Commentary on Galatians 6:1-6
Text in red are my additions.
HOW WE SHOULD EXERCISE OUR ZEAL FOR OTHERS
A Summary of Galatians 6:1-6~Paul
now shows the Galatians how they are to regulate their conduct toward
others. They should correct with meekness those who err, should help to
carry others’ burdens, should be on their guard against self-deception,
should let their own deeds speak for them, and give material assistance
to those who have instructed them.
Gal 6:1 Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.
Life by the spirit is not an impeccable existence; and hence the Apostle tells the Christians that if one of their number should out of frailty commit some fault, they ought with kindness and humility to instruct him.
Be overtaken, i.e., be surprised by sin, yielding to it through weakness.
You, who are spiritual, etc. This is addressed to all the Christians, whose conscience testifies to them that they are living spiritual lives.
Instruct, i.e., correct, render perfect again.
Thyself. The change from plural to singular is calculated to emphasize the need of personal vigilance and sympathy in correcting others.
Gal 6:2. Bear ye one another’s burdens; and so you shall fulfil the law of Christ.
Having spoken of sympathetic correction and of common weakness in the preceding verse St. Paul now exhorts to further help.
Bear ye (βασταζετε = bastazete), i.e., help to carry one another’s burdens. By burdens here are meant moral defects, or the inclinations that lead to, and the remorse that follows such defects. To bear with others’ defects and faults is to practice charity, and this means to fulfil the whole law of Christ, because all precepts are reducible to charity (see Gal 5:14).
Gal 6:1 Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.
Life by the spirit is not an impeccable existence; and hence the Apostle tells the Christians that if one of their number should out of frailty commit some fault, they ought with kindness and humility to instruct him.
Be overtaken, i.e., be surprised by sin, yielding to it through weakness.
You, who are spiritual, etc. This is addressed to all the Christians, whose conscience testifies to them that they are living spiritual lives.
Instruct, i.e., correct, render perfect again.
Thyself. The change from plural to singular is calculated to emphasize the need of personal vigilance and sympathy in correcting others.
Gal 6:2. Bear ye one another’s burdens; and so you shall fulfil the law of Christ.
Having spoken of sympathetic correction and of common weakness in the preceding verse St. Paul now exhorts to further help.
Bear ye (βασταζετε = bastazete), i.e., help to carry one another’s burdens. By burdens here are meant moral defects, or the inclinations that lead to, and the remorse that follows such defects. To bear with others’ defects and faults is to practice charity, and this means to fulfil the whole law of Christ, because all precepts are reducible to charity (see Gal 5:14).
Gal 6:3. For if any man think himself to be some thing, whereas he is nothing, he deceiveth himself.
This verse can be connected with verse 1, but in that case verse 2 would be a parenthesis. St. Jerome shows the connection between verses 2 and 3: “He who refuses to bear the burdens of another doubtless thinks that he has no need of being assisted himself, in which he deceives himself.”
He is nothing, if joined with what precedes, means: “Although he is nothing”; but if with what follows, the meaning is: “Because he is nothing.”
He deceiveth, etc., i.e., “he deceives his own mind” (St. Jerome), because he attributes to his own efforts and merits what really belongs to God. Pride makes one blind, unmerciful and uncharitable.
Gal 6:4. But let everyone prove his own work, and so he shall have glory in himself only, and not in another.
But let, etc. In place of deceiving one’s self, let each one examine himself by something external and objective, by his own work, i.e., his own life and actions; then he will see what he is in reality. If he discovers something good, as is possible, he will have reason within himself for rejoicing moderately, and not by comparing himself with another whom he considers beneath him. This is the explanation of St. Chrysostom, which seems to agree perfectly with the text.
Gal 6:5. For everyone shall bear his own burden.
To explain how this verse is not out of harmony with verse 2 Cornely, following some of the Fathers, thinks there is question here of bearing one’s personal responsibilities before the judgment-seat of God; whereas in verse 2 there was question of helping to bear the burdens of this present life. Fr. Lagrange, however, thinks the thought of the judgment is not in the context; and he consequently explains this verse by saying that the burden (φορτιον = phortion) which each one must bear is the performance of the duty imposed on each one in verse 2.
This verse can be connected with verse 1, but in that case verse 2 would be a parenthesis. St. Jerome shows the connection between verses 2 and 3: “He who refuses to bear the burdens of another doubtless thinks that he has no need of being assisted himself, in which he deceives himself.”
He is nothing, if joined with what precedes, means: “Although he is nothing”; but if with what follows, the meaning is: “Because he is nothing.”
He deceiveth, etc., i.e., “he deceives his own mind” (St. Jerome), because he attributes to his own efforts and merits what really belongs to God. Pride makes one blind, unmerciful and uncharitable.
Gal 6:4. But let everyone prove his own work, and so he shall have glory in himself only, and not in another.
But let, etc. In place of deceiving one’s self, let each one examine himself by something external and objective, by his own work, i.e., his own life and actions; then he will see what he is in reality. If he discovers something good, as is possible, he will have reason within himself for rejoicing moderately, and not by comparing himself with another whom he considers beneath him. This is the explanation of St. Chrysostom, which seems to agree perfectly with the text.
Gal 6:5. For everyone shall bear his own burden.
To explain how this verse is not out of harmony with verse 2 Cornely, following some of the Fathers, thinks there is question here of bearing one’s personal responsibilities before the judgment-seat of God; whereas in verse 2 there was question of helping to bear the burdens of this present life. Fr. Lagrange, however, thinks the thought of the judgment is not in the context; and he consequently explains this verse by saying that the burden (φορτιον = phortion) which each one must bear is the performance of the duty imposed on each one in verse 2.
After having spoken in verses 1-5 of the duties imposed by charity on those who are spiritual, St. Paul now turns his attention to the duty incumbent on those who have received the blessings of instruction in the Gospel; and he recommends that these latter divide (κοινωνειτω) with their instructors something of their temporal goods and possessions (Cornely, Lagrange, Lightfoot, Zahn, etc.). It is the uniform teaching of St. Paul that the disciple ought to give temporal aid to him from whom he has received spiritual assistance (cf. 1 Cor 9:11; 2 Cor 11:7-9; 1 Thess 2:6-9; Philip 4:15-17; 1 Tim 5:17-18).
That is instructed in the word. Better, “That is being instructed in the word,” i.e., in the Gospel.
In all good things, i.e., the disciple should give a part of his temporal goods to his instructor. He who preaches the Gospel has the right to live by the Gospel (1 Cor 9:7-14; 1 Thess 5:12-13). For the use of αγαθοις (“good things’) in the sense of temporal assistance see Luke 12:18-19; Luke 16:25.
Labels: Catholic, Epistle to the Galatians, Fr. Callan, St Paul
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