Գաղատացիներին / Galatians - 6 |

Text:
< PreviousԳաղատացիներին - 6 Galatians - 6Next >


jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter chiefly consists of two parts. In the former the apostle gives us several plain and practical directions, which more especially tend to instruct Christians in their duty to one another, and to promote the communion of saints in love, ver. 1-10. In the latter he revives the main design of the epistle, which was to fortify the Galatians against the arts of their judaizing teachers, and confirm them in the truth and liberty of the gospel, for which purpose he, I. Gives them the true character of these teachers, and shows them from what motives, and with what views, they acted, ver. 11-14. And, II. On the other hand he acquaints them with his own temper and behaviour. From both these they might easily see how little reason they had to slight him, and to fall in with them. And then he concludes the epistle with a solemn benediction.
Adam Clarke: Commentary on the Bible - 1831
The apostle teaches them to be tender and affectionate towards any who, through surprise and the violence of temptation, had fallen into sin; and to bear each other's burdens, Gal 6:1, Gal 6:2. To think humbly of themselves, and to conclude concerning their own character rather from the evidence of their works than from any thing else, Gal 6:3-5. To minister to the support of those who instruct them in righteousness, Gal 6:6. He warns them against self-deception, because whatever a man soweth that he shall reap, Gal 6:7, Gal 6:8. Exhorts them not to be weary in well doing, and to embrace every opportunity to do good, Gal 6:9, Gal 6:10. Intimates that his love to them led him to write this whole epistle with his own hand, Gal 6:11. Points out the object that those had in view who wished them to be circumcised, Gal 6:12, Gal 6:13. He exults in the cross of Christ, and asserts that a new creation of the soul is essential to its salvation; and wishes peace to them who act on this plan, Gal 6:14-16. States that he bears in his body the marks of the Lord Jesus, Gal 6:17. And concludes with his apostolical benediction, Gal 6:18.
Albert Barnes: Notes on the Bible - 1834
6:0: This chapter is composed entirely of affectionate exhortation, and the expression of the apostle's earnest solicitude in the behalf of the Christians in Galatia. He exhorts them Gal 6:1 to bring back to the ways of virtue anyone who through the strength of strong temptation had been led astray. He entreats them Gal 6:2 to bear one another's burdens, and thus to show that they were true friends of Christ, and governed by his laws. He entreats them not to be lifted up with pride, and not to affix an inordinate estimate to anything that they possessed, assuring them that their true estimate was to be formed from the character of their own works; Gal 6:3-5. He exhorts them to minister to the needs of their public teachers, the preachers of the gospel; Gal 6:6. In Gal 6:7-10, he reminds them of the solemn day of judgment, when all will be tried; assures them that people will be judged and rewarded according to their works; and entreats them not to be weary in well-doing, but to labor on patiently in doing good, with the assurance that they should reap in due season.
In Gal 6:11, he shows them the interest which he felt in them by his having done what was unusual for him, and what perhaps he had done in no other instance - writing an entire letter in his own hand. He then states the true reason why others wished them to be circumcised. It was the dread of persecution, and not any real love to the cause of religion. They did not themselves keep the Law, and they only desired to glory in the number of converts to their views; Gal 6:12-13. But Paul says that he would glory in nothing but in the cross of Christ. By that he had been crucified to the world, and the world had been crucified to him Gal 6:14; and he repeats the solemn assurance that in the Christian religion neither circumcision nor uncircumcision was of any importance whatever; Gal 6:15. This was the true rule of life, and on as many as walked according to this principle, he invokes the blessing of God; Gal 6:16. He closes the Epistle by entreating them to give him no more trouble. He bore in his body already the marks or sufferings which he had received in the cause of the Lord Jesus. His trials already were sufficient; and he entreats them to spare him from future molestation Gal 6:17, and closes with the benediction; Gal 6:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gal 6:1, He moves them to deal mildly with a brother that has slipped, Gal 6:2, and to bear one another's burden; Gal 6:6, to be liberal to their teachers, Gal 6:9, and not weary of well-doing; Gal 6:12, He shows what they intend that preach circumcision; Gal 6:14, He glories in nothing, save in the cross of Christ.
John Gill
INTRODUCTION TO GALATIANS 6
In this chapter the apostle exhorts to the exercise of various things, which greatly become professors of religion, such as meekness towards backsliders, love to the saints, modesty in themselves, and beneficence to others; exposes the hypocrisy and ambition of the false teachers, in order that the Galatians might beware of them, and not be ensnared by them; and gives an account of his own disposition, conduct, and sufferings, as a rule and example to them, and by which they might judge of the difference between him and the false apostles; and concludes the epistle with his apostolical salutation and benediction. Having mentioned the fruits of the spirit in the preceding chapter, he singles out some of them, and a little enlarges upon them; and begins with meekness, as that should be used by spiritual men to fallen believers, which he persuades to, not only because they are brethren, and but men, and have been overtaken in sin unawares; but because, though they themselves are spiritual, yet should consider they are liable to be tempted, Gal 6:1. And next he advises to show their love to one another, by bearing each other's burdens, which he enforces by this argument, it being a fulfilling the law of Christ, Gal 6:2. And whereas pride and haughtiness lie in the way of such a deportment, he dissuades from a vain opinion of a man's self, that being no other than self-deception, Gal 6:3, and observes, that a man will have the best view of himself and see what occasion he has for glorying, when he considers himself simply and nakedly, and not in comparison with others, Gal 6:4, and there is good reason why he should do so, seeing every man must give an account of his own actions, be judged according to them, and receive his reward or punishment, Gal 6:5. Hence the apostle passes to liberality and beneficence, and first to teachers of the word, to whom such as are taught by them should communicate, and that in good things, and in all good things, Gal 6:6. The arguments used to enforce this exhortation are, that to do otherwise is a deception of themselves, and is a mocking of God; and besides, they shall be treated according to their actions, the use or abuse of what God has given them, signified by a proverbial expression, what a man sows, that shall he reap, Gal 6:7, which is enlarged upon and illustrated, by observing, that he that spends his substance merely on himself, and on carnal pleasures, and to indulge the flesh, the issue of things to him will be ruin, temporal and eternal; but he that lays out his substance on spiritual things, and for spiritual purposes, the issue will be life everlasting, Gal 6:8. Wherefore the apostle renews the exhortation to be bountiful without weariness, seeing there is a reaping time coming, Gal 6:9, and then points out the persons in general to whom good is to be done as opportunity offers, even all men, but especially such as are believers in Christ, are of his family, and particularly stewards there, as ministers of the Gospel are, Gal 6:10. And thus the apostle, having finished what he chiefly intended in this epistle, observes to the Galatians the great regard he had to them, shown in writing to them so long a letter, and that with his own hand, Gal 6:11. And as his chief view was to detect the false apostles, he cannot conclude without taking some further notice of them, which he does by exposing their hypocrisy and ambition; they only made a show of religion outwardly, and obliged others to do that, which they did not choose themselves, namely, to be circumcised; and their ends in all this were, that they might be free from persecution, and have matter of glorying in the proselytes they made, Gal 6:12, but the apostle was of a quite different temper and disposition; so far was he from glorying in his own flesh, or others, that his determination was to glory only in Christ, and in his cross, and that for this reason, because the world thereby was crucified to him, and he unto the world, Gal 6:14, as also, because circumcision, which the false teachers obliged to, and gloried in, and likewise uncircumcision, were of no avail in religious, spiritual, and eternal affairs, but a new creature, Gal 6:15, and this is what everyone ought to attend unto as the rule of his walk and conduct, since upon such shall be mercy and peace, as upon the Israel of God, Gal 6:16. And whereas the false apostles boasted of the flesh, and circumcision in it, the apostle opposes thereunto the marks of his sufferings for Christ, which he bore in his body; and therefore with great gravity and authority charges, that no man should give him any further trouble about what had been the subject matter of this epistle, Gal 6:17, and closes it with his usual salutation, expressing his affection for the Galatians, as his brethren, wishing the best of blessings for them, the grace of Christ, and that this might be in their hearts, and with their spirits, Gal 6:18.
6:16:1: Եղբարք, եթէ յանկարծ ըմբռնեսցի ոք ՚ի ձէնջ յինչ եւ իցէ յանցանս, դուք որ հոգեւորդ էք՝ հաստատեցէ՛ք զայնպիսիսն հոգւով հեզութեան. զգո՛յշ լինիցիք անձանց, զի մի՛ եւ դուք փորձիցիք[4275]։ [4275] Օրինակ մի. Ըմբռնեսցի մարդ ոք ՚ի ձէնջ։ Ոմանք. Հոգեւորքդ էք... զայնպիսին հոգ՛՛... զգոյշ լինիջիք ան՛՛... փորձիջիք։
1 Եղբայրնե՛ր, եթէ ձեզնից մէկը ինչ-որ յանցանքի մէջ բռնուի յանկարծ, դուք, որ հոգեւոր էք, վերահաստատէ՛ք նրան հեզութեան ոգով. զգո՛յշ եղէք ինքներդ ձեր նկատմամբ, որպէսզի դուք էլ փորձութեան չենթարկուէք:
6 Եղբա՛յրներ, եթէ մէկը ոեւէ յանցանքով բռնուելու ըլլայ, դուք որ հոգեւոր էք, այնպիսին հեզութեան հոգիով ուղղութեան բերէք։ Քու անձիդ ալ զգուշութիւն ըրէ որ չըլլայ թէ փորձութեան մէջ իյնաս։
Եղբարք, եթէ յանկարծ ըմբռնեսցի ոք [17]ի ձէնջ յինչ եւ իցէ յանցանս, դուք որ հոգեւորքդ էք` հաստատեցէք զայնպիսին հոգւով հեզութեան. զգոյշ լինիցիք անձանց զի մի՛ եւ դուք փորձիցիք:

6:1: Եղբարք, եթէ յանկարծ ըմբռնեսցի ոք ՚ի ձէնջ յինչ եւ իցէ յանցանս, դուք որ հոգեւորդ էք՝ հաստատեցէ՛ք զայնպիսիսն հոգւով հեզութեան. զգո՛յշ լինիցիք անձանց, զի մի՛ եւ դուք փորձիցիք[4275]։
[4275] Օրինակ մի. Ըմբռնեսցի մարդ ոք ՚ի ձէնջ։ Ոմանք. Հոգեւորքդ էք... զայնպիսին հոգ՛՛... զգոյշ լինիջիք ան՛՛... փորձիջիք։
1 Եղբայրնե՛ր, եթէ ձեզնից մէկը ինչ-որ յանցանքի մէջ բռնուի յանկարծ, դուք, որ հոգեւոր էք, վերահաստատէ՛ք նրան հեզութեան ոգով. զգո՛յշ եղէք ինքներդ ձեր նկատմամբ, որպէսզի դուք էլ փորձութեան չենթարկուէք:
6 Եղբա՛յրներ, եթէ մէկը ոեւէ յանցանքով բռնուելու ըլլայ, դուք որ հոգեւոր էք, այնպիսին հեզութեան հոգիով ուղղութեան բերէք։ Քու անձիդ ալ զգուշութիւն ըրէ որ չըլլայ թէ փորձութեան մէջ իյնաս։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: Братия! если и впадет человек в какое согрешение, вы, духовные, исправляйте такового в духе кротости, наблюдая каждый за собою, чтобы не быть искушенным.
6:1  ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς.
6:1. Ἀδελφοί , ( Brethrened ,"ἐὰν (if-ever) καὶ (and) προλημφθῇ (it-might-have-been-taken-before) ἄνθρωπος (a-mankind) ἔν (in) τινι (unto-a-one) παραπτώματι, (unto-a-falling-beside-to,"ὑμεῖς (ye) οἱ (the-ones) πνευματικοὶ ( currenting-to-belonged-of ) καταρτίζετε (ye-should-adjust-down-to) τὸν (to-the-one) τοιοῦτον (to-the-one-unto-the-one-this) ἐν (in) πνεύματι (unto-a-currenting-to) πραΰτητος, (of-a-mildness," σκοπῶν ( scouting-unto ) σεαυτόν, (to-thyself,"μὴ (lest) καὶ (and) σὺ (thou) πειρασθῇς. (thou-might-have-been-pierced-to)
6:1. fratres et si praeoccupatus fuerit homo in aliquo delicto vos qui spiritales estis huiusmodi instruite in spiritu lenitatis considerans te ipsum ne et tu tempterisBrethren, 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.
1. Brethren, even if a man be overtaken in any trespass, ye which are spiritual, restore such a one in a spirit of meekness; looking to thyself, lest thou also be tempted.
6:1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
6:1. And, brothers, if a man has been overtaken by any offense, you who are spiritual should instruct someone like this with a spirit of leniency, considering that you yourselves might also be tempted.
Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted:

1: Братия! если и впадет человек в какое согрешение, вы, духовные, исправляйте такового в духе кротости, наблюдая каждый за собою, чтобы не быть искушенным.
6:1  ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς.
6:1. fratres et si praeoccupatus fuerit homo in aliquo delicto vos qui spiritales estis huiusmodi instruite in spiritu lenitatis considerans te ipsum ne et tu tempteris
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.
6:1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
6:1. And, brothers, if a man has been overtaken by any offense, you who are spiritual should instruct someone like this with a spirit of leniency, considering that you yourselves might also be tempted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10. При обращении грешника на истинный путь нужно действовать в духе кротости. Следует также заботиться о своих ближних в их нуждах и неудачах, снисходя к их недостаткам, в виду того, что каждый из нас также имеет свои грехи. Нравоучительный отдел заканчивается новым призывом к деланию добра людям.

1. Впадет - нечаянно, неожиданно для самого себя, по увлечению со стороны (prolhfqh - точнее: "будет захвачен"). - Духовные - oi pneumaticoi, т. е. такие христиане, в которых Дух Св. наиболее проявил Свою силу, в которых Он стал руководящим началом жизни, тогда как в массе христиан по прежнему еще сильно влияние плоти (ср. 1Кор.III:1-3). Это те люди, которых Ап. называет совершенными (1Кор.II:6; Фил III:15), сильными (Рим XV:1). - Чтобы не быть искушенным, т. е. чтобы не впасть в грех. Проступок брата для "духовного" человека должен, следов., служить предостережением, напоминать ему о его собственной слабости, а это воспоминание заставит его мягче относиться к согрешившему...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Tenderness in Reproving; Self-Examination; Spiritual Mindedness and Beneficence.A. D. 56.
1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 2 Bear ye one another's burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

The apostle having, in the foregoing chapter, exhorted Christians by love to serve one another ( v. 13), and also cautioned us (v. 16) against a temper which, if indulged, would hinder us from showing the mutual love and serviceableness which he had recommended, in the beginning of this chapter he proceeds to give some further directions, which, if duly observed, would both promote the one and prevent the other of these, and render our behaviour both more agreeable to our Christian profession and more useful and comfortable to one another: particularly,

I. We are here taught to deal tenderly with those who are overtaken in a fault, v. 1. He puts a common case: If a man be overtaken in a fault, that is, be brought to sin by the surprise of temptation. It is one thing to overtake a fault by contrivance and deliberation, and a full resolution in sin, and another thing to be overtaken in a fault. The latter is the case here supposed, and herein the apostle shows that great tenderness should be used. Those who are spiritual, by whom is meant, not only the ministers (as if none but they were to be called spiritual persons), but other Christians too, especially those of the higher form in Christianity; these must restore such a one with the spirit of meekness. Here observe, 1. The duty we are directed to--to restore such; we should labour, by faithful reproofs, and pertinent and seasonable councils, to bring them to repentance. The original word, katartizete, signifies to set in joint, as a dislocated bone; accordingly we should endeavour to set them in joint again, to bring them to themselves, by convincing them of their sin and error, persuading them to return to their duty, comforting them in a sense of pardoning mercy thereupon, and having thus recovered them, confirming our love to them. 2. The manner wherein this is to be done: With the spirit of meekness; not in wrath and passion, as those who triumph in a brother's falls, but with meekness, as those who rather mourn for them. Many needful reproofs lose their efficacy by being given in wrath; but when they are managed with calmness and tenderness, and appear to proceed from sincere affection and concern for the welfare of those to whom they are given, they are likely to make a due impression. 3. A very good reason why this should be done with meekness: Considering thyself, lest thou also be tempted. We ought to deal very tenderly with those who are overtaken in sin, because we none of us know but it may some time or other be our own case. We also may be tempted, yea, and overcome by the temptation; and therefore, if we rightly consider ourselves, this will dispose us to do by others as we desire to be done by in such a case.

II. We are here directed to bear one another's burdens, v. 2. This may be considered either as referring to what goes before, and so may teach us to exercise forbearance and compassion towards one another, in the case of those weaknesses, and follies, and infirmities, which too often attend us--that, though we should not wholly connive at them, yet we should not be severe against one another on account of them; or as a more general precept, and so it directs us to sympathize with one another under the various trials and troubles that we may meet with, and to be ready to afford each other the comfort and counsel, the help and assistance, which our circumstances may require. To excite us hereunto, the apostle adds, by way of motive, that so we shall fulfil the law of Christ. This is to act agreeably to the law of his precept, which is the law of love, and obliges us to a mutual forbearance and forgiveness, to sympathy with and compassion towards each other; and it would also be agreeable to his pattern and example, which have the force of a law to us. He bears with us under our weaknesses and follies, he is touched with a fellow-feeling of our infirmities; and therefore there is good reason why we should maintain the same temper towards one another. Note, Though as Christians we are freed from the law of Moses, yet we are under the law of Christ; and therefore, instead of laying unnecessary burdens upon others (as those who urged the observance of Moses's law did), it much more becomes us to fulfil the law of Christ by bearing one another's burdens. The apostle being aware how great a hindrance pride would be to the mutual condescension and sympathy which he had been recommending, and that a conceit of ourselves would dispose us to censure and contemn our brethren, instead of bearing with their infirmities and endeavouring to restore them when overtaken with a fault, he therefore (v. 3) takes care to caution us against this; he supposes it as a very possible thing (and it would be well if it were not too common) for a man to think himself to be something--to entertain a fond opinion of his own sufficiency, to look upon himself as wiser and better than other men, and as fit to dictate and prescribe to them--when in truth he is nothing, has nothing of substance or solidity in him, or that can be a ground of the confidence and superiority which he assumes. To dissuade us from giving way to this temper he tells us that such a one does but deceive himself; while he imposes upon others, by pretending to what he has not, he puts the greatest cheat upon himself, and sooner or later will find the sad effects of it. This will never gain him that esteem, either with God or good men, which he is ready to expect; he is neither the freer from mistakes nor will he be the more secure against temptations for the good opinion he has of his own sufficiency, but rather the more liable to fall into them, and to be overcome by them; for he that thinks he stands has need to take heed lest he fall. Instead therefore of indulging such a vain-glorious humour, which is both destructive of the love and kindness we owe to our fellow-christians and also injurious to ourselves, it would much better become us to accept the apostle's exhortation (Phil. ii. 3), Do nothing through strife nor vain-glory; but in lowliness of mind let each esteem others better than himself. Note, Self-conceit is but self-deceit: as it is inconsistent with that charity we owe to others (for charity vaunteth not itself, is not puffed up, 1 Cor. xiii. 4), so it is a cheat upon ourselves; and there is not a more dangerous cheat in the world than self-deceit. As a means of preventing this evil,

III. We are advised every one to prove his own work, v. 4. By our own work is chiefly meant our own actions or behaviour. These the apostle directs us to prove, that is seriously and impartially to examine them by the rule of God's word, to see whether or no they are agreeable to it, and therefore such as God and conscience do approve. This he represents as the duty of every man; instead of being forward to judge and censure others, it would much more become us to search and try our own ways; our business lies more at home than abroad, with ourselves than with other men, for what have we to do to judge another man's servant? From the connection of this exhortation with what goes before it appears that if Christians did duly employ themselves in this work they might easily discover those defects and failings in themselves which would soon convince them how little reason they have either to be conceited of themselves or severe in their censures of others; and so it gives us occasion to observe that the best way to keep us from being proud of ourselves is to prove our ownselves: the better we are acquainted with our own hearts and ways, the less liable shall we be to despise and the more disposed to compassionate and help others under their infirmities and afflictions. That we may be persuaded to this necessary and profitable duty of proving our own work, the apostle urges two considerations very proper for this purpose:--

1. This is the way to have rejoicing in ourselves alone. If we set ourselves in good earnest to prove our own work, and, upon the trial, can approve ourselves to God, as to our sincerity and uprightness towards him, then may we expect to have comfort and peace in our own souls, having the testimony of our own consciences for us (as 2 Cor. i. 12), and this, he intimates, would be a much better ground of joy and satisfaction than to be able to rejoice in another, either in the good opinion which others may have of us or in having gained over others to our opinion, which the false teachers were wont to glory in (as we see v. 13), or by comparing ourselves with others, as, it should seem, some did, who were ready to think well of themselves, because they were not so bad as some others. Too many are apt to value themselves upon such accounts as these; but the joy that results thence is nothing to that which arises from an impartial trial of ourselves by the rule of God's word, and our being able thereupon to approve ourselves to him. Note, (1.) Though we have nothing in ourselves to boast of, yet we may have the matter of rejoicing in ourselves: our works can merit nothing at the hand of God; but, if our consciences can witness for us that they are such as he for Christ's sake approves and accepts, we may upon good ground rejoice therein. (2.) The true way to have rejoicing in ourselves is to be much in proving our own works, in examining ourselves by the unerring rule of God's word, and not by the false measures of what others are, or may think of us. (3.) It is much more desirable to have matter of glorying in ourselves than in another. If we have the testimony of our consciences that we are accepted of God, we need not much concern ourselves about what others think or say of us; and without this the good opinion of others will stand us in little stead.

2. The other argument which the apostle uses to press upon us this duty of proving our own work is that every man shall bear his own burden (v. 5), the meaning of which is that at the great day every one shall be reckoned with according as his behaviour here has been. He supposes that there is a day coming when we must all give an account of ourselves to God; and he declares that then the judgment will proceed, and the sentence pass, not according to the sentiments of the world concerning us, or any ungrounded opinion we may have had of ourselves, or upon our having been better or worse than others, but according as our state and behaviour have really been in the sight of God. And, if there be such an awful time to be expected, when he will render to every one according to his works, surely there is the greatest reason why we should prove our own works now: if we must certainly be called to an account hereafter, surely we ought to be often calling ourselves to an account here, to see whether or no we are such as God will own and approve then: and, as this is our duty, so if it were more our practice we should entertain more becoming thoughts both of ourselves and our fellow-christians, and instead of bearing hard upon one another, on account of any mistakes or failings we may be guilty of, we should be more ready to fulfil that law of Christ by which we must be judged in bearing one another's burdens.

IV. Christians are here exhorted to be free and liberal in maintaining their ministers (v. 6): Let him that is taught in the word communicate to him that teacheth, in all good things. Here we may observe, 1. The apostle speaks of it as a thing known and acknowledged, that, as there are some to be taught, so there are others who are appointed to teach them. The office of the ministry is a divine institution, which does not lie open in common to all, but is confined to those only whom God has qualified for it and called to it: even reason itself directs us to put a difference between the teachers and the taught (for, if all were teachers, there would be none to be taught), and the scriptures sufficiently declare that it is the will of God we should do so. 2. It is the word of God wherein ministers are to teach and instruct others; that which they are to preach is the word, 2 Tim. iv. 2. That which they are to declare is the counsel of God, Acts xx. 27. They are not lords of our faith, but helpers of our joy, 2 Cor. i. 24. It is the word of God which is the only rule of faith and life; this they are concerned to study, and to open, and improve, for the edification of others, but they are no further to be regarded than as they speak according to this rule. 3. It is the duty of those who are taught in the word to support those who are appointed to teach them; for they are to communicate to them in all good things, freely and cheerfully to contribute, of the good things with which God has blessed them, what is needful for their comfortable subsistence. Ministers are to give attendance to reading, to exhortation, to doctrine (1 Tim. iv. 13); they are not to entangle themselves with the affairs of this life (2 Tim. ii. 4), and therefore it is but fit and equitable that, while they are sowing to others spiritual things, they should reap their carnal things. And this is the appointment of God himself; for as, under the law, those who ministered about holy things lived of the things of the temple, so hath the Lord ordained that those who preach the gospel should live of the gospel, 1 Cor. ix. 11, 13, 14.

V. Here is a caution to take heed of mocking God, or of deceiving ourselves, by imagining that he can be imposed upon by mere pretensions or professions (v. 7): Be not deceived, God is not mocked. This may be considered as referring to the foregoing exhortation, and so the design of it is to convince those of their sin and folly who endeavoured by any plausible pretences to excuse themselves from doing their duty in supporting their ministers: or it may be taken in a more general view, as respecting the whole business of religion, and so as designed to take men off from entertaining any vain hopes of enjoying its rewards while they live in the neglect of its duties. The apostle here supposes that many are apt to excuse themselves from the work of religion, and especially the more self-denying and chargeable parts of it, though at the same time they may make a show and profession of it; but he assures them that this their way is their folly, for, though hereby they may possibly impose upon others, yet they do but deceive themselves if they think to impose upon God, who is perfectly acquainted with their hearts as well as actions, and, as he cannot be deceived, so he will not be mocked; and therefore, to prevent this, he directs us to lay down as a rule to ourselves, That whatsoever a man soweth that shall he also reap; or that according as we behave ourselves now, so will our account be in the great day. Our present time is seed-time: in the other world there will be a great harvest; and, as the husbandman reaps in the harvest according as he sows in the seedness, so we shall reap then as we sow now. And he further informs us (v. 8) that, as there are two sorts of seedness, sowing to the flesh and sowing to the Spirit, so accordingly will the reckoning be hereafter: If we sow to the flesh, we shall of the flesh reap corruption. If we sow the wind, we shall reap the whirlwind. Those who live a carnal sensual life, who instead of employing themselves to the honour of God and the good of others, spend all their thoughts, and care, and time, about the flesh, must expect no other fruit of such a course than corruption--a mean and short-lived satisfaction at present, and ruin and misery at the end of it. But, on the other hand, those who sow to the Spirit, who under the guidance and influence of the Spirit do live a holy and spiritual life, a life of devotedness to God and of usefulness and serviceableness to others, may depend upon it that of the Spirit they shall reap life everlasting--they shall have the truest comfort in their present course, and an eternal life and happiness at the end of it. Note, Those who go about to mock God do but deceive themselves. Hypocrisy in religion is the greatest folly as well as wickedness, since the God we have to do with can easily see through all our disguises, and will certainly deal with us hereafter, not according to our professions, but our practices.

VI. Here is a further caution given us, not to be weary in well doing, v. 9. As we should not excuse ourselves from any part of our duty, so neither should we grow weary in it. There is in all of us too great a proneness to this; we are very apt to flag and tire in duty, yea to fall off from it, particularly that part of it to which the apostle has here a special regard, that of doing good to others. This therefore he would have us carefully to watch and guard against; and he gives this very good reason for it, because in due season we shall reap, if we faint not, where he assures us that there is a recompence of reward in reserve for all who sincerely employ themselves in well doing; that this reward will certainly be bestowed on us in the proper season--if not in this world, yet undoubtedly in the next; but then that it is upon supposition that we faint not in the way of our duty; if we grow weary of it, and withdraw from it, we shall not only miss of this reward, but lose the comfort and advantage of what we have already done; but, if we hold on and hold out in well-doing, though our reward may be delayed, yet it will surely come, and will be so great as to make us an abundant recompence for all our pains and constancy. Note, Perseverance in well-doing is our wisdom and interest, as well as our duty, for to this only is the reward promised.

VII. Here is an exhortation to all Christians to do good in their places ( v. 10): As we have therefore an opportunity, &c. It is not enough that we be good to others, if we would approve ourselves to be Christians indeed. The duty here recommended to us is the same that is spoken of in the foregoing verses; and, as there the apostle exhorts us to sincerity and perseverance in it, so here he directs us both as to the objects and rule of it. 1. The objects of this duty are more generally all men. We are not to confine our charity and beneficence within too narrow bounds, as the Jews and judaizing Christians were apt to do, but should be ready to extend it to all who partake of the same common nature with us, as far as we are capable and they stand in need of us. But yet, in the exercise of it, we are to have a special regard to the household of faith, or to those who profess the same common faith, and are members of the same body of Christ, with us: though others are not to be excluded, yet these are to be preferred. The charity of Christians should be extensive charity: but yet therein a particular respect is to be had to good people. God does good to all, but in an especial manner he is good to his own servants; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to others. If therefore we would behave ourselves aright in this matter, we must not, as too many do, neglect it in our life-time, and defer it till we come to die, under a pretence of doing something of this nature then: for, as we cannot be sure that we shall then have an opportunity for it, so neither, if we should, have we any ground to expect that what we do will be so acceptable to God, much less that we can atone for our past neglects by leaving something behind us for the good of others, when we can no longer keep it ourselves. But we should take care to do good in our life-time, yea, to make this the business of our lives. And, (2.) That we be ready to improve every opportunity for it: we should not content ourselves in having done some good already; but, whenever fresh occasions offer themselves, as far as our capacity reaches we should be ready to embrace them too, for we are directed to give a portion to seven and also to eight, Eccl. xi. 2. Note, [1.] As God has made it our duty to do good to others, so he takes care in his providence to furnish us with opportunities for it. The poor we have always with us, Matt. xxvi. 11. [2.] Whenever God gives us an opportunity of being useful to others, he expects we should improve it, according to our capacity and ability. [3.] We have need of godly wisdom and discretion to direct us in the exercise of our charity or beneficence, and particularly in the choice of the proper objects of it; for, though none who stand in need of us are to be wholly overlooked, yet there is a difference to be made between some and others.
Adam Clarke: Commentary on the Bible - 1831
6:1: Brethren, if a man be overtaken - Εαν προληφθη· If he be surprised, seized on without warning, suddenly invaded, taken before he is aware: all these meanings the word has in connections similar to this. Strabo, lib. xvi., page 1120, applies it to the rhinoceros, in its contests with the elephant: he suddenly rips up the belly of the elephant, αν μη προληφθη τῃ προβοσκιδι, that he may not be surprised with his trunk. For, should the elephant seize him with his trunk first, all resistance would be afterwards in vain; therefore he endeavors to rip up the elephant's belly with the horn which is on his nose, in order to prevent this. It is used also by Arrian, in Peripl. Mar. Eryth., page 164, and page 168, to signify a vessel being suddenly agitated and whirled by the waves, and then dashed on the rocks. See Kypke.
Ye which are spiritual - Ye who still retain the grace of the Gospel, and have wisdom and experience in Divine things;
Restore such a one - Καταρτιζετε τον τοιουτον· Bring the man back into his place. It is a metaphor taken from a dislocated limb, brought back by the hand of a skillful and tender surgeon into its place.
In the spirit of meekness - Use no severity nor haughty carriage towards him; as the man was suddenly overtaken, he is already deeply humbled and distressed, and needs much encouragement and lenient usage. There is a great difference between a man who being suddenly assailed falls into sin, and the man who transgressed in consequence of having Walked in the counsel of the Ungodly, or Stood in the way of Sinners.
Considering thyself - Σκοπων σεαυτον· Looking to thyself; as he fell through a moment of unwatchfulness, look about, that thou be not surprised; As he fell, so mayest thou: thou art now warned at his expense; therefore keep a good look out.
Lest thou also be tempted - And having had this warning, thou wilt have less to plead in extenuation of thy offense. It is no wonder if a harsh and cruel censurer of a weak, backsliding brother, should be taught moderation and mercy by an awful proof of his own frailty. Such a one may justly dread the most violent attacks from the arch enemy; he will disgrace him if he can, and if he can overtake him he will have no small triumph. Consider the possibility of such a case, and show the mercy and feeling which thou wouldst then wish to receive from another. From the consideration of what we are, what we have been, or what we may be, we should learn to be compassionate. The poet Mantuanus has set this in a fine light in his Eclogue, De honesto Amore: -
Id commune malum; semel insanivimus omnes:
Aut sumus, aut fuimus, aut possemus omne quod hic est.
"This is a common evil; at one time or other we have all done wrong.
Either we are, or have been, or may be, as bad as he whom we condemn."
Albert Barnes: Notes on the Bible - 1834
6:1: Brethren, if a man be overtaken - Margin, "Although." It is a case which the apostle supposes might happen. Christians were not perfect; and it was possible that they who were true Christians might be surprised by temptation, and fall into sin. The word rendered "be overtaken" (προλημφθῃ prolē mphthē from προλαμβάνω prolambanō), means properly "to take before another, to anticipate" Co1 11:21; then "to be before taken or caught"; and may here mean either that one had been formerly guilty of sin or had been recently hurried on by his passions or by temptations to commit a fault. It is probable that the latter here is the true sense, and that it means, if a man is found to be overtaken by any sin; if his passions, or if temptation get the better of him. Tyndale renders it: "If any man be fallen by chance into any fault." It refers to cases of surprise, or of sudden temptation. Christians do not commit sin deliberately, and as a part of the plan of life; but they may be surprised by sudden temptation, or urged on by impetuous or headstrong passion, as David and Peter were. Paul does not speak of the possibility of restoring one who deliberately forms the plan of sinning; he does not suppose that such a man could be a Christian, and that it would be proper to speak of restoring such a man.
Ye which are spiritual - Who are under the influences of the Holy Spirit; see the note at Gal 5:22-23. The apostle, in this verse, refers evidently to those who have fallen into some sensual indulgence Gal 5:19-21, and says that they who have escaped these temptations, and who are under the influences of the Spirit, should recover such persons. It is a very important qualification for those who would recover others from sin, that they should not be guilty of the same sin themselves. Reformers should be holy persons; people who exercise discipline in the church should be "spiritual" men - people in whom implicit confidence may be properly reposed.
Restore such an one - On the meaning of the word used here, see the note at Co2 13:11. Here it means, not to restore him to the church after he has been excluded, but set him right, bring him back, recover him from his errors and his faults. The apostle does not say in what manner this is to be done; but it is usually to be done doubtless by affectionate admonition, by faithful instruction, and by prayer. Discipline or punishment should not be resorted to until the other methods are tried in vain; Mat 18:15-17.
In the spirit of meekness - With a kind, forbearing, and forgiving spirit; see the note at Mat 5:5. Not with anger; not with a lordly and overbearing mind; not with a love of finding others in fault, and with a desire for inflicting the discipline of the church; not with a harsh and unforgiving temper, but with love, and gentleness, and humility, and patience, and with a readiness to forgive when wrong has been done. This is an essential qualification for restoring and recovering an offending brother. No one should attempt to rebuke or admonish another who cannot do it in the spirit of meekness; no man should engage in any way in the work of reform who has not such a temper of mind.
Considering thyself ... - Remembering how liable you are yourself to err; and how much kindness and indulgence should therefore be shown to others. You are to act as if you felt it possible that you might also be overtaken with a fault; and you should act as you would wish that others should do toward you. Pliny (Epis. viii. 22) has expressed a similar sentiment in the following beautiful language. "Atque ego optimum et emendatissimum existimo, qui caeteris ita ignoscit, tanquam ipse quotidie peccet; ita peccatis abstinet, tanquam nemini ignoscat. Prolade hoc domi, hoc foris, hoc in omni vitae genere teneamus, ut nobis implacabiles simus, exorabiles istis etiam, qui dare veniam nisi sibi nesciunt." The doctrine taught by Paul is, that such is human infirmity, and such the strength of human depravity, that no one knows into what sins he may himself fall. He may be tempted to commit; the same sins which he endeavors to amend in others; he may be left to commit even worse sins. If this is the case, we should be tender while we are firm; forgiving while we set our faces against evil; prayerful while we rebuke; and compassionate when we are compelled to inflict on others the discipline of the church. Everyone who has any proper feelings, when he attempts to recover an erring brother should pray for him and for himself also; and will regard his duty as only half done, and that very imperfectly, if he does not "consider also that he himself may be tempted."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: if: or, although
overtaken: Gal 2:11-13; Gen 9:20-24, Gen 12:11-13; Num 20:10-13; 2Sam. 11:2-27; Mat 26:69, Mat 26:75; Rom 14:1, Rom 15:1; Heb 12:13; Jam 5:19
spiritual: Rom 8:6, Rom 15:1; Co1 2:15, Co1 3:1, Co1 14:37
restore: Sa2 12:1-15; Job 4:3, Job 4:4; Isa 35:3, Isa 35:4; Eze 34:16; Mat 9:13, Mat 18:12-15; Luk 15:4-7, Luk 15:22-32; Heb 12:13; Jam 5:19, Jam 5:20; Jo1 5:16; Jde 1:22, Jde 1:23
in the: Gal 5:23; Mat 11:29; Co1 4:21; Co2 10:1; Th2 3:15; Ti2 2:25; Jam 3:13; Pe1 3:15
considering: Co1 7:5, Co1 10:12; Heb 13:3; Jam 3:2
Geneva 1599
6:1 Brethren, (1) if a man be (a) overtaken in a fault, ye which are (b) spiritual, (c) restore such an one in the (d) spirit of meekness; (2) considering thyself, lest thou also be tempted.
(1) He condemns persistent and pressing harshness, because brotherly reprehensions ought to be moderated and tempered by the spirit of meekness.
(a) Through the malice of the flesh and the devil.
(b) Who are upheld by the power of God's Spirit.
(c) Labour to fill up that which is lacking in him.
(d) This is a metaphor which the Hebrews use, showing by this that all good gifts come from God. (2) He touches the problem, for they are commonly the most severe judges who forget their own weaknesses.
John Gill
6:1 Brethren, if a man be overtaken in a fault,.... Or "be taken before" in one; not, as Grotius thinks, before this epistle should come to them, which is a very jejune and empty sense of the words; nor before the conversion of the man, because sins before conversion do not come under the notice and cognizance of a church, or are liable to its reproofs and censures; but before the man is aware, through negligence and imprudence, for want of caution and circumspection, and so is carried away, either through the treachery of his own heart, and the power of corruption; or through the temptations of Satan, who goes about, and comes on the back of them, lays snares for them, and attacks them unawares, and takes all advantages of them; or by the ill examples of others, whereby they are drawn aside, and into sin. The apostle has no particular respect by a "fault" to schisms in the church, or to any errors or heresies in doctrine, though the restoration of such in meekness should be endeavoured; but rather to immorality in life and conversation, and indeed to any of the works of the flesh mentioned in the preceding chapter; and especially he means any "fall" of professors, as the word used signifies, into sin, through inadvertency and want of care and watchfulness, in distinction from a wilful, obstinate, and continued course of sinning; and intends not any man in the world, for those that are without, churches and members of churches have nothing to do with in a church way; but any man that is a brother, a church member, that stands in such a relation to them, when he falls into sin, is to be taken notice of by them. And so the Syriac version reads, "any one of you"; as does one of Stephens's copies.
Ye that are spiritual; meaning not such who had greater spiritual gifts than others, their ministers, pastors, and ecclesiastical governors, though these may be so called; and to them it belongs to reprove and rebuke, recover and restore backsliders, which they should do in gentleness and meekness; but the apostle here addresses the brethren in general, the several members of the church, even all but those that were fallen: nor does he mean such as have more spiritual knowledge than others, in opposition to babes; nor regenerate persons, and such as had the Spirit of God, in distinction from carnal men; but such as live and walk in the Spirit, and are strong, and stand by the power and grace of the Spirit of God, as opposed to the weak, and who were fallen through the prevalency of the flesh, and force of temptation; whose duty it is, and on whom it lies, to
restore such an one, that is overtaken and fallen. The allusion is to the setting of bones that are broken, or out of joint, which is done with great care and tenderness. Professors fallen into sin are like broken and dislocated bones; they are out of their place, and lose both their comfort and usefulness, and are to be restored by gently telling them of their faults, and mildly reproving them for them; and when sensible of them, and troubled for them, by speaking comfortably to them, and by bringing them again, and resettling them in their former place in the church, and restoring them to their former usefulness and good conduct: and which is to be done
in the spirit of meekness: in the exercise of that grace which is a gift and fruit of the Spirit of God; or with a meek and humble spirit, not bearing hard upon them, and treating them in a supercilious and haughty manner, upbraiding them with their faults, aggravating them, and using them roughly, and with sharpness, which in some cases is necessary, but not in this:
considering thyself, lest thou also be tempted: a spiritual man should consider himself as in the body, and as carrying about with him a body of sin, a corrupt and treacherous heart, that is full of deceitful lusts, by which he may be tempted also, and drawn away and enticed; and as being liable to the temptations of Satan, and of being overcome by; them, against which he should watch and pray; and should think with himself what he would choose, and should desire to be done to him in such a case, and do the like to others that are in it. This is a reason enforcing the exhortation; and indeed almost every word in the text carries an argument engaging to it. The relation the saints stand in to one another, as "brethren", should excite them to seek each other's welfare, and to restore any that are fallen, and to abstain from all roughness and severity. The persons addressed are "spiritual", and therefore should behave as such as have the fruits of the Spirit, and, among the rest that of meekness; and, since they are strong, should help the weak, and raise up the fallen: the persons recommended to them, as the objects of their pity, care, and concern, are not such who have given up themselves to sin, but are circumvented by it, and "overtaken" in it, suddenly, and at unawares. And besides, are men, frail sinful men, liable to sin, encompassed with infirmities, and exposed to snares and temptations, which are common to human nature, and therefore should be used gently and tenderly: The apostle having given an enumeration in the foregoing chapter, of the works of the flesh, and fruits of the Spirit, directs such as are in the exercise of the latter, how to behave towards those that fall into the commission of any of the former, which may be expected, since there is flesh as well as spirit in the best.
John Wesley
6:1 Brethren, if a man be overtaken in any fault - By surprise, ignorance, or stress of temptation. Ye who are spiritual - Who continue to live and walk by the Spirit. Restore such an one - By reproof, instruction, or exhortation. Every one who can, ought to help herein; only in the spirit of meekness - This is essential to a spiritual man; and in this lies the whole force of the cure. Considering thyself - The plural is beautifully changed into the singular. Let each take heed to himself. Lest thou also be tempted - Temptation easily and swiftly passes from one to another; especially if a man endeavours to cure another without preserving his own meekness.
Robert Jamieson, A. R. Fausset and David Brown
6:1 EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION. (Gal. 6:1-18)
Brethren--An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [ALFORD and ELLICOTT]: BEFORE he expects: unexpectedly). BENGEL explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed.
a fault--Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" (Gal 5:26), but forbearing to such (Rom 15:1).
restore--The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state.
the spirit of meekness--the meekness which is the gift of the Holy Spirit working in our spirit (Gal 5:22, Gal 5:25). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [TRENCH].
considering thyself--Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.
thou also be tempted--as is likely to happen to those who reprove others without meekness (compare Mt 7:2-5; Ti2 2:25; Jas 2:13).
6:26:2: Զմիմեանց բեռն բարձէ՛ք, եւ այնպէս կատարեցէ՛ք զօրէնսն Քրիստոսի[4276]։ [4276] Ոսկան յաւելու. Կատարեցէ՛ք մի ըստ միոջէ զօր՛՛։
2 Միմեանց բեռը կրեցէ՛ք եւ այդպիսով կատարեցէ՛ք Քրիստոսի օրէնքը:
2 Իրարու նեղութիւնները կրեցէք եւ այնպէս Քրիստոսին օրէնքը կատարեցէք։
Զմիմեանց բեռն բարձէք, եւ այնպէս կատարեցէք զօրէնսն Քրիստոսի:

6:2: Զմիմեանց բեռն բարձէ՛ք, եւ այնպէս կատարեցէ՛ք զօրէնսն Քրիստոսի[4276]։
[4276] Ոսկան յաւելու. Կատարեցէ՛ք մի ըստ միոջէ զօր՛՛։
2 Միմեանց բեռը կրեցէ՛ք եւ այդպիսով կատարեցէ՛ք Քրիստոսի օրէնքը:
2 Իրարու նեղութիւնները կրեցէք եւ այնպէս Քրիստոսին օրէնքը կատարեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Носите бремена друг друга, и таким образом исполните закон Христов.
6:2  ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσετε τὸν νόμον τοῦ χριστοῦ.
6:2. Ἀλλήλων ( Of-one-to-other ) τὰ (to-the-ones) βάρη (to-weights) βαστάζετε, (ye-should-carry-to,"καὶ (and) οὕτως (unto-the-one-this) ἀναπληρώσατε (ye-should-have-en-filled-up) τὸν (to-the-one) νόμον (to-a-parcelee) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
6:2. alter alterius onera portate et sic adimplebitis legem ChristiBear ye one another's burdens: and so you shall fulfil the law of Christ.
2. Bear ye one another’s burdens, and so fulfill the law of Christ.
6:2. Bear ye one another’s burdens, and so fulfil the law of Christ.
6:2. Carry one another’s burdens, and so shall you fulfill the law of Christ.
Bear ye one another' s burdens, and so fulfil the law of Christ:

2: Носите бремена друг друга, и таким образом исполните закон Христов.
6:2  ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσετε τὸν νόμον τοῦ χριστοῦ.
6:2. alter alterius onera portate et sic adimplebitis legem Christi
Bear ye one another's burdens: and so you shall fulfil the law of Christ.
2. Bear ye one another’s burdens, and so fulfill the law of Christ.
6:2. Bear ye one another’s burdens, and so fulfil the law of Christ.
6:2. Carry one another’s burdens, and so shall you fulfill the law of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Не только грех брата, но и всякая тяжесть (бремена), какая чувствуется нашими братьями, должна и нами чувствоваться как бы угнетающая нас самих. Поэтому мы должны помогать брату нести его тяжесть, под которою нужно разуметь все, что удручает человека, с чем он не может сам справиться, - и духовные, и материальные его невзгоды. К такому широкому пониманию слова "бремена" побуждает и заключение стиха: "таким образом исполните закон Христов" или заповедь Христа о любви, в которой собственно и состоит существо закона Христова (Мф XXII:37: и сл., Ин XIII:34). Исполнение закона Христова Ап. и теперь уже видит со стороны Галатов, но это исполнение еще несовершенное. Оно будет совершенным только со временем (anaplhrwsete - от anaplhroϋn = исполнять в совершенном виде, в противоположность к plhroun = просто исполнять. У Галатов еще, след., нельзя констатировать anaplhroϋn, а только plhroun). Это совершенное исполнение закона Христова возможно только тогда, когда Галаты будут всегда помогать братьям носить их бремена.
Adam Clarke: Commentary on the Bible - 1831
6:2: Bear ye one another's burdens - Have sympathy; feel for each other; and consider the case of a distressed brother as your own.
And so fulfill the law of Christ - That law or commandment, Ye shall love one another; or that, Do unto all men as ye would they should do unto you. We should be as indulgent to the infirmities of others, as we can be consistently with truth and righteousness: our brother's infirmity may be his burden; and if we do not choose to help him to bear it, let us not reproach him because he is obliged to carry the load.
Albert Barnes: Notes on the Bible - 1834
6:2: Bear ye one another's burdens - See the note at Rom 15:1. Bear with each other; help each other in the divine life. The sense is, that every man has special temptations and easily besetting sins, which constitute a heavy burden. We should aid each other in regard to these, and help one another to overcome them.
And so fulfil the law of Christ - The special law of Christ, requiring us to love one another; see the note at Joh 13:34. This was the distinguishing law of the Redeemer; and they could in no way better fulfil it than by aiding each other in the divine life. The law of Christ would not allow us to reproach the offender, or to taunt him, or to rejoice in his fall. We should help him to take up his load of infirmities, and sustain him by our counsels, our exhortations, and our prayers. Christians, conscious of their infirmities, have a right to the sympathy and the prayers of their brethren. They should not be cast off to a cold and heartless world; a world rejoicing over their fall, and ready to brand them as hypocrites. They should be pressed to the warm bosom of brotherly kindness; and prayer should be made to ascend without ceasing around an erring and a fallen brother. Is this the case in regard to all who bear the Christian name?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: Bear: Gal 6:5, Gal 5:13, Gal 5:14; Exo 23:5; Num 11:11, Num 11:12; Deu 1:12; Isa 58:6; Mat 8:17, Mat 11:29, Mat 11:30; Luk 11:46; Rom 15:1; Th1 5:14; Pe1 2:24
the law: Joh 13:14, Joh 13:15, Joh 13:34, Joh 15:12; Co1 9:21; Jam 2:8; Jo1 2:8-11, Jo1 4:21
Geneva 1599
6:2 (3) Bear ye one another's burdens, and so fulfil the (e) law of Christ.
(3) He shows that this is the end of rebukes, to raise up our brother who is fallen, and not proudly to oppress him. Therefore every one must seek to have praise of his own life by approving himself, and not by rebuking others.
(e) Christ, in plain and clear words, calls the commandment of charity his commandment.
John Gill
6:2 Bear ye one another's burdens,.... Which may be understood either of sins, which are heavy burdens to sensible sinners, to all that are partakers of the grace of God; Christ is only able to bear these burdens, so as to remove them and take them away, which he has done by his blood, sacrifice, and satisfaction; saints bear one another's, not by making satisfaction for them, which they are not able to do, nor by conniving at them, and suffering them upon them, which they should not do, but by gently reproving them, by comforting them when overpressed with guilt, by sympathizing with them in their sorrow, by praying to God for to manifest his pardoning grace to them, and by forgiving them themselves, so far as they are faults committed against them: or else the frailties and infirmities of weak saints, which are troublesome, and apt to make uneasy, are meant; and which are to be bore by the strong, by making themselves easy with them, and by accommodating themselves to their weakness, and by abridging themselves of some liberties, which otherwise might be lawfully taken by them; or afflictions may be designed, which are grievous to the flesh, and are bore by others, when they administer help and relief under them, whether in a temporal or spiritual way; and when they condole them, and sympathize with them, bear a part with them, and make others' griefs and sorrows their own:
and so fulfil the law of Christ; which is the law of love to one another, Jn 13:34 in opposition to the law of Moses, the judaizing Galatians were so fond of, and by which Christ's disciples may be distinguished from those of Moses, or any others. This is a law or doctrine which Christ has clearly taught, and recovered from the false glosses of the Pharisees; it is his new commandment, which he has strengthened and enforced by his own example in dying for his people, and which he, by his Spirit, inscribes upon their hearts. The Jews speak of the law of the Messiah as preferable to any other.
"The law (they say (x)) which a man learns in this world is vanity, in comparison of "the law of the Messiah", or Christ;''
by "fulfilling", it is meant, doing it, acting in obedience to it, and not a perfect fulfilling it, which cannot be done by sinful creatures.
(x) Midrash Kohelet, fol. 83. 1.
John Wesley
6:2 Bear ye one another's burdens - Sympathize with, and assist, each other, in all your weaknesses, grievances, trials. And so fulfil the law of Christ - The law of Christ (an uncommon expression) is the law of love: this our Lord peculiarly recommends; this he makes the distinguishing mark of his disciples.
Robert Jamieson, A. R. Fausset and David Brown
6:2 If ye, legalists, must "bear burdens," then instead of legal burdens (Mt 23:4), "bear one another's burdens," literally, "weights." Distinguished by BENGEL from "burden," Gal 6:4 (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength.
so fulfil--or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil."
the law of Christ--namely, "love" (Gal 5:14). Since ye desire "the law," then fulfil the law of Christ, which is not made up of various minute observances, but whose sole "burden" is "love" (Jn 13:34; Jn 15:12); Rom 15:3 gives Christ as the example in the particular duty here.
6:36:3: Եթէ համարիցի ոք լինել ինչ՝ եւ չիցէ, զա՛նձն իւր խաբէ[4277]։ [4277] Ոմանք. Եթէ ոք համարիցի։
3 Եթէ մէկը կարծում է, թէ ինքը մի բան է, եւ սակայն չէ, ինքն իրեն է խաբում:
3 Քանզի եթէ մէկը ինքզինք բան մը ըլլալ կը սեպէ ու չէ, անիկա իր անձը կը խաբէ։
Եթէ համարիցի ոք լինել ինչ, եւ չիցէ, զանձն իւր խաբէ:

6:3: Եթէ համարիցի ոք լինել ինչ՝ եւ չիցէ, զա՛նձն իւր խաբէ[4277]։
[4277] Ոմանք. Եթէ ոք համարիցի։
3 Եթէ մէկը կարծում է, թէ ինքը մի բան է, եւ սակայն չէ, ինքն իրեն է խաբում:
3 Քանզի եթէ մէկը ինքզինք բան մը ըլլալ կը սեպէ ու չէ, անիկա իր անձը կը խաբէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: Ибо кто почитает себя чем-нибудь, будучи ничто, тот обольщает сам себя.
6:3  εἰ γὰρ δοκεῖ τις εἶναί τι μηδὲν ὤν, φρεναπατᾷ ἑαυτόν·
6:3. εἰ (If) γὰρ (therefore) δοκεῖ (it-thinketh-unto,"τις (a-one,"εἶναί (to-be) τι (to-a-one,"μηδὲν (lest-moreover-one) ὤν, (being,"φρεναπατᾷ (it-center-deludeth-unto) ἑαυτόν: (to-self)
6:3. nam si quis existimat se aliquid esse cum sit nihil ipse se seducitFor if any man think himself to be some thing, whereas he is nothing, he deceiveth himself.
3. For if a man thinketh himself to be something, when he is nothing, he deceiveth himself.
6:3. For if a man think himself to be something, when he is nothing, he deceiveth himself.
6:3. For if anyone considers himself to be something, though he may be nothing, he deceives himself.
For if a man think himself to be something, when he is nothing, he deceiveth himself:

3: Ибо кто почитает себя чем-нибудь, будучи ничто, тот обольщает сам себя.
6:3  εἰ γὰρ δοκεῖ τις εἶναί τι μηδὲν ὤν, φρεναπατᾷ ἑαυτόν·
6:3. nam si quis existimat se aliquid esse cum sit nihil ipse se seducit
For if any man think himself to be some thing, whereas he is nothing, he deceiveth himself.
6:3. For if a man think himself to be something, when he is nothing, he deceiveth himself.
6:3. For if anyone considers himself to be something, though he may be nothing, he deceives himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Ап. призвал христиан носить бремена друг друга. Последними словами он дал понять, что у каждого есть бремена, тягости, сознание своих недостатков и самые эти недостатки. Но есть люди, которые слишком о себе думают (на это указывает выражение "почитать себя чем-нибудь" ср. 1Кор.III:18: X:12; XIV:37: и особенно VIII:2). Подобный человек, поелику он на самом деле - ничто, только обманывает сам себя, совсем себя запутывает в мыслях (frenapata), и он уже не в состоянии правильно отнестись к удрученному брату, послужить ему.
Adam Clarke: Commentary on the Bible - 1831
6:3: If a man think himself to be something - i.e. To be a proper Christian man; when he is nothing; being destitute of that charity which beareth, hopeth, and endureth all things. See Co1 13:1, etc. Those who suppose themselves to excel all others in piety, understanding, etc., while they are harsh, censorious, and overbearing, prove that they have not the charity that thinketh no evil; and in the sight of God are only as sounding brass and a tinkling cymbal. There are no people more censorious or uncharitable than those among some religious people who pretend to more light and a deeper communion with God. They are generally carried away with a sort of sublime, high sounding phraseology, which seems to argue a wonderfully deep acquaintance with Divine things; stripped of this, many of them are like Samson without his hair.
Albert Barnes: Notes on the Bible - 1834
6:3: For if a man think himself to be something ... - see Gal 5:26. This is designed, evidently, to be another reason why we should be kind and tender to those who have erred. It is, that even those who are most confident may fall. They who feel secure, and think it impossible that they should sin, are not safe. They may be wholly deceived, and may be nothing, when they have the highest estimate of themselves. They may themselves fall into sin, and have need of all the sympathy and kindness of their brethren.
When he is nothing - When he has no strength, and no moral worth. When he is not such as he apprehends, but is lifted up with vain self-conceit.
He deceiveth himself - He understands not his own character. "The worst part of the fraud falls on his own head" - Doddridge. He does not accomplish what he expected to do; and instead of acquiring reputation from others, as he expected, he renders himself contemptible in their sight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: if: Gal 2:6; Pro 25:14, Pro 26:12; Luk 18:11; Rom 12:3, Rom 12:16; Co1 3:18, Co1 8:2
when: Co1 13:2; Co2 3:5, Co2 12:11
he deceiveth: Co1 3:18; Ti2 3:13; Jam 1:22, Jam 1:26; Jo1 1:8
John Gill
6:3 For if a man think himself to be something,.... Of himself; to have anything of himself, to do anything of himself, and of himself to attain to life and salvation:
when he is nothing: of himself; not even as a creature, but owes his being and preservation, and all the mercies of life, to another, even to God; has no grace nor gifts of himself, but what he has received, and can do no good thing, not think a good thought, or perform a good action, of himself, and much less of himself procure eternal life and salvation:
he deceiveth himself: and will find himself sadly mistaken, and wretchedly disappointed another day; or whoever thinks himself to be some famous and excellent person, to be something more, and better than others, of a more excellent nature, and of greater abilities, that he is free from sin, or at least holier than others, and not liable to fall as others, whom he looks upon with disdain and contempt, wanting that charity which the law, and new commandment of Christ, requires, when he is nothing but sin and vanity, he is destitute of the grace of God, he deceives himself and the truth is not in him. This the apostle says to depress pride, and a swelling conceit of themselves, and all uncharitable, rough, and severe usages of others. A saying like this the Jews have (y);
"whoever he is that is something, or thinks in himself that he is "something", it would be better for him if he had never been created.''
(y) Midrash Kohelet, fol. 79. 1.
John Wesley
6:3 If any one think himself to be something - Above his brethren, or by any strength of his own. When he is nothing, he deceiveth himself - He alone will bear their burdens, who knows himself to be nothing.
Robert Jamieson, A. R. Fausset and David Brown
6:3 Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.
something--possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.
when he is nothing--The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [ALFORD] (Gal 6:2, Gal 6:6; Rom 12:3; 1Cor 8:2).
deceiveth himself--literally, "he mentally deceives himself." Compare Jas 1:26, "deceiveth his own heart."
6:46:4: Զգործ իւր կշռեսցէ իւրաքանչի՛ւրոք, եւ ապա անձի՛ն իւրում միայն պարծանս տացէ, եւ մի՛ առ ընկերաւն[4278]։ [4278] Ոմանք. Իւրաքանչիւրոք ՚ի ձէնջ, եւ ա՛՛... պարծանս տայցէ։
4 Թող իւրաքանչիւր ոք կշռադատի իր գործը եւ ապա՝ ինքն իր վրա՛յ միայն պարծենայ եւ ոչ թէ ընկերոջ հետ համեմատուելով.
4 Բայց ամէն մարդ իր գործը թող կշռէ ու ետքը միայն իր անձին վրայ թող պարծենայ, ո՛չ թէ ուրիշին վրայ։
Զգործ իւր կշռեսցէ իւրաքանչիւր ոք, եւ ապա անձին իւրում միայն պարծանս տացէ, եւ մի՛ առ ընկերաւն:

6:4: Զգործ իւր կշռեսցէ իւրաքանչի՛ւրոք, եւ ապա անձի՛ն իւրում միայն պարծանս տացէ, եւ մի՛ առ ընկերաւն[4278]։
[4278] Ոմանք. Իւրաքանչիւրոք ՚ի ձէնջ, եւ ա՛՛... պարծանս տայցէ։
4 Թող իւրաքանչիւր ոք կշռադատի իր գործը եւ ապա՝ ինքն իր վրա՛յ միայն պարծենայ եւ ոչ թէ ընկերոջ հետ համեմատուելով.
4 Բայց ամէն մարդ իր գործը թող կշռէ ու ետքը միայն իր անձին վրայ թող պարծենայ, ո՛չ թէ ուրիշին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: Каждый да испытывает свое дело, и тогда будет иметь похвалу только в себе, а не в другом,
6:4  τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει καὶ οὐκ εἰς τὸν ἕτερον·
6:4. τὸ (to-the-one) δὲ (moreover) ἔργον (to-a-work) ἑαυτοῦ (of-self) δοκιμαζέτω (it-should-assess-to,"[ἕκαστος], "[each],"καὶ (and) τότε (to-the-one-which-also) εἰς (into) ἑαυτὸν (to-self) μόνον (to-alone) τὸ (to-the-one) καύχημα (to-a-boasting-to) ἕξει (it-shall-hold) καὶ (and) οὐκ (not) εἰς (into) τὸν (to-the-one) ἕτερον, (to-different,"
6:4. opus autem suum probet unusquisque et sic in semet ipso tantum gloriam habebit et non in alteroBut let every one prove his own work: and so he shall have glory in himself only and not in another.
4. But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbour.
6:4. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
6:4. So let each one prove his own work. And in this way, he shall have glory in himself only, and not in another.
But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another:

4: Каждый да испытывает свое дело, и тогда будет иметь похвалу только в себе, а не в другом,
6:4  τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει καὶ οὐκ εἰς τὸν ἕτερον·
6:4. opus autem suum probet unusquisque et sic in semet ipso tantum gloriam habebit et non in altero
But let every one prove his own work: and so he shall have glory in himself only and not in another.
6:4. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
6:4. So let each one prove his own work. And in this way, he shall have glory in himself only, and not in another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Вместо того, чтобы услаждаться своими мнимыми достоинствами, христианин должен скорее исследовать свое поведение (свое дело или делание). - Тогда будет иметь похвалу... Перевод неточный. Точнее: "тогда будет иметь повод хвалиться только в отношении самого себя, а не в отношении другого". Мысль у Ап. такая. Мы часто хвалим себя только потому, что видим непохвальные поступки других. Между тем оценивать себя с такой точки зрения - неправильно. Нужно испытать самого себя, узнать все свои силы и способности и подумать, воспользовались ли мы этими способностями как должно. Тогда и окажется, что нам и хвалиться-то нечем, что мы скорее должны просить у Бога прощения в том, что пренебрегли Его дарами.
Adam Clarke: Commentary on the Bible - 1831
6:4: Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath left us an example that we should follow his steps.
Albert Barnes: Notes on the Bible - 1834
6:4: But let every man prove - That is, try or examine in a proper manner. Let him form a proper estimate of what is due to himself, according to his real character. Let him compare himself with the word of God, and the infallible rule which he has given, and by which we are to be judged in the last great day; compare the Rom 12:3 note; Co1 11:28 note; Co2 13:5 note.
His own work - What he does. Let him form a fair and impartial estimate of his own character.
And then shall he have rejoicing - That is, he will be appropriately rewarded, and will meet with no disappointment. The man who forms an improper estimate of his own character will be sure to be disappointed. The man who examines himself, and who forms no extravagant expectation in regard to what is due to himself, will be appropriately rewarded, and will be made happy. If, by the careful examination of himself, he finds his life to be virtuous, and his course of conduct pure; if he has done no wrong to others, and if he finds evidence that he is a child of God, then he will have cause of rejoicing.
In himself alone - Compare Pro 14:14; "A good man shall be satisfied from himself." The sentiment is, that he will find in himself a source of pure joy. He will not be dependent on the applause of others for happiness. In an approving conscience; in the evidence of the favor of God; in an honest effort to lead a pure and holy life, he will have happiness. The source of his joys will be within; and he will not be dependent, as the man of ambition, and the man who thinks of himself more highly than he ought, will, on the favors of a capricious multitude, and on the breath of popular applause.
And not in another - He will not be dependent on others for happiness. Here is the true secret of happiness. It consists:
(1) In not forming an improper estimate of ourselves; in knowing just what we are, and what is due to us; in not thinking ourselves to be something, when we are nothing.
(2) in leading such a life that it may be examined to the core, that we may know exactly what we are without being distressed or pained. That is, in having a good conscience, and in the honest and faithful discharge of our duty to God and man.
(3) in not being dependent on the fickle applause of the world for our comfort. The man who has no internal resources, and who has no approving conscience; who is happy only when others smile, and miserable when they frown, is a man who can have no security for enjoyment. The man who has a good conscience, and who enjoys the favor of God, and the hope of heaven, carries with him the source of perpetual joy. He cannot be deprived of it. His purse may be taken, and his house robbed, but the highwayman cannot rob him of his comforts. He carries with him an unfailing source of happiness when abroad, and the same source of happiness abides with him at home; he bears it into society, and it remains with him in solitude; it is his companion when in health, and when surrounded by his friends, and it is no less his companion when his friends leave him, and when he lies upon a bed of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: prove: Job 13:15 *marg. Psa 26:2; Co1 11:28; Co2 13:5
rejoicing: Pro 14:14; Co1 4:3, Co1 4:4; Co2 1:12; Jo1 3:19-22
and not: Gal 6:13; Luk 18:11; Co1 1:12, Co1 1:13, Co1 3:21-23, Co1 4:6, Co1 4:7; Co2 11:12, Co2 11:13
John Gill
6:4 But let every man prove his own work,.... Not concern himself about the actions and works of others; let him review his own heart and actions; let him examine, try, and prove his whole conduct in life by the rule of God's word, when he will find enough at home, without bearing hard upon, and censuring others:
and then shall he have rejoicing in himself alone, and not in another; which is either ironically said, he will then see what reason he has to rejoice and glory in his own works, and vaunt over others, and to boast of his performances, and despise others; so far from it, that he will have reason to be ashamed of himself, and to own and acknowledge his unworthiness and unprofitableness: or if, upon such a review, examination, and probation of his works, it shall appear that he has had his conversation in the world, by the grace of God, in simplicity and godly sincerity, this testimony of his conscience will be his rejoicing; see 2Cor 1:12. He may rejoice "in himself", in his own works, as the fruits of grace, but not as the effects of his own power and strength; and may glory and boast of them before men, in vindication of his cause and character, and as evidences of the truth of grace, but not before God, as if they were the matter of his justification and acceptance:
and not in another; that is fallen into sin; making use of his sins and faults to set off himself, and to increase his own praise and condemnation; rejoicing in this, that he is better than others, and is not, as the Pharisee said, as other men are, as wicked as they, or has not fallen into such sins as others have done. He will have occasion to take such a method as this, if his conversation will bear the test; he will have rejoicing in the testimony of his own conscience, and will have no need to compare himself with others; his glorying will be on account of his own actions, and not through a comparison of other men's. This no ways contradicts a man's glorying in God, and rejoicing in Christ Jesus alone, in the business of salvation. It only regards a man's glorying before men, in a modest and humble manner, of what he is enabled to do, by the grace of God, without fetching in the characters of other men that are wicked, or have fallen, to illustrate his own.
John Wesley
6:4 But let every man try his own work - Narrowly examine all he is, and all he doeth. And then he shall have rejoicing in himself - He will find in himself matter of rejoicing, if his works are right before God. And not in another - Not in glorying over others.
Robert Jamieson, A. R. Fausset and David Brown
6:4 his own work--not merely his own opinion of himself.
have rejoicing in himself alone--Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is likely to find cause for glorying in himself. Nay, in Gal 6:5, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. But he refers to the idea those whom he censures had of themselves: they thought they had cause for "glorying" in themselves, but it all arose from unjust self-conceited comparison of themselves with others, instead of looking at home. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ.
6:56:5: Զի իւրաքանչիւրոք՝ զի՛ւր բեռն բառնալոց է։
5 որովհետեւ իւրաքանչիւր ոք իր բեռն է կրելու:
5 Վասն զի ամէն մէկը իր բեռը պիտի կրէ։
Զի իւրաքանչիւր ոք զիւր բեռն բառնալոց է:

6:5: Զի իւրաքանչիւրոք՝ զի՛ւր բեռն բառնալոց է։
5 որովհետեւ իւրաքանչիւր ոք իր բեռն է կրելու:
5 Վասն զի ամէն մէկը իր բեռը պիտի կրէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: ибо каждый понесет свое бремя.
6:5  ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει.
6:5. ἕκαστος (each) γὰρ (therefore) τὸ (to-the-one) ἴδιον (to-private-belonged) φορτίον (to-a-beareelet) βαστάσει. (it-shall-carry-to)
6:5. unusquisque enim onus suum portabitFor every one shall bear his own burden.
5. For each man shall bear his own burden.
6:5. For every man shall bear his own burden.
6:5. For each one shall carry his own burden.
For every man shall bear his own burden:

5: ибо каждый понесет свое бремя.
6:5  ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει.
6:5. unusquisque enim onus suum portabit
For every one shall bear his own burden.
6:5. For every man shall bear his own burden.
6:5. For each one shall carry his own burden.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Здесь основание или побуждение к самоиспытанию. Нужно обращать серьезное внимание на свое поведение, потому что результаты своего земного делания каждый из нас понесет в другую жизнь, пред престол Вечного Судии (ср. Ап. XIV:13; 2Кор. V:10, Мф V:25: и сл.). При этом Ап. для обозначения понятия "бремени" берет уже не то слово, какое он употребил во 2-м стихе. Там стоит слово ta barh, которое означает всякую тяготу, откуда бы она ни приходила и как бы долго ее ни приходилось нести. Здесь же поставлено слово fortion, которое означает тяжесть, какую на себя кто либо нагружает или позволяет на себя возложить, чтобы нести ее к определенной цели. Действия, какие совершены самим человеком здесь, в земной жизни, есть такая тяжесть, которую он уже сам, а не другие должен нести в течении жизни и за ее пределами (напр. за развратную жизнь человек часто платится болезнью, которую с ним уже никто разделить не может)...
Adam Clarke: Commentary on the Bible - 1831
6:5: Every man shall bear his own burden - All must answer for themselves, not for their neighbors. And every man must expect to be dealt with by the Divine Judge, as his character and conduct have been. The greater offenses of another will not excuse thy smaller crimes. Every man must give account of himself to God.
Albert Barnes: Notes on the Bible - 1834
6:5: For every man shall bear his own burden - This seems to be a kind of proverbial saying; and it means here, every man shall have his proper reward. If he is a virtuous man, he will be happy; if a vicious man, he will be miserable. If a virtuous man, he will have the source of happiness in himself; if a sinner, he must bear the proper penalty of his sin. In the great day every man shall be properly rewarded. Knowing this, we should be little anxious about the sentiments of others, and should seek to maintain a good conscience toward God and man. The design of this passage is, to pRev_ent people from forming an improper estimate of themselves, and of the opinions of others. Let a man feel that he is soon to stand at the judgment-seat, and it will do much to keep him from an improper estimate of his own importance; let him feel that he must give an account to God, and that his great interests are to be determined by the estimate which God will affix to his character, and it will teach him that the opinion of the world is of little value. This will restrain his vanity and ambition. This will show him that the great business of life is to secure the favor of God, and to be prepared to give up his account; and there is no way so effectual of checking ambition, and subduing vanity and the love of applause, as to feel that we are soon to stand at the awesome bar of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: Isa 3:10, Isa 3:11; Jer 17:10, Jer 32:19; Eze 18:4; Mat 16:27; Rom 2:6-9; Rom 14:10-12; Co1 3:8, Co1 4:5; Co2 5:10, Co2 5:11; Rev 2:23, Rev 20:12-15, Rev 22:12
Geneva 1599
6:5 (4) For every man shall bear his own burden.
(4) A reason why men ought to carefully watch themselves not others, because every man will be judged before God according to his own life, and not by comparing himself with other men.
John Gill
6:5 For every man shall bear his own burden. That is, either do his own work, which God has allotted him to do, whether in a more public or private station of life; which, because it is generally troublesome to the flesh, is called a "burden", and "his own", being peculiar to himself, and in which no other is concerned; and which he should patiently bear, cheerfully attend to, and constantly and faithfully perform while in this world: or he shall give an account of his own actions, and not another's, to God, in the other world; he shall be judged according to his own works, what they are in themselves, and not by a comparison of other men's, who have been more wicked than he; which will be no rule of judgment with God, nor of any advantage to man. Every wicked man will bear his own burden; that is, the punishment of his own sins, and not another's; so the judgments of God, inflicted on men in this world, are often called "a burden"; see Is 13:1 and so may the punishment of the wicked in another world, which will be grievous and intolerable. The saints will be exempt from bearing this burden, because Christ has bore it for them, even all their sins, and all the punishment due unto them; but another burden, if it may be so called, even an exceeding and eternal weight of glory, shall be bore by them; and every man shall receive his own reward, and not another's; and that according to his own works and labour, and not another's; not indeed for his works, but according to them, the nature of them, according to the grace of God, from whence his works spring, and by which they are performed. This the apostle says to take off men from dwelling upon, and censuring the actions of others, and from making use of them to set off their own, and buoy themselves up with vain hopes, because they are better than others; and also to engage them to attend strictly to their own actions, and consider them simply and absolutely as in themselves, and not as compared with other men's, since they will be accountable for their own actions, and not other men's; and will be judged according to their own works, and not in a comparative view to others.
John Wesley
6:5 For every one shall bear his own burden - ln that day shall give an account of himself to God.
Robert Jamieson, A. R. Fausset and David Brown
6:5 For (by this way, Gal 6:4, of proving himself, not depreciating his neighbor by comparison) each man shall bear his own "burden," or rather, "load" (namely, of sin and infirmity), the Greek being different from that in Gal 6:2. This verse does not contradict Gal 6:2. There he tells them to bear with others' "burdens" of infirmity in sympathy; here, that self-examination will make a man to feel he has enough to do with "his own load" of sin, without comparing himself boastfully with his neighbor. Compare Gal 6:3. Instead of "thinking himself to be something," he shall feel the "load" of his own sin: and this will lead him to bear sympathetically with his neighbor's burden of infirmity. ÆSOP says a man carries two bags over his shoulder, the one with his own sins hanging behind, that with his neighbor's sins in front.
6:66:6: Հաղորդութիւն արասցէ աշակերտն վարդապետին՝ յամենայն բարութիւնս։
6 Աշակերտը թող մասնակից անի ուսուցչին բոլոր բարի բաներում:
6 Խօսքին աշակերտութիւն ընողը իր վարդապետը ամէն բարի բանի մասնակից ընէ։
Հաղորդութիւն արասցէ [18]աշակերտն վարդապետին յամենայն բարութիւնս:

6:6: Հաղորդութիւն արասցէ աշակերտն վարդապետին՝ յամենայն բարութիւնս։
6 Աշակերտը թող մասնակից անի ուսուցչին բոլոր բարի բաներում:
6 Խօսքին աշակերտութիւն ընողը իր վարդապետը ամէն բարի բանի մասնակից ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: Наставляемый словом, делись всяким добром с наставляющим.
6:6  κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῶ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς.
6:6. Κοινωνείτω (It-should-en-common-unto) δὲ (moreover,"ὁ (the-one) κατηχούμενος (being-reverberated-down-unto,"τὸν (to-the-one) λόγον (to-a-forthee) τῷ (unto-the-one) κατηχοῦντι (unto-reverberating-down-unto) ἐν (in) πᾶσιν ( unto-all ) ἀγαθοῖς . ( unto-good )
6:6. communicet autem is qui catecizatur verbum ei qui se catecizat in omnibus bonisAnd let him that is instructed in the word communicate to him that instructeth him, in all good things.
6. But let him that is taught in the word communicate unto him that teacheth in all good things.
6:6. Let him that is taught in the word communicate unto him that teacheth in all good things.
6:6. And let him who is being taught the Word discuss it with him who is teaching it to him, in every good way.
Let him that is taught in the word communicate unto him that teacheth in all good things:

6: Наставляемый словом, делись всяким добром с наставляющим.
6:6  κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῶ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς.
6:6. communicet autem is qui catecizatur verbum ei qui se catecizat in omnibus bonis
And let him that is instructed in the word communicate to him that instructeth him, in all good things.
6:6. Let him that is taught in the word communicate unto him that teacheth in all good things.
6:6. And let him who is being taught the Word discuss it with him who is teaching it to him, in every good way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Уже в то время были среди христиан особые учители веры для людей мало в ней осведомленных (ср. Деян XIII:1; 1Кор.XII:26; Еф IV:11). Тот, кто получает наставление в слове, обязан вознаграждать учителя всем благим (всяким добром), т. е. земными дарами, материальными благами (ср. 1Кор.IX:11; Рим XV:27. Учение 12-ти Апостолов XIII:2; XV:1: и сл.).
Adam Clarke: Commentary on the Bible - 1831
6:6: Let him that is taught in the word - He who receives instructions in Christianity by the public preaching of the word;
Communicate unto him that teacheth - Contribute to the support of the man who has dedicated himself to the work of the ministry, and who gives up his time and his life to preach the Gospel. It appears that some of the believers in Galatia could receive the Christian ministry without contributing to its support. This is both ungrateful and base. We do not expect that a common schoolmaster will give up his time to teach our children their alphabet without being paid for it; and can we suppose that it is just for any person to sit under the preaching of the Gospel in order to grow wise unto salvation by it, and not contribute to the support of the spiritual teacher? It is unjust.
Albert Barnes: Notes on the Bible - 1834
6:6: Let him that is taught in the word - In the word of God; that is, the gospel.
Communicate unto him - Let him share with him who teaches; let there be a common participation of all good things.
In all good things - In everything that is needful for their comfortable subsistence. On the duty here enjoined see the notes at Co1 9:11-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: Deu 12:19; Mat 10:10; Rom 15:27; Co1 9:9-14; Ti1 5:17, Ti1 5:18
Geneva 1599
6:6 (5) Let him that is taught in the word communicate unto him that teacheth in (f) all good things.
(5) It is fitting that teachers should be helped by their students, as much as they are able.
(f) Of whatever he has according to his ability.
John Gill
6:6 Let him that is taught in the word,.... Instructed in the knowledge of the word, either of the essential Word, the Lord Jesus Christ, of his person, office, and grace; or rather of the written word, particularly the Gospel, which is sometimes called the word, without any additional epithet, which distinguishes it, and directs to the sense of it; and sometimes with such, as the words of truth, the word of faith, the word of righteousness, the word of reconciliation, and the word of this salvation, so called from the nature, use, and subject matter of it. He that is taught in this, is, according to the original word used here, a "catechumen"; and which designs not one that is just beginning to learn the first principles of the oracles of God, but anyone that is instructed in it, as this word is rendered in Rom 2:18 whether more or less, or whether internally or externally: one that is internally taught in and by the word, is one that has been taught to know himself, and his lost state by nature; to know Christ, and salvation by him; to know the truths of the Gospel, and to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly. It may include everyone that is only outwardly taught, that is but an external hearer; and so the Syriac version renders the clause, , "he that hears the word": of which there are many sorts, and on whom it is an incumbent duty to
communicate to him that teacheth; who is commissioned, and qualified and sent forth by Christ, and whose office in the church is to teach the word, to preach the Gospel, to instruct men in the truths of it, and teach them their duty also to God and men, such are to be communicated to; that is, such as are under their instructions ought to impart of their worldly substance to them, for their honourable and comfortable support and maintenance; for since they spend their time, and make use of their talents, gifts, and abilities, for their instruction in spiritual things, it is but reasonable, and no such great matter, that they partake of their carnal things; and especially since it is the will and ordinance of Christ, that they that preach the Gospel should live of it. The apostle adds,
in all good things; which may be either connected with the word "teacheth", and so be descriptive of the teacher, as the Arabic version reads, "him that teacheth all his good things"; good doctrines, excellent truths, the wholesome words of Christ, which he is intrusted with, has a knowledge and experience of; and who freely and faithfully imparts them, and conceals and keeps back nothing, but declares the whole counsel of God, all that he knows, and that is good and profitable; and carries in it a very strong argument why he should be communicated to: or else with the word "communicate"; and the sense either be, let him be a partaker of, and join with him in everything he says or does that is good, but not in anything that is evil, which is a sense some give into; or rather let him impart of his temporal good things unto him: temporal things are good as they are of God, and in themselves, and when rightly used answer good purposes; all a man's good things are not to be communicated, only a part, according to his ability, and in proportion to others; and yet the communication should be large and liberal, sufficient to support the teacher in an honourable manner, and to supply him with all the necessaries of life, that his mind may be free from secular cares, and he be at leisure to attend to the instructing of others.
John Wesley
6:6 Let him that is taught impart to him that teacheth all such temporal good things as he stands in need of.
Robert Jamieson, A. R. Fausset and David Brown
6:6 From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne--by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.
communicate unto him--"impart a share unto his teacher": literally, "him that teacheth catechetically."
in all good things--in every kind of the good things of this life, according as the case may require (Rom 15:27; 1Cor 9:11, 1Cor 9:14).
6:76:7: Մի՛ խաբիք, Աստուած ո՛չ արհամարհի։
7 Չխաբուէք. Աստուած չի ծաղրւում,
7 Մի՛ խաբուիք, Աստուած ծաղր չ’ըլլար։
Մի՛ խաբիք, Աստուած ոչ արհամարհի:

6:7: Մի՛ խաբիք, Աստուած ո՛չ արհամարհի։
7 Չխաբուէք. Աստուած չի ծաղրւում,
7 Մի՛ խաբուիք, Աստուած ծաղր չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: Не обманывайтесь: Бог поругаем не бывает. Что посеет человек, то и пожнет:
6:7  μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται· ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει·
6:7. Μὴ (Lest) πλανᾶσθε, (ye-should-be-wandered-unto,"θεὸς (a-Deity) οὐ (not) μυκτηρίζεται: (it-be-snouted-to) ὃ (to-which) γὰρ (therefore) ἐὰν (if-ever) σπείρῃ (it-might-whorl,"ἄνθρωπος, (a-mankind,"τοῦτο (to-the-one-this) καὶ (and) θερίσει: (it-shall-summer-to)
6:7. nolite errare Deus non inrideturBe not deceived: God is not mocked.
7. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
6:7. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
6:7. Do not choose to wander astray. God is not to be ridiculed.
Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap:

7: Не обманывайтесь: Бог поругаем не бывает. Что посеет человек, то и пожнет:
6:7  μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται· ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει·
6:7. nolite errare Deus non inridetur
Be not deceived: God is not mocked.
6:7. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
6:7. Do not choose to wander astray. God is not to be ridiculed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Против этого положения Апостола иудействующие, по-видимому, немало восставали и вооружали Галатов, позволяя себе насмехиться (по-русски, не точно: "поругаться" - в выражении: "Бог поругаем не бывает"). Вместо того, чтобы говорить о себе, Ап. говорит о Боге, что над Ним нельзя насмехаться, как это делали иудействующие, насмехавшиеся, собственно, над Павлом. Таким образом, Апостол хочет сказать, что порядок, существующий в Церкви, есть воля Самого Бога. Бог, также, печется о том, чтобы человек всегда пожинал то, что посеет; здесь на земле, от известного семени получается такое же семя.
Adam Clarke: Commentary on the Bible - 1831
6:7: Be not deceived - Neither deceive yourselves, nor permit yourselves to be deceived by others. He seems to refer to the Judaizing teachers.
God is not mocked - Ye cannot deceive him, and he will not permit you to mock him with pretended instead of real services.
Whatsoever a man soweth - Whatsoever kind of grain a man sows in his field, of that shall he reap; for no other species of grain can proceed from that which is sown. Darnel will not produce wheat, nor wheat, darnel.
Albert Barnes: Notes on the Bible - 1834
6:7: Be not deceived - That is, in regard to your character, and your hopes for eternity. This is a formula of introduction to some admonition that is especially weighty and important. It implies that there was danger that they would be deceived in reference to their character. The sources of the danger were the corruption of their own hearts, the difficulty of knowing their true character, the instructions of false teachers, etc.; see the note at Co1 6:9.
God is not mocked - He cannot be imposed on, or mocked. He knows what our real character is, and he will judge us accordingly. The word rendered "mocked" (μυκτηρίζω muktē rizō), means, properly, to turn up the nose in scorn; hence, to mock, or deride, or insult. The sense is, that God could not be imposed on, or could not be insulted with impunity, or successfully. To mock is, properly:
(1) To imitate, to mimic: to imitate in contempt or derision.
(2) to deride, to laugh at, to ridicule.
(3) to defeat, or to illude, or to disappoint.
(4) to fool, to tantalize - Webster.
Here it cannot mean to imitate, or to mimic, but it refers to the principles of the divine administration, and must mean that they could not be treated with contempt, or successfully evaded. They could not hope to illude or impose on God. His principles of government were settled, and they could not impose on him. To what the reference is here, is not perfectly plain. In the connection in which it stands, it seems to refer to the support of the ministers of the gospel; and Paul introduces the general principle, that as a man sows he will reap, to show them what will be the effect of a liberal and proper use of their property. If they made a proper use of it; if they employed it for benevolent purposes; if they appropriated what they should to the support of religion, they would reap accordingly. God could not be imposed on in regard to this. They could not make him think that they had true religion when they were sowing to the flesh, and when they were spending their money in purchasing pleasure, and in luxury and vanity.
No zeal, however ardent; no prayers, however fervent or long, no professions, however loud, would impose on God. And to make such prayers, and to manifest such zeal and such strong professions, while the heart was with the world, and they were spending their money for every thing else but religion, was mocking God. Alas, how much mockery of God like this still pRev_ails! How much, when people seem disposed to make God believe that they are exceedingly zealous and devoted, while their heart is truly with the world! How many long prayers are offered; how much zeal is shown; how many warm professions are made, as if to make God and man believe that the heart was truly engaged in the cause of religion, while little or nothing is given in the cause of benevolence; while the ministers of religion are suffered to starve; and while the "loud professor" rolls in wealth, and is distinguished for luxury of living, for gaiety of apparel, for splendor of equipage, and for extravagance in parties of pleasure! Such professors attempt to mock God. They are really sowing to the flesh; and of the flesh they must reap corruption.
For whatsoever a man soweth ... - See the note at Co2 9:6. This figure is taken from agriculture. A man who sows wheat, shall reap wheat; he who sows barley, shall reap barley; he who sows cockle, shall reap cockle. Every kind of grain will produce grain like itself. So it is in regard to our works. He who is liberal, shall be dealt with liberally; he who is righteous, shall be rewarded; he who is a sinner, shall reap according to his deeds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: not: Gal 6:3; Job 15:31; Jer 37:9; Oba 1:3; Luk 21:8; Co1 3:18, Co1 6:9, Co1 15:33; Eph 5:6; Th2 2:3; Jam 1:22, Jam 1:26; Jo1 1:8, Jo1 3:7
God: Job 13:8, Job 13:9; Jde 1:18
for: Job 4:8; Pro 1:31, Pro 6:14, Pro 6:19, Pro 11:18; Hos 8:7, Hos 10:12; Luk 16:25; Rom 2:6-10; Co2 9:6
Geneva 1599
6:7 (6) Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.
(6) He commends liberality towards the poor, and first of all chides those who were not ashamed to pretend this and that, and all because they would not help their neighbours, as though they could deceive God. And afterward he compares alms to a spiritual sowing which will have a most plentiful harvest, so that it will be very profitable: and compares being a covetous miser to sowing carnally, from which nothing can be gathered but such things as fade away, and eventually perish.
John Gill
6:7 Be not deceived,.... By false teachers, who, in order to engross all to themselves, dissuaded the Galatians from communicating to their honourable pastors, and faithful ministers of the word; or by themselves, who being of a tenacious and covetous disposition, devised various things to excuse them from performing this their duty to the preachers of the Gospel; as that they had families of their own to maintain, that their circumstances were such that they could give little or nothing this way, and the others, who were of better abilities in life, ought to bear this charge; and with such like things endeavoured to satisfy their consciences in the neglect of their duty: but this was all self-deception, for
God is not mocked; nor will he be; men may deceive themselves, and others, with such excuses and false appearances, yet they cannot deceive God, who knows their hearts as well as their worldly substance, and that the omission of their duty arises not from want of ability, but from a covetous temper; and who looks upon withholding from his ministers that which is due unto them as mocking of him, and which he will not suffer with impunity:
for whatsoever a man soweth, that shall he also reap; as to kind, quality, and quantity, generally speaking; if he sows wheat he reaps wheat, if he sows barley he reaps barley; no man can expect to reap another sort than what he sows; and if it is good seed he may hope for a good crop; and if he sows bountifully, he shall reap bountifully; but if he sows sparingly, he shall reap sparingly; and if he sows nothing, he can never reap anything. This is a proverbial expression, and may be applied to all actions, good and bad, and the reward and punishment of them, and particularly to acts of beneficence, and the enjoying of the fruits thereof; See Gill on 2Cor 9:6.
John Wesley
6:7 God is not mocked - Although they attempt to mock him, who think to reap otherwise than they sow.
Robert Jamieson, A. R. Fausset and David Brown
6:7 God is not mocked--The Greek verb is, literally, to sneer with the nostrils drawn up in contempt. God does not suffer Himself to be imposed on by empty words: He will judge according to works, which are seeds sown for eternity of either joy or woe. Excuses for illiberality in God's cause (Gal 6:6) seem valid before men, but are not so before God (Ps 50:21).
soweth--especially of his resources (2Cor 9:6).
that--Greek, "this"; this and nothing else.
reap--at the harvest, the end of the world (Mt 13:39).
6:86:8: Զի զոր ինչ սերմանէ մարդ, զնոյն եւ հնձեսցէ. որ սերմանէ ՚ի մարմին իւր, ՚ի մարմնոյ անտի հնձեսցէ՛ զապականութիւն. եւ որ սերմանէ ՚ի Հոգին, ՚ի Հոգւոյ անտի հնձեսցէ զկեա՛նսն յաւիտենից[4279]։ [4279] Ոմանք. Զնոյն եւ հնձէ... ՚ի մարմին իւր ապականութիւն... զկեանս յաւիտենականս։
8 որովհետեւ, ինչ որ մարդս սերմանում է, նոյնը եւ կը հնձի. ով սերմանում է իր մարմնի համար, այդ մարմնից էլ կը հնձի ապականութիւն. իսկ ով Հոգու համար է սերմանում, այդ Հոգուց էլ կը հնձի յաւիտենական կեանք:
8 Վասն զի ինչ որ մարդ կը սերմանէ, նոյնը պիտի հնձէ։Ան որ իր մարմնին կը սերմանէ, այն մարմնէն ապականութիւն պիտի հնձէ ու ան որ Հոգիին կը սերմանէ, այն Հոգիէն յաւիտենական կեանք պիտի հնձէ։
Զի զոր ինչ սերմանէ մարդ` զնոյն եւ հնձեսցէ. որ սերմանէ ի մարմին իւր` ի մարմնոյ անտի հնձեսցէ զապականութիւն. եւ որ սերմանէ ի Հոգին` ի Հոգւոյ անտի հնձեսցէ զկեանսն յաւիտենից:

6:8: Զի զոր ինչ սերմանէ մարդ, զնոյն եւ հնձեսցէ. որ սերմանէ ՚ի մարմին իւր, ՚ի մարմնոյ անտի հնձեսցէ՛ զապականութիւն. եւ որ սերմանէ ՚ի Հոգին, ՚ի Հոգւոյ անտի հնձեսցէ զկեա՛նսն յաւիտենից[4279]։
[4279] Ոմանք. Զնոյն եւ հնձէ... ՚ի մարմին իւր ապականութիւն... զկեանս յաւիտենականս։
8 որովհետեւ, ինչ որ մարդս սերմանում է, նոյնը եւ կը հնձի. ով սերմանում է իր մարմնի համար, այդ մարմնից էլ կը հնձի ապականութիւն. իսկ ով Հոգու համար է սերմանում, այդ Հոգուց էլ կը հնձի յաւիտենական կեանք:
8 Վասն զի ինչ որ մարդ կը սերմանէ, նոյնը պիտի հնձէ։
Ան որ իր մարմնին կը սերմանէ, այն մարմնէն ապականութիւն պիտի հնձէ ու ան որ Հոգիին կը սերմանէ, այն Հոգիէն յաւիտենական կեանք պիտի հնձէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: сеющий в плоть свою от плоти пожнет тление, а сеющий в дух от духа пожнет жизнь вечную.
6:8  ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.
6:8. ὅτι (to-which-a-one) ὁ (the-one) σπείρων (whorling) εἰς (into) τὴν (to-the-one) σάρκα (to-a-flesh) ἑαυτοῦ (of-self,"ἐκ (out) τῆς (of-the-one) σαρκὸς (of-a-flesh) θερίσει (it-shall-summer-to) φθοράν, (to-a-degrading,"ὁ (the-one) δὲ (moreover) σπείρων (whorling) εἰς (into) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) ἐκ (out) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) θερίσει (it-shall-summer-to) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
6:8. quae enim seminaverit homo haec et metet quoniam qui seminat in carne sua de carne et metet corruptionem qui autem seminat in spiritu de spiritu metet vitam aeternamFor what things a man shall sow, those also shall he reap. For he that soweth in his flesh of the flesh also shall reap corruption. But he that soweth in the spirit of the spirit shall reap life everlasting.
8. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life.
6:8. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
6:8. For whatever a man will have sown, that also shall he reap. For whoever sows in his flesh, from the flesh he shall also reap corruption. But whoever sows in the Spirit, from the Spirit he shall reap eternal life.
For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting:

8: сеющий в плоть свою от плоти пожнет тление, а сеющий в дух от духа пожнет жизнь вечную.
6:8  ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.
6:8. quae enim seminaverit homo haec et metet quoniam qui seminat in carne sua de carne et metet corruptionem qui autem seminat in spiritu de spiritu metet vitam aeternam
For what things a man shall sow, those also shall he reap. For he that soweth in his flesh of the flesh also shall reap corruption. But he that soweth in the spirit of the spirit shall reap life everlasting.
6:8. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
6:8. For whatever a man will have sown, that also shall he reap. For whoever sows in his flesh, from the flesh he shall also reap corruption. But whoever sows in the Spirit, from the Spirit he shall reap eternal life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Теперь Ап. говорит не о том, что сеется, а о почве, в которую бросаются семена. От различия почвы зависит и различие получаемой жатвы. Кто бросает семена в плоть, т. е. заботится о плоти, тот от этой почвы получит только тление. Напротив, кто сеет в дух, на почве духа, тот получит от духа вечную жизнь, так что общее правило, приведенное в конце 7-го стиха, здесь оказывается также приложимым. Ап. хочет этим сказать, что кто употребляет свое имение только для улучшения собственного благосостояния (Рим XIII:14), кто равнодушно проходит мимо нуждающихся братьев, тот не получит ничего, кроме того что может дать та почва, на которую он употребляет свое достояние, т. е. ничего кроме тления (ср. Кол II:22; 2Пет. I:4; II:12, 19). Тот же, кто, напротив, свое земное стяжание употребляет на благо общества, и именно на благо духовное, тот, - конечно, не от денег, а от Духа, на служение которому он отдал себя, - получит вечную жизнь (ср. Мф VI:19-24; XIX:21).
Adam Clarke: Commentary on the Bible - 1831
6:8: He that soweth to his flesh - In like manner, he that sows to the flesh - who indulges his sensual and animal appetites, shall have corruption as the crop: you cannot expect to lead a bad life and go to heaven at last. According as your present life is, so will be your eternal life whether your sowing be to the flesh or to the Spirit, so will your eternal reaping be. To sow, here, means transacting the concerns of a man's natural life. To reap, signifies his enjoyment or punishment in another world. Probably by flesh and Spirit the apostle means Judaism and Christianity. Circumcision of the flesh was the principal rite of the former; circumcision in the heart, by the Spirit, the chief rite of the latter; hence the one may have been called flesh, the other, Spirit. He who rejects the Gospel, and trusts only in the rites and ceremonies of the law for salvation, will reap endless disappointment and misery. He who trusts in Christ, and receives the gifts and graces of the Holy Spirit, shall reap life everlasting.
Albert Barnes: Notes on the Bible - 1834
6:8: For he that soweth to his flesh - That makes provision for the indulgence of fleshly appetites and passions; see the notes at Gal 5:19-21. He who makes use of his property to give indulgence to licentiousness, intemperance, and vanity.
Shall of the flesh - From the flesh, or as that which indulgence in fleshly appetites properly produces. Punishment, under the divine government, is commonly in the line of offences. The punishment of licentiousness and intemperance in this life is commonly loathsome and offensive disease; and when long indulged, the sensualist becomes haggard, and bloated, and corrupted, and sinks into the grave. Such, also, is often the punishment of luxurious living, of a pampered appetite, of gluttony, as well as of intemperate drinking. But if the punishment does not follow in this life, it will be sure to overtake the sensualist in the world to come. There he shall reap ruin, final and everlasting.
Corruption -
(1) By disease.
(2) in the grave - the home to which the sensualist rapidly travels.
(3) in the world of woe.
There all shall be corrupt. His virtue - even the semblance of virtue, shall all be gone. His understanding, will, fancy - his whole soul shall be debased and corrupt. No virtue will linger and live on the plains of ruin, but all shall be depravity and woe. Everything in hell is debased and corrupt; and the whole harvest of sensuality in this world and the world to come, is degradation and defilement.
But he that soweth to the Spirit - He who follows the leadings and cultivates the affections which the Holy Spirit would produce; see the notes at Gal 5:22-23.
Shall of the Spirit - As the result of following the leadings of the Spirit.
Reap life everlasting - See the note at Rom 2:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: soweth to his: Rom 6:13, Rom 8:13, Rom 13:14; Jam 3:18
reap: Pro 22:8; Jer 12:13; Hos 10:13; Pe2 2:12, Pe2 2:19; Rev 22:11
soweth to the: Gal 6:7; Psa 126:5, Psa 126:6; Ecc 11:6; Isa 32:20; Jam 3:18
of the Spirit: Mat 19:29; Luk 18:30; Joh 4:14, Joh 4:36, Joh 6:27; Rom 6:22; Ti1 1:16; Tit 3:7; Jde 1:21
Geneva 1599
6:8 For he that soweth to his (g) flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.
(g) To the commodities of this present life.
John Gill
6:8 For he that soweth to his flesh,.... Not that taking due care of a man's body, seeking the preservation of its health, providing proper food and raiment for himself, and all necessaries for the good and support of his family, is to be called sowing to his flesh, nor is he to be called a carnal sower; but he is such an one that pampers his flesh, gratifies and indulges the lusts of it, who minds the things of the flesh, lives after it, and does the works of it, who spends his substance in a luxurious way upon himself and family; or whose whole bent, and study, and employment, is to increase his worldly riches, to aggrandize himself and posterity, to the neglect of his own soul, the interest of religion, the poor of the church, and ministers of the Gospel:
shall of the flesh reap corruption; shall by such carnal methods procure for himself, in this world, nothing but what is corruptible, as silver and gold be, and such treasure as moth and rust corrupt; such substance as will not endure, but is perishing, and may be by one providence or another taken from him; so that all his care in sowing comes to nothing, and is of no advantage to himself, nor to his posterity; see Hag 1:4, and shall fall into the pit of corruption, and be punished with everlasting destruction, and die the second death in the world to come.
But he that soweth to the Spirit; not his own, but the Spirit of God; or that soweth spiritual things, that minds and savours the things of the Spirit, lives in the Spirit, and walks in the Spirit; that lays out his worldly substance in promoting spiritual things, in encouraging the spiritual ministers of the word, in supporting the interest of spiritual religion, in relieving the poor of Christ's churches, in contributing to the spread of the Gospel, and the administration of the word and ordinances in other places, as well as where he is more immediately concerned:
shall of the Spirit reap life everlasting; in the use of such spiritual means, though not as meritorious, or as causes, he shall attain to, and enjoy eternal happiness in the other world; or of, and by the Spirit of God, by whose grace and strength he sows, and does all the good things he does, by and of him sanctifying him, and making him meet for it, and not of himself, or any works of righteousness done by him, shall he inherit eternal life; which is the pure gift of God through Jesus Christ, and bestowed as a reward of his own grace.
John Wesley
6:8 For he that now soweth to the flesh - That follows the desires of corrupt nature. Shall hereafter of the flesh - Out of this very seed. Reap corruption - Death everlasting. But he that soweth to the Spirit - That follows his guidance in all his tempers and conversation. Shall of the Spirit - By the free grace and power of God, reap life everlasting.
Robert Jamieson, A. R. Fausset and David Brown
6:8 Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.
corruption--that is, destruction (Phil 3:19). Compare as to the deliverance of believers from "corruption" (Rom 8:21). The use of the term "corruption" instead, implies that destruction is not an arbitrary punishment of fleshly-mindedness, but is its natural fruit; the corrupt flesh producing corruption, which is another word for destruction: corruption is the fault, and corruption the punishment (see on 1Cor 3:17; 2Pet 2:12). Future life only expands the seed sown here. Men cannot mock God because they can deceive themselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (Ps 126:6; Prov 11:18; Prov 22:8; Hos 8:7; Hos 10:12; Lk 16:25; Rom 8:11; Jas 5:7).
6:96:9: Այլ զբարիս գործել մի՛ ձանձրասցուք, զի ՚ի ժամանակի՛ իւրում հնձեսցուք առանց լքանելո՛յ[4280]։ [4280] Ոմանք. Մի՛ ձանձրանայք, զի։
9 Իսկ բարին գործելուց չձանձրանաք, որովհետեւ յարմար ժամանակին պիտի հնձենք, եթէ չթուլանանք:
9 Բայց բարիք գործելէն չձանձրանանք, քանզի յարմար ժամանակին պիտի հնձենք՝ եթէ չթուլնանք։
Այլ զբարիս գործել մի՛ ձանձրասցուք, զի ի ժամանակի իւրում հնձեսցուք [19]առանց լքանելոյ:

6:9: Այլ զբարիս գործել մի՛ ձանձրասցուք, զի ՚ի ժամանակի՛ իւրում հնձեսցուք առանց լքանելո՛յ[4280]։
[4280] Ոմանք. Մի՛ ձանձրանայք, զի։
9 Իսկ բարին գործելուց չձանձրանաք, որովհետեւ յարմար ժամանակին պիտի հնձենք, եթէ չթուլանանք:
9 Բայց բարիք գործելէն չձանձրանանք, քանզի յարմար ժամանակին պիտի հնձենք՝ եթէ չթուլնանք։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: Делая добро, да не унываем, ибо в свое время пожнем, если не ослабеем.
6:9  τὸ δὲ καλὸν ποιοῦντες μὴ ἐγκακῶμεν, καιρῶ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι.
6:9. τὸ (To-the-one) δὲ (moreover) καλὸν (to-seemly) ποιοῦντες ( doing-unto ) μὴ (lest) ἐνκακῶμεν, (we-might-disrupt-in-unto,"καιρῷ (unto-a-time) γὰρ (therefore) ἰδίῳ (unto-private-belonged) θερίσομεν (we-shall-summer-to) μὴ (lest) ἐκλυόμενοι . ( being-loosed-out )
6:9. bonum autem facientes non deficiamus tempore enim suo metemus non deficientesAnd in doing good, let us not fail. For in due time we shall reap, not failing.
9. And let us not be weary in well-doing: for in due season we shall reap, if we faint not.
6:9. And let us not be weary in well doing: for in due season we shall reap, if we faint not.
6:9. And so, let us not be deficient in doing good. For in due time, we shall reap without fail.
And let us not be weary in well doing: for in due season we shall reap, if we faint not:

9: Делая добро, да не унываем, ибо в свое время пожнем, если не ослабеем.
6:9  τὸ δὲ καλὸν ποιοῦντες μὴ ἐγκακῶμεν, καιρῶ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι.
6:9. bonum autem facientes non deficiamus tempore enim suo metemus non deficientes
And in doing good, let us not fail. For in due time we shall reap, not failing.
6:9. And let us not be weary in well doing: for in due season we shall reap, if we faint not.
6:9. And so, let us not be deficient in doing good. For in due time, we shall reap without fail.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Да не унываем - точнее: "не станем оставлять его". Человеку иногда приходится уставать под бременем принятого им на себя долга делания добра ближним. Но он должен скорее стряхнуть с себя чувство такой усталости.
Adam Clarke: Commentary on the Bible - 1831
6:9: Let us not be weary - Well-doing is easier in itself than ill-doing; and the danger of growing weary in the former arises only from the opposition to good in our own nature, or the outward hinderances we may meet with from a gainsaying and persecuting world.
In due season we shall reap - As the husbandman, in ploughing, sowing, and variously laboring in his fields, is supported by the hope of a plentiful harvest, which he cannot expect before the right and appointed time; so every follower of God may be persuaded that he shall not be permitted to pray, weep, deny himself, and live in a conformity to his Maker's will, without reaping the fruit of it in eternal glory. And although no man obtains glory because he has prayed, etc., yet none can expect glory who do not seek it in this way. This is sowing to the Spirit; and the Spirit and the grace are furnished by Christ Jesus, and by him the kingdom of heaven is opened to all believers; but only those who believe, love, and obey, shall enter into it.
Albert Barnes: Notes on the Bible - 1834
6:9: And let us not be weary in welldoing - See the note at Co1 15:58. The reference here is particularly to the support of the ministers of religion Gal 6:6, but the apostle makes the exhortation general. Christians sometimes become weary. There is so much opposition to the best plans for doing good; there is so much to be done; there are so many calls on their time and their charities; and there is often so much ingratitude among those whom they endeavor to benefit, that they become disheartened. Such Paul addresses, and exhorts them not to give over, but to persevere.
For in due season - At the day of judgment. Then we shall receive the full reward of all our self-denials and charities.
We shall reap, if we faint not - If we do not give over, exhausted and disheartened. It is implied here, that unless a man perseveres in doing good to the end of life, he can hope for no reward. He who becomes disheartened, and who gives over his efforts; he that is appalled by obstacles, and that faints on account of the embarrassments thrown in his way; he that pines for ease, and withdraws from the field of benevolence, shows that he has no true attachment to the cause, and that his heart has never been truly in the work of religion. He who becomes a true Christian, becomes such for eternity. He has enlisted, never to withdraw. He becomes pledged to do good and to serve God always. No obstacles are to deter, no embarrassments are to drive him from the field. With the vigor of his youth, and the wisdom and influence of his riper years; with his remaining powers when enfeebled by age; with the last pulsation of life here, and with his immortal energies in a higher world, he is to do good. For that he is to live. In that he is to die; and when he awakes in the resurrection with renovated powers, he is to awake to an everlasting service of doing good, as far as he may have opportunity, in the kingdom of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: us: Mal 1:13; Co1 15:58; Th2 3:13; Heb 12:3
well: Rom 2:7; Pe1 2:15, Pe1 3:17, Pe1 4:19
for: Lev 26:4; Deu 11:14; Psa 104:27, Psa 145:15; Jam 5:7
if: Isa 40:30, Isa 40:31; Zep 3:16 *marg. Mat 24:13; Luk 18:1; Co2 4:1, Co2 4:16; Eph 3:13; Heb 3:6, Heb 3:14, Heb 10:35-39; Heb 12:3, Heb 12:5; Rev 2:3, Rev 2:7, Rev 2:10, Rev 2:11, Rev 2:17, Rev 2:26-29, Rev 3:5, Rev 3:6, Rev 3:12, Rev 3:13, Rev 3:21, Rev 3:22
Geneva 1599
6:9 (7) And let us not be weary in well doing: for in due season we shall reap, if we faint not.
(7) Against those who are generous at the beginning, but do not continue, because the harvest seems to be deferred a long time, as though the seed time and the harvest were simultaneous.
John Gill
6:9 And let us not be weary in well doing,.... This may be understood of well doing, or doing good works in general, of every sort; which are such as are done according to the will of God, from a principle of love to him, in faith, and in the name and strength of Christ, and with a view to the glory of God: or else acts of beneficence to Christ's ministers and poor in particular; which are agreeable to the mind of God, and wellpleasing in his sight: and in doing which men should not be weary; nor are they, when their spiritual strength is renewed, and grace is in exercise, though they may meet with many things which tend to discourage and make them weary; such as change in their own circumstances, losses in the world, the multitude of objects, the ungratefulness of some, and unworthiness of others:
for in due time we shall reap; either in this world, sooner or later; in proper time, in God's own time, by enjoying an increase of the fruits of righteousness; for the seed sown shall spring up again; the bread that is cast on the waters will be found after many days; and such as honour the Lord with their substance shall be blessed with plenty of temporal good things, either they or theirs: or else in the other world, or at the end of this; which will be the harvest time, the reaping time, the time of enjoying eternal life:
if we faint not; but continue to the end, persevere constantly in doing acts of beneficence, and patiently wait, as the husbandman does, for the precious fruits of the earth; for there must be a distance of time between sowing and reaping; men must not expect to reap as soon as they sow; and therefore should not be weary of sowing, nor impatient in waiting, though they do not see as yet the appearance of the fruits thereof; for in their season they will be seen and enjoyed.
John Wesley
6:9 But let us not be weary in well doing - Let us persevere in sowing to the Spirit. For in due season - When the harvest is come, we shall reap, if we faint not.
Robert Jamieson, A. R. Fausset and David Brown
6:9 (Th2 3:13). And when we do good, let us also persevere in it without fainting.
in due season--in its own proper season, God's own time (Ti1 6:15).
faint not--literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [BENGEL]. No one should faint, as in an earthly harvest sometimes happens.
6:106:10: Այսուհետեւ մինչդեռ ժամանակս ՚ի ձեռս է, գործեսցո՛ւք զբարի՛ս առ ամենեսեան, մանաւանդ առ ընտանի՛սն հաւատոյ[4281]։ [4281] Ոմանք. Գործեսցուք զբարի... առ ընտանիս հաւատոց։
10 Ահա թէ ինչու, քանի դեռ ժամանակ կայ, բարին գործենք բոլորի հանդէպ, մանաւանդ հաւատի մէջ մեր հարազատների հանդէպ:
10 Ուստի՝ քանի որ ժամանակը ձեռքերնիս է, բարիք ընենք ամենուն, մանաւանդ հաւատքի ընտանիներուն։
Այսուհետեւ մինչդեռ ժամանակս ի ձեռս է, գործեսցուք զբարիս առ ամենեսեան, մանաւանդ առ ընտանիսն հաւատոյ:

6:10: Այսուհետեւ մինչդեռ ժամանակս ՚ի ձեռս է, գործեսցո՛ւք զբարի՛ս առ ամենեսեան, մանաւանդ առ ընտանի՛սն հաւատոյ[4281]։
[4281] Ոմանք. Գործեսցուք զբարի... առ ընտանիս հաւատոց։
10 Ահա թէ ինչու, քանի դեռ ժամանակ կայ, բարին գործենք բոլորի հանդէպ, մանաւանդ հաւատի մէջ մեր հարազատների հանդէպ:
10 Ուստի՝ քանի որ ժամանակը ձեռքերնիս է, բարիք ընենք ամենուն, մանաւանդ հաւատքի ընտանիներուն։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: Итак, доколе есть время, будем делать добро всем, а наипаче своим по вере.
6:10  ἄρα οὗν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως.
6:10. Ἄρα (Thus) οὖν (accordingly) ὡς (as) καιρὸν (to-a-time) ἔχωμεν, (we-might-hold," ἐργαζώμεθα ( we-might-work-to ) τὸ (to-the-one) ἀγαθὸν (to-good) πρὸς (toward) πάντας , ( to-all ,"μάλιστα (most-such) δὲ (moreover) πρὸς (toward) τοὺς (to-the-ones) οἰκείους ( to-house-belonged ) τῆς (of-the-one) πίστεως. (of-a-trust)
6:10. ergo dum tempus habemus operemur bonum ad omnes maxime autem ad domesticos fideiTherefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.
10. So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith.
6:10. As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith.
6:10. Therefore, while we have time, we should do good works toward everyone, and most of all toward those who are of the household of the faith.
As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith:

10: Итак, доколе есть время, будем делать добро всем, а наипаче своим по вере.
6:10  ἄρα οὗν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως.
6:10. ergo dum tempus habemus operemur bonum ad omnes maxime autem ad domesticos fidei
Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.
6:10. As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith.
6:10. Therefore, while we have time, we should do good works toward everyone, and most of all toward those who are of the household of the faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Христианин должен благотворить всем людям, но все таки прежде всего тем, кто родствен ему по вере.
Adam Clarke: Commentary on the Bible - 1831
6:10: As we have - opportunity - While it is the time of sowing let us sow the good seed; and let our love be, as the love of Christ is, free, manifested to all. Let us help all who need help according to the uttermost of our power; but let the first objects of our regards be those who are of the household of faith - the members of the Church of Christ, who form one family, of which Jesus Christ is the head. Those have the first claims on our attention, but all others have their claims also, and therefore we should do good unto all.
Albert Barnes: Notes on the Bible - 1834
6:10: As we have therefore opportunity, let us do good unto all men - This is the true rule about doing good. "The opportunity to do good," said Cotton Mather, "imposes the obligation to do it." The simple rule is, that we are favored with the opportunity, and that we have the power. It is not that we are to do it when it is convenient; or when it will advance the interest of a party; or when it may contribute to our fame; the rule is, that we are to do it when we have the opportunity. No matter how often that occurs; no matter how many objects of benevolence are presented - the more the better; no matter how much self-denial it may cost us; no matter how little fame we may get by it; still, if we have the opportunity to do good, we are to do it, and should be thankful for the privilege. And it is to be done to all people. Not to our family only; not to our party; not to our neighbors; not to those of our own color; not to those who live in the same land with us, but to all mankind. If we can reach and benefit a man who lives on the other side of the globe, whom we have never seen, and shall never see in this world or in the world to come, still we are to do him good. Such is Christianity. And in this, as in all other respects, it differs from the narrow and selfish spirit of clanship which pRev_ails all over the world.
Especially - On the same principle that a man is bound particularly to benefit his own family and friends. In his large and expansive zeal for the world at large, he is not to forget or neglect them. He is to feel that they have special claims on him. They are near him. They are bound to him by tender ties. They may be particularly dependent on him. Christianity does not relax the ties which bind us to our country, our family, and our friends. It makes them more close and tender, and excites us more faithfully to discharge the duties which grow out of these relations. But, in addition to that, it excites us to do good to all people, and to bless the stranger as well as the friend; the man who has a different color from our own, as well as he who has the same; the man who lives in another clime, as well as he who was born in the same country in which we live.
Of the household of faith - Christians are distinguished from other people primarily by their believing the gospel, and by its influence on their lives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: opportunity: Ecc 9:10; Joh 9:4, Joh 12:35; Eph 5:16; Phi 4:10; Col 4:5 *Gr: Tit 2:14
do good: Psa 37:3, Psa 37:27; Ecc 3:12; Mat 5:43; Mar 3:4; Luk 6:35; Th1 5:15; Ti1 6:17, Ti1 6:18; Tit 3:8; Heb 13:16; Jo3 1:11
especially: Mat 10:25, Mat 12:50, Mat 25:40; Eph 2:19, Eph 3:15; Heb 3:6, Heb 6:10; Jo1 3:13-19; Jo1 5:1; Jo3 1:5-8
Geneva 1599
6:10 (8) As we have therefore opportunity, let us do good unto all [men], especially unto them who are of the household of faith.
(8) Those that are of the household of faith, that is, those who are joined with us in the profession of one self same religion, ought to be preferred before all others, yet in such a way that our generosity extends to all.
John Gill
6:10 As we have therefore opportunity,.... Or "ability", so the phrase is sometimes used (z); as occasion requires, objects offer, as there is ability of well doing, and that continues; while the time of life lasts, which is the time for sowing, or doing good works:
let us do good unto all men; not only to our relations, friends, and acquaintance, but to all men; to them that are strangers to us, of whatsoever nation, Jew or Gentile; and of whatsoever religion or sect, yea, even to our very enemies:
especially unto them who are of the household of faith: the children of God, that belong to his family, are true believers in Christ, hold the doctrine of faith, make a profession of it, and keep it fast; these are more especially to be the objects of Christian beneficence and liberality. The apostle may have sense reference to a practice among the Jews, who took a particular care of the children of good men that were poor;
"there were two chambers in the temple, the one was called the chamber of secrets, and the other the chamber of vessels: into the chamber of secrets, religious men used to put privately, whereby were privately maintained the poor , "of the children of good men" (a).''
The Targumist on Jer 5:3 has a phrase much like to this applied to God, paraphrasing the passage thus; is it not, O Lord, revealed before thee, , "to do good to the servants of faith?"
(z) See Hammond on. Phil. iv. 10. (a) Misn. Shekalim, c. 5. sect. 6.
John Wesley
6:10 Therefore as we have opportunity - At whatever time or place, and in whatever manner we can. The opportunity in general is our lifetime; but there are also many particular opportunities. Satan is quickened in doing hurt, by the shortness of the time, Rev_ 12:12. By the same consideration let us be quickened in doing good. Let us do good - In every possible kind, and in every possible degree. Unto all men - Neighbours or strangers, good or evil, friends or enemies. But especially to them who are of the household of faith. For all believers are but one family.
Robert Jamieson, A. R. Fausset and David Brown
6:10 Translate, "So then, according as (that is, in proportion as) we have season (that is, opportunity), let us work (a distinct Greek verb from that for "do," in Gal 6:9) that which is (in each case) good." As thou art able, and while thou art able, and when thou art able (Eccles 9:10). We have now the "season" for sowing, as also there will be hereafter the "due season" (Gal 6:9) for reaping. The whole life is, in one sense, the "seasonable opportunity" to us: and, in a narrower sense, there occur in it more especially convenient seasons. The latter are sometimes lost in looking for still more convenient seasons (Acts 24:25). We shall not always have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (Rev_ 12:12). Let us be sharpened to the greater zeal in well-doing by the shortness of ours.
them who are of the household--Every right-minded man does well to the members of his own family (Ti1 5:8); so believers are to do to those of the household of faith, that is, those whom faith has made members of "the household of God" (Eph 2:19): "the house of God" (Ti1 3:15; 1Pet 4:17).
6:116:11: Տեսէք՝ որպիսի գրով գրեցի առ ձեզ իմով ձեռամբ[4282]։ [4282] Ոմանք. Գրեցի ձեզ իմով ձե՛՛։
11 Տեսէք, թէ ինչպիսի՛ գրերով գրեցի ձեզ իմ այս ձեռքով.
11 Նայեցէ՛ք՝ ի՛նչպիսի գրերով գրեցի ձեզի իմ ձեռքովս։
Տեսէք որպիսի գրով գրեցի առ ձեզ իմով ձեռամբ:

6:11: Տեսէք՝ որպիսի գրով գրեցի առ ձեզ իմով ձեռամբ[4282]։
[4282] Ոմանք. Գրեցի ձեզ իմով ձե՛՛։
11 Տեսէք, թէ ինչպիսի՛ գրերով գրեցի ձեզ իմ այս ձեռքով.
11 Նայեցէ՛ք՝ ի՛նչպիսի գրերով գրեցի ձեզի իմ ձեռքովս։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Видите, как много написал я вам своею рукою.
6:11  ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί.
6:11. Ἴδετε (Ye-should-have-had-seen) πηλίκοις ( unto-whither-stature-belonged-of ) ὑμῖν (unto-ye) γράμμασιν (unto-letters) ἔγραψα (I-scribed) τῇ (unto-the-one) ἐμῇ (unto-mine) χειρί. (unto-a-hand)
6:11. videte qualibus litteris scripsi vobis mea manuSee what a letter I have written to you with my own hand.
11. See with how large letters I have written unto you with mine own hand.
6:11. Ye see how large a letter I have written unto you with mine own hand.
6:11. Consider what kind of letters I have written to you with my own hand.
Ye see how large a letter I have written unto you with mine own hand:

11: Видите, как много написал я вам своею рукою.
6:11  ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί.
6:11. videte qualibus litteris scripsi vobis mea manu
See what a letter I have written to you with my own hand.
6:11. Ye see how large a letter I have written unto you with mine own hand.
6:11. Consider what kind of letters I have written to you with my own hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-18. В заключение послания Ап. еще раз произносит горькую жалобу на своих противников - иудействующих, - и потом объявляет, что для него лично крест Христов - есть единственная гордость его жизни.

11. Апостолу хотелось, чтобы Галаты как можно яснее представляли себе его лицо (ср. IV:20: и V:2). Поэтому он, в противность своему обыкновению - пользоваться при написании посланий услугами писцов, которым он диктовал послания, теперь взялся за перо сам и написал довольно большое послание и притом очень большими буквами (как много - точнее: "какими большими письменами" phlikoiV grammasin). Почему он писал "большими письменами" - неизвестно. Может быть, он плохо видел и у него болели глаза [ Намек на это некоторые толкователи находят в посл. к Гал IV:15], так что он не мог писать мелко, а может быть и для того, чтобы придать особую важность этому посланию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Character of Seducing Teachers; Efficacy of the Cross of Christ; Apostolical Benediction.A. D. 56.
11 Ye see how large a letter I have written unto you with mine own hand. 12 As many as desire to make a fair show in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. 13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. 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. 15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

The apostle, having at large established the doctrine of the gospel, and endeavoured to persuade these Christians to a behaviour agreeable to it, seems as if he intended here to have put an end to the epistle, especially when he had acquainted them that, as a particular mark of his respect for them, he had written this large letter with his own hand, and had not made use of another as his amanuensis, and only subscribed his name to it, as he was wont to do in his other epistles: but such is his affection to them such his concern to recover them from the bad impressions made upon them by their false teachers, that he cannot break off till he has once again given them the true character of those teachers, and an account of his own contrary temper and behaviour, that by comparing these together they might the more easily see how little reason they had to depart from the doctrine he had taught them and to comply with theirs.

I. He gives them the true character of those teachers who were industrious to seduce them, in several particulars. As, 1. They were men who desired to make a fair show in the flesh, v. 12. They were very zealous for the externals of religion, forward to observe, and to oblige others to observe, the rites of the ceremonial law, though at the same time they had little or no regard to real piety; for, as the apostle says of them in the following verse, neither do they themselves keep the law. Proud, vain, and carnal hearts desire nothing more than to make a fair show in the flesh, and they can easily be content with so much religion as will help them to keep up such a fair show; but frequently those have least of the substance of religion who are most solicitous to make a show of it. 2. They were men who were afraid of suffering, for they constrained the Gentile Christians to be circumcised, only lest they should suffer persecution for the cross of Christ. It was not so much out of a regard to the law as to themselves; they were willing to sleep in a whole skin, and to save their worldly cargo, and cared not though they made shipwreck of faith and a good conscience. That which they chiefly aimed at was to please the Jews, and to keep up their reputation among them, and so to prevent the trouble that Paul, and other faithful professors of the doctrine of Christ, lay open to. And, 3. Another part of their character was that they were men of a party spirit, and who had no further zeal for the law than as it subserved their carnal and selfish designs; for they desired to have these Christians circumcised, that they might glory in their flesh (v. 13), that they might say they had gained them over to their side, and made proselytes of them, of which they carried the mark in their flesh. And thus, while they pretended to promote religion, they were the greatest enemies of it; for nothing has been more destructive to the interest of religion than men-siding and party-making.

II. He acquaints us, on the other hand, with his own temper and behaviour, or makes profession of his own faith, hope, and joy; particularly,

1. That his principle glory was in the cross of Christ: God forbid, says he, that I should glory, save in the cross of our Lord Jesus Christ, v. 14. By the cross of Christ is here meant his sufferings and death on the cross, or the doctrine of salvation by a crucified Redeemer. This was what the Jews stumbled at and the Greeks accounted foolishness; and the judaizing teachers themselves, though they had embraced Christianity, yet were so far ashamed of it that in compliance with the Jews, and to avoid persecution from them, they were for mixing the observance of the law of Moses with faith in Christ, as necessary to salvation. But Paul had a very different opinion of it; he was so far from being offended at the cross of Christ, or ashamed of it, or afraid to own it, that he gloried in it; yea, he desired to glory in nothing else, and rejected the thought of setting up anything in competition with it, as the object of his esteem, with the utmost abhorrence; God forbid, &c. This was the ground of all his hope as a Christian: this was the doctrine which, as an apostle, he was resolved to preach; and, whatever trials his firm adherence to it might bring upon him, he was ready, not only to submit to them, but to rejoice in them. Note, The cross of Christ is a good Christian's chief glory, and there is the greatest reason why we should glory in it, for to it we owe all our joys and hopes.

2. That he was dead to the world. By Christ, or by the cross of Christ, the world was crucified to him, and he to the world; he had experienced the power and virtue of it in weaning him from the world, and this was one great reason of his glorying in it. The false teachers were men of a worldly temper, their chief concern was about their secular interests, and therefore they accommodated their religion thereunto. But Paul was a man of another spirit; as the world had no kindness for him, so neither had he any great regard to it; he had got above both the smiles and the frowns of it, and had become as indifferent to it as one who is dying out of it. This is a temper of mind that all Christians should be labouring after; and the best way to attain it is to converse much with the cross of Christ. The higher esteem we have of him the meaner opinion shall we have of the world, and the more we contemplate the sufferings our dear Redeemer met with from the world the less likely shall we be to be in love with it.

3. That he did not lay the stress of his religion on one side or the other of the contesting interests, but on sound Christianity, v. 15. There was at that time an unhappy division among Christians; circumcision and uncircumcision had become names by which they were distinguished from each other; for (ch. ii. 9, 12) the Jewish Christians are called the circumcision, and those of the circumcision. The false teachers were very zealous for circumcision; yea, to such a degree as to represent it as necessary to salvation, and therefore they did all they could to constrain the Gentile Christians to submit to it. In this they had carried the matter much further than others did; for, though the apostles connived at the use of it among the Jewish converts, yet they were by no means for imposing it upon the Gentiles. But what they laid so great a stress upon Paul made very little account of. It was indeed of great importance to the interest of Christianity that circumcision should not be imposed on the Gentile converts, and therefore this he had set himself with the utmost vigour to oppose; but as for mere circumcision or uncircumcision, whether those who embraced the Christian religion had been Jews or Gentiles, and whether they were for or against continuing the use of circumcision, so that they did not place their religion in it--this was comparatively a matter of little moment with him; for he very well knew that in Jesus Christ, that is, in his account, or under the Christian dispensation, neither circumcision availed any thing nor uncircumcision, as to men's acceptance with God, but a new creature. Here he instructs us both wherein real religion does not and wherein it does consist. It does not consist in circumcision or uncircumcision, in our being in this or the other denomination of Christians; but it consists in our being new creatures; not in having a new name, or putting on a new face, but in our being renewed in the spirit of our minds and having Christ formed in us: this is of the greatest account with God, and so it was with the apostle. If we compare this text with some others, we may more fully see what it is that renders us most acceptable to God, and about which we should therefore be chiefly concerned. Here we are told that it is a new creature, and in ch. v. 6 that it is faith which worketh by love, and in 1 Cor. vii. 19 that it is the keeping of the commandments of God, from all which it appears that it is a change of mind and heart, whereby we are disposed and enabled to believe in the Lord Jesus and to live a life of devotedness to God; and that where this inward, vital, practical religion is wanting, no outward professions, nor particular names, will ever stand us in any stead, or be sufficient to recommend us to him. Were Christians duly concerned to experience this in themselves, and to promote it in others, if it did not make them lay aside their distinguishing names, yet it would at least take them off from laying so great a stress upon them as they too often do. Note, Christians should take care to lay the stress of their religion where God has laid it, namely, on those things which are available to our acceptance with him; so we see the apostle did, and it is our wisdom and interest herein to follow his example. The apostle having shown what was of chief consideration in religion, and what he laid the greatest stress upon, namely, not a mere empty name or profession, but a sound and saving change, in v. 16 he pronounces a blessing upon all those who walk according to this rule: And as many as walk according to this rule peace be upon them, and mercy upon the Israel of God. The rule which he here speaks of may signify more generally the whole word of God, which is the complete and perfect rule of faith and life, or that doctrine of the gospel, or way of justification and salvation, which he had laid down in this epistle, namely, by faith in Christ without the works of the law; or it may be considered as more immediately referring to the new creature, of which he had just before been speaking. The blessings which he desires for those who walk according to this rule, or which he gives them the hope and prospect of (for the words may be taken either as a prayer or a promise), are peace and mercy--peace with God and conscience, and all the comforts of this life as far as they are needful for them, and mercy, or an interest in the free love and favour of God in Christ, which are the spring and fountain of all other blessings. A foundation is laid for these in that gracious change which is wrought in them; and while they behave themselves as new creatures, and govern their lives and hopes by the rule of the gospel, they may most assuredly depend upon them. These, he declares, shall be the portion of all the Israel of God, by whom he means all sincere Christians, whether Jews or Gentiles, all who are Israelites indeed, who, though they may not be the natural, yet are become the spiritual seed of Abraham; these, being heirs of his faith, are also heirs together with him of the same promise, and consequently entitled to the peace and mercy here spoken of. The Jews and judaizing teachers were for confining these blessings to such as were circumcised and kept the law of Moses; but, on the contrary, the apostle declares that they belong to all who walk according to the rule of the gospel, or of the new creature, even to all the Israel of God, intimating that those only are the true Israel of God who walk according to this rule, and not that of circumcision, which they insisted so much upon, and therefore that this was the true way to obtain peace and mercy. Note, (1.) Real Christians are such as walk by rule; not a rule of their own devising, but that which God himself has prescribed to them. (2.) Even those who walk according to this rule do yet stand in need of the mercy of God. But, (3.) All who sincerely endeavour to walk according to this rule may be assured that peace and mercy will be upon them: this is the best way to have peace with God, ourselves, and others; and hereupon, as we may be sure of the favour of God now, so we may be sure that we shall find mercy with him hereafter.

4. That he had cheerfully suffered persecution for the sake of Christ and Christianity, v. 17. As the cross of Christ, or the doctrine of salvation by a crucified Redeemer, was what he chiefly gloried in, so he had been willing to run all hazards rather than he would betray this truth, or suffer it to be corrupted. The false teachers were afraid of persecution, and this was the great reason why they were zealous for circumcision, as we see, v. 12. But this was the least of Paul's concern; he was not moved at any of the afflictions he met with, nor did he count his life dear to him, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God, Acts xx. 24. He had already suffered much in the cause of Christ, for he bore in his body the marks of the Lord Jesus, the scars of those wounds which he had sustained from persecuting enemies, for his steady adherence to him, and that doctrine of the gospel which he had received from him. As from this it appeared that he was firmly persuaded of the truth and importance of it, and that he was far from being a favourer of circumcision, as they had falsely reported him to be, so hereupon, with a becoming warmth and vehemence, suitable to his authority as an apostle and to the deep concern of mind he was under, he insists upon it that no man should henceforth trouble him, namely by opposing his doctrine or authority, or by any such calumnies and reproaches as had been cast upon him; for as, both from what he had said and what he had suffered, they appeared to be highly unjust and injurious, so also those were very unreasonable who either raised or received them. Note, (1.) It may justly be presumed that men are fully persuaded of those truths in the defence of which they are willing to suffer. And (2.) It is very unjust to charge those things upon others which are contrary not only to their profession, but their sufferings too.

III. The apostle, having now finished what he intended to write for the conviction and recovery of the churches of Galatia, concludes the epistle with his apostolical benediction, v. 18. He calls them his brethren, wherein he shows his great humility, and the tender affection he had for them, notwithstanding the ill treatment he had met with from them; and takes his leave of them with this very serious and affectionate prayer, that the grace of our Lord Jesus Christ may be with their spirit. This was a usual farewell wish of the apostle's, as we see, Rom. xvi. 20, 24, and 1 Cor. xvi. 23. And herein he prays that they might enjoy the favour of Christ, both in its special effects and its sensible evidences, that they might receive from him all that grace which was needful to guide them in their way, to strengthen them in their work, to establish them in their Christian course, and to encourage and comfort them under all the trials of life and the prospect of death itself. This is fitly called the grace of our Lord Jesus Christ, as he is both the sole purchaser and the appointed dispenser of it; and though these churches had done enough to forfeit it, by suffering themselves to be drawn into an opinion and practice highly dishonourable to Christ, as well as dangerous to them, yet, out of his great concern for them, and knowing of what importance it was to them, he earnestly desires it on their behalf; yea, that it might be with their spirit, that they might continually experience the influences of it upon their souls, disposing and enabling them to act with sincerity and uprightness in religion. We need desire no more to make us happy than the grace of our Lord Jesus Christ. This the apostle begs for these Christians, and therein shows us what we are chiefly concerned to obtain; and, both for their and our encouragement to hope for it, he adds his Amen.
Adam Clarke: Commentary on the Bible - 1831
6:11: Ye see how large a letter - There is a strange diversity of opinions concerning the apostle's meaning in this place. Some think he refers to the length of the epistle, others to the largeness of the letters in which this epistle is written, others to the inadequacy of the apostle's writing. It appears plain that most of his epistles were written by an amanuensis, and simply subscribed by himself; but the whole of the Epistle to the Galatians was written by his own hand. To say that the apostle was unskilled in Greek, and especially in the Greek characters, is in my opinion absurd. He was born in Tarsus, a city which, according to Strabo, rivaled both Athens and Alexandria in philosophy, and in arts and sciences; and therefore he could not be ignorant of a tongue which must have been the very means of conveying all this instruction. As to writing it, there was in his time nothing difficult, because the uncial character was that which was alone in use in those days, and this character is as easily made as the capitals in the Roman alphabet, which have been taken from it. I conclude, therefore, that what the apostle says must be understood of the length of the epistle, in all probability the largest he had ever written with his own hand; though several, much larger, have been dictated by him, but they were written by his scribe or amanuensis.
Albert Barnes: Notes on the Bible - 1834
6:11: Ye see - This might be rendered see, in the imperative. So Tyndale renders it, "Behold." But it is more commonly supposed that it should be rendered in the indicative. The sense is not materially different whichever translation is adopted. The object of the apostle is, to direct their attention to the special proof of his love, which he had manifested in writing such a letter.
How large a letter - Considerable variety has existed in regard to the interpretation of this phrase. The word used here and translated "how large" (πηλίκος pē likos), means. properly, "how great." Some have supposed that it refers to the size of the letters which Paul made in writing the Epistle - the length and crudeness of the characters which he used. Such interpreters suppose that he was not well versed in writing Greek, and that he used large letters. and those somewhat rudely made, like the Hebrew. So Doddridge and Whitby interpret it; and so Theodoret, Jerome, Theophylact, and some others. He might not, says Doddridge, have been well versed in the Greek characters; or "this inaccuracy of his writings might have been owing to the infirmity or weakness of his nerves, which he had hinted at before." Jerome says, that Paul was a Hebrew, and that he was unacquainted with the mode of writing Greek letters; and that because necessity demanded that he should write a letter in his own hand, contrary to his usual custom, he was obliged to form his characters in this crude manner. According to this interpretation, it was:
(1) A pledge to the Galatians that the Epistle was genuine, since it bore the marks of his own handwriting; and,
(2) It was proof of special affection for them that he was willing to undergo this labor on their account.
Others suppose that he means to refer to the size of the Epistle which he had written. Such is the interpretation of Grotius, Koppe, Bloomfield, Clarke, Locke, Chandler, and is, indeed, the common interpretation, as it is the obvious one. According to this, it was proof of special interest in them, and regard for them, that he had written to them a whole letter with his own hand. Usually he employed an amanuensis, and added his name, with a brief benediction or remark at the close; see the Rom 16:22 note; Co1 16:21 note. What induced him to depart from his usual custom here is unknown. Jerome supposes that he refers here to what follows from this verse to the end of the Epistle, as that which he had written with his own hand, but the word ἔγραψα egrapsa, says Rosenmuller, refers rather to what he had written, than to that which he intended to write. On this verse, the reader may consult with advantage, Tholuck on the Life and Writings of Paul: German Selections, by Edwards and Park, Andover, 1839, pp. 35, 64, 65.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: written: Rom 16:22; Co1 16:21-23
Geneva 1599
6:11 (9) Ye see how large a letter I have written unto you with mine own hand.
(9) The fourth and last part of the epistle, in which he returns to his principal end and purpose: that is, that the Galatians should not allow themselves to be led out of the way by the false apostles. And he points out what those false apostles are really like, reproving them of ambition, as men who do not act because of any affection and zeal they have for the Law, but only for this purpose, that they may purchase themselves favour amongst their own sort, by the circumcision of the Galatians.
John Gill
6:11 Ye see how large a letter,.... Whether it be read as imperative, "see ye", observe, take notice; or as indicative, "ye see", ye do see, or you may see with your own eyes, it is of no great consequence: "how large a letter", or "with what letters"; which some understand of the largeness of the characters he wrote in; others of the deformity of them, he not writing a good hand, being an Hebrew, and not used to writing Greek; others of the grand and sublime matter which it contained; though neither of these seem to be the apostle's meaning; but he intends the length of the epistle, the prolixity of his writing; and which he mentions, as an instance and expression of his love to then, care of them, and concern for them: inasmuch as he took so much pains to write so long a letter to them, in order to set things right in their view, and recover them from error: not but that he had sent as long, or longer letters to other churches, as to the Romans, the Corinthians, and Hebrews: but then it is to be observed what follows,
I have written unto you with my own hand. The epistle to the Romans was written by Tertius, though dictated by the apostle, Rom 16:22 as very likely the others were by Timothy, or some other amanuensis. The apostle only put his name, and wrote his salutation, which was his token, in all his epistles, of the truth and genuineness of them; Th2 3:17, but this was not only dictated by him, but wrote with his hand, which very probably the Galatians knew; and since it was not usual for him to do so, it was the greater proof of his affection for them; that amidst so much work, and such labours as he was employed in, he should sit down and write so long an epistle to them with his own hand, in order to expose the errors of the false teachers, and reclaim them.
John Wesley
6:11 Ye see how large a letter - St. Paul had not yet wrote a larger to any church. I have written with my own hand - He generally wrote by an amanuensis.
Robert Jamieson, A. R. Fausset and David Brown
6:11 Rather, "See in how large letters I have written." The Greek is translated "how great" in Heb 7:4, the only other passage where it occurs in the New Testament. Owing to his weakness of eyes (Gal 4:15) he wrote in large letters. So JEROME. All the oldest manuscripts are written in uncial, that is, capital letters, the "cursive," or small letters, being of more recent date. Paul seems to have had a difficulty in writing, which led him to make the uncial letters larger than ordinary writers did. The mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistle, which this Epistle resembles in style. He usually dictated his Epistles to an amanuensis, excepting the concluding salutation, which he wrote himself (Rom 16:22; 1Cor 16:21). This letter, he tells the Galatians, he writes with his own hand, no doubt in order that they may see what a regard he had for them, in contrast to the Judaizing teachers (Gal 6:12), who sought only their own ease. If English Version be retained, the words, "how large a letter (literally, 'in how large letters')," will not refer to the length of the Epistle absolutely, but that it was a large one for him to have written with his own hand. NEANDER supports English Version, as more appropriate to the earnestness of the apostle and the tone of the Epistle: "How large" will thus be put for "how many."
6:126:12: Զի որ միանգամ կամին բարեմարդի՛կ լինել մարմնով, նոքա ստիպե՛ն զձեզ թլփատե՛լ. միայն՝ զի մի՛ զխաչին Քրիստոսի զհետ երթայցեն[4283]։ [4283] Ոսկան. Զի մի՛ զհետ խաչին Քրիստոսի եր՛՛։
12 որովհետեւ նրանք, որ ցանկանում են ըստ մարմնի լաւ մարդ երեւալ, նրա՛նք են ստիպում ձեզ, որ թլփատուէք: Միայն թէ Քրիստոսի խաչի յետեւից չգնան[82].[82] Յունարէնը՝ Քրիստոսի խաչի համար չհալածուեն:
12 Որոնք որ կ’ուզեն մարմնի կողմանէ բարի երեւնալ, անոնք ձեզ կը ստիպեն որ թլփատուիք, որպէս զի Քրիստոսին խաչին համար չհալածուին։
Զի որ միանգամ կամին բարեմարդիկ լինել մարմնով, նոքա ստիպեն զձեզ թլփատել. միայն` զի մի՛ [20]զխաչին Քրիստոսի զհետ երթայցեն:

6:12: Զի որ միանգամ կամին բարեմարդի՛կ լինել մարմնով, նոքա ստիպե՛ն զձեզ թլփատե՛լ. միայն՝ զի մի՛ զխաչին Քրիստոսի զհետ երթայցեն[4283]։
[4283] Ոսկան. Զի մի՛ զհետ խաչին Քրիստոսի եր՛՛։
12 որովհետեւ նրանք, որ ցանկանում են ըստ մարմնի լաւ մարդ երեւալ, նրա՛նք են ստիպում ձեզ, որ թլփատուէք: Միայն թէ Քրիստոսի խաչի յետեւից չգնան[82].
[82] Յունարէնը՝ Քրիստոսի խաչի համար չհալածուեն:
12 Որոնք որ կ’ուզեն մարմնի կողմանէ բարի երեւնալ, անոնք ձեզ կը ստիպեն որ թլփատուիք, որպէս զի Քրիստոսին խաչին համար չհալածուին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: Желающие хвалиться по плоти принуждают вас обрезываться только для того, чтобы не быть гонимыми за крест Христов,
6:12  ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκί, οὖτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, μόνον ἵνα τῶ σταυρῶ τοῦ χριστοῦ μὴ διώκωνται·
6:12. Ὅσοι ( Which-a-which ) θέλουσιν (they-determine) εὐπροσωπῆσαι (to-have-goodly-looked-toward-unto) ἐν (in) σαρκί, (unto-a-flesh,"οὗτοι (the-ones-these) ἀναγκάζουσιν (they-up-arm-to) ὑμᾶς (to-ye) περιτέμνεσθαι, (to-be-cut-about,"μόνον (to-alone) ἵνα (so) τῷ (unto-the-one) σταυρῷ (unto-a-stake) τοῦ (of-the-one) χριστοῦ (of-Anointed) [Ἰησοῦ]-- "[of-an-Iesous]"μὴ (lest) διώκωνται: (they-might-be-pursued)
6:12. quicumque volunt placere in carne hii cogunt vos circumcidi tantum ut crucis Christi persecutionem non patianturFor as many as desire to please in the flesh, they constrain you to be circumcised, only that they may not suffer the persecution of the cross of Christ.
12. As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ.
6:12. As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
6:12. For as many of you as they desire to please in the flesh, they compel to be circumcised, but only so that they might not suffer the persecution of the cross of Christ.
As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ:

12: Желающие хвалиться по плоти принуждают вас обрезываться только для того, чтобы не быть гонимыми за крест Христов,
6:12  ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκί, οὖτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, μόνον ἵνα τῶ σταυρῶ τοῦ χριστοῦ μὴ διώκωνται·
6:12. quicumque volunt placere in carne hii cogunt vos circumcidi tantum ut crucis Christi persecutionem non patiantur
For as many as desire to please in the flesh, they constrain you to be circumcised, only that they may not suffer the persecution of the cross of Christ.
6:12. As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.
6:12. For as many of you as they desire to please in the flesh, they compel to be circumcised, but only so that they might not suffer the persecution of the cross of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Павел не может забыть, что в то время как он находится вдали от Галатов, их соблазняют иудействующие; чтобы предостеречь читателей от них, он говорит здесь, что эти лжеучители, которые все свое достоинство основывают на своих плотских иудейских преимуществах (Рим II:28; Еф II:11; Фил III:3: и сл.), - которые не имеют значения для нравственной и религиозной жизни, сфера которой есть дух, - принуждают Галатов обрезываться, в тех видах, чтобы освободиться от преследований неверующих Иудеев, для которых крест Христов являлся соблазном (V:11; 1Кор.I:23). Самый закон, его внутреннее содержание для таких людей значения не имеет: они и не соблюдают его многочисленных предписаний. - Обрезывающиеся. Почему Ап. употребляет об иудаистах настоящее время? Ведь они были уже обрезаны давно (ср. V:12)? Он хочет этим сказать, что обрезание составляло для них нечто вроде догмата, который они постоянно проповедывали: это были люди обрезания (II:12). - Похвалиться в вашей плоти, т. е. обрезав вас, они будут ссылаться на это, как на доказательство своей преданности закону Моисееву. А это могло им пригодиться, когда бы неверующие Иудеи стали их упрекать в том, что они веруют во Христа. Эти люди, так сказать, хотели застраховать себя от преследований за веру во Христа, взяв патент на "благонадежность".
Adam Clarke: Commentary on the Bible - 1831
6:12: A fair show in the flesh - The Jewish religion was general in the region of Galatia, and it was respectable, as it appears that the principal inhabitants were either Jews or proselytes. As it was then professed and practiced among the Jews, this religion had nothing very grievous to the old man; an unrenewed nature might go through all its observances with little pain or cross-bearing. On the other hand, Christianity could not be very popular; it was too strict. A Jew made a fair show there, according to his carnal system, and it was a temptation to a weak Christian to swerve into Judaism, that he might be exempted from persecution, and be creditable among his countrymen. This is what the apostle intimates: "They constrain you to be circumcised, lest they should suffer persecution for the cross of Christ."
Albert Barnes: Notes on the Bible - 1834
6:12: As many as desire to make a fair show in the flesh - To be distinguished for their conformity to external rites and customs. To be known for their zeal in this cause. They sought to show their zeal by making converts, and by inducing others also to conform to those customs. Paul here refers, doubtless, to the Jewish teachers, and he says that their main object was to evince their zeal in the observance of rites and ceremonies.
They constrain you - You who are Gentiles. They insist on circumcision as indispensable to salvation.
Only lest they should suffer persecution - It is not from any true love for the cause of religion. It is, that they may avoid persecution from the Jews. If they should renounce the doctrine which taught that circumcision was indispensable, they would be exposed to the rage of the Jews, and would suffer persecution. Rather than do this, they make a show of great, zeal in inducing others to be circumcised.
For the cross of Christ - From attachment to the cause of a crucified Saviour. If they insisted on entire dependence on the merits of his blood, and renounced all dependence on rites and ceremonies, they would suffer persecution. This verse shows the true cause of the zeal which the Judaizing teachers evinced. It was the fear of persecution. It was the want of independence and boldness in maintaining the doctrine that people were to be saved only by the merits of the Lord Jesus. By attempting to blend together the doctrines of Judaism and Christianity; by maintaining that the observance of the Jewish rites was necessary, and yet that Jesus was the Messiah, they endeavored to keep in with both parties; and thus to escape the opposition of the Jews. It was an unhallowed compromise It was an attempt to blend things together which could not be united. One must really displace the other. If people depended on the rites of Moses, they had no need of dependence on the Messiah; if they professed to depend on him, then to rely on anything else was in fact to disown and reject him. Embracing the one system was in fact renouncing the other. Such is the argument of Paul; and such his solemn remonstrance against embracing any doctrine which would obscure the glory of simple dependence on the cross of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: as desire: Gal 6:13; Mat 6:2, Mat 6:5, Mat 6:16, Mat 23:5, Mat 23:28; Luk 16:15, Luk 20:47; Joh 7:18; Co2 10:12; Co2 11:13; Phi 1:15, Phi 2:4; Col 2:23
they constrain: Gal 2:3, Gal 2:14; Act 15:1, Act 15:5
lest: Gal 5:11; Phi 3:18
Geneva 1599
6:12 As many as desire to make a (h) fair shew in (i) the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the (k) cross of Christ.
(h) He sets a fair show against the truth.
(i) In the keeping of ceremonies.
(k) For the preaching of him that was crucified.
John Gill
6:12 As many as desire to make a fair show in the flesh,.... By whom are meant the false apostles, who are here described, and their views, aims, and ends, opened and exposed. These were very desirous to carry a good face of things outwardly, of appearing outwardly righteous before men, and to be accounted so by them; and therefore did all they to be seen of them, and gain applause from them. They were such, as the Syriac version renders the words, as desired "to glory in the flesh"; their carnal descent and privileges, in their being Hebrews, the seed of Abraham, of the stock of Israel; and in the circumcision of their flesh; or in their external gifts, their natural parts, acquired abilities, learning, eloquence, and the like: moreover, as the Vulgate Latin version reads, "they were willing to please in the flesh": to please carnal men, Israel after the flesh, in carnal and fleshly things; they sought not to please God or Christ, but men, and so were not the servants of either. They were desirous, as the Arabic version renders the words, "that honour should be done them in" "the flesh"; they sought external glory from men, and to be outwardly and publicly honoured by them; and all their religion was a mere outward show, a piece of pageantry; which lay in the observation of carnal ordinances, such as respected meats and drinks, circumcision in the flesh, and other carnal commandments:
they constrain you to be circumcised; not by using any outward force and violence; but either by their example, which had great influence, as that has both with respect to the embracing of evil principles, and giving in to bad practices: or by their doctrine; the arguments they made use of to persuade them to it, being formed and managed with great art and subtlety, wrought strongly upon them: or rather by overawing them, with threatenings of hell and damnation; affirming, that unless they were circumcised, they could not be saved: and their end was,
only lest they should suffer persecution for the cross of Christ, or "by the cross of Christ"; meaning either the manner in which persecution might be suffered, as by being reproached, ill used, and suffering death as Christ did; or by bearing the cross of affliction and tribulation Christ has appointed for, and calls his followers to; or else the object for which it is endured, the preaching of the cross, or the Gospel of salvation by a crucified Christ; for this doctrine, and the preaching and professing of it, and living a life answerable to it, always bring persecution with them: and that persecution, which is more especially here regarded, was what came from the Jews, who in general were greatly offended at the preaching of a crucified Christ; and particularly from the professing part among them, who though they believed in Christ, and were not displeased at preaching in his name; yet were greatly affronted at, and highly resented, and as much as in them lay, by reproaches and hard censures, and the like, persecuted those who opposed circumcision, and the ceremonies of the law; and to avoid the ill will, contempt, and persecution of these, the false teachers preached up circumcision, and obliged their people to submit to it.
John Wesley
6:12 As many as desire to make a fair appearance in the flesh - To preserve a fair character. These constrain you - Both by their example and importunity. To be circumcised - Not so much from a principle of conscience, as lest they should suffer persecution - From the unbelieving Jews. For the cross of Christ - For maintaining that faith in a crucified Saviour is alone sufficient for justification.
Robert Jamieson, A. R. Fausset and David Brown
6:12 Contrast between his zeal in their behalf, implied in Gal 6:11, and the zeal for self on the part of the Judaizers.
make a fair show-- (2Cor 5:12).
in the flesh--in outward things.
they--it is "these" who
constrain you--by example (Gal 6:13) and importuning.
only lest--"only that they may not," &c. (compare Gal 5:11).
suffer persecution--They escaped in a great degree the Jews' bitterness against Christianity and the offense of the cross of Christ, by making the Mosaic law a necessary preliminary; in fact, making Christian converts into Jewish proselytes.
6:136:13: Քանզի եւ որ թլփատեալքն իսկ են, նոքա զօրէնսն ո՛չ պահեն. այլ կամին զի դուք թլփատեսջիք, զի ձերո՛վ մարմնովդ պարծեսցին[4284]։ վջ [4284] Ոմանք. Քանզի որ թլփատեալքն... դուք թլփատիջիք։
13 քանզի նրանք, որ թլփատուած են, օրէնքը չեն պահում, բայց ուզում են, որ դուք թլփատուէք, որպէսզի ձեր մարմնո՛վ պարծենան:
13 Քանզի անոնք ալ որ թլփատուած են, իրենք օրէնքը չեն պահեր, հապա կ’ուզեն որ դուք թլփատուիք, որպէս զի իրենք ձեր մարմնով պարծենան։
Քանզի եւ որ թլփատեալքն իսկ են` նոքա զօրէնսն ոչ պահեն, այլ կամին զի դուք թլփատեսջիք, զի ձերով մարմնովդ պարծեսցին:

6:13: Քանզի եւ որ թլփատեալքն իսկ են, նոքա զօրէնսն ո՛չ պահեն. այլ կամին զի դուք թլփատեսջիք, զի ձերո՛վ մարմնովդ պարծեսցին[4284]։ վջ
[4284] Ոմանք. Քանզի որ թլփատեալքն... դուք թլփատիջիք։
13 քանզի նրանք, որ թլփատուած են, օրէնքը չեն պահում, բայց ուզում են, որ դուք թլփատուէք, որպէսզի ձեր մարմնո՛վ պարծենան:
13 Քանզի անոնք ալ որ թլփատուած են, իրենք օրէնքը չեն պահեր, հապա կ’ուզեն որ դուք թլփատուիք, որպէս զի իրենք ձեր մարմնով պարծենան։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: ибо и сами обрезывающиеся не соблюдают закона, но хотят, чтобы вы обрезывались, дабы похвалиться в вашей плоти.
6:13  οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
6:13. οὐδὲ (not-moreover) γὰρ (therefore) οἱ (the-ones) περιτεμνόμενοι ( being-cut-about ,"αὐτοὶ (them) νόμον (to-a-parcelee) φυλάσσουσιν, (they-guard,"ἀλλὰ (other) θέλουσιν (they-determine) ὑμᾶς (to-ye) περιτέμνεσθαι (to-be-cut-about) ἵνα (so) ἐν (in) τῇ (unto-the-one) ὑμετέρᾳ (unto-yours) σαρκὶ (unto-a-flesh) καυχήσωνται . ( they-might-have-boasted-unto )
6:13. neque enim qui circumciduntur legem custodiunt sed volunt vos circumcidi ut in carne vestra glorienturFor neither they themselves who are circumcised keep the law: but they will have you to be circumcised, that they may glory in your flesh.
13. For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh.
6:13. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
6:13. And yet, neither do they themselves, who are circumcised, keep the law. Instead, they want you to be circumcised, so that they may glory in your flesh.
For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh:

13: ибо и сами обрезывающиеся не соблюдают закона, но хотят, чтобы вы обрезывались, дабы похвалиться в вашей плоти.
6:13  οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
6:13. neque enim qui circumciduntur legem custodiunt sed volunt vos circumcidi ut in carne vestra glorientur
For neither they themselves who are circumcised keep the law: but they will have you to be circumcised, that they may glory in your flesh.
6:13. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.
6:13. And yet, neither do they themselves, who are circumcised, keep the law. Instead, they want you to be circumcised, so that they may glory in your flesh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:13: Neither they themselves who are circumcised - They receive circumcision and profess Judaism, not from a desire to be conformed to the will of God; but Judaism was popular, and the more converts the false teachers could make; the more occasion of glorying they had, and they wished to get those Christian converts, who had been before proselytes of the gate, to receive circumcision, that they might glory in their flesh. Behold my converts! Thus they gloried, or boasted, not that the people were converted to God, hut that they were circumcised.
Albert Barnes: Notes on the Bible - 1834
6:13: For neither they themselves who are circumcised - The Jewish teachers, or perhaps all Jews. It was true in general that the Jews did not wholly and entirely obey the Law of Moses, but it is probable that the apostle refers particularly here to the judaizing teachers in Galatia.
Keep the law - The Law of Moses, or the Law of God. Paul's idea is, that if they were circumcised they brought themselves under obligation to keep the whole law of God; see the note at Gal 5:3. But they did not do it.
(1) no person perfectly observes the whole law of God.
(2) the Jewish nation as such were very far from doing it.
(3) it is probable that these persons did not pretend even to keep the whole Law of Moses.
Paul insists on it that if they were circumcised, and depended on that for salvation, they were under obligation to keep the whole law. But they did not. Probably they did not offer sacrifice, or join in any of the numerous observances of the Jewish nation, except some of the more prominent, such as circumcision. This, says Paul, is inconsistent in the highest degree; and they thus show their insincerity and hypocrisy.
That they may glory in your flesh - In having you as converts, and in persuading you to be circumcised, that they may show their zeal for the Law, and thus escape persecution. The phrase "in your flesh" here, is equivalent to "in your circumcision;" making use of your circumcision to promote their own importance, and to save themselves from persecution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: keep: Mat 23:3, Mat 23:15, Mat 23:23; Rom 2:17-24, Rom 3:9-19; Pe2 2:19
that they may: Co1 3:21, Co1 5:6; Co2 11:18
Geneva 1599
6:13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in (l) your flesh.
(l) That they have entangled you in Judaism, and yet he dwells on the aspect of circumcision.
John Gill
6:13 But neither they themselves that are circumcised,.... That is, the pleaders for, and preachers of circumcision, whether they themselves were actually circumcised, or not; it means those that were of the circumcision, on that side of the question, whether heartily or not:
keep the law; of circumcision, as persons may preach up that, which they themselves do not practise; as did the Pharisees, the predecessors of these men; or if they did keep the law, and submit to it, yet this might be done, not out of regard unto it, and zeal for it, but for some other end; as Simon Magus submitted to baptism, and others preached Christ of envy and contention, and not of good will; or if they did do it in obedience to the law, yet this was not keeping the whole law, which circumcision obliged to; and which, unless they did so keep it, would signify nothing; and this no man is capable of keeping perfectly, and consequently no righteousness, life, and salvation, can be had hereby: besides, though these men were so zealous for the lighter matters of the law, the rites and ceremonies of it, as circumcision, &c. they disregarded the weightier and more material parts of it, as judgment, mercy, and faith; these they kept not, nor attended to: and many of them lived very dissolute lives and conversations, at least secretly, if not openly; which abundantly proved that they were far from keeping the law; and that their pleading for it, and submitting to some of the rituals of it, were not out of pure love and strict regard to it, but for some other end:
but desire to have you circumcised, that they may glory in your flesh; that is, in the circumcision of it; or, as the Ethiopic version, "in your bodies". Their view in bringing persons to submit to circumcision was, that they might have occasion to glory among the Jews, and boast to them of the numbers of proselytes they brought, and of the service they did to Judaism, and so increase their fame and glory among them.
John Wesley
6:13 For neither they themselves keep the whole law - So far are they from a real zeal for it. But yet they desire to have you circumcised, that they may glory in your flesh - That they may boast of you as their proselytes, and make a merit of this with the other Jews.
Robert Jamieson, A. R. Fausset and David Brown
6:13 Translate, "For not even do they who submit to circumcision, keep the law themselves (Rom 2:17-23), but they wish you (emphatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law.
that they may glory in your flesh--namely, in the outward change (opposed to an inward change wrought by the SPIRIT) which they have effected in bringing you over to their own Jewish-Christian party.
6:146:14: Այլ ինձ՝ քա՛ւ լիցի պարծել, բայց միայն ՚ի խա՛չն Տեառն մերոյ Յիսուսի Քրիստոսի. որով ինձ աշխարհ ՚ի խաչ ելեալ է, եւ ես աշխարհի։
14 Սակայն քա՛ւ լիցի, որ ես պարծենամ այլ բանով, քան միայն մեր Տէր Յիսուս Քրիստոսի խաչով, որով աշխարհը խաչուած է ինձ համար, ես էլ՝ աշխարհի համար.
14 Բայց ես՝ քա՛ւ լիցի որ պարծենամ, հապա միայն մեր Տէր Յիսուս Քրիստոսին խաչովը, որով աշխարհ ինծի խաչը ելած է, ես ալ՝ աշխարհին։
Այլ ինձ քաւ լիցի պարծել, բայց միայն ի խաչն Տեառն մերոյ Յիսուսի Քրիստոսի, որով ինձ աշխարհ ի խաչ ելեալ է, եւ ես` աշխարհի:

6:14: Այլ ինձ՝ քա՛ւ լիցի պարծել, բայց միայն ՚ի խա՛չն Տեառն մերոյ Յիսուսի Քրիստոսի. որով ինձ աշխարհ ՚ի խաչ ելեալ է, եւ ես աշխարհի։
14 Սակայն քա՛ւ լիցի, որ ես պարծենամ այլ բանով, քան միայն մեր Տէր Յիսուս Քրիստոսի խաչով, որով աշխարհը խաչուած է ինձ համար, ես էլ՝ աշխարհի համար.
14 Բայց ես՝ քա՛ւ լիցի որ պարծենամ, հապա միայն մեր Տէր Յիսուս Քրիստոսին խաչովը, որով աշխարհ ինծի խաչը ելած է, ես ալ՝ աշխարհին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: А я не желаю хвалиться, разве только крестом Господа нашего Иисуса Христа, которым для меня мир распят, и я для мира.
6:14  ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῶ σταυρῶ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, δι᾽ οὖ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ.
6:14. ἐμοὶ (Unto-ME) δὲ (moreover) μὴ (lest) γένοιτο ( it-may-have-had-became ) καυχᾶσθαι ( to-boast-unto ) εἰ (if) μὴ (lest) ἐν (in) τῷ (unto-the-one) σταυρῷ (unto-a-stake) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"δι' (through) οὗ (of-which) ἐμοὶ (unto-ME) κόσμος (a-configuration) ἐσταύρωται (it-had-come-to-be-en-staked) κἀγὼ (and-I) κόσμῳ. (unto-a-configuration)
6:14. mihi autem absit gloriari nisi in cruce Domini nostri Iesu Christi per quem mihi mundus crucifixus est et ego mundoBut God forbid that I should glory, save in the cross of our Lord Jesus Christ: by whom the world is crucified to me, and I to the world.
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.
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.
6:14. But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world.
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:

14: А я не желаю хвалиться, разве только крестом Господа нашего Иисуса Христа, которым для меня мир распят, и я для мира.
6:14  ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῶ σταυρῶ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, δι᾽ οὖ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ.
6:14. mihi autem absit gloriari nisi in cruce Domini nostri Iesu Christi per quem mihi mundus crucifixus est et ego mundo
But God forbid that I should glory, save in the cross of our Lord Jesus Christ: by whom the world is crucified to me, and I to the world.
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.
6:14. But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. Ап. не принадлежит к разряду таких, ищущих расположения мира, людей. - А я не желаю - точнее: "да не будет со мною того, чтобы"... Тогда как те ищут себе славы, стараясь на большее число язычников наложить печать иудейства, Апостол единственным предметом своей гордости считает крест Христов, который в то же время есть и его крест: он сам пережил и перечувствовал то, что пережил и перестрадал Христос на кресте (II:19). И как для Христа Его отношение к узким границам иудейской национальности прекратилось со смертью на кресте, так и для Павла, который участвует в этой смерти. Через распятого Иисуса мир для Павла и Павел для мира - умер. Что Ап. действительно умер для мира - это совершенно верно, потому что теперь, в настоящее время, уже не имеет значения ни обрезание, ни необрезание: существуют только новые творения, созданные во Христе для новой, вечной, жизни (ср. 2Кор. V:17).
Adam Clarke: Commentary on the Bible - 1831
6:14: But God forbid that I should glory - Whatever others may do, or whatever they may exult or glory in, God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified, he having made an atonement for the sin of the world by his passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Christ.
By whom the world is crucified unto me - Jewish rites and Gentile vanities are equally insipid to me; I know them to be empty and worthless. If Jews and Gentiles despise me, I despise that in which they trust; through Jesus, all are crucified to me - their objects of dependence are as vile and execrable to me, as I am to them, in whose sight these things are of great account.
Albert Barnes: Notes on the Bible - 1834
6:14: But God forbid - See the note at Rom 3:4. "For me it is not to glory except in the cross of Christ." The object of Paul here is evidently to place himself in contrast with the judaizing teachers, and to show his determined purpose to glory in nothing else but the cross of Christ. Well they knew that he had as much occasion for glorying in the things pertaining to the flesh, or in the observance of external rites and customs, as any of them. He had been circumcised. He had had all the advantages of accurate training in the knowledge of the Jewish law. He had entered on life with uncommon advantages. He had evinced a zeal that was not surpassed by any of them; and his life, so far as conformity to the religion in which he had been trained was concerned, was blameless; Phi 3:4-8. This must have been to a great extent known to the Galatians; and by placing his own conduct in strong contrast with that of the Judaizing teachers, and showing that he had no ground of confidence in himself, he designed to bring back the minds of the Galatians to simple dependence on the cross.
That I should glory - That I should boast; or that I should rely on any thing else. Others glory in their conformity to the laws of Moses; others in their zeal, or their talents, or their learning, or their orthodoxy; others in their wealth, or their accomplishments; others in their family alliances, and their birth; but the supreme boast and glorying of a Christian is in the cross of Christ.
In the cross of our Lord Jesus Christ - In Jesus the crucified Messiah. It is a subject of rejoicing and glorying that we have such a Saviour. The world looked upon him with contempt; and the cross was a stumbling-block to the Jew, and folly to the Greek. Notes, Co1 1:23. But to the Christian, that cross is the subject of glorying. It is so because:
(1) Of the love of him who suffered there;
(2) Of the purity and holiness of his character, for the innocent died there for the guilty;
(3) Of the honor there put on the Law of God by his dying to maintain it unsullied;
(4) Of the reconciliation there made for sin, accomplishing what could be done by no other oblation, and by no power of man;
(5) Of the pardon there procured for the guilty;
(6) Of the fact that through it we become dead to the world, and are made alive to God;
(7) Of the support and consolation which goes from that cross to sustain us in trial; and,
(8) Of the fact that it procured for us admission into heaven, a title to the world of glory. All is glory around the cross.
It was a glorious Saviour who died; it was glorious love that led him to die; it was a glorious object to redeem a world; and is is unspeakable glory to which he will raise lost and ruined sinners by his death. O who would not glory in such a Saviour! Compared with this, what trifles are all the objects in which people usually boast! And what a lesson is here furnished to the true Christian! Let us not boast of our wealth. It will soon leave us, or we shall be taken from it, and it can aid us little in the great matters that are before us. It will not ward off disease; it will not enable us to bear pain; it will not smooth the couch of death; it will not save the soul. Let us not glory in our strength, for it will soon fail; in our beauty, for we shall soon be undistinguished in the corruptions of the tomb; in our accomplishments, for they will not save us; in our learning, for it is not that by which we can be brought to heaven. But let us glory that we have for a Saviour the eternal Son of God - that glorious Being who was adored by the inhabitants of heaven; who made the worlds; who is pure, and lovely, and most holy; and who has undertaken our cause and died to save us. I desire no higher honor than to be saved by the Son of God. It is the exaltation of my nature, and shows me more than anything else its true dignity, that one so great and glorious sought my redemption. That cannot be an object of temporary value which he sought by coming from heaven, and if there is any object of real magnitude in this world, it is the soul which the eternal Son of God died to redeem.
By whom the world is crucified unto me ... - See the notes at Gal 2:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: God: Rom 3:4-6; Phi 3:3, Phi 3:7, Phi 3:8
that I: Kg2 14:9-11; Job 31:24, Job 31:25; Psa 49:6, Psa 52:1; Jer 9:23, Jer 9:24; Eze 28:2; Dan 4:30, Dan 4:31, Dan 5:20, Dan 5:21; Co1 1:29-31, Co1 3:21; Co2 11:12, Co2 12:10, Co2 12:11
save: Isa 45:24, Isa 45:25; Rom 1:16; Co1 1:23, Co1 2:2; Phi 3:3 *Gr: Phi 3:7-11
by whom: or, whereby
the world: Gal 1:4, Gal 2:20, Gal 5:24; Act 20:23, Act 20:24; Rom 6:6; Co1 15:58; Co2 5:14-16; Phi 1:20, Phi 1:21, Phi 3:8, Phi 3:9; Col 3:1-3; Jo1 2:15-17, Jo1 5:4, Jo1 5:5
Geneva 1599
6:14 (10) But God forbid that I should (m) glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
(10) He does not dwell in comparing himself with them, showing that on the other hand he rejoices in those afflictions which he suffers for Christ's sake, and as he is despised by the world, so does he in the same way consider the world as wicked. And this is the true circumcision of a true Israelite.
(m) When Paul uses this word in good sense or way, it signifies to rest a man's self wholly in a thing, and to content himself in it.
John Gill
6:14 But God forbid that I should glory,.... The apostle, on the contrary, expresses his aversion to glorying in anything these men did; not in his outward carnal privileges, as a Jew; nor in his moral, civil, and legal righteousness; nor in his gifts and attainments; nor in his labours and success, as of himself; nor in the flesh of others, or in any outward corporeal subjection to any ordinance, legal or evangelical; his glorying and rejoicing were rather in the spirituality, the faith, hope, love, patience, order, and steadfastness of the saints, than in anything in the flesh, either his own or others: and indeed he chose not to glory in any thing,
save in the cross of our Lord Jesus Christ; meaning either the infirmities, reproaches, tribulations, and persecutions, which he endured for the sake of Christ, and the preaching of his Gospel; or the Gospel, the doctrine of the cross of Christ, and salvation by it: or rather a crucified Christ himself, whom he preached; though counted foolishness by some, and was a stumbling to others: he gloried in him, and determined to know, and make known, none but him, in the business of salvation; he gloried in him as crucified, and in his cross; not in the wood of the cross, but in the effects of his crucifixion; in the peace, pardon, righteousness, life, salvation, and eternal glory, which come through the death of the cross; he gloried in Christ as his wisdom, righteousness, sanctification, and redemption:
by whom the world is crucified to me: so that he feared not the worst men, and things in it, any more than he would one that was fastened to a cross, or dead; since Christ, by his crucifixion and death, had overcome the world, the prince of it, the men and malice of it, the sin that was in it, and had made him more than a conqueror also; his faith in a crucified Christ overcame the world likewise; so that he looked upon it as the Israelites saw the Egyptians, dead on the sea shore; nor did he affect and love, but trampled upon and despised, as crucified persons generally are, those things in it which are the most alluring to the flesh, the lusts of it; the doctrine of grace, of a crucified Christ, taught him to deny the riches, honours, pleasures, profits, and applause of the world; which were to him as dross, in comparison of the knowledge of Christ Jesus his Lord: the ceremonial law also, the elements of the world, were dead unto him, being nailed to the cross of Christ, to be of no further use and service unto men:
and I unto the world; that is, am crucified to the world, as the Syriac and Arabic versions express it; that is, he was despised by the world for the sake of a crucified Christ, as the world was by him, in comparison of him; the world had no affection for him, as he had none for the world; and as the ceremonial law was dead to him, so he was dead to that, through the body of Christ, and had nothing to do with these beggarly elements, nor they with him, which sense is confirmed by the following words.
John Wesley
6:14 But God forbid that I should glory - Should boast of anything I have, am, or do; or rely on anything for my acceptance with God, but what Christ hath done and suffered for me. By means of which the world is crucified to me - All the things and persons in it are to me as nothing. And I unto the world - I am dead to all worldly pursuits, cares, desires, and enjoyments.
Robert Jamieson, A. R. Fausset and David Brown
6:14 Translate, "But as for me (in opposition to those gloriers 'in your flesh,' Gal 6:13), God forbid that I," &c.
in the cross--the atoning death on the cross. Compare Phil 3:3, Phil 3:7-8, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [AUGUSTINE, Tract 36, on John, sec. 4]. We are to testify the power of Christ's death working in us, after the manner of crucifixion (Gal 5:24; Rom 6:5-6).
our--He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did.
the world--inseparably allied to the "flesh" (Gal 6:13). Legal and fleshly ordinances are merely outward, and "elements of the world" (Gal 4:3).
is--rather, as Greek, "has been crucified to me" (Gal 2:20). He used "crucified" for dead (Col 2:20, "dead with Christ"), to imply his oneness with Christ crucified (Phil 3:10): "the fellowship of His sufferings being made conformable unto His death."
6:156:15: Զի ո՛չ թլփատութիւն ինչ է, եւ ո՛չ անթլփատութիւն. այլ նո՛ր արարածս[4285]։ [4285] Օրինակ մի ընդ Ոսկանայ յաւելու. Զի ՚ի Քրիստոս Յիսուս ոչ թլփատութիւն ինչ... նոր արարած։
15 որովհետեւ Յիսուս Քրիստոսով ո՛չ թլփատութիւնն է մի բան եւ ո՛չ էլ՝ անթլփատութիւնը, այլ՝ նոր արարած լինելը:
15 Վասն զի Քրիստոս Յիսուսով ո՛չ թլփատութիւնը բան մըն է, ո՛չ ալ անթլփատութիւնը, հապա նոր ստեղծուած ըլլալն է բանը։
[21]Զի ոչ`` թլփատութիւն ինչ է եւ ոչ անթլփատութիւն, այլ նոր արարած:

6:15: Զի ո՛չ թլփատութիւն ինչ է, եւ ո՛չ անթլփատութիւն. այլ նո՛ր արարածս[4285]։
[4285] Օրինակ մի ընդ Ոսկանայ յաւելու. Զի ՚ի Քրիստոս Յիսուս ոչ թլփատութիւն ինչ... նոր արարած։
15 որովհետեւ Յիսուս Քրիստոսով ո՛չ թլփատութիւնն է մի բան եւ ո՛չ էլ՝ անթլփատութիւնը, այլ՝ նոր արարած լինելը:
15 Վասն զի Քրիստոս Յիսուսով ո՛չ թլփատութիւնը բան մըն է, ո՛չ ալ անթլփատութիւնը, հապա նոր ստեղծուած ըլլալն է բանը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: Ибо во Христе Иисусе ничего не значит ни обрезание, ни необрезание, а новая тварь.
6:15  οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις.
6:15. οὔτε (Not-also) γὰρ (therefore) περιτομή (a-cutting-about) τι (to-a-one) ἔστιν (it-be) οὔτε (not-moreover) ἀκροβυστία, (an-extremity-stuffing-unto,"ἀλλὰ (other) καινὴ (fresh) κτίσις. (a-creating)
6:15. in Christo enim Iesu neque circumcisio aliquid valet neque praeputium sed nova creaturaFor in Christ Jesus neither circumcision availeth any thing, nor uncircumcision: but a new creature.
15. For neither is circumcision anything, nor uncircumcision, but a new creature.
6:15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
6:15. For in Christ Jesus, neither circumcision nor uncircumcision prevails in any way, but instead there is a new creature.
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature:

15: Ибо во Христе Иисусе ничего не значит ни обрезание, ни необрезание, а новая тварь.
6:15  οὔτε γὰρ περιτομή τί ἐστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις.
6:15. in Christo enim Iesu neque circumcisio aliquid valet neque praeputium sed nova creatura
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision: but a new creature.
6:15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
6:15. For in Christ Jesus, neither circumcision nor uncircumcision prevails in any way, but instead there is a new creature.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:15: In Christ Jesus - Under the dispensation of the Gospel, of which he is head and supreme, neither circumcision - nothing that the Jew can boast of, nothing that the Gentile can call excellent, availeth any thing - can in the least contribute to the salvation of the soul.
But a new creature - Αλλα καινη κτισις· But a new creation; not a new creature merely, (for this might be restrained to any new power or faculty), but a total renewal of the whole man, of all the powers and passions of the soul; and as creation could not be effected but by the power of the Almighty, so this change cannot be effected but by the same energy; no circumcision can do this; only the power that made the man at first can new make him. See the note on Co1 7:19, and on Co2 5:17 (note).
Albert Barnes: Notes on the Bible - 1834
6:15: For in Christ Jesus - In his religion; see the note at Gal 5:6.
But a new creature - The fact that a man is created anew, or born again, constitutes the real difference between him and other people. This is what Christ requires; this is the distinction which he designs to make. It is not by conformity to certain rites and customs that a man is to be accepted; it is not by elevated rank, or by wealth, or beauty, or blood; it is not by the color of the complexion; but the grand inquiry is, whether a man is born again, and is in fact a new creature in Christ Jesus; see the note at Co2 5:17, for an explanation of the phrase "a new creature."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: in: Gal 5:6; Rom 8:1; Co2 5:17
neither: Co1 7:19
but: Co2 5:17; Eph 2:10, Eph 4:24; Col 3:10, Col 3:11; Rev 21:5
John Gill
6:15 For in Christ Jesus,.... These words are omitted in the Syriac and Ethiopic versions; See Gill on Gal 5:6, 1Cor 7:19, they contain a reason why the apostle gloried in a crucified Christ, and looked upon the world as dead to him, and he to that, in every state of it; particularly as it may design "the worldly sanctuary" of the Jews, and all the rites and ceremonies appertaining to it; and among the rest
circumcision, which availeth not anything; neither as a command, type, or privilege; or in the business of salvation, being abolished by Christ:
nor uncircumcision; being now no bar to the Gospel, Gospel ordinances, or a Gospel church state; or to any of the blessings of the everlasting covenant, which come upon the uncircumcision, as well as the circumcision. But to apply these words to baptism and non-baptism is a wretched perversion, and making a very ill use of them, whereby the minds of men are worked up to an indifference to a Christian institution; for though baptism is of no avail in the business of salvation, yet it cannot be said of it, as of circumcision, that it avails not anything as a command; for it is a standing ordinance of Christ; or as an emblem and sign, for it is significative of the death and burial, and resurrection of Christ; or as a privilege, for it is of use to lead the faith of God's people to his blood and righteousness for pardon and justification; for he that believes, and is baptized, shall be saved; and it is necessary to church communion: and, on the other hand, it cannot be said that non-baptism avails not; it is a bar to church fellowship; and a neglect of baptism in those who are the proper subjects of it, is resented by Christ, and is a rejecting of the counsel of God against themselves; which was the case of the Pharisees, in the time of John the Baptist:
but a new creature. The phrase is Rabbinical; See Gill on 2Cor 5:17 by which is meant, not a new creation of a man, as a man, of the members of his body, or of the faculties of his soul; nor of an external reformation, or a walking in newness of life, which is the fruit and effect of this new creation work; but an internal principle of grace, a good work of God begun in the soul, called the hidden man of the heart, the new man, Christ formed in us, of which faith that works by love is a part: this is called a "creature", and so not of man, but God; for none can create but himself; and in which work man is purely passive, as the heavens and the earth were in their creation: it is "but" a creature, and therefore needs divine support, fresh strength from God, and frequent supplies of grace to maintain and preserve it; nor is it to be trusted in, but the grace which is in Christ, from whence it comes, and by which it is secured. This is a "new" creature, in opposition to the old man; and because it is a principle in man, which never was there before; it consists of a new heart and spirit, of new eyes, ears, hands, and feet, expressive of new principles and actions, of new light, life, love, desires, joys, comforts, and duties: now this is of avail; it is a branch of the new covenant of grace, which God has therein promised to bestow on his people; it is an evidence of interest in Christ, the new and living way to the Father, and eternal life; such are newborn babes, regenerated persons, and have a right and meetness for the kingdom of God; shall possess the new Jerusalem, shall dwell in the new heavens and new earth; they are called by the Lord's new name, the adopted children of God; and have a new song put into their mouths, which none but redeemed and newborn souls can sing; and shall drink the new wine of endless joys and everlasting pleasures with Christ, in his Father's kingdom. These words are said to be taken out of the Apocalypse of Moses, a spurious book, but without any foundation.
John Wesley
6:15 For neither circumcision is anything, nor uncircumcision - Neither of these is of any account. But a new creation - Whereby all things in us become new.
Robert Jamieson, A. R. Fausset and David Brown
6:15 availeth--The oldest manuscripts read, "is" (compare Gal 5:6). Not only are they of no avail, but they are nothing. So far are they from being matter for "glorying," that they are "nothing." But Christ's cross is "all in all," as a subject for glorying, in "the new creature" (Eph 2:10, Eph 2:15-16).
new creature-- (2Cor 5:17). A transformation by the renewal of the mind (Rom 12:2).
6:166:16: Եւ որ միանգամ այսմ կանոնի միաբան լինին, խաղաղութիւն ՚ի վերայ նոցա եւ ողորմութիւն, եւ ՚ի վերայ Իսրայէլի՛ն Աստուծոյ[4286]։ [4286] Ոմանք. Այսմ կանոնի միաբանին, խա՛՛։
16 Եւ թող խաղաղութիւն ու ողորմութիւն լինի բոլոր նրանց վրայ, որ ապրում են այս կանոնի համաձայն, ինչպէս նաեւ Աստծու Իսրայէլի վրայ:
16 Ան ամէնը որ այս կանոնին համեմատ կը քալեն, խաղաղութիւն ու ողորմութիւն ըլլայ անոնց վրայ ու Աստուծոյ Իսրայէլին վրայ։
Եւ որ միանգամ այսմ կանոնի միաբան լինին, խաղաղութիւն ի վերայ նոցա եւ ողորմութիւն, եւ ի վերայ Իսրայելին Աստուծոյ:

6:16: Եւ որ միանգամ այսմ կանոնի միաբան լինին, խաղաղութիւն ՚ի վերայ նոցա եւ ողորմութիւն, եւ ՚ի վերայ Իսրայէլի՛ն Աստուծոյ[4286]։
[4286] Ոմանք. Այսմ կանոնի միաբանին, խա՛՛։
16 Եւ թող խաղաղութիւն ու ողորմութիւն լինի բոլոր նրանց վրայ, որ ապրում են այս կանոնի համաձայն, ինչպէս նաեւ Աստծու Իսրայէլի վրայ:
16 Ան ամէնը որ այս կանոնին համեմատ կը քալեն, խաղաղութիւն ու ողորմութիւն ըլլայ անոնց վրայ ու Աստուծոյ Իսրայէլին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: Тем, которые поступают по сему правилу, мир им и милость, и Израилю Божию.
6:16  καὶ ὅσοι τῶ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ᾽ αὐτοὺς καὶ ἔλεος, καὶ ἐπὶ τὸν ἰσραὴλ τοῦ θεοῦ.
6:16. καὶ (And) ὅσοι ( which-a-which ) τῷ (unto-the-one) κανόνι (unto-a-bar) τούτῳ (unto-the-one-this) στοιχήσουσιν, (they-shall-procession-unto," εἰρήνη ( a-peace ) ἐπ' (upon) αὐτοὺς (to-them) καὶ (and) ἔλεος, (a-compassion,"καὶ (and) ἐπὶ ( upon ) τον ( to-the-one ) Ἰσραὴλ ( to-an-Israel ) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
6:16. et quicumque hanc regulam secuti fuerint pax super illos et misericordia et super Israhel DeiAnd whosoever shall follow this rule, peace on them and mercy: and upon the Israel of God.
16. And as many as shall walk by this rule, peace upon them, and mercy, and upon the Israel of God.
6:16. And as many as walk according to this rule, peace [be] on them, and mercy, and upon the Israel of God.
6:16. And whoever follows this rule: may peace and mercy be upon them, and upon the Israel of God.
And as many as walk according to this rule, peace [be] on them, and mercy, and upon the Israel of God:

16: Тем, которые поступают по сему правилу, мир им и милость, и Израилю Божию.
6:16  καὶ ὅσοι τῶ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ᾽ αὐτοὺς καὶ ἔλεος, καὶ ἐπὶ τὸν ἰσραὴλ τοῦ θεοῦ.
6:16. et quicumque hanc regulam secuti fuerint pax super illos et misericordia et super Israhel Dei
And whosoever shall follow this rule, peace on them and mercy: and upon the Israel of God.
6:16. And as many as walk according to this rule, peace [be] on them, and mercy, and upon the Israel of God.
6:16. And whoever follows this rule: may peace and mercy be upon them, and upon the Israel of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Кто держится одинакового с Апостолом образа мыслей, тем он посылает свое благословение. - И Израилю Божию, т. е. истинному Израилю, который, действительно, может назваться народом Божиим. Под этим Израилем всего естественнее разуметь христиан из Иудеев, в которых продолжает свою жизнь Израиль как народ Божий (Рим XI:1-8; IX:27-29; Фил III:3: ср. толк. Ефрема Сирина, Амвросиаста, которые именно так понимали это выражение).
Adam Clarke: Commentary on the Bible - 1831
6:16: As many as walk according to this rule - Τῳ κανονι τουτῳ· This canon; viz. what is laid down in the preceding verses, that redemption is through the sacrifice of Christ; that circumcision and uncircumcision are equally unavailable; and that none can be saved without being created anew. This is the grand canon or rule in Christianity.
Peace be on them - Those who act from this conviction will have the peace and mercy of God; for it is in this way that mercy is communicated and peace obtained.
The Israel of God - The true Christians, called here the Israel of God, to distinguish them from Israel according to the flesh. See the notes on Rom 2:29; Rom 4:12 (note).
Albert Barnes: Notes on the Bible - 1834
6:16: And as many as walk - As many as live, for so the word walk is used in the Scriptures. According to this rule. Greek: "This canon"; see the word explained in the notes at Co2 10:13.
Peace be on them - See the note at Rom 15:33.
And upon the Israel of God - The true church of God; all who are his true worshippers; see the note at Rom 2:28-29; Rom 9:6, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: walk: Gal 5:16, Gal 5:25; Psa 125:4, Psa 125:5; Phi 3:16
peace: Gal 1:3; Num 6:23-27; Ch1 12:18; Psa 125:5; Joh 14:27, Joh 16:33; Rom 1:7; Phi 4:7
the Israel: Gal 3:7-9, Gal 3:29; Psa 73:1; Isa 45:25; Hos 1:10; Joh 1:47; Rom 2:28, Rom 2:29, Rom 4:12; Rom 9:6-8; Phi 3:3; Pe1 2:5-9
Geneva 1599
6:16 And as many as walk according to this rule, peace [be] on them, and mercy, and upon the (n) Israel of God.
(n) Upon the true Israel, whose praise is from God and not from men; (Rom 2:29).
John Gill
6:16 And as many as walk according to this rule,.... Or canon; meaning not the canon of the Scriptures in general, which is the perfect rule, and only standard of faith and practice; according to which we are to walk, believe, and act; but either the doctrine of justification by the righteousness of Christ, the subject of this epistle, the truth the apostle had been explaining, vindicating, and confirming; and which to depart from, is going out of the way of truth; and an abiding by it, is walking in it; and is a good rule and standard, by which to distinguish between truth and error; for whatever is contrary to that article of faith cannot be true: or else the rule delivered in the preceding verse, declaring circumcision and uncircumcision to be of no avail in salvation, but a new creature; and to walk according to this rule, is to renounce all trust in, and dependence upon any outward things; to believe alone in Christ, for righteousness and life; to live by faith upon him, and to walk in newness of life, under the influences of his Spirit and grace:
peace be on them, and mercy. This is the apostle's godly wish, unfeigned desire, and hearty prayer for all such persons, be they who they will; Jews or Gentiles, circumcised or uncircumcised: by peace he means, a view of their peace with God, made by the blood of Christ; peace in their own consciences, which passes all understanding, and arises from a comfortable sense of justification by the righteousness of Christ, of pardon by his blood, and atonement by his sacrifice; and which is enjoyed in a way of believing; and also peace with one another, among themselves as brethren, which is a very desirable blessing: in short, it includes all prosperity and happiness, inward and outward, temporal, spiritual, and eternal: and by "mercy", he designs the love and grace of God, to sinful miserable creatures in themselves, which is the spring and fountain of all peace and prosperity; and which is displayed in the covenant of grace, and all the blessings of it; in the mission and incarnation of Christ, and redemption by him; in regeneration, forgiveness of sin, and complete salvation; and intends a fresh discovery, manifestation, and application of the mercy of God to his children; who often stand in need thereof, being distressed with the guilt of sin, or are under desertions or afflictive providences, at which time to have mercy showed them, is exceeding suitable and agreeable: when the apostle wishes these to be "on" them, it signifies that these blessings come from above, as every good gift does; that they descend as a cloud, and rest upon them, and abide with them, refreshing, comforting, and protecting them: he adds,
and upon the Israel of God; which is a further description of the persons, for whom he prays for these blessings; and is not to be understood by way of distinction from them, but as an amplification of their character; and as pointing out the Israel, by way of emphasis, the Israel, or Israelites indeed, the spiritual Israel, as distinct from Israel according to the flesh; see 1Cor 10:18. The "Israel of God", or as the Arabic version reads it, "Israel the propriety of God"; which he has a right unto, and a claim upon; who are chosen by him, Israel his elect; who are redeemed by him, out of every kindred, tongue, people, and nation; who are called by his grace, and are styled Israel his called; who are justified in his Son, and by his righteousness; and for whose sake he is exalted as a Prince and a Saviour, to give them repentance and remission of sin; and who are, or will be saved by him, with an everlasting salvation; and is a name that includes all God's elect, whether Jews or Gentiles: though it may have a particular respect to such of the Israelites, or Jews, God had foreknown and reserved for himself; and who believed in Christ, and walked as new creatures, without confidence in the flesh. The Jews themselves own, that strangers, or proselytes, shall be called by the name of Israel; so they (b) explain Is 44:5, latter part.
(b) Jarchi & Abarbinel in Isa. xliv. 5.
John Wesley
6:16 And as many as walk according to this rule - Glorying only in the cross of Christ. Being crucified to the world. And, Created anew. Peace and mercy be upon them, and upon the Israel, that is, the Church, of God - Which consists of all those, and those only, of every nation and kindred, who walk by this rule.
Robert Jamieson, A. R. Fausset and David Brown
6:16 as many--contrasting with the "as many," Gal 6:12.
rule--literally, a straight rule, to detect crookedness; so a rule of life.
peace--from God (Eph 2:14-17; Eph 6:23).
mercy-- (Rom 15:9).
Israel of God--not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Gal 3:9, Gal 3:29; Rom 2:28-29; Phil 3:3).
6:176:17: Այսուհետեւ աշխա՛տ ոք զիս մի՛ արասցէ. զի ես զչարչարա՛նս Քրիստոսի ՚ի մարմնի իմում կրեմ[4287]։ [4287] Յոմանս պակասի. Զչարչարանս Քրիստոսի ՚ի։
17 Այսուհետեւ թող ոչ ոք ինձ նեղութիւն չտայ, որովհետեւ ես իմ մարմնի մէջ եմ կրում Քրիստոսի չարչարանքները[83]:[83] Յունարէնը՝... Քրիստոսի վէրքերի նշանները կրում եմ իմ մարմնի վրայ:
17 Ասկէ յետոյ մէ՛կը զիս թող չյոգնեցնէ. վասն զի ես Տէր Յիսուսին վէրքին նշանները իմ մարմնիս վրայ կը կրեմ։
Այսուհետեւ աշխատ ոք զիս մի՛ արասցէ, զի ես [22]զչարչարանսն Քրիստոսի ի մարմնի իմում կրեմ:

6:17: Այսուհետեւ աշխա՛տ ոք զիս մի՛ արասցէ. զի ես զչարչարա՛նս Քրիստոսի ՚ի մարմնի իմում կրեմ[4287]։
[4287] Յոմանս պակասի. Զչարչարանս Քրիստոսի ՚ի։
17 Այսուհետեւ թող ոչ ոք ինձ նեղութիւն չտայ, որովհետեւ ես իմ մարմնի մէջ եմ կրում Քրիստոսի չարչարանքները[83]:
[83] Յունարէնը՝... Քրիստոսի վէրքերի նշանները կրում եմ իմ մարմնի վրայ:
17 Ասկէ յետոյ մէ՛կը զիս թող չյոգնեցնէ. վասն զի ես Տէր Յիսուսին վէրքին նշանները իմ մարմնիս վրայ կը կրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: Впрочем никто не отягощай меня, ибо я ношу язвы Господа Иисуса на теле моем.
6:17  τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω, ἐγὼ γὰρ τὰ στίγματα τοῦ ἰησοῦ ἐν τῶ σώματί μου βαστάζω.
6:17. Τοῦ (Of-the-one) λοιποῦ (of-remaindered) κόπους (to-fells) μοι (unto-me) μηδεὶς (lest-moreover-one) παρεχέτω, (it-should-hold-beside,"ἐγὼ (I) γὰρ (therefore) τὰ (to-the-ones) στίγματα (to-markings-to) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ἐν (in) τῷ (unto-the-one) σώματί (unto-a-body) μου (of-me) βαστάζω. (I-carry-to)
6:17. de cetero nemo mihi molestus sit ego enim stigmata Iesu in corpore meo portoFrom henceforth let no man be troublesome to me: for I bear the marks of the Lord Jesus in my body.
17. From henceforth let no man trouble me: for I bear branded on my body the marks of Jesus.
6:17. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
6:17. Concerning other matters, let no one trouble me. For I carry the stigmata of the Lord Jesus in my body.
From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus:

17: Впрочем никто не отягощай меня, ибо я ношу язвы Господа Иисуса на теле моем.
6:17  τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω, ἐγὼ γὰρ τὰ στίγματα τοῦ ἰησοῦ ἐν τῶ σώματί μου βαστάζω.
6:17. de cetero nemo mihi molestus sit ego enim stigmata Iesu in corpore meo porto
From henceforth let no man be troublesome to me: for I bear the marks of the Lord Jesus in my body.
6:17. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.
6:17. Concerning other matters, let no one trouble me. For I carry the stigmata of the Lord Jesus in my body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Впрочем - правильнее: "от остального" Израиля (tou loipou) "никто не должен мне приготовлять труды и обременение". Ап. не хочет, чтобы остальные, отшатнувшиеся от Бога, израильтяне вмешивались в его дела и ставили ему преграды на его пути. - Язвы Господа Иисуса - по Тишендорфу и др. новым изданиям: "язвы Иисуса". Под "язвами" (ta stigmata) нужно разуметь собственно знаки на теле, сделанные каким-нибудь режущим инструментом или каленым железом. По древнему общему мнению толкователей, Ап. называет так оставшиеся на его теле рубцы от причиненных ему, во время гонений на него со стороны Иудеев, ран (2Кор. XI:24, 25). Он называет их "язвами Иисуса", потому что представляет себе Христа как Богочеловека Иисуса, подвергающегося бичеванию и ударам воинов на суде у Пилата (Мф XXVII:26, 30; Ин XIX:1, 3), и потому что рассматривает свои собственные страдания как участие в страданиях - Иисуса (Фил III:10: Кол I:24)... "Если бы кто увидел окровавленного и покрытого бесчисленными ранами воина, вышедшего из строя, стал ли бы обвинять его в трусости и предательстве, когда этот на самом теле своем носит доказательства своего мужества? Так же, говорит, должно судить и обо мне... Мои раны представляют доказательство сильнее слов и обширнее этого послания" (Златоуст).
Adam Clarke: Commentary on the Bible - 1831
6:17: From henceforth let no man trouble me - Put an end to your contentions among yourselves; return to the pure doctrine of the Gospel; abandon those who are leading you astray; separate from the Church those who corrupt and disturb it; and let me be grieved no longer with your defections from the truth.
I bear in my body the marks of the Lord Jesus - The στιγματα, stigmata, of which the apostle speaks here, may be understood as implying the scars of the wounds which he had received in the work of the ministry; and that he had such scars, we may well conceive, when we know that he had been scourged, stoned, and maltreated in a variety of ways. The writer could show such scars himself, received in the same way. Or, the apostle may allude to the stigmata or marks with which servants and slaves were often impressed, in order to ascertain whose property they were. A Burman servant often has indelible marks on his thighs and elsewhere, which ascertain to whose service he belongs. "Do not trouble me; I bear the marks of my Lord and Master, Jesus; I am his, and will remain so. You glory in your mark of circumcision; I glory in the marks which I bear in my body for the testimony of the Lord; I am an open, professed Christian, and have given full proof of my attachment to the cause of Christianity."
The first sense appears to be the best: "I have suffered already sufficiently; I am suffering still; do not add any more to my afflictions."
Albert Barnes: Notes on the Bible - 1834
6:17: From henceforth - For the remaining time; that is, during the remainder of my life.
Let no man trouble me - This implies that he had had trouble of some kind, and he earnestly desires that he may have no more. What particular trouble he here refers to, is not certainly known, and commentators have not been agreed. It seems to me that the connection requires us to understand it of the molestation which he had in regard to his call to the apostolic office, and his authority to explain and defend the religion of the Redeemer. This had been one principal subject of this Epistle. His authority had been called in question. He had felt it necessary to go into a vindication of it. His instructions had been departed from on the ground that he was not one of the original apostles, and that he differed from others; see Gal 1:11. Hence, all the anxiety and trouble which he had had in regard to their departure from the doctrines which he had taught them. He closes the whole subject of the Epistle by this tender and affecting language, the sense of which has been well expressed by Crellius: "I have shown my apostolic authority, and proved that I am commisioned by the Lord Jesus. I have stated and vindicated the great doctrine of justification by faith, and shown that the Mosaic law is not necessarily binding. On these points may I have no more trouble. I have enough for my nature to bear of other kinds. I bear in my body the impressive proofs that I am an apostle, and the sufferings that require all my fortitude to sustain them." These marks, received in the service of the Lord Jesus, and so strongly resembling those which he himself received, prove that I am truly engaged in his cause, and am commissioned by him. These wounds and sorrows are so many, that I have need of the kindness and prayers of Christians rather than to be compelled to vindicate myself, and to rebuke them for their own wanderings."
For I bear in my body the marks of the Lord Jesus - The word here rendered "marks" (στίγματα stigmata), means properly the marks or brands which are pricked or burnt in upon the body. So slaves were sometimes branded by their masters to pRev_ent their escape; and so devotees to an idol god sometimes caused to be impressed on themselves the name or image of the divinity which they adored. Herodotus (ii. 113) mentions a temple of Hercules in Egypt, in which if any slave took refuge, and had the sacred brands or marks impressed on him (στίγματα stigmata), he thereby devoted himself to the god, and it was not lawful for anyone to injure him. Many have supposed that Paul here says, in allusion to such a custom, that he had the name of the Redeemer impressed on his body, and that he regarded himself as devoted to him and his cause. It seems to me that by these marks or brands he refers to the weals which he had received in his body; the marks of stripes and sufferings which he endured in the service of the Redeemer. Compare Co2 11:24-25.
He had repeatedly been scourged. He bore the marks of that on his person now. They were the evidences that he was devoted to the Saviour. He had received them in his cause; and they were the proofs that he belonged to the Lord Jesus. He had suffered for him, and had suffered much. Having thus suffered, and having thus the evidence that he belonged to the Saviour, and having by his sufferings given ample proof of that to others, he asks to be freed from further molestation. Some had in their body the marks of circumcision, the evidence that they were disciples of the Law of Moses; others had perhaps in their persons the image and name of an idol to which they were devoted; but the marks which he bore were the weals which he had received by being again and again whipped publicly in the cause of the Redeemer. To that Redeemer, therefore, he felt himself united, and from that attachment he would not allow himself to be diverted.
How often has an old soldier shown his scars with pride and exultation as a proof of his attachment to his country! Numerous scars; the loss of an arm, an eye, or a leg, are thus the much valued and vaunted pledges of attachment to liberty, and a passport to the confidence of every man who loves his country. "I prize this wound," said Lafayette, when struck in the foot by a musket ball at Germantown, "as among the most valued of my honors." So Paul felt in regard to the scourges which he had received in the cause of the Lord Jesus. They were his boast and his glory; the pledge that he had been engaged in the cause of the Saviour, and a passport to all who loved the Son of God. Christians now are not subjected to such stripes and scourings. But let us have some marks of our attachment to the Lord Jesus. By a holy life; by self-denial; by subdued animal affections; by zeal in the cause of truth; by an imitation of the Lord Jesus; and by the marks of suffering in our body, if we should be called to it, let us have some evidence that we are his, and be able to say, when we look on death and eternity, "we bear with us the evidence that we belong to the Son of God." To us that will be of more value than any ribbon or star indicating elevated rank; more valuable than a ducal coronet; more valuable than the brightest jewel that ever sparkled on the brow of royalty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: let: Gal 1:7, Gal 5:12; Jos 7:25; Act 15:24; Heb 12:15
I bear: Gal 5:11; Co2 1:5, Co2 4:10, Co2 11:23-25; Col 1:24
Geneva 1599
6:17 (11) From henceforth let no man trouble me: for I bear in my body the (o) marks of the (p) Lord Jesus.
(11) Continuing still in the same metaphor, he opposes his miseries and the marks of those stripes which he bore for Christ's sake, against the scar of the outward circumcision, as a true mark of his apostleship.
(o) Marks which are burnt into a man's flesh, as they used to do in ancient times, to mark their servants that had run away from them.
(p) For it very important whose marks we bear: for the cause makes the martyr, and not the punishment.
John Gill
6:17 From henceforth let no man trouble me,.... Having so clearly stated and explained the doctrine of justification, and so largely proved that it is not by works, but by faith, and that circumcision and other rituals of the ceremonial law were not necessary to it, he desires, nay, in an authoritative way he requires, that they give him no further trouble on that head; signifying, that he expected they would be satisfied with what he had wrote, and abide by the truth and obey it, as they had formerly done; that he should hear no more objections from them, or complaints of them: nor need they further inquire his sense of these things; by this they would fully know his faith and practice; as indeed they might also by his suffering persecutions on the account of his faith, and his preaching the Gospel of Christ, and particularly this part of it:
for I bear in my body the marks of the Lord Jesus; by which he means, not the marks in Christ's hands, feet, and side; but the reproachful characters the apostle was stigmatized with; or the real scars in his body, made by beating, scourging, and stoning of him; or his sufferings and persecutions in general, which he endured for the sake of Christ and his Gospel; see 2Cor 11:23. The allusion is either to servants and soldiers, who, when taken into service, used to have some particular mark put upon them, that they might be known to be such an one's servant, or soldier (c); as the Hebrew servant, who was willing to serve his master, had his ear bored through with an awl, Ex 21:6 so the apostle was known to be a firm and faithful servant, and a good soldier of Christ, by the reproaches and afflictions which he underwent for his sake; or else to those marks which, by way of reproach and punishment, were made upon fugitive servants, or soldiers, that deserted; as the sufferings of the apostle were designed as reproaches to him, and punishments of him, for preaching the Gospel of Christ; but these he gloried in, and bore and carried as trophies and marks of honour. Just as veteran soldiers show the scars and wounds they have received in battle, as tokens of their valour and courage, in facing and fighting the enemy in greatest danger: these he is said to bear "in his body"; not in the bodies of others, he gloried not in their flesh, as the false apostles did; nor in the circumcision of his own flesh, the scar that left there the mark of Moses and of a Jew; but in those things which were marks of his being a disciple of Christ, and not of Moses, and which he bore for his sake; and since therefore it was so easy to discern on which side of the question he was, from his suffering persecution for the cross of Christ; and since he had so many and such great trials and exercises, he, with apostolical gravity and authority, commands them to give him no more trouble, from the time of their reception of the epistle, henceforward.
(c) Vid. Lydium de re militare, l. 1. c. 6.
John Wesley
6:17 From henceforth let none trouble me - By quarrels and disputes. For I bear - And afflictions should not be added to the afflicted. In my body the marks of the Lord Jesus - The scars, marks, and brands of my sufferings for Him.
Robert Jamieson, A. R. Fausset and David Brown
6:17 let no man trouble me--by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)."
the marks--properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in whose free and glorious service he is (2Cor 11:23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their followers: Paul glories in the marks of suffering for Christ on his own body (compare Gal 6:14; Phil 3:10; Col 1:24).
the Lord--omitted in the oldest manuscripts.
6:186:18: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ոգւոյդ ձերում ե՛ղբարք. ամէն[4288]։ Առ Գաղատացիս՝ գրեցաւ ՚ի Հռովմէ։ Տունք մղգ̃։ [4288] Ոմանք. Ընդ հոգւոյդ ձերում։
18 Եղբայրնե՛ր, մեր Տէր Յիսուս Քրիստոսի շնորհը թող ձեր հոգու հետ լինի: Ամէն:
18 Եղբա՛յրներ, մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեր հոգիին հետ ըլլայ։ Ամէն։
Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ոգւոյդ ձերում, եղբարք: Ամէն: Առ Գաղատացիս գրեցաւ ի Հռովմէ:

6:18: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ոգւոյդ ձերում ե՛ղբարք. ամէն[4288]։ Առ Գաղատացիս՝ գրեցաւ ՚ի Հռովմէ։ Տունք մղգ̃։
[4288] Ոմանք. Ընդ հոգւոյդ ձերում։
18 Եղբայրնե՛ր, մեր Տէր Յիսուս Քրիստոսի շնորհը թող ձեր հոգու հետ լինի: Ամէն:
18 Եղբա՛յրներ, մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեր հոգիին հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: Благодать Господа нашего Иисуса Христа со духом вашим, братия. Аминь.
6:18  ἡ χάρις τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν, ἀδελφοί· ἀμήν.
6:18. Ἡ (The-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) [ἡμῶν] "[of-us]"Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) μετὰ (with) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) ὑμῶν, (of-ye," ἀδελφοί : ( Brethrened ) ἀμήν. (amen)
6:18. gratia Domini nostri Iesu Christi cum spiritu vestro fratres amen.The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
18. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
6:18. Brethren, the grace of our Lord Jesus Christ [be] with your spirit. Amen.
6:18. May the grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
Brethren, the grace of our Lord Jesus Christ [be] with your spirit. Amen. < Unto the Galatians written from Rome:

18: Благодать Господа нашего Иисуса Христа со духом вашим, братия. Аминь.
6:18  ἡ χάρις τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν, ἀδελφοί· ἀμήν.
6:18. gratia Domini nostri Iesu Christi cum spiritu vestro fratres amen.
The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
6:18. Brethren, the grace of our Lord Jesus Christ [be] with your spirit. Amen.
6:18. May the grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Ап. в послании сказал немало неприятного для читателей. Как бы покрывая любовью своею все их проступки и желая показать, что он не гневается на них, он шлет им приветствие такое же, какое обычно прибавляет в своих посланиях и называет их "братьями".
Adam Clarke: Commentary on the Bible - 1831
6:18: The grace - Favor, benevolence, and continual influence of the Lord Jesus, be with your spirit - may it live in your heart, enlighten and change your souls, and be conspicuous in your life!
Amen - So let it be; and the prayer which I offer up for you on earth, may it be registered in heaven!
Unto the Galatians, written from Rome - This, or the major part of it, is wanting in the best and most ancient MSS. Written from Rome is wanting in ACDEFG, and others. Claudius Antissiodor, has εγραφη απ' Εφεσου· Written from Ephesus. Some add, by the hands of Paul, others, by Titus. The Syriac has, The end of the Epistle to the Galatians, which was written from the city of Rome. The Aethiopic, To the Galatians. The Coptic, Written from Rome. The Vulgate, nothing. The Arabic, Written from the city of Rome by Titus and Luke.
Little respect is to be paid to these subscriptions. The epistle was written by Paul himself, not Titus, Luke nor Tychicus; and there is no evidence that it was written from Rome, but rather from Corinth or Ephesus. See the preface.
The great similarity between the Epistle to the Romans and that to the Galatians has been remarked by many; and indeed it is so obvious, that the same mode of interpretation may be safely pursued in the elucidation of both; as not only the great subject, but the phraseology, in many respects, is the same. The design of the apostle is to show that God has called the Gentiles to equal privileges with the Jews, pulling down the partition wall that had separated them and the Gentiles, calling all to believe in Christ Jesus, and forming out of the believers of both people one holy and pure Church, of which, equally, himself was the head; none of either people having any preference to another, except what he might derive from his personal sanctity and superior usefulness. The calling of the Gentiles to this state of salvation was the mystery which had been hidden from all ages, and concerning which the apostle has entered into such a laborious discussion in the Epistle to the Romans; justifying the reprobation as well as the election of the Jews, and vindicating both the justice and mercy of God in the election of the Gentiles. The same subjects are referred to in this epistle, but not in that detail of argumentation as in the former. In both, the national privileges of the Jews are a frequent subject of consideration; and, as these national privileges were intended to point out spiritual advantages, the terms which express them are used frequently in both these senses with no change; and it requires an attentive mind, and a proper knowledge of the analogy of faith, to discern when and where they are to be restricted exclusively to one or the other meaning, as well as where the one is intended to shadow forth the other; and where it is used as expressing what they ought to be, according to the spirit and tenor of their original calling.
Multitudes of interpreters of different sects and parties have strangely mistaken both epistles, by not attending to these most necessary, and to the unprejudiced, most obvious, distinctions and principles. Expressions which point out national privileges have been used by them to point out those which were spiritual; and merely temporal advantages or disadvantages have been used in the sense of eternal blessings or miseries. Hence, what has been spoken of the Jews in their national capacity has been applied to the Church of God in respect to its future destiny; and thus, out of the temporal election and reprobation of the Jews, the doctrine of the irrespective and eternal election of a small part of mankind, and the unconditional and eternal reprobation of the far greater part of the human race, has been formed. The contentions produced by these misapprehensions among Christians have been uncharitable and destructive. In snatching at the shadow of religion in a great variety of metaphors and figures, the substance of Christianity has been lost: and the man who endeavors to draw the contending parties to a consistent and rational interpretation of those expressions, by showing the grand nature and design of these epistles, becomes a prey to the zealots of both parties! Where is truth in the mean time? It is fallen in the streets, and equity is gone backwards; for the most sinister designs and most heterodox opinions have been attributed to those who, regarding the words of God only, have refused to swim with either torrent; and, without even consulting their own peculiar creed, have sought to find out the meaning of the inspired writers, and with simplicity of heart, and purity of conscience, to lay that meaning before mankind.
The Israelites were denominated a peculiar treasure unto God, above all people; a kingdom of priests, and a holy nation, Exo 19:5, Exo 19:6. A holy people whom he had chosen to be a special people unto himself, above all the people who were upon the face of the earth, Deu 7:6. This was their calling, this was their profession, and this was their denomination; but how far they fell practically short of this character their history most painfully proves. Yet still they were called a holy people, because called to holiness, (Lev 11:44; Lev 19:2; Lev 20:7), and separated from the impure and degrading idolatries of the neighboring nations.
Under the New Testament, all those who believe in Christ Jesus are called to holiness - to have their fruit unto holiness, that their end may be eternal life; and hence they are called saints or holy persons. And the same epithets are applied to them as to the Israelites of old; they are lively stones, built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Christ; they are also called a chosen generation, a royal priesthood, a holy nation, a peculiar people, that should show forth the praises of him who had called them from darkness into his marvelous light, Pe1 2:5, Pe1 2:9. All this they were called to, all this was their profession, and to have all these excellences was their indisputable privilege.
As they professed to be what God had called them to be, they are often denominated by their profession; and this denomination is given frequently to those who, in experience and practice, fall far short of the blessings and privileges of the Gospel. The Church of Corinth, which was in many respects the most imperfect, as well as the most impure, of all the apostolic Churches, is nevertheless denominated the Church of God, sanctified in Christ Jesus, and called to be saints, Co1 1:2. That there were many saints in the Corinthian Church, and many sanctified in Christ Jesus both in it and in the Churches of Galatia, the slightest perusal of the epistles to those Churches will prove: but that there were many, and in the Galatian Churches the majority, of a different character, none can doubt; yet they are all indiscriminately called the Churches of God, saints, etc. And, even in those early times, saint appears to have been as general an appellative for a person professing faith in Christ Jesus, as the term Christian is at the present day, which is given to all who profess the Christian religion; and yet these terms, taken in their strict and proper sense, signify, a holy person, and one who has the Spirit and mind of Christ.
In my notes on the Epistle to the Romans I have entered at large into a discussion of the subjects to which I have referred in these observations; and, to set the subject in a clear point of view, I have made a copious extract from Dr. Taylor's Key to that epistle; and I have stated, that a consistent exposition of that epistle cannot be given but upon that plan. I am still of the same opinion. It is by attending to the above distinctions, which are most obvious to all unprejudiced persons, that we plainly see that the doctrines of eternal, unconditional reprobation and election, and the impossibility of falling finally from the grace of God, have no foundation in the Epistle to the Romans. Dr. Taylor has shown that the phrases and expressions on which these doctrines are founded refer to national privileges, and those exclusive advantages which the Jews, as God's peculiar people, enjoyed during the time in which that peculiarity was designed to last; and that it is doing violence to the sense in which those expressions are generally used, to apply them to the support of such doctrines. In reference to this, I have quoted Dr. Taylor; and those illustrations of his which I have adopted, I have adopted on this ground, taking care never to pledge myself to any peculiar or heterodox opinions, by whomsoever held; and, where I thought an expression might be misunderstood, I took care to guard it by a note or observation.
Now I say that it is in this sense I understand the quotations I have made, and in this sense alone these quotations ought to be understood; and my whole work sufficiently shows that neither Dr. Taylor's nor any person's peculiar theological system makes any part of mine; that, on the doctrine of the fall of man or original sin, the doctrine of the eternal deity of Jesus Christ, the doctrine of justification by faith in the atoning blood, and the doctrine of the inspiration and regenerating influence of the Holy Ghost, I stand on the pure orthodox creed, diametrically opposite to that of the Arians and Socinians. Yet this most distinguishing difference cannot blind me against the excellences I find in any of their works, nor can I meanly borrow from Dr. Taylor, or any other author, without acknowledging my obligation; nor could I suppress a name, however obnoxious that might be, as associated with any heterodox system, when I could mention it with deference and respect. Let this be my apology for quoting Dr. Taylor, and for the frequent use I have made of his industry and learning in my exposition of the Epistle to the Romans. If I have quoted, to illustrate the sacred writings, passages almost innumerable from Greek and Roman heathens; from Jewish Talmudists and rabbinical expositors; from the Koran; from Mohammedan writers, both Arabic and Persian; and from Brahminical polytheists; and these illustrations have been well received by the Christian public; surely I may have liberty to use, in the same way, the works of a very learned man, and a most conscientious believer in the books of Divine revelation, however erroneous he may appear to be in certain doctrines which I myself deem of vital importance to the creed of an experimental Christian. Let it not be said that, by thus largely quoting from his work, I tacitly recommend an Arian creed, or any part of that system of theology peculiar to him and his party; I no more do so than the Indian matron who, while she gives the nourishing farina of the cassava to her household, recommends them to drink the poisonous juice which she has previously expressed from it.
After this declaration, it will be as disingenuous as unchristian for either friends or foes to attribute to me opinions which I never held, or an indifference to those doctrines which (I speak as a fool) stand in no work of the kind, in any language, so fully explained, fortified, and demonstrated, as they do in that before the reader. On such a mode of judgment and condemnation as that to which some resort in matters of this kind, I might have long ago been reputed a Pagan or a Mohammedan, because I have quoted heathen writers and the Koran. And, by the same mode of argumentation, St. Paul might be convicted of having abandoned his Jewish creed and Christian faith, because he had quoted the heathen poets Aratus and Cleanthes. The man is entitled to my pity who refuses to take advantage of useful discoveries in the philosophical researches of Dr. Priestley, because Dr. Priestley, as a theologian, was not sound in the faith.
I have made that use of Dr. Taylor which I have done of others; and have reason to thank God that his Key, passing through several wards of a lock which appeared to me inextricable, has enabled me to bring forth and exhibit, in a fair and luminous point of view, objects and meanings in the Epistle to the Romans which, without this assistance, I had perhaps been unable to discover.
I may add, farther, that I have made that use of Dr. Taylor which himself has recommended to his readers: some of his censors will perhaps scarcely believe that the four following articles constitute the charge with which this learned man commences his theological lectures: -
I. "I do solemnly charge you, in the name of the God of truth, and of our Lord Jesus Christ, who is the way, the truth, and the life, and before whose judgment seat you must in no long time appear, that, in all your studies and inquiries of a religious nature, present or future, you do constantly, carefully, impartially, and conscientiously attend to evidence, as it lies in the Holy Scriptures, or in the nature of things and the dictates of reason, cautiously guarding against the sallies of imagination, and the fallacy of ill-grounded conjecture.
II. "That you admit, embrace, or assent to no principle or sentiment, by me taught or advanced, but only so far as it shall appear to you to be justified by proper evidence from revelation, or the reason of things.
III. "That if at any time hereafter any principle or sentiment by me taught or advanced, or by you admitted or embraced, shall, upon impartial and faithful examination, appear to you to be dubious or false, you either suspect or totally reject such principle or sentiment.
IV. "That you keep your mind always open to evidence; that you labor to banish from your breast all prejudice, prepossession, and party zeal; that you study to live in peace and love with all your fellow Christians; and that you steadily assert for yourself, and freely allow to others, the unalienable rights of judgment and conscience." - Taylor's Scheme of Scripture Divinity, preface, page vi.
Thus I have done with Dr. Taylor's works; and thus I desire every intelligent reader to do with my own.
When I was a child I had for a lesson the following words: Despise not advice, even from the meanest; the cackling of geese once preserved the Roman state. And since I became a man, I have learned wisdom from that saying: Blessed are ye who sow beside All Waters; that send forth thither the feet of the Ox and the Ass. May He, who is the way, the truth, and the life, lead the reader into all truth, and bring him to life everlasting! Amen.
Finished the correction for a new edition, Dec. 14th, 1831. - A. C.
Albert Barnes: Notes on the Bible - 1834
6:18: Brethren, the grace ... - See the note at Rom 16:20.
Next: Ephesians Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: the grace: Rom 16:20, Rom 16:24; Co2 13:14; Ti2 4:22; Plm 1:25; Rev 22:21
Geneva 1599
6:18 (12) Brethren, the grace of our Lord Jesus Christ [be] with your (q) spirit. Amen. "[To [the] Galatians written from Rome.]"
(12) Taking his farewell of them, he wishes them grace, and the Spirit against the deceits of the false apostles, who labour to beat those outward things into their brains.
(q) With your minds and hearts.
John Gill
6:18 Brethren,.... So he calls them, to testify his affection for them, notwithstanding their infirmity and instability, and the roughness with which he had treated them; and to show his great humility and condescension in owning the relation, and putting them on a level with himself, which the pride of the false teachers would not suffer them to do.
The grace of our Lord Jesus Christ be with your spirit: which is his concluding benediction and usual salutation and token in all his epistles: he wishes that more gifts of grace might be bestowed upon them; that the Gospel of the grace of God might be continued with them; that the love of Christ might be shed abroad in their hearts; that they might receive out of his fulness grace for grace; that there might be an increase of grace in their souls; that it might abound in them, and they grow in the exercise of it: he does not pray that the law of Moses, or the righteousness of works, but that the grace of Christ might be with them; not in the mere notion of it, but in the spiritual experience of it; that it might be in their hearts, and with their spirits, quickening, comforting, and strengthening them; making them more spiritual and evangelical in their frames and duties, and freeing them from a carnal and legal spirit: to all which he sets his
Amen; signifying his desire that so it might be, and his faith that so it would be. The subscription of the letter follows,
unto the Galatians, written from Rome; where perhaps he was then a prisoner; the Arabic version adds, "by Titus and Luke": who might be sent with it, but the subscriptions of the epistles are not to be depended on.
Robert Jamieson, A. R. Fausset and David Brown
6:18 Brethren--Place it, as Greek, "last" in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of brotherhood as his last parting word (see on Gal 1:6).
be with your spirit--which, I trust, will keep down the flesh (Th1 5:23; Ti2 4:22; Philem 1:25).