Galatians 6: Burden-Bearing, the Cross, and the Israel of God
6:1–10 Restoring, bearing, and sowing
Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted. Carry one another’s burdens, and in this way you will fulfill the law of Christ. If anyone thinks he is something when he is nothing, he deceives himself. Each one should test his own work. Then he will have reason to boast in himself alone, and not in someone else. For each one should carry his own load. Nevertheless, the one who receives instruction in the word must share in all good things with his instructor. Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap in return. The one who sows to please his flesh, from the flesh will reap destruction; but the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not grow weary in well-doing, for in due time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith. (BSB)
Says Paul turns from the walk by the Spirit already treated in Walk by the Spirit (5:16–18) to the church’s care for one of its own. “Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness”. The verb is προλημφθῇ (prolēmphthē, “he should be overtaken”); the BSB has “caught.” The command is καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος (katartizete ton toiouton en pneumati prautētos, “restore such a one in a spirit of gentleness”) (see καταρτίζω). “But watch yourself, or you also may be tempted” (σκοπῶν σεαυτόν (skopōn seauton, “watching yourself”), a singular participle, though the command to restore is plural). The wording is treated in Caught in a trespass, and restore (6:1).
Implies A brother caught in a trespass is to be restored with gentleness. Because the one restoring is told to watch himself, “or you also may be tempted”, the text joins gentleness toward the one caught with watchfulness over oneself.
Uncertain Whom “you who are spiritual” names, beyond the words themselves, is open. Burton, on 6:1, writes of “those who in obedience to the instructions of vv. 16-26, live by the Spirit, walk by the Spirit” Lightfoot, on 6:1, writes that this explains the form of address: “Ye who have taken my lesson to heart, ye who would indeed be guided by the Spirit.” These are their readings; no verdict is given. The walk by the Spirit is already treated in Walk by the Spirit (5:16–18). Early readers also stress the manner of the restoring. Calvin, on 6:1, writes, “no man is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit” Wesley, on 6:1, writes, “by Reproof, Instruction, or Exhortation. Every one who can, ought to help herein” These are their readings of the manner, not a further identification of “you who are spiritual.” The historical note is Early readings of Galatians 6: restoring with gentleness (6:1).
Says “Carry one another’s burdens, and in this way you will fulfill the law of Christ” (ἀλλήλων τὰ βάρη βαστάζετε (allēlōn ta barē bastazete, “carry one another’s burdens”)). SBLGNT, Treg, NA28, and Tischendorf print the future ἀναπληρώσετε (anaplērōsete, “you will fulfill”); WH, RP, and the TR print the aorist imperative ἀναπληρώσατε (see ἀναπληρώσετε / ἀναπληρώσατε). On either reading, bearing one another’s burdens is how the law of Christ is fulfilled. A related bearing is in Gal 6:2 → Rom 15:1, Bear the weak, and glorify God with one voice (Romans 15:1–6) and Bearing weaknesses and building up (15:1–6). The wording of 6:2–5 is treated in Burdens and load (6:2–5) and Restore and bear burdens (6:1–5).
Implies Believers are to carry one another’s burdens.
Uncertain What τὸν νόμον τοῦ Χριστοῦ (ton nomon tou Christou, “the law of Christ”) names, beyond the words themselves, is open. Burton, on 6:2, writes, “By ‘the law of the Christ’ Paul undoubtedly means the law of God as enunciated by the Christ” He also writes of “the central and all-inclusive principle of love” This is his reading; no verdict is given. The exegetical note is The law of Christ (6:2). Serving one another in love is already treated in Freedom to serve in love (5:13–15).
Says “If anyone thinks he is something when he is nothing, he deceives himself”. “Each one should test his own work”. “Then he will have reason to boast in himself alone, and not in someone else”. The self-deception of 6:3 stands between the command to carry one another’s burdens and the command that each carry his own load. The test of 6:4 is a man’s “own work”, and the resulting boast, if any, is “in himself alone, and not in someone else”. “For each one should carry his own load” (ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει (hekastos gar to idion phortion bastasei, “for each will carry his own load”)). The burdens of 6:2 are βάρη (barē, “burdens”); the load of 6:5 is φορτίον (phortion, “load”). The two nouns are not the same word, and the verse that uses φορτίον follows the warning against thinking oneself something. How those two commands stand together is left with the open question of when the load of 6:5 is borne, treated just below.
Uncertain When the load of 6:5 is borne is open. Luther, on 6:5, writes, “thou shalt stand before the judgment-seat of Christ, and shalt bear thy burden alone” Wesley, on 6:5, writes, “For every man shall bear his own burden — in that day — shall give an account of himself to God.” Calvin, on 6:5, writes that Paul “brings before us the judgment of God, in which every individual for himself, and without a comparison with others, will give an account of his life” These three take 6:5 as an account to be given at the judgment. Chrysostom, on 6:5, more guardedly, writes of “pressing upon his conscience the idea of a burden, and of being heavily laden” Burton, on 6:5, writes, “every man has his own burden, i.e., of weakness and sin” He also writes, “It is the man who knows he has a burden of his own that is willing to bear his fellow’s burden” Lightfoot, on 6:5, writes, “Each man has certain responsibilities imposed on him individually, which he cannot throw off” He also writes that the phrase “refers rather to the discharge of the obligations themselves than to the punishment undergone for their neglect” These last take the load as a present duty or responsibility, not as the punishment of neglect. The two lines of reading are set side by side; no verdict is given.
Says “Nevertheless, the one who receives instruction in the word must share in all good things with his instructor” (Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς (Koinōneitō de ho katēchoumenos ton logon tō katēchounti en pasin agathois, “let the one taught the word share with the one teaching in all good things”)). The wording is treated in The one taught shares (6:6). Paul asks elsewhere, “If we have sown spiritual seed among you, is it too much for us to reap a material harvest from you?” (1 Cor 9:11)
Uncertain What the sharing of 6:6 covers, in the life of the Galatian churches, is open as to arrangement, and is treated in Teachers and their support (6:6). Several early readers take the verse as material support of the teacher. Lightfoot, on 6:6, writes that there is “no doubt that St Paul is here speaking of imparting temporal goods” Burton, on 6:6, writes of “the fact that those who receive instruction are called upon to contribute to the support of the teacher” Luther, on 6:6, writes, “that they should maintain them liberally, and give them that whereby they may be well able to live” Calvin, on 6:6, writes, “Support is declared to be due to those by whom we are taught in the word” Chrysostom, on 6:6, quotes “that they which preach the Gospel should live of the Gospel” These are their readings; no verdict is given. How support was actually arranged is left open in Teachers and their support (6:6).
Says “Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap in return”. The verb is present, θεὸς οὐ μυκτηρίζεται (theos ou myktērizetai, “God is not mocked”); the BSB has “is not to be mocked.” “The one who sows to please his flesh, from the flesh will reap destruction” (ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ (ho speirōn eis tēn sarka heautou, “the one sowing into his own flesh”), see σάρξ; φθοράν (phthoran, “corruption”), which the BSB gives as “destruction”). “but the one who sows to please the Spirit, from the Spirit will reap eternal life” (ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον (ho de speirōn eis to pneuma ek tou pneumatos therisei zōēn aiōnion, “but the one sowing to the Spirit, from the Spirit will reap eternal life”); see πνεῦμα). The wording is treated in God not mocked: sowing and reaping (6:7–8).
Says The image of sowing and reaping is old in Scripture. Job 4:8, in the BSB, says: “those who plow iniquity and those who sow trouble reap the same” (see Gal 6:7 → Job 4:8). Proverbs 22:8, in the BSB, says: “He who sows injustice will reap disaster”. Hosea 8:7, in the BSB, says: “For they sow the wind, and they shall reap the whirlwind”. Galatians 6:7 does not introduce these verses as citations. No claim is made here about a Greek Old Testament form. The proverb is treated in The sowing and reaping proverb (6:7–8).
Implies God is not mocked. What a person sows he reaps. Sowing to the Spirit reaps eternal life. Because the saying of 6:7 is followed by two kinds of sowing with two harvests, the text applies a familiar rule of the field to the flesh and the Spirit.
Says “Let us not grow weary in well-doing, for in due time we will reap a harvest if we do not give up”. “Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith”. Both 6:9 and 6:10 have καιρός, καιρῷ γὰρ ἰδίῳ (kairō gar idiō, “for in its own time”) and ὡς καιρὸν ἔχομεν (hōs kairon echomen, “as we have opportunity”). The BSB’s “family of faith” renders τοὺς οἰκείους τῆς πίστεως (tous oikeious tēs pisteōs, “the household of faith”). The wording is treated in Not growing weary, and the household of faith (6:9–10) and Sowing and reaping (6:6–10).
Says The first section therefore moves from a brother’s trespass, through mutual bearing and a man’s own load, to the teacher’s support and a harvest that answers the sowing. 6:1–5 join restoring with gentleness to carrying one another’s burdens, and they set a man’s own load beside those shared burdens. 6:6–10 then place sharing with the one who teaches, the warning that God is not mocked, and a call to do good while the time is there, especially to the household of faith. The section does not itself decide how teacher-support was arranged, or when a man’s own load is borne; those questions are left where the readers named above left them, open. What the text does say is that God is not mocked, that the harvest answers the sowing, and that the time for doing good is the time they have.
6:11–18 The cross, the Israel of God, and the marks of Jesus
See what large letters I am using to write to you with my own hand! Those who want to make a good impression outwardly are trying to compel you to be circumcised. They only do this to avoid persecution for the cross of Christ. For the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh. But as for me, 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. For neither circumcision nor uncircumcision means anything. What counts is a new creation. Peace and mercy to all who walk by this rule, even to the Israel of God. From now on let no one cause me trouble, for I bear on my body the marks of Jesus. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. (BSB)
Says “See what large letters I am using to write to you with my own hand!” The verb is aorist, ἔγραψα (egrapsa, “I wrote”); the BSB has “I am using to write.” The wording is treated in Large letters I have written (6:11). Elsewhere Paul writes, “This greeting is in my own hand—Paul. This is my mark in every letter; it is the way I write” (2 Thess 3:17). Because he points to his own hand, the text presents the handwriting as his personal sign to the readers, as Large letters in Paul’s own hand (6:11) notes.
Uncertain How much of the letter Paul wrote in his own hand is open. Some take 6:11 to begin a closing in his own hand after a scribe. Lightfoot, on 6:11, writes, “At this point the Apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand” Burton, on 6:11, writes of writing “in a larger character than his amanuensis had employed” Others take it that Paul wrote the whole letter. Chrysostom, on 6:11, writes that Paul “wrote the whole himself” Luther, on 6:11, writes, “he hath respect to the length of the epistle” Calvin, on 6:11, writes, “this long Epistle had been written with his own hand” These are their readings, set side by side; no verdict is given. The historical note is Large letters in Paul’s own hand (6:11).
Says “Those who want to make a good impression outwardly are trying to compel you to be circumcised”. The Greek has εὐπροσωπῆσαι ἐν σαρκί (euprosōpēsai en sarki, “to make a good showing in the flesh”); the BSB has “outwardly.” “They only do this to avoid persecution for the cross of Christ”. “For the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh”. SBLGNT, WH, Treg, NA28, and the TR print the present οἱ περιτεμνόμενοι (hoi peritemnomenoi, “those who are being circumcised”); RP prints the perfect οἱ περιτετμημένοι (see οἱ περιτεμνόμενοι / οἱ περιτετμημένοι). WH marks the participle as printed and gives the perfect in its foot margin; no verdict is given on those marks. The wording is treated in A good showing in the flesh, and a new creation (6:12–15).
Uncertain Whom the participle of 6:13 names is open. Lightfoot, on 6:13, writes, “the circumcision party, the advocates of circumcision.” He also paraphrases 6:13 as “They advocate circumcision, and yet they themselves neglect the ordinances of the law” Calvin, on 6:13, writes, “But Paul appears to me to refer to teachers only” He also writes, “though they have themselves been circumcised, they do not perform what they enjoin upon others” Chrysostom heads his note on 6:13 with the words about their desire to have the readers circumcised, and then writes, “all this is done through human ambition; in order that the unbelievers may be gratified by the mutilation of the faithful” These three take the people in view as the agitators or teachers. Burton, on 6:13, writes that the participle “does not refer specifically to those who among the Galatians had been circumcised” He also writes that it “refers in general to those who under the influence of the judaisers receive circumcision” The two lines of reading are set side by side; no verdict is given. The language note is A good showing in the flesh, and a new creation (6:12–15).
Says “But as for me, 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”. The relative is δι’ οὗ (di’ hou, “through which”); the BSB has “which.” Whether the relative points to the cross or to the Lord is not closed here. Crucifixion with Christ is already treated in Crucified with Christ and Gal 2:20 → Rom 6:6; those who belong to Christ have crucified the flesh in Crucified the flesh (5:24–26).
Says “For neither circumcision nor uncircumcision means anything. What counts is a new creation”. SBLGNT, WH, Treg, NA28, and Tischendorf print οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις (oute gar peritomē ti estin oute akrobystia alla kainē ktisis, “for neither circumcision is anything nor uncircumcision, but a new creation”). The clause after ἀλλά has no verb; the BSB supplies “What counts is.” RP and the TR open with ἐν γὰρ Χριστῷ Ἰησοῦ and have ἰσχύει for ἐστιν (see οὔτε γὰρ περιτομή τί ἐστιν / ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει). On either reading, neither circumcision nor uncircumcision counts, but a new creation (see κτίσις). A related “new creation” is in Gal 6:15 → 2 Cor 5:17: 2 Corinthians 5:17, in the BSB, says: “if anyone is in Christ, he is a new creation”. Circumcision of the heart is already treated in Circumcision of the heart, by the Spirit, and the Jew who is one inwardly (Romans 2:25–29) and περιτομὴ καρδίας: "circumcision of the heart" and its LXX background; the wording of 5:6 is in The hope of righteousness, and faith working through love (5:5–6). The wording of 6:14–15 is treated in A good showing in the flesh, and a new creation (6:12–15) and Boasting in the cross and a new creation (6:14–15).
Implies Paul boasts only in the cross. Circumcision and uncircumcision count for nothing; what counts is a new creation.
Says “Peace and mercy to all who walk by this rule, even to the Israel of God”. The Greek is καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ’ αὐτοὺς καὶ ἔλεος, καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ θεοῦ (kai hosoi tō kanoni toutō stoichēsousin eirēnē ep’ autous kai eleos kai epi ton Israēl tou theou, “and as many as will walk by this rule, peace upon them and mercy, and upon the Israel of God”). The second καὶ may simply join a further group, or it may be epexegetic, unfolding the same people under a new name. The BSB’s “even” is its rendering of that καὶ, not a separate word in the Greek. The wording is treated in The Israel of God (6:16) and The Israel of God (6:16). A related blessing stands in Gal 6:16 → Ps 125:5: Psalm 125:5, in the BSB, says: “Peace be upon Israel”. No claim is made here about a Greek Old Testament form. Related statements on Israel are already treated in Not all Israel is Israel: Isaac, Jacob, and "God’s plan of election" (Romans 9:6–13), Gal 6:16 → Rom 9:6 and “All Israel will be saved” (Romans 11:25–27): Romans 9:6, in the BSB, says: “For not all who are descended from Israel are Israel”. Being one in Christ is treated in Sons, heirs and one in Christ.
Uncertain Whom τὸν Ἰσραὴλ τοῦ θεοῦ (ton Israēl tou theou) names, and which sense of καί is in view, are open. Chrysostom, on 6:16, writes, “they who pursue these things shall enjoy peace and amity, and may properly be called by the name of ‘Israel’” He also writes, “it is in their power to be true Israelites, who keep this rule, who desist from the old ways, and follow after grace” Lightfoot, on 6:16, writes, “it stands here not for the faithful converts from the circumcision alone, but for the spiritual Israel generally, the whole body of believers whether Jew or Gentile” Luther, on 6:16, writes, “They are the Israel of God, which, with faithful Abraham, believe the promises of God offered already in Christ, whether they be Jews or Gentiles, and not they which are begotten of Abraham, Isaac, and Jacob, after the flesh” These take the name of the whole body of believers, Jew or Gentile, who walk by this rule. Burton, on 6:16, writes, “not to the Christian community, but to Jews” He also writes, “not to the whole Jewish nation, but to the pious Israel, the remnant according to the election of grace” The two lines of reading are set side by side; no verdict is given. No position is taken here on Israel and the church.
Says “From now on let no one cause me trouble, for I bear on my body the marks of Jesus”. The Greek order is τὰ στίγματα τοῦ Ἰησοῦ ἐν τῷ σώματί μου (ta stigmata tou Iēsou en tō sōmati mou, “the marks of Jesus in my body”): “Jesus” before “my,” where the BSB has “I bear on my body the marks of Jesus”. SBLGNT, WH, Treg, and Tischendorf print τοῦ Ἰησοῦ; RP and the TR add κυρίου before the name (see τοῦ Ἰησοῦ / τοῦ κυρίου Ἰησοῦ). NA28 is aligned with the shorter name, by reference only. On either reading, Paul bears the marks of Jesus on his body. The wording is treated in The marks of Jesus, and the blessing (6:17–18). Paul lists, “Three times I was beaten with rods, once I was stoned” (2 Cor 11:25), and writes, “We always carry around in our body the death of Jesus” (2 Cor 4:10). Paul’s sufferings in the body are already in view in Paul’s illness in Galatia (4:13–15) and Crucified with Christ.
Uncertain What the marks were, and what picture the word called up, are open. Most of these early readers take the marks as the scars of persecution. Chrysostom, on 6:17, writes, “he produces his trials, his dangers, his stripes as witnesses that he had so continued” Burton, on 6:17, writes of “the physical effects, perhaps actual scars” Luther, on 6:17, writes, “The stripes and sufferings, therefore, which he did bear in his body, he calleth marks” Calvin, on 6:17, writes, “Imprisonment, chains, scourging, blows, stoning” Lightfoot, on 6:17, reads the word as a brand of ownership and writes, “the marks of ownership branded on his body” He also paraphrases 6:17 as “His brand is stamped on my body. I bear this badge of an honourable servitude” He also writes of “the permanent marks which he bore of persecution undergone in the service of Christ” as the physical source of those marks. These are their readings, set side by side; no verdict is given. The historical note is The marks of Jesus (6:17).
Implies Because Paul gives the marks as his reason that no one should trouble him, the text presents them as bearing on his standing as Christ’s apostle.
Says “The grace of our Lord Jesus Christ be with your spirit, brothers. Amen”. The letter closes with grace. Early readings of the close are in Early readings of Galatians 6: restoring with gentleness (6:1).
Says The second section therefore turns from the church’s common life to Paul’s own hand and his last word against the circumcisers. 6:11–13 mark the writing as his and expose those who would compel circumcision. 6:14–16 set his only boast in the cross, a new creation in place of circumcision or uncircumcision, and a blessing on those who walk by that rule, and on the Israel of God. 6:17–18 then give the marks he bears and the grace with which the letter ends.
Large letters and the circumcisers (6:11–13)
Boasting in the cross and a new creation (6:14–15)
Minor variants
The printed text is SBLGNT. Four units have their own notes: ἀναπληρώσετε / ἀναπληρώσατε (6:2 ἀναπληρώσετε, a future, with SBLGNT, Treg, NA28, and Tischendorf, or ἀναπληρώσατε, an aorist imperative, with WH, RP, and the TR), οἱ περιτεμνόμενοι / οἱ περιτετμημένοι (6:13 οἱ περιτεμνόμενοι, present, with SBLGNT, WH, Treg, NA28, and the TR; RP prints the perfect οἱ περιτετμημένοι; WH marks the present and gives the perfect in its foot margin), οὔτε γὰρ περιτομή τί ἐστιν / ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει (6:15 οὔτε γὰρ περιτομή τί ἐστιν, with SBLGNT, WH, Treg, NA28, and Tischendorf; RP and the TR open with ἐν γὰρ Χριστῷ Ἰησοῦ and have ἰσχύει for ἐστιν), and τοῦ Ἰησοῦ / τοῦ κυρίου Ἰησοῦ (6:17 τοῦ Ἰησοῦ, with SBLGNT, WH, Treg, NA28, and Tischendorf; RP and the TR add κυρίου). The remaining differences, from the SBLGNT apparatus compared with RP 2018 and the TR, are noted here only. 6:3 φρεναπατᾷ ἑαυτόν (SBLGNT) / ἑαυτὸν φρεναπατᾷ (RP). 6:7 ἐάν (SBLGNT, WH, NA28, RP) / ἄν (Treg). 6:9 ἐγκακῶμεν (SBLGNT) / ἐκκακῶμεν (RP). 6:10 ἔχομεν (SBLGNT, Treg, NA28, RP) / ἔχωμεν (WH). 6:12 τῷ σταυρῷ τοῦ Χριστοῦ μὴ διώκωνται (SBLGNT) / μὴ τῷ σταυρῷ τοῦ χριστοῦ διώκωνται (RP); τοῦ Χριστοῦ (SBLGNT, NA28, Treg, RP) / τοῦ Χριστοῦ Ἰησοῦ, with Ἰησοῦ in WH’s brackets (WH). 6:14 κἀγὼ κόσμῳ (SBLGNT) / κἀγὼ τῷ κόσμῳ (RP). No further verdict is given on these box lines.
The chapter therefore runs from restoring a brother caught in a trespass and bearing one another’s burdens, through sharing with the teacher and sowing and reaping, to Paul’s own hand, the circumcisers, boasting only in the cross, a new creation, the Israel of God, the marks of Jesus, and a closing grace. A brother caught in a trespass is to be restored with gentleness; believers are to carry one another’s burdens. God is not mocked; what a person sows he reaps; sowing to the Spirit reaps eternal life. Paul boasts only in the cross; circumcision and uncircumcision count for nothing, and what counts is a new creation. The letter closes with grace. Where careful readers differ — on who “you who are spiritual” are in 6:1, on what the law of Christ names in 6:2, on when the load of 6:5 is borne, on what the sharing of 6:6 covers, on how much of the letter Paul wrote in his own hand, on whom “those who are being circumcised” names in 6:13, on whom the Israel of God names in 6:16, and on what the marks of Jesus were in 6:17 — their readings have been named, attributed, and left open. The four units of variation, and the remaining differences gathered in the minor-variants box, are noted with the printed evidence and left without a further verdict. No application is drawn from those open points.