), he was Spirit-filled and empowered. Without the Spirit's power, he is nothing. And in Gal 6:4 he continues this same idea calling on this person to do self-examination. I like Phillips paraphrase - - If a man thinks he is "somebody", he is deceiving himself, for that very thought proves that he is nobody. The old Amplified has "For if any person thinks himself to be somebody [too important to condescend to shoulder another’s load] when he is nobody [of superiority except in his own estimation], he deceives and deludes and cheats himself."
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MacArthur - Believers first must be sure their lives are right with God before giving spiritual help to others. John Brown writes "As a cure for vain glory, the apostle prescribes an impartial and thorough examination of the individual’s own conduct." (An Exposition of the Epistle of Paul to the Galatians - 1853) Each one must examine his own work - Test his own actions. Paul is still dealing with man in verse 3 who thinks himself to be something. The idea is, if you think you are something—prove it! Must examine is a present imperative calling for this to be the saint's habitual practice, continually choosing (active voice) to carry out this assaying of one's work. Dokimazo (see below) was a blacksmith's term for testing so as to approve a piece of metal for its strength. In like manner, Paul calls upon each one to examine and test himself to be sure that he is what we say we are. This recalls David's words in Psalm 139 (notice that the Lord had already examined him in Ps 139:1-2 but he wants more examination)(the verbs in red are each commands)... Search (Lxx has dokimazo in the aorist imperative) me, O God, and know my heart; Try me and know my thoughts. And see if there be any hurtful way in me, And lead me in the everlasting way. (Psalm 139:23-24) And again in Psalm 26 David prays a prayer we might all consider praying (the verbs in red are each commands)... Examine (Lxx has dokimazo in the aorist imperative) me, O LORD, and try me; Test my mind and my heart. For Your lovingkindness is before my eyes, And I have walked in Your truth. (Ps 26:2-3) MacArthur - Believers first must be sure their lives are right with God before giving spiritual help to others (cf. Mt 7:3-5). (MacArthur Study Bible) Horner comments that "While the believer is to “examine” himself, as if assaying metals or validating money, no objective standard of judgment is directly stated. However, in addressing Christians, surely “the law of Christ,” Gal 6:2, is assumed (John 13:34; 1 Cor. 9:21; 1 John 2:3-6; 3:23-24). Hence, measure yourself against the standard of Jesus Christ’s matchless character, especially as demonstrated in His earthly ministry. If you claim to be a better tennis player than this writer, you do not prove very much; but suppose you compare yourself with the number one ranking tennis professional, then you may or may not have much to boast about. Likewise if I compare myself with God’s standards, only then will I have anything to boast in, or, more likely, be overcome with shame. In the light of Gal 6:14, comparison with Christ will shut our mouths, except to boast in grace alone. (Galatians 6:11-18 Commentary) Don Anderson has an interesting comment - Just as the Lord is going to put our works as believers to the test when we appear before Him at the Judgment Seat of Christ, so in anticipation of that time we ought to be testing our own works to see whether they are wood, hay and stubble; or gold, silver, and precious stones. What the Apostle Paul is asking of us here is that we prepare ourselves for the final examination by a lot of little pop quizzes along the way....What Paul is asking us to do here is to CRITICIZE OURSELVES—put ourselves to the test rather than to spend our time criticizing others. Must examine (test)(1381)(dokimazo from dokimos = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) means to assay, to test, to prove, to put to the test, to make a trial of, to verify, to discern to approve. Dokimazo involves not only testing but determining the genuineness or value of an event or object. That which has been tested is demonstrated to be genuine and trustworthy. Don Anderson - You don’t have to brag about that stuff. It’s just you know in your heart that your heart is right and that you’re doing what needed to be done in walking with the Lord Jesus Christ. "But HE WHO BOASTS IS TO BOAST IN THE LORD. 18For it is not he who commends himself that is approved, but he whom the Lord commends." (2 Cor 10:17-18) So we’re taught in scriptures to criticize ourselves. Not that we’re putting ourselves down but evaluation. (Notes)
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MacArthur on boasting - If a believer rejoices or boasts, it should be only boasting in the Lord for what God has done in him (cf. 2Co 10:12-18), not for what he supposedly has accomplished compared to other believers (see 1Co 1:30, 31). (MacArthur Study Bible) Boasting (2745)(kauchema akin to aucheo = boast + euchomai = pray to God <> auchen = neck which vain persons are apt to carry in proud manner) strictly speaking describes either a boast (the act) or the ground or the matter of glorying or boasting (the object). The boast can be either proper or improper (sinful, as in 1Co 5:6), and whether it is a good or bad sense is determined by the context. The old Amplified has "But let every person carefully scrutinize and examine and test his own conduct and his own work. He can then have the personal satisfaction and joy of doing something commendable in itself alone] without [resorting to] boastful comparison with his neighbor." And not in regard to another - The idea of comparison is implied. NIV has "Then he can take pride in himself, without comparing himself to somebody else." NLT "and you won't need to compare yourself to anyone else." Galatians 6:5 For each one will bear his own load. Isa 3:10,11 Jer 17:10 32:19 Eze 18:4 Mt 16:27 Ro 2:6-9 Ro 14:10-12 1Co 3:8 4:5 2Co 5:10,11 Rev 2:23 20:12-15 22:12 Galatians 6 Resources - Multiple Sermons and Commentaries EACH OF US HAVE A LOAD Glen Spencer - Rest assured that there is no contradiction here. Verse 2 has to do with helping someone else with their burden while verse 5 has to do with bearing our own responsibility when we stand before Christ at the Judgment Seat (2 Cor 5:10, Ro 14:10-12). This is simply bearing our part of the work, doing faithfully our part of the service. It is the use of our spiritual gift to the edification and the building up of other believers (cf 2 Ti 1:6). Each of us has a responsibility to which we are accountable and we cannot put it on someone else. Horner adds that "When a Christian has this perspective in mind, he qualifies as a good “burden bearer,” and is much better able to help the likes of Job. He is continuously humbled by a dominant vision of the righteousness of God, his own accountability proving him to be unworthy, and consequently the only ultimate hope of grace and mercy!" (Galatians 6:11-18 Commentary) Don Anderson - There are certain things that each of us, just by the fact that we have life, that we can’t share with others—that we personally are responsible for. And so saying, there are things that each of us—in the body of Christ—must bear by ourselves. You say, ok Don, define it. What do you mean by packs? Well I’d say: 1. SUFFERING—God has unique tools of suffering just for you. Philippians 1:29 There are things that you’ll suffer because of the way you’re made and because of the way Christ wants you to become and for the fruit of the Spirit to be shown. I can’t bear your suffering and you can’t bear mine because there’s a unique curriculum for my life as there is for yours. And we must accept that. 2. DEATH—We all are terminal. We’re going to die. Body function will fail. And what you do with that burden is between you and the Lord. 3. JUDGMENT—the Judgment Seat of Christ. Everyone shall give account of himself before the Judgment Seat of Christ—whether it’s good or bad. That’s your computer printout that’s laying on His desk. And mine is also there and there are things that only I can bear. 4. SIN—the consequences of sin can only be entered into with a brother and sister if restoration is involved. But as far as sin is concerned, the consequences of that sin is your burden and my burden for the sins I’ve committed. Psalm 51:4 Against thee, and thee only, have I sinned and done this great wickedness in your sight, … The family couldn’t help him. Anybody else couldn’t help him. This was something he did and so he prays: Psalm 51:10, 12 You see, all of that is PERSONAL. And that’s his own pack. Those are the things that he must personally take responsibility for. Max Anders comments "It is improper for us to compare ourselves to a sinning Christian and to feel superior to him. Rather, we are to look at the normal, day-to-day responsibilities each of us carries around and feel a permissible good pride when we are fulfilling them responsibly." (Holman New Testament Commentary - Galatians) For each one will bear (see bastazo above) his own load - He repeats each one from Gal 6:4 (each one must examine). Now each one will bear. As discussed below the word for load (phortion) is not the same as the word for burdens (baros) in Gal 6:2. A load referred to anything carried, but not to anything excessively heavy or difficult. It was used in Greek for a soldier's pack (I like that in light of 2 Ti 2:3-4+). So in this context load is used figuratively to speak of the general matters of life which we all have to bear. Donald Campbell says that the Greek word here for load "is used to designate the pack usually carried by a marching soldier. It is the “burden” Jesus assigns to His followers (cf. Matt. 11:30). There are certain Christian responsibilities or burdens each believer must bear which cannot be shared with others. Jesus assured His disciples that such burdens were light." (BKC) Ryken says "God has given you a unique set of gifts for your situation in life. You will not have to answer for what you might have done with someone else's gifts. But you, and you alone, will have to answer for the way you carry the responsibilities that God has given you. Martin Luther wrote, "A faithful sexton is no less pleasing to God with his gift than is a preacher of the Word, for he serves God in the same faith and spirit." This is true because God will not judge sextons on the basis of their ability to preach (or preachers on the basis of their ability to repair the church). God will judge us all on the basis of our calling, gifts, and obedience. So do your own work. Do it without comparing yourself to anyone else. And do it well, for one day you will have to answer to God, both for what you have done and for what you have left undone. (Galatians Reformed Expository Commentary) John MacArthur - For a Christian, load can refer to “his deeds in the body, according to what he has done, whether good or bad,” for which he will give account “before the judgment seat of Christ” (2 Cor. 5:10; 1 Cor. 3:12-15). His load can also refer to fulfilling his personal calling and ministry for the Lord. Jesus assures His followers that the “load” [phortion] of service He gives them “is light” (Matt. 11:30). In either case, every believer is accountable to bear his own load, even the light one Christ gives him, and to answer for his faithfulness in so doing when he faces Him. (Galatians MacArthur New Testament Commentary) Schreiner agrees writing that "Paul emphasizes in this paragraph, then, that believers are to support and help one another with the burdens and cares of life. At the same time they must recognize that they will stand alone before God on the day of judgment, that they will not be judged with relation to what others have done but what they themselves have accomplished." (Galatians) Lenski agrees writing that "“Will carry” matches “will have” in Gal 6:4, both refer to the final judgment. “Their works do follow them,” Rev. 14:13. (The Interpretation of St. Paul's Epistles to the Galatians) Martin Luther - 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.
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MacArthur - Some people think this verse means you should pay the preacher. I don't think that's what it means at all. Why would he drop that obtuse thought in the middle of this context? What he is saying is the one who bears the burden and holds this guy up, or this lady up, is obviously teaching the Word to that person. That's part of it. And they mutually share, koinoneo, in all good things, all the noble, moral, spiritual excellencies that he is learning. The implication here is simply this. You're involved in a building process. You pick them up by confronting sin, calling for a confession, repentance, prayer, back to the Word. You hold them up by an accountability relationship in which you get under the burden and help them carry the burden. And you build them up by sharing back and forth all the good, excellent, moral truths that flow out of the process of teaching. That's an essential part of it. You might give someone a book. You might give them a tape. You might bring them to church with you. You might be in a Bible study with them. It's been a joy for me, I guess this is one of the, one of the privileges of being the preacher. I would never be able to personally teach all the people that I would like to be able to teach, to follow them up, but I have the privilege of preaching publicly every week so that they can come and sit under that teaching and I can cover a lot more ground that way. But there must be that personal sharing in the edifying process of the Word of God. For you, that means that if you're going to confront someone and you're going to lift them up and then you're to pray for them and hold them accountable and have a sort of relationship with them that maintains that stimulation of holiness and then you're going to have to build them up that somehow you're going to have to get involved in their life. Am I my brother's keeper? What's the answer? Yes. And nothing is more frustrating than the realization that we're not following through on this responsibility. It's too bad for the fleshy because they don't get any help. And so if you're going to be spiritual, you're going to have to have this sensitivity. And if you are spiritual, I think you'll do this. I think as the Spirit directs and as you walk in the Spirit this will happen. And it will never be a burden, it will always be a joy, because the fruit of the Spirit is love, joy. You see, with all that the Holy Spirit does, with all that He does in our lives individually, we still fail. We still fall to the level of the flesh. And God has set in motion the church as an accountability body closely knit together for the purpose of the spiritual coming alongside the fleshly to lift them up, to hold them up, to build them up. (Sermon) Don Anderson - Now, when you get to verse 6, I have changed my interpretation in verse 6 because I’m getting older...(I’m in the minority here):...Now the reason people believe that this is money is because he’s going to say “sowing” and “reaping” in the next two verses....But remember, what he’s talking about here is something that has to do with what the student does for the teacher.....Why do we have to go to money in sharing good things?....When you share good things—you share emails, you share cards, you say words of affirmation—those things mean more than any dollar bill anytime or anyway (ED: I TOTALLY AGREE!). And to put money in the situation, I think it’s completely out of context. I think it would be putting Paul in the position that because he’s there and he’s given of himself to them, they’re obligated financially. That doesn’t mean that there are not financial needs and that we have responsibility for each other, for ministry, and doing that. And God delights in that and that’s what he was telling the Corinthians that they needed for the poor saints in Jerusalem. Galatians 6:7 Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. Wuest Stop leading yourselves astray. God is not being outwitted and evaded. (Eerdmans Publishing)
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MacArthur writes that "Most of the letter is spent condemning the false teachings of the Judaizers. Now Paul also condemns their motives for teaching their legalistic perversion of the gospel. He declares that they were motivated by religious pride, by cowardice, and by hypocrisy....(In Gal 6:12) They were not concerned about pleasing God by inward righteousness but about impressing other men by outward legalism." (Galatians MacArthur New Testament Commentary) (Bold added) Those who desire to make a good showing in the flesh try to compel you to be circumcised - The Judaizers were interested in the external showing and thus sought to strongly pressure (even force) the Galatians to carry out physical circumcision. As Campbells says they were "only men-pleasers (cf Gal 1:10+)" Of course, as Paul explained in this letter, this was not merely a "neutral" act (simply removal of the foreskin), but was meant to be a work that would assure that they were saved. And so Paul warned strongly against circumcision Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. 4 You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. (Gal 5:2-4+) The Judaizers were like the their legalistic predecessors, the scribes and Pharisees, who would "travel about on sea and land to make one proselyte," and when they succeeded they would make him "twice as much a son of hell as" themselves (Matt. 23:15). Desire (2309)(thelo) primarily refers to exercising one's will with the underlying sense of to be willing, to desire, to want or to wish. Vine says "Thelo "expresses not simply a desire, but a determined and constant exercise of the will," which would be an excellent description of the Judaizers who incessantly (desire is in the present tense = continually) were trying to negate the truth of the Cross of Christ. Gilbrant explains that the Judaizers' "concern was to "make a good showing" (euprosōpēsai) for themselves. They differed from their fellow Jews only in that they had accepted Jesus as the promised Messiah, but failed to understand His true mission and its saving significance. Seemingly they wished to remain in good standing with the main-line Jewish community. For them to be able to boast that they had persuaded Jewish and Gentile Christians to return to the way of the Law would give them a favorable reputation in Jerusalem. Then they would not face the disfavor and wrath of the Jewish opposition." (Complete Biblical Library Commentary - Galatians) Good showing (Only NT use)(2146)(euprosōpéō from eú = well + prósōpon = a face, appearance) means to make a fair appearance, make a good showing or impression, stand well before others, appear plausible (Ge 12:11). The word conveys overtones of insincerity. The idea of this word in context is that the opponents of the Cross (and Paul) in Galatia were concerned about making an external, natural showing. Paul’s concern was of course just the opposite, for it was the Spirit’s internal, supernatural work in his converts that was important to him (cf. Gal 4:19; Gal 5:16ff.). Paul's caricature of the Judaizers emphasizes the contrast between the Judaizer's outward appearance and inward Spirit energized reality. F F Bruce - "Whereas Paul was concerned about the Spirit's inward work in his converts, so that Christ should be 'formed' in them (cf. Gal 4:19), the Judaizers' concern was for an external mark, a mark produced in the 'flesh' of those whom they could win over to their side." (The Epistle to the Galatians - NICNT) Don Anderson comments that "It is more comfortable and convenient to go this way rather than to suffer in picking up the cross and following Christ." (Notes) Compel (present tense = continually) (315)(anagkazo from anagke - compelling need requiring immediate action, a pressing situation) refers to an inner or an outward compulsion (coercion) for someone to act in a certain manner, in this case undergo circumcision (anagkazo used in Gal 2:14+), and to do so with a sense of urgency (as a pressing necessity). Anagkazo was used in surgery of force to reduce dislocations, etc. Simply so that they will not be persecuted for the Cross of Christ - Lightfoot explains the persecution is "For professing the Cross of Christ." Fung explains that in this context the Cross of Christ "stands for the whole doctrine of justification by faith alone that Paul had been defending in this epistle." (Galatians) This doctrine is offensive to men's fallen flesh and pride who think they can do something on their own to approach God and be righteous before Him. The Cross has always been an offense to religions of works, "to Jews a stumbling block and to Gentiles foolishness." (1 Cor 1:23) And so these Judaizers were in essence cowards! Proud cowards! To identify with the Cross (then and now) invites persecution and these Judaizers wanted no part of that persecution. They were unwilling to pay this high cost. Little wonder that Jesus called on those who truly desired to be His disciples to count the cost... And He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. 24 “For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. 25 “For what is a man profited if he gains the whole world, and loses or forfeits himself? 26 “For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels. (Luke 9:23-26+, cf Lk 14:26-27+, Mt 10:38-39; Mt 16:23-26, Mk 8:34-38, Jn 12:25) MacArthur comments that the Judaizers "were not willing to pay the price of persecution in order to be identified with Jesus Christ. They would use His name and attend His church only if there was no offense to those around them. Most of such offense could be avoided if they denied the meaning of Christ's death....They recognized Jesus as the Messiah and proclaimed allegiance to Him, but they had no part in Him because they refused to receive His finished work on the cross on their behalf." (Galatians MacArthur New Testament Commentary)
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MacArthur - They were greatly concerned about making proselytes to their perverted form of the gospel, which was symbolized not by baptism but circumcision. (Ibid) Donald Campbell writes that "The legalists knew the offense of the Cross would be softened if they openly proclaimed justification by faith and works (i.e., circumcision) and if they could claim conversions to that position in Galatia." (BKC) Boice on they may boast in your flesh - This means that they wanted to boast in the number of circumcisions, much as David had boasted in the two hundred foreskins of the Philistines. They were trophy hunters and wanted to be able to report on mass "conversions" in Galatia. The humbling parallel would be in the tendency to take pride in counting the number of "decisions for Christ" or "baptisms" today. (Galatians/Ephesians - EBC - 1976) Bartlett says "greed for domination as well as fear of persecution motivated these proponents of a works- righteousness. They who reject the freedom of grace for themselves are all too prone to move heaven and earth to bring others under the bondage of works. They launch attacks of withering scorn against those who take a stand for the Gospel of free grace that they themselves lack the courage to take. Let them beware, for laughter at the Cross converts it from a vehicle of mercy into an instrument of judgment.(Commentary) Galatians 6:13-14 give us the motives of the false teachers. “to make a fair show in the flesh.” - Religious Pride “to escape persecution.” - Cowards “glory in the flesh” Galatians 6:14 But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. NET Galatians 6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. GNT Galatians 6:14 ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ. NLT Galatians 6:14 As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world's interest in me has also died. KJV Galatians 6:14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. ESV Galatians 6:14 But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. ASV Galatians 6:14 But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world. CSB Galatians 6:14 But as for me, I will never boast about anything except the cross of our Lord Jesus Christ. The world has been crucified to me through the cross, and I to the world. NIV Galatians 6:14 May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. NKJ Galatians 6:14 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. NRS Galatians 6:14 May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. YLT Galatians 6:14 And for me, let it not be -- to glory, except in the cross of our Lord Jesus Christ, through which to me the world hath been crucified, and I to the world; NAB Galatians 6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. NJB Galatians 6:14 But as for me, it is out of the question that I should boast at all, except of the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. GWN Galatians 6:14 But it's unthinkable that I could ever brag about anything except the cross of our Lord Jesus Christ. By his cross my relationship to the world and its relationship to me have been crucified. BBE Galatians 6:14 But far be it from me to have glory in anything, but only in the cross of our Lord Jesus Christ, through which this world has come to an end on the cross for me, and I for it. But may it never be: Ro 3:4-6 Php 3:3,7,8 that I would boast: 2Ki 14:9-11 Job 31:24,25 Ps 49:6 52:1 Jer 9:23,24 Eze 28:2 Da 4:30,31 5:20,21 1Co 1:29-31 3:21 2Co 11:12 12:10,11 except in the cross of our Lord Jesus Christ,: Isa 45:24,25 Ro 1:16 1Co 1:23 2:2 Php 3:3 *Gr: Php 3:7-11 through which the world has been crucified to me: Ga 1:4 Gal 2:20 Gal 5:24 Ac 20:23,24 Ro 6:6 1Co 15:58 2Co 5:14-16 Php 1:20,21 3:8,9 Col 3:1-3 1Jn 2:15-17 5:4,5 Galatians 6:14 Glorying in the Cross - Great Texts of the Bible Galatians 6:14 Sharing in the Atonement - Oswald Chambers Galatians 6:14 The Secret of Spiritual Consistency - Oswald Chambers Galatians 6:14 The Focal Point of Spiritual Power - Oswald Chambers Galatians 6:14 The Consecration of Spiritual Power - Oswald Chambers Galatians 6 Resources - Multiple Sermons and Commentaries Click here for much more in depth discussion of Galatians 6:14 - there may be some repetition of that material on this page Related Passages: 1 John 5:4-5+ (BELIEVERS HAVE OVERCOME THE WORLD) For whatever is born (perfect tense - past completed, enduring state) of God overcomes (nikao - present tense - continually) the world; and this is the victory that has overcome (nikao - aorist) the world–our faith. 5 Who is the one who overcomes (nikao - present tense - continually) the world, but he who believes (present tense - continually) that Jesus is the Son of God? Galatians 2:20+ “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. BOASTING IN THE CROSS But (de) introduces a sharp contrast (see importance of identifying contrasts) between those who boast in the things which the flesh can accomplish, in context specifically circumcision as a human work necessary to effect one's salvation and the "trophies" who fall prey to this false teaching and undergo circumcision.
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MacArthur- The world is spiritually dead to believers, and they are dead to the world. (Ibid) Zodhiates says that what Paul is saying is that "his regard for his crucified Savior was so great that the world had no more charm for him than the corpse of a crucified malefactor would have had, nor did he take any more delight in worldly things than a person expiring on the cross would do in the objects around him."(Complete Word Study Dictionary: New Testament) John
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MacArthur says "The Israel of God refers to Jewish believers in Jesus Christ, to those who are spiritual as well as physical descendants of Abraham (Gal. 3:7) and are heirs of promise rather than of law (v. 18). They are the real Jews, the true Israel of faith, like those referred to in Romans 2:28-29 and 9:6-7." (Galatians MacArthur New Testament Commentary) The phrase Israel of God is not a reference to the Church. That is not a literal interpretation and does not fit with the context. And a small point is that of the 77 uses of the word "Israel' in the New Testament, every other one refers to the literal nation of Israel. It is patently absurd to now state this one use of "Israel" does not mean Israel. Arnold Fruchtenbaum - “The conclusion is that the church is never called a ‘spiritual Israel’ or a ‘new Israel.’ The term Israel is either used of the nation or the people as a whole, or of the believing remnant within. It is never used of the church in general or of Gentile believers in particular. In fact, even after the Cross there remains a threefold distinction. First, there is a distinction between Israel and the Gentiles as in 1Corinthians 10:32 and Ep 2:11, 12-notes. Second, there is a distinction between Israel and the church in 1 Corinthians 10:32. Third, there is a distinction between Jewish believers (the Israel of God) and Gentile believers in Ro 9:6 (note) and Galatians 6:16.” (Constable's Expository Notes - Galatians) Arnold Fruchtenbaum in the Chafer Theological Journal (Online reference - see page 14) Galatians 6:16 is the only passage adduced by all Covenant Theologians (see discussion of this approach to Biblical interpretation) as evidence that the Church is the spiritual Israel, or that Gentile believers become spiritual Jews. The verse does not prove any such thing. The passage reads: And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God. The Book of Galatians is concerned with Gentiles attempting to attain assurance of salvation through the law. The ones deceiving them were Judaizers, who were Jews demanding adherence to the Law of Moses. To them, a Gentile had to convert to Judaism before he qualified for salvation through Christ. In Gal 6:15, Paul states that salvation is by faith, resulting in the one new man. He also mentions two elements: circumcision and uncircumcision. This refers to two groups of people: Jews and Gentiles, two groups already mentioned by these very terms in Gal 2:7, 8, 9. In Gal 6:16, Paul pronounces a blessing on members of the two groups who would follow this rule of salvation through faith alone. The first group is the them, the uncircumcision, the Gentile Christians to whom and of whom he devotes most of the epistle. The second group is the Israel of God. These are the circumcision, the Jewish believers who, in contrast with the Judaizers, followed the rule of salvation by grace through faith alone. Covenant Theologians here ignore the primary meaning of kai (and) which separates the two groups and instead insist on a secondary or lesser meaning (even) in order to blur distinctions within the body of Christ. Thus, the only support of the theory that that the Church is spiritual Israel (or that Gentile believers become spiritual Jews) is a secondary meaning of one word, kai. The secondary meaning hardly applies in this verse containing a blessing for both Jewish and Gentile believers. This kind of circular reasoning persists, despite the remarkable absence of scriptural support. (Israelology Part 2 of 6 - page 14) Here is Dr S Lewis Johnson's abstract summary from his paper Paul and the Israel of God ... Persistent efforts to explain “the Israel of God” in Gal 6:16 as a reference to the church defy overwhelming grammatical, exegetical, and theological evidence that the expression refers to ethnic Israel. Among contemporary interpreters, three views of the phrase’s meaning emerge: (1) “The Israel of God” is the church; (2) “The Israel of God” is the remnant of Israelites in the church; and (3) “The Israel of God” is the future redeemed nation. View 1 suffers from the grammatical and syntactical weakness of endorsing the meaning of the Greek particle kai as “namely,” a rare usage of that word. Exegetically, View 1 is also weak in choosing to define “Israel” as the church, a usage that appears nowhere else in biblical literature. View 1 also is lacking theologically because the name “Israel” is not applied to the church at any time in history until A.D. 160. Views 2 and 3 coincide grammatically and syntactically, exegetically, and theologically in positive support for those views by taking kai in its frequent continuative or copulative sense and by understanding “Israel” as a reference to ethnic Israel. View 3 shows its exegetical superiority to View 2 through the six points of Peter Richardson, which develop the ethnic nature of “Israel,” and by recalling Paul’s eschatological outlook for ethnic Israel in Rom 11:26. Theologically, View 3 jibes with Paul’s teaching about two kinds of Israelites, the believing ones and the unbelieving ones. Those who persist in advocating View 1 present a classic case in tendentious exegesis. Related Resources: Galatians 6:16 - The Israel of God Paul and the Israel of God - S Lewis
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MacArthur - Every blow that Paul received was really a blow against Jesus, his Master and Savior. “The sufferings of Christ are ours in abundance,” he told the Corinthians (2 Cor. 1:5). The apostle was “always carrying about in the body the dying of Jesus, that the life of Jesus also [might] be manifested in [his] body” (2 Cor 4:10+). To the Colossian church he wrote, “Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body (which is the church) in filling up that which is lacking in Christ’s afflictions” (Col. 1:24+). Whenever a Christian is persecuted for his faith, it is really Christ who is being persecuted through him. When Paul was on the way to Damascus to arrest and imprison Christians there, the Lord said to him, “Saul, Saul, why are you persecuting Me?” (Acts 9:4+)(ED: RELATED STUDY - DOES JESUS DEFEND HIS COVENANT PARTNERS?). Because Satan and his world system can no longer afflict Christ directly, they afflict Him indirectly by persecuting the church, His Body. (Galatians MacArthur New Testament Commentary) Baxter - There were five classes of persons who were branded, i.e. slaves (as a mark of ownership), soldiers (as a mark of allegiance), devotees (as a mark of consecration), criminals (as a mark of exposure), and the abhorred (as a mark of reproach). The “marks” of the Lord Jesus in the body of Paul were all these five in one!...A second reason why Paul mentions these brand-marks here is found in his emphasis on the fact that they are “the brand-marks of the Lord Jesus.” He is drawing a contrast between the marks of Jesus, and the mark of Moses (circumcision: see verses 12-15). Circumcision is the mark of Moses and speaks of servitude to a legal system. “The marks of the Lord Jesus” are those of a glad, free, voluntary self-sacrificing service....And what do these brand-marks of Paul say to ourselves? They say three things: first, let us never be ashamed of bearing suffering or reproach for Jesus’ sake; second, let us not be afraid of bearing such marks on our bodies; and, third, let it be our daily prayer that we may bear the marks of the Lord Jesus on our character. Captain beloved, battle-wounds were Thine, Let me not wonder if some hurt be mine; Rather, O Lord, let my deep wonder be That I may share a battle-wound with Thee. Related Resource: Discussion of Relationship of Covenant to Scar Covenant - Sealed With a Scar Bear (carry, endure, support, tolerate)(941)(bastazo from basis = foot) generally means to take up and hold (Jn 10:31), to support as a burden. Used of Jesus bearing His Cross in John 19:17. Metaphorically bastazo means to bear, support, endure, i.e., labors, sufferings (Mt. 20:12, Rev. 2:3), bear patiently (Ro 15:1; Gal. 6:2; Rev. 2:2). Paul uses bastazo 4 times in Galatians all in this last section - Gal. 5:10; Gal 6:2, Gal 6:5, Gal 6:17 Lovett points out: Paul suffered fiercely to bring Christ to the Gentiles. The Judaizers were usually not far behind him stirring up trouble and seeking to nullify his ministry. Consequently he had been “thrice beaten,” and lines showed in his body where he had 200 stripes laid on him per the custom in Jewish synagogues, plus his scars from stonings. He says those marks in his body prove he is a true slave of the Lord Jesus. The word brand-marks (Greek: stigmata) has reference to masters branding their slaves, a custom of the time. Paul begs his readers not to add to his afflictions by continuing to listen to the persecution-shunning false teachers. How those marks in Paul’s body condemn the luxury and ease of fashionable Christianity. It is still true today, “if a man will live godly in Christ Jesus, he will suffer persecution” (2 Tim. 3:12). (Lovett's lights on Galatians)
Gálatas 6:7
MacArthur adds: Stop blaming other people, circumstances, or Satan for your temptations and sins, he is saying. Above all, do not blame God. Take full blame on yourselves, where it belongs. Realize that your enemy—your fallenness, your lusts, your weaknesses, your rationalizations, and your sins—are within and have to be dealt with from within (Ed: By application of God's Word, His Spirit, and His sufficient grace.) Not (ou) - This signifies absolute negation. In other words even though men may think they are "mocking" God, they cannot do so. God absolutely cannot be fooled by spiritual pretenses. A T
Gálatas 6:10
MacArthur: Ergazomai means to be active, to work effectively and diligently, and is here a self-call to great effort in taking every opportunity to sow for God’s glory. Ephesians 4:28-note He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need. Colossians 3:23-note Whatever you do (poieo), do your work (ergazomai) heartily, as for the Lord rather than for men, Comment: To work energetically, to work diligently (Lightfoot). Vine: The verb poieō, to do, is a general term; ergazomai suggests diligence and thoroughness in the doing. The new life is brought into relationship with Christ. This is imparted in order that we may enjoy it all in communion with Himself. The servant, in this relationship with Christ as Lord, lives the higher life, in the recognition and power of which there lies a joy which no earthly circumstances can mar. What mere human nature regards as trying and depressing becomes only a means of strengthening faith, imparting consolation, and stimulating the soul’s enjoyment of the person and ways of the Son of God. 1 Thessalonians 2:9-note For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. 1 Thessalonians 4:11-note and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, Comment: Although the Gr. generally looked down on manual labor as the work of slaves, the Jews had no such attitude. The emphasis here, however, is not on manual labor opposed to some other form but upon working as opposed to idling 2 Thessalonians 3:8 nor did we eat anyone's bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you; 2 Thessalonians 3:10 For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either. 11 For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. 12 Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread. Hebrews 11:33-note who by faith conquered kingdoms, performed acts of righteousness (administered justice), obtained promises, shut the mouths of lions, James 1:20-note for the anger of man does not achieve (present tense) the righteousness of God. James 2:9 But if you show partiality, you are committing (present tense) sin and are convicted by the law as transgressors. 2 John 1:8 Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward. 3 John 1:5 Beloved, you are acting (poieo = doing) faithfully in whatever you accomplish for the brethren, and especially when they are strangers; Vine: The same two verbs (poieo and ergazomai) are used together in Colossians 3:23. The meaning seems to be somewhat as follows: “in the work you are doing on behalf of the brethren you are acting faithfully,” (or it may be, “what you are doing is an expression of the faith that characterizes you”). ...That is, such work will be sure of a reward. Revelation 18:17-note for in one hour such great wealth has been laid waste!' And every shipmaster and every passenger and sailor, and as many as make their living (trade) by the sea, stood at a distance, Ergazomai - 92v in Septuagint - Ge 2:5, 15, 3:23 ("cultivate"), Ge 4:2, 12; 29:27; Exod 5:18; 20:9; 31:4f; 34:21; 35:10; 36:4, 6, 8; Lev 25:40; Num 3:7; 8:11, 15, 19, 25f; 31:51; Deut 5:13; 15:19; 21:3f; 2 Sam 9:10; 1 Chr 25:1; 27:26; 2 Chr 2:10; Job 24:6; 33:29; 34:32; Ps 5:5, 6:8 ("do iniquity"); Ps 7:15; Ps 14:4; 15:2 ("works [continually, as their lifestyle] righteousness" = description of an OT believer - the righteousness they "work" is God working it through them, based on their trust in and surrender to Him); Ps 28:3; 36:12 ("doers of iniquity"); Ps 44:1; 53:4 ("workers of wickedness"); Ps 58:2 ("work unrighteousness" [Lxx - anomia - 1Jn 3:4 equates "anomia" or lawlessness with sin]); Ps 59:2 ("those who do iniquity"), Ps 59:5; 64:2 ("those who do iniquity" - iniquity is their "lifestyle"); Ps 74:12 (God "works deeds of deliverance"); Ps 92:7 ("did iniquity" - ergazomai in the present tense = their lifestyle), Ps 92:9 ("do iniquity"); Ps 94:4, 16 ("do wickedness"), Ps 101:8 ("do iniquity"); 119:3; 125:5 ("doers of iniquity"); Ps 141:4,9 ("do iniquity"); Pr 3:30; 10:29 ("workers of iniquity"); Pr 12:11; 28:19; 31:18; Eccl 5:9; Isa 5:10; 19:9; 23:10; 28:24; 30:24; 44:12, 15; 45:9; Jer 22:13; 27:6, 9, 11f; 28:14; 30:8f; 34:14, 18; 40:9; Ezek 27:19; 36:34; 48:18f; Hos 6:8; 7:1; Mic 2:1; Hab 1:5; Zeph 2:3; Zech 13:5. Good (18) (agathos [word study]) means means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good).