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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 6:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Four Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Have a care to preserve concord with the saints. Bear one another's burdens; be not puffed up.
"If we live in the Spirit, let us walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another. Bear ye one another's burdens, and so fulfil the law of Christ. Be not deceived; God is not mocked. Let us not be weary in well-doing: for in due time we shall reap, if we faint not."
The Creator's law, therefore, has received the approval of the rival god, who has, in fact, bestowed upon it not the sentence of a summary dismissal, but the favour of a compendious acceptance; the gist of it all being concentrated in this one precept! But this condensation of the law is, in fact, only possible to Him who is the Author of it. When, therefore, he says, "Bear ye one another's burdens, and so fulfill the law of Christ," since this cannot be accomplished except a man love his neighbour as himself, it is evident that the precept, "Thou shalt love thy neighbour as thyself" (which, in fact, underlies the injunction, "Bear ye one another's burdens"), is really "the law of Christ," though literally the law of the Creator.
By “burdens” he means the needs of the body. So to the extent that anyone is richer in resources, he is called to bear the poor person’s burden and relieve poverty by his abundance.
"Bear ye one another's burdens."
It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offences of others, but even to bear their failings, that their own may in turn be borne by others. As, in the building of a house, all the stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations, and not for the corner so too is it in the body of the Church. The same thing holds in the frame of our own flesh; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building.
"And so fulfil the law of Christ."
He says not "fulfil," but, "complete;" that is, make it up all of you in common, by the things wherein ye bear with one another. For example, this man is irascible, thou art dull-tempered; bear therefore with his vehemence that he in turn may bear with thy sluggishness; and thus neither will he transgress, being supported by thee, nor wilt thou offend in the points where thy defects lie, because of thy brother's forbearing with thee. So do ye by reaching forth a hand one to another when about to fall, fulfil the Law in common, each completing what is wanting in his neighbor by his own endurance. But if ye do not thus, but each of you will investigate the faults of his neighbor, nothing will ever be performed by you as it ought. For as in the case of the body, if one were to exact the same function from every member of it, the body could never consist, so must there be great strife among brethren if we were to require all things from all.
Sin is a burden, as the psalmist affirms. … This burden the Savior bore for us, teaching by his life what we ought to do. He himself bears our iniquities and grieves for us and invites those who are cast down by the burden of sin and the law to take up the light yoke of virtue. Therefore the one who does not demean his brother’s salvation extends his hand as needed. So far as it lies within him he weeps with him as he weeps; he shares the neighbor’s weakness. He counts another’s sins as his own. Such is the one who fulfills the law of Christ through love.
(Vers. 2.) Carry one another's burdens, and thus fulfill the law of Christ. For sin is a burden, and the Psalmist testifies, saying: My iniquities have risen above my head, like a heavy burden weighing me down (Psalm 38:5). And Zechariah, in a vision, saw a weighty lead covering of iniquity (Zechariah 5). The Savior took this burden upon Himself for us, teaching us by His example what we ought to do. For indeed he carries our iniquities, and he grieves for us, and he invites those who are burdened by the weight of sins and the Law to the light burden of virtue, saying: My yoke is easy, and my burden is light. Therefore, whoever does not despair of his brother's salvation, but extends a hand to the one who prays, and as much as he can, weeps with the one who weeps, is weak with the weak, and judges his own sins as those of others, such a person fulfills the law of Christ through charity. What is the law of Christ? This is my commandment, that you love one another (John 13:34). What is the law of the Son of God? Love one another, as I have loved you. How did the Son of God love us? Greater love has no one than this, that someone lay down his life for his friends (John 15:13). Whoever does not have compassion, nor is clothed with the bowels of mercy and tears, although he may be spiritual, will not fulfill the law of Christ. But let us also connect this place with the previous ones. For we follow a twofold understanding. If someone is weak in faith and is still nourished with the milk of infancy, they cannot so quickly transition from legal observance to the spiritual sacraments: you who are stronger, bear their burdens, lest your knowledge cause your brother to stumble, for whom Christ died. Also bear the need of your brother, who aids the burdened poor with the weight of destitution, and makes friends for himself with unjust money (Luke 16), whom Christ addresses after his resurrection: Come to me, blessed of my Father: possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink (Matthew 25:34, 35). According to this meaning, Paul, teaching Timothy in another Epistle, added: Command those who are rich in this present world not to be conceited or to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life (1 Timothy 6:17-19). He who grasps true life, surely the one who speaks: I am the life (John 14:6), fulfills the law of Christ, which aims at life.
The “law of Christ” means the law of love. The one who loves his neighbor fulfills the law. The love of neighbor is strongly commended even in the Old Testament. The apostle elsewhere says that it is by love that all the commands of the law are summed up. If so, then it is evident that even that Scripture which was given to the covenant people was the law of Christ, which, since it was not being fulfilled by fear, he came to fulfill by love. The same Scripture, therefore, and the same law is called the old covenant when it weighs down in slavery those who are grasping after earthly goods. It is called the new testament when it raises to freedom those who are ardently seeking the eternal good.
This means: “You have one deficiency but not another. The neighbor’s case is the opposite. He has another deficit but not the one you have. You must bear his and he yours. For thus is the law of love fulfilled.” By “the law of Christ” he means love, for he himself said, “I give you a new commandment, to love one another.”
There was once a brother who was very eager to seek goodness. Being very disturbed by the demon of lust, he came to a hermit and told him about his thoughts. The hermit was inexperienced and when he heard all this, he was shocked, and said he was a wicked brother, unworthy of his monk’s habit because he had thoughts like that. When the brother heard this, he despaired, left his cell and started on his way back to the world. But by God’s providence, Apollo met him. Seeing he was so upset and sad, he said to him, ‘Son, why are you so unhappy?’ The brother was very embarrassed, and at first said nothing. But when Apollo pressed him to say what was happening to him, he admitted everything and said, ‘It is because lustful thoughts trouble me. I confessed them to that hermit, and he says I now have no hope of salvation. So I have despaired, and am on my way back to the world.’ When Apollo heard this, he went on asking questions like a wise doctor, and gave him this counsel, ‘Do not be cast down, son, nor despair of yourself. Even at my age and with my experience of the spiritual life, I am still troubled by thoughts like yours. Do not fail now; this trouble cannot be cured by our efforts, but only by God’s mercy. Do as I say and go back to your cell.’ The brother did so. Then Apollo went to the cell of the hermit who had made the brother despair. He stood outside the cell, and prayed to the Lord with tears, saying, ‘Lord, you permit men to be tempted for their good; transfer the war that brother is suffering to this hermit: let him learn by experience in his old age what many years have not taught him, and so let him find out how to sympathize with people undergoing this kind of temptation.’ As soon as he ended his prayer he saw a black man standing by the cell firing arrows at the hermit. As though he had been wounded, the hermit began to totter and lurch like a drunken man. When he could bear it no longer, he came out of his cell, and set out on the same road by which the young man started to return to the world. Apollo understood what had happened, and went to meet him. He came up to him and said, ‘Where are you going? Why are you so upset?’ When the hermit saw that the holy Apollo understood what had happened, he was ashamed and said nothing. Apollo said to him, ‘Go back to your cell and see in others your own weakness and keep your own heart in order. For either you were ignorant of the devil in spite of your age, or you were contemptuous, and did not deserve to gain strength by struggling with the devil as all other men must. But struggle is not the right word, when you could not stand up to his attack for one day. This has happened to you because of the young monk. He came to you because he was being attacked by the common enemy of us all. You ought to have given him words of consolation to help him against the devil’s attack but instead you drove him to despair. You did not remember the wise man’s saying, which orders us to deliver the men who are drawn towards death, and not to cease to redeem men ready to be killed. You did not remember our Saviour’s parable, “You should not break the bruised reed, nor quench the smoking flax” (Matt. 12:20). No one can endure the enemy’s clever attacks, nor quench, nor control the leaping fire natural to the body, unless God’s grace preserves us in our weakness. In all our prayers we should ask for his mercy to save us, so that he may turn aside this scourge which is aimed even at you. For he makes a man to grieve, and then lifts him up to salvation; he strikes, and his hand heals; he humbles and exalts; he gives death and then life; he leads to hell and brings back from hell (1 Sam. 2:6). So Apollo prayed again, and at once the hermit was set free from his inner war. Apollo urged him to ask God to give him a wise heart, in order to know how best to speak.
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Summary
Galatians 6:2 serves as a profound call to Christian community, urging believers to actively share and alleviate one another's heavy, oppressive loads. By engaging in this compassionate act of mutual support, they collectively embody and fulfill the very essence of Christ's teaching, which is supremely characterized by sacrificial love. This verse transcends mere social nicety, presenting burden-bearing as a foundational expression of faith and a practical outworking of the Spirit-led life.
Context
Literary Context
Galatians 6:2 is situated within the concluding practical exhortations of Paul's letter to the Galatians, immediately following his fervent theological defense of justification by faith apart from works of the Mosaic Law. Chapter 5 transitions from doctrinal exposition to ethical application, emphasizing life "by the Spirit" rather than "by the flesh" or "by the Law." Specifically, verse 2 directly follows the instruction in Galatians 6:1 to "restore such a one in the spirit of meekness," highlighting a corporate responsibility for the spiritual well-being of fellow believers. This flow establishes a communal ethic where individual freedom in Christ leads not to isolation or license, but to active, loving service and mutual accountability within the body of believers. The subsequent verses, particularly Galatians 6:5, provide a crucial contrast, distinguishing between the "burdens" (heavy, crushing loads) that we are called to bear for others and the "load" (individual responsibilities, accountabilities) that each person must carry for themselves.
Historical & Cultural Context
The early Christian communities, particularly in a region like Galatia, were often tight-knit groups facing external pressures and internal challenges. The concept of "bearing burdens" would have resonated deeply in a society where life was often physically demanding and communal support was essential for survival and well-being. Furthermore, Paul was addressing a specific theological crisis in Galatia, where Judaizers were attempting to impose Mosaic Law observance (like circumcision) on Gentile converts, thereby undermining the sufficiency of Christ's work. In this context, Paul's emphasis on "the law of Christ" would have been revolutionary, shifting the focus from external legalistic adherence to an internal, Spirit-empowered ethic of love. The early church, as depicted in Acts 2:44-45, often practiced a radical form of communal sharing and support, making the instruction to bear one another's burdens a natural extension of their lived experience and a counter-cultural witness to the surrounding Greco-Roman world, which often prioritized individual honor and self-sufficiency.
Key Themes
This verse encapsulates several major theological and narrative themes prevalent in Galatians and the broader Pauline corpus. Firstly, it underscores the theme of mutual responsibility and interdependence within the Christian community, emphasizing that believers are interconnected and called to active care for one another, as seen in 1 Corinthians 12:25-26. Secondly, it highlights agape love as the supreme ethical principle for believers, positing it as the true "law of Christ" that fulfills all other commandments, echoing Romans 13:8-10. This theme directly counters the legalistic tendencies Paul fought against in Galatia, demonstrating that freedom in Christ leads not to antinomianism but to a higher, Spirit-driven morality. Thirdly, it speaks to the practical outworking of faith, asserting that genuine faith is not passive but manifests in tangible acts of compassion and service, aligning with James 2:17. Finally, the verse contributes to the theme of Christian unity and community building, showing how acts of burden-bearing strengthen the bonds between believers and foster a healthy, supportive environment where the grace of God is made visible.
Exposition and Analysis
Key Word Analysis
This verb (G941) means "to lift, literally or figuratively (endure, declare, sustain, receive, etc.):--bear, carry, take up." It implies an active, deliberate, and often strenuous effort to pick up and carry something. It's not merely observing a burden, but actively engaging with it, taking it upon oneself, and enduring the weight alongside or on behalf of another. This suggests a commitment to alleviate, not just acknowledge, suffering.
The noun (G922) refers to "weight; in the New Testament only, figuratively, a load, abundance, authority:--burden(-some), weight." In this context, it specifically denotes a heavy, oppressive, or crushing load – something that is difficult, if not impossible, for one person to carry alone. This is distinct from the "load" (φορτίον, phortion) in Galatians 6:5, which refers to an individual's own manageable responsibility or accountability. Here, báros signifies an overwhelming burden, such as deep grief, severe financial distress, profound spiritual struggle, or a weighty temptation.
This verb (G378) means "to complete; by implication, to occupy, supply; figuratively, to accomplish (by coincidence or obedience):--fill up, fulfill, occupy, supply." When applied to "the law of Christ," it signifies bringing that law to its full expression or completion. It's not just a partial observance, but a comprehensive and active living out of Christ's command. By bearing one another's burdens, believers are not merely following a rule, but are actively embodying and demonstrating the very essence of Christ's character and teaching.
Verse Breakdown
"Bear ye one another's burdens"
This is an imperative command, calling believers to active participation in the lives of their fellow Christians. The plural "ye" emphasizes a collective responsibility. "One another's" (G240, allḗlōn) highlights reciprocity and mutual care within the community. The "burdens" (G922, báros) refer to exceptionally heavy, oppressive loads – those that are too much for an individual to bear alone. This implies a call to compassionate intervention, stepping in to help carry the weight of another's overwhelming difficulties, whether they be emotional, spiritual, physical, or financial. It's an act of deep empathy and practical assistance, recognizing that some struggles are beyond a person's individual capacity.
"and so fulfil the law of Christ"
This clause reveals the profound theological consequence and motivation behind burden-bearing. The conjunction "and so" (G2532, kaí and G3779, hoútō) indicates that the act of bearing burdens is the means by which the "law of Christ" is fulfilled. The "law of Christ" (G3551, nómos and G5547, Christós) is not a new set of legalistic rules, but the supreme commandment of love, as exemplified and taught by Jesus Himself. This is primarily the command to "love one another as I have loved you" (John 13:34). By actively and sacrificially loving and supporting one another, believers embody the very heart of Christ's teaching and demonstrate the true freedom and power of the Spirit-led life, contrasting sharply with the legalism Paul refutes throughout Galatians.
Literary Devices
Paul employs several effective literary devices in Galatians 6:2 to convey his powerful message. The central device is Metaphor, where "burdens" serves as a powerful image for the heavy, oppressive difficulties and struggles that individuals face. This metaphor vividly communicates the weight and crushing nature of these challenges, making the call to "bear" them resonate deeply. The use of the Imperative Mood ("Bear ye") directly commands and exhorts the readers to action, emphasizing the non-negotiable nature of this communal responsibility. Furthermore, there is an implied Antithesis between the "law of Christ" and the Mosaic Law that Paul has been arguing against throughout Galatians. By presenting love as the ultimate fulfillment, he subtly contrasts it with the external, ritualistic demands of the Law, reinforcing his argument that true righteousness comes through faith expressed in love, not through legalistic adherence.
Theological and Thematic Connections
Galatians 6:2 stands as a cornerstone for understanding the practical outworking of Christian liberty and the nature of Spirit-led community. It asserts that genuine freedom in Christ does not lead to self-centered individualism but to a profound, other-centered love that actively seeks to alleviate the suffering of fellow believers. This "law of Christ" is not a new legal code, but the supreme ethical principle of agape love, which encapsulates and transcends all other commandments. By bearing one another's burdens, the church becomes a living demonstration of God's grace and a tangible expression of the Body of Christ, where each member cares for the others, reflecting the very character of God. This mutual support is both a duty and a privilege, transforming individual struggles into shared opportunities for grace and strengthening the bonds of fellowship.
Reflection and Application
Galatians 6:2 calls us beyond mere sympathy to active empathy and tangible service. It challenges us to cultivate a keen awareness of the struggles of those around us—not just the obvious ones, but the hidden burdens of grief, anxiety, financial strain, spiritual doubt, or relational brokenness that people may carry silently. To "bear" a burden means to genuinely enter into another's pain, to share their load, and to actively seek ways to lighten it, whether through a listening ear, practical assistance, financial support, fervent prayer, or simply a compassionate presence. This is not about fixing everyone's problems, but about walking alongside them, offering strength and solidarity when their own capacity is overwhelmed. In doing so, we not only alleviate suffering but also deepen our communal bonds, reflecting the self-giving love of Christ and experiencing the profound joy of living out the gospel in practical, transformative ways.
Questions for Reflection
FAQ
What is the difference between "burdens" in Galatians 6:2 and "load" in Galatians 6:5?
This is a crucial distinction for understanding Paul's teaching on mutual responsibility. In Galatians 6:2, the Greek word for "burdens" is báros (G922), which refers to an exceptionally heavy, oppressive, or crushing weight—something that is too much for an individual to bear alone. These are the extraordinary struggles, crises, or overwhelming difficulties that require communal support. In contrast, in Galatians 6:5, the Greek word for "load" is phortion (G5413), which denotes a more common, manageable load, like a soldier's pack or a ship's cargo. This refers to each individual's personal responsibilities, duties, and accountability before God. While we are called to help others with their overwhelming burdens (báros), each person is ultimately responsible for their own manageable "load" (phortion) of life and faith.
What does Paul mean by "the law of Christ"? Is it a new set of rules?
"The law of Christ" is not a new legalistic code or a return to rule-keeping, but rather the supreme principle of love that characterizes the life of a believer in Christ. It is primarily understood as Jesus' new commandment to "love one another, as I have loved you" (John 13:34). This law is fulfilled not through external adherence to regulations, but through an internal, Spirit-empowered disposition of self-giving love that actively seeks the well-being of others. Paul argues throughout Galatians that believers are free from the Mosaic Law's curse and its inability to justify, but this freedom leads to a higher form of obedience—an obedience of love that truly fulfills the spirit of the Law (Romans 13:8-10). Bearing one another's burdens is presented as the tangible, practical expression of this love.
Christ-Centered Fulfillment
Galatians 6:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent burden-bearer, who willingly took upon Himself the heaviest and most oppressive burden imaginable: the sin of the world. As Isaiah 53:4 prophesied, "Surely he has borne our griefs and carried our sorrows." This was not a burden He merely sympathized with, but one He actively "bore" (bastázō) to the cross, suffering the full weight of divine wrath and human brokenness (1 Peter 2:24). His entire life was an embodiment of the "law of Christ"—a life lived in perfect, self-sacrificial love for others, culminating in His atoning death. By bearing our ultimate burden, Jesus not only provided salvation but also set the perfect example for His followers. When we "bear one another's burdens," we are not only obeying a command but are participating in the very nature of Christ, reflecting His compassion and extending His redemptive work in the world. Our acts of love and service become a tangible expression of the Spirit of Christ dwelling within us, enabling us to live out the "law of Christ" as He did, transforming suffering into opportunities for grace and demonstrating the power of His love to a watching world (Philippians 2:5-8).