TRV
Translation
King James Version
As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
Complete Jewish Bible
Therefore, as the opportunity arises, let us do what is good to everyone, and especially to the family of those who are trustingly faithful.
Berean Standard Bible
Therefore, as we have opportunity, let us do good to everyone, and especially to the family of faith.
American Standard Version
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.
World English Bible Messianic
So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith.
Geneva Bible (1599)
While we haue therefore time, let vs doe good vnto all men, but specially vnto them, which are of the housholde of faith.
Young's Literal Translation
therefore, then, as we have opportunity, may we work the good to all, and especially unto those of the household of the faith.
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In the KJVVerse 29,199 of 31,102
Study This Verse
Commentary on Galatians 6 verses 1–10
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.
I. II. Main points1. 2. Sub-points
The apostle having, in the foregoing chapter, exhorted Christians by love to serve one another (Gal 6:13), and also cautioned us (Gal 6:16) 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, Gal 6:1. 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, Gal 6:2. 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 (Gal 6:3) 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 (Phi 2:3), 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, Co1 13:4), 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, Gal 6:4. 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 Co2 1:12), 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 Gal 6:13), 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 (Gal 6:5), 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 (Gal 6:6): 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, Ti2 4:2. That which they are to declare is the counsel of God, Act 20:27. They are not lords of our faith, but helpers of our joy, Co2 1:24. 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 (Ti1 4:13); they are not to entangle themselves with the affairs of this life (Ti2 2:4), 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, Co1 9:11, Co1 9:13, Co1 9:14.
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 (Gal 6:7): 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 (Gal 6:8) 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, Gal 6:9. 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 (Gal 6:10): As we have therefore an opportunity, etc. 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 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, Ecc 11:2. 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, Mat 26:11. [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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 1
"As, then, we have opportunity, let us do good to all, especially to the household of faith."
TertullianAD 220
Against Marcion Book V
"Let us not be weary in well-doing; " and "as we have opportunity, let us do good." Deny now that the Creator has given a commandment to do good, and then a diversity of precept may argue a difference of gods.
CyprianAD 258
Treatise VIII. On Works and Alms.
And therefore, dearest brethren, whose fear is inclined towards God, and who having already despised and trampled under foot the world, have lifted up your mind to things heavenly and divine, let us with full faith, with devoted mind, with continual labour, give our obedience, to deserve well of the Lord. Let us give to Christ earthly garments, that we may receive heavenly raiment; let us give food and drink of this world, that we may come with Abraham, and Isaac, and Jacob to the heavenly banquet. That we may not reap little, let us sow abundantly. Let us, while there is time, take thought for our security and eternal salvation, according to the admonition of the Apostle Paul, who says: "Therefore, while we have time, let us labour in what is good unto all men, but especially to them that are of the household of faith. But let us not be weary in well-doing, for in its season we shall reap."
CyprianAD 258
Treatise IX. On the Advantage of Patience.
It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; " and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free." We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and liberty, we may attain to the truth and liberty itself; for that very fact that we are Christians is the substance of faith and hope. But that hope and faith may attain to their result, there is need of patience. For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says, "We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it." Therefore, waiting and patience are needful, that we may fulfil that which we have begun to be, and may receive that which we believe and hope for, according to God's own showing. Moreover, in another place, the same apostle instructs the righteous and the doers of good works, and them who lay up for themselves treasures in heaven with the increase of the divine usury, that they also should be patient; and teaches them, saying, "Therefore, while we have time, let us labour in that which is good unto all men, but especially to them who are of the household of faith. But let us not faint in well-doing, for in its season we shall reap." He admonishes that no man should impatiently faint in his labour, that none should be either called off or overcome by temptations and desist in the midst of the praise and in the way of glory; and the things that are past perish, while those which have begun cease to be perfect; as it is written, "The righteousness of the righteous shall not deliver him in whatever clay he shall transgress; " and again, "Hold that which thou hast, that another take not thy crown." Which word exhorts us to persevere with patience and courage, so that he who strives towards the crown with the praise now near at hand, may be crowned by the continuance of patience.
Gaius Marius VictorinusAD 370
EPISTLE TO THE GALATIANS 2.6.10. 17
Hence we are to work, and we are to work good and to work it to all so that there is no partiality toward persons. We are to do nothing except do good and good to all. For indeed if love edifies and every person is beloved, then every good that we work we ought to work on behalf of all.… However, he makes the distinction that the good that we work on behalf of all is to be worked most of all on behalf of the household of faith, that is, those who have come to believing trust in Christ and God. He comes to the climax of his argument in urging this. It was particularly germane to the Galatians. For they, by making certain additions to faith from Judaism, were not acting out of faith. They believed that they would gain fruit from works and mere ritual observance. Therefore he adds, “Let us above all do good to the household of faith, because they have adopted faith in the gospel only, that is, in Christ and God.”
Gaius Marius VictorinusAD 370
EPISTLE TO THE GALATIANS 2.6.10
He gives the strongest possible imperative to well-doing: time is short. Life is quickly reaching its term. The end of the world is at hand. “As we have opportunity” means either while we have our own life or while there is life in this world.
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES
But so that the saints be preferred.
John ChrysostomAD 407
Homily on Galatians 6
"And let us not be weary in well-doing; for in due season we shall reap, if we faint not. So then as we have opportunity, let us work that which is good toward all men, especially toward them that are of the household of faith."
Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to such a height, as to command us to show mercy both to Jews and Greeks, in the proper gradation indeed, but still to show mercy. And what is this gradation? it consists in bestowing greater care upon the faithful. His endeavor here is the same as in his other Epistles; he discourses not merely of showing mercy, but of doing it with zeal and perseverance, for the expressions of "sowing" and of "not fainting" imply this. Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest. Among husbandmen, not only the sower but also the reaper endures much labor, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shows by the words, "for in due season we shall reap, if we faint not." By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, "As we have therefore opportunity, let us do good." As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins (Mat. xxv: 1 ff) bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity. And so does the rich man who neglected Lazarus (Luke xvi: 19.) for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire. Therefore he says, "as we have opportunity, let us work that which is good toward all men," hereby especially also setting them free from the narrow-mindedness of the Jews. For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.
JeromeAD 420
EPISTLE TO THE GALATIANS 3.6.10
It seems to me possible that this passage relates to an earlier statement, so that he is using the name “household of faith” to refer to teachers, who ought, as he says, to be supplied with all that is reckoned good by those who hear them.
JeromeAD 420
Commentary on Galatians
(V. 10) Therefore, while we have time, let us do good to all, especially to those who belong to the family of faith. It is the time of sowing, as we have said, the present time, and the lifespan we are running. In this life, we are allowed to sow what we desire; when this life passes, the time for action is taken away. Thus, the Savior says: Work while it is day; night is coming when no one can work (John 9:4). The word of God has risen for us, the true sun, and the beasts have returned to their dens. Let us proceed as humans to our task, and let us labor until evening, as it is mystically sung in the psalm: You have set darkness, and it is night. The wild animals themselves will pass by, roaring lion cubs, to snatch and seek food from God. The sun rises, and they are gathered, and they sleep in their dens. Man goes out to his work, and to his labor until evening. (Ps. 103, 20-23). Whether we are sick or healthy, humble or powerful, poor or rich, unknown or honored, hungry or satisfied, let us do everything in the name of the Lord with patience and equanimity, and that which is written will be fulfilled in us: For those who love the Lord, all things work together for good. Anger itself and desire, and the harm that desires vengeance, if I restrain myself; if for the sake of God I hold my tongue; if, at every prick of disturbance and the incentives of vice, I recall the sight of God watching over me, they become opportunities for triumph. Let us not say in giving alms: 'This person is a friend, that person I do not know; this one deserves to receive, that one should be despised.' Let us imitate our Father, who makes His sun rise upon the good and the evil, and causes rain to fall upon the just and unjust (Matt. V). The fountain of goodness is open to all. The servant and the free, the commoner and the king, the rich and the poor all likewise drink from it. When a lamp is lit in a house, it shines equally for everyone. But if the reins of generosity are loosened for all indiscriminately, how much more so for members of the household of faith and for Christians, who have the same Father and are called by his name as their master! Moreover, it seems to me that this passage can be connected to the previous ones, in which he calls the members of the household of faith 'masters,' to whom he had ordered all good things to be ministered by their listeners. The course of this life is short. This very thing that I speak, that I say, that I write, that I correct, that I reread, from my time either grows or diminishes for me. Titus, son of Vespasian, who, after the revenge for the blood of Domitian, having overthrown Jerusalem, entered Rome as conqueror, is said to have been of such goodness, that one evening, late, while he was remembering, at dinner, that he had done nothing good that day, he said to his friends: Today, I have lost the day. We think that we do not lose for ourselves the hour, the day, the moments, the time, the ages, when we speak idle words, for which we will have to give an account on the day of judgment (Matt. XII)? But if he said and did this naturally without Law, without the Gospel, without the Savior, and the doctrine of the apostles: what should we do, in whose condemnation Juno holds all, and Vesta holds the virgins, and other idols? Blessed John the evangelist, while he was staying in Ephesus until his extreme old age, and was barely brought to the church among the hands of the disciples, and could not join words into more sentences, he used to say nothing else in each collection but this: Little children, love one another. Finally, the disciples and brothers who were present, tired of hearing the same things always, said: Master, why do you always speak like this? He responded with a worthy sentence from John: Because it is the commandment of the Lord, and if it is done alone, it is enough. This is why the present commandment of the Apostles is: Let us do good to all, especially to the household of faith.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
A brother said to Poemen, ‘If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.’ The hermit said to him, ‘Even if it is done to please men, we still ought to give our brothers what they need.’ He told him this parable: ‘In a town there were two farmers. One of them sowed seed, and gathered a poor harvest; the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?’ The brother answered, ‘The one who sowed seed, even if the harvest was poor.’ He said, ‘It is the same for us. We sow a few seeds, and they are poor, but in the time of famine we shall not die.’
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Galatians 6:10 provides a concluding ethical imperative within Paul's letter, urging believers to actively pursue acts of benevolence. It emphasizes a two-tiered approach to Christian charity: a universal call to "do good unto all," demonstrating a broad, Christ-like love for humanity, coupled with a specific, prioritized responsibility to care for "the household of faith," recognizing the unique familial bond and mutual obligations within the spiritual community. This verse underscores the practical outworking of faith, translating theological truth into tangible expressions of love and service, particularly when opportune moments arise.
CONTEXT
Literary Context: Galatians 6:10 serves as a climactic summary of Paul's ethical instructions in the latter part of his letter. The preceding verses establish foundational principles for Christian conduct within the community. Paul first calls believers to mutual burden-bearing, highlighting the communal aspect of the law of Christ (Galatians 6:2). He then transitions to the principle of sowing and reaping, asserting that those who sow to the Spirit will reap eternal life, while those who sow to the flesh will reap corruption (Galatians 6:7-8). This agricultural metaphor is immediately followed by an exhortation not to grow weary in doing good, with the assurance that a harvest will come in due season (Galatians 6:9). Thus, Galatians 6:10 acts as the practical application and summation of these principles, directing the "doing good" that was previously encouraged, specifying both its timing ("as we have therefore opportunity") and its recipients ("all men, especially unto them who are of the household of faith"). It is a bridge from the theological arguments against legalism to the practical outworking of Spirit-led living.
Historical & Cultural Context: The church in Galatia was grappling with the influence of Judaizers who insisted that Gentile Christians must adhere to Mosaic Law, particularly circumcision, for salvation. Paul's letter vigorously refutes this, asserting salvation by grace through faith in Christ alone. In this context, the call to "do good" is not a return to legalistic works for salvation, but rather the natural fruit of a life transformed by the Spirit. In the Greco-Roman world, philanthropy often served as a means of gaining social status or political influence, or was limited to one's own kin or social group. Paul's instruction transcends these cultural norms by advocating for universal benevolence ("unto all men") while simultaneously prioritizing the unique needs of the Christian community, which was often marginalized and in need of internal support. The concept of a "household" (οἶκος) was central to ancient society, signifying not just a family unit but an entire economic and social entity, including servants and dependents. Applying this to the "household of faith" underscores the deep, familial bond and mutual responsibility among believers, a radical redefinition of community in their time.
Key Themes: Galatians 6:10 encapsulates several key themes prevalent throughout Paul's letter and the broader New Testament. Foremost is the theme of Christian Liberty and Responsibility, demonstrating that freedom from the Law does not lead to license but to a Spirit-empowered life of love and service (Galatians 5:13). It also highlights Practical Love (Agape) as the defining characteristic of believers, moving beyond mere theological assent to tangible acts of kindness and support. This love is both expansive, extending to all humanity, and intensive, focusing particularly on fellow believers, reflecting the New Testament emphasis on the unity and mutual care within the body of Christ (Ephesians 4:1-3). The verse further emphasizes the Urgency of Opportunity, teaching believers to be discerning and proactive in seizing moments to do good, rather than passively waiting. Finally, it reinforces the Community of Faith as a distinct and prioritized sphere of Christian responsibility, where believers are called to bear one another's burdens and cultivate a strong, supportive spiritual family, echoing the principle found in 1 Corinthians 12:25.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Exhortation throughout this verse, directly commanding and encouraging believers to act. The imperative "let us do good" is a clear call to action. A significant device is Emphasis through Prioritization, seen in the phrase "especially unto them who are of the household of faith." This structure highlights a specific group within a broader category, underscoring a particular responsibility without negating the general one. The phrase "household of faith" functions as a powerful Metaphor, portraying the community of believers as a family unit, implying intimacy, mutual dependence, and shared responsibility, much like a physical household. This familial imagery evokes a sense of belonging and deep communal obligation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 6:10 stands as a powerful theological statement on the nature of Christian love and responsibility. It articulates a balanced approach to benevolence, rooted in the understanding that genuine faith is active and outwardly expressed. The call to do good "unto all men" reflects the universal scope of God's love, which extends to all humanity, mirroring the divine grace that is offered to everyone. Simultaneously, the prioritized care for "the household of faith" underscores the unique and profound bond among believers, who are united by the Spirit and called to function as a supportive, mutually dependent family. This dual emphasis prevents both an insular, exclusive Christianity and a diluted, unfocused benevolence, ensuring that the church is both a light to the world and a haven for its members. It teaches that our spiritual freedom in Christ is not for self-indulgence but for serving others, with a particular focus on nurturing the body of Christ.
REFLECTION AND APPLICATION
Galatians 6:10 is a profound call to intentional and discerning action in our daily lives. It challenges us to move beyond passive goodwill to active benevolence, recognizing that opportunities to "do good" are not random occurrences but divine appointments. This verse prompts us to cultivate a mindset of readiness, always looking for ways to be a blessing to those around us. It encourages us to consider our spheres of influence—our families, workplaces, neighborhoods, and communities—as fertile ground for sowing acts of kindness, compassion, and practical help. Furthermore, it places a special emphasis on our responsibility within the Christian family. Are we actively seeking out and meeting the needs of our brothers and sisters in Christ? Are we quick to offer support, encouragement, and practical assistance to those within the "household of faith" who are struggling, hurting, or in need? Living out this verse means embodying Christ's love in a tangible, prioritized way, ensuring that both the world sees our good works and that the church thrives as a loving, supportive community.
Questions for Reflection
FAQ
Why does Paul say "especially unto them who are of the household of faith" when we are called to love everyone?
Answer: Paul's instruction here is not about exclusion but about priority and emphasis. While Christians are indeed called to love and do good to all people, reflecting God's universal love, there is a unique and intensified responsibility towards fellow believers. This is because the "household of faith" represents the spiritual family of God, bound by a common faith, shared spiritual journey, and mutual dependence as members of Christ's body. Just as a physical family has a primary responsibility to care for its own, the spiritual family has a special obligation to support, encourage, and meet the needs of its members. This ensures the internal health and strength of the church, enabling it to be a more effective witness to the world. It's about building a strong base of love and support within the community so that it can then effectively extend that love outward.
CHRIST-CENTERED FULFILLMENT
Galatians 6:10 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the quintessential example of one who seized every "opportunity" to "do good," tirelessly ministering to the sick, feeding the hungry, teaching the lost, and ultimately offering Himself as the perfect sacrifice. His life was a continuous act of benevolence "unto all men," demonstrating God's boundless love for a fallen world, as powerfully articulated in John 3:16. Yet, Jesus also showed a profound, "especially" prioritized care for His disciples, the nascent "household of faith." He poured His life into them, teaching them, praying for them, and preparing them to carry on His mission, as seen in His intimate final discourses in John 14-17. His command to "love one another as I have loved you" in John 13:34 directly establishes the priority of love within the Christian community. Thus, believers, empowered by the Spirit of Christ, are called to emulate His pattern: extending compassion and good works universally, while simultaneously nurturing and strengthening the bonds of love and mutual support within the church, reflecting the very heart of the One who gave Himself for both the world and His bride.