Galatians 6:3

Translation
King James Version
For if a man think himself to be something, when he is nothing, he deceiveth himself.
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KJV (with Strong's)
For G1063 if a man G1536 think himself G1380 to be G1511 something G5100, when he is G5607 nothing G3367, he deceiveth G5422 himself G1438.
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Complete Jewish Bible
For if anyone thinks he is something when he is really nothing, he is fooling himself.
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Berean Standard Bible
If anyone thinks he is something when he is nothing, he deceives himself.
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American Standard Version
For if a man thinketh himself to be something when he is nothing, he deceiveth himself.
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World English Bible Messianic
For if a man thinks himself to be something when he is nothing, he deceives himself.
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Geneva Bible (1599)
For if any man seeme to himselfe, that he is somewhat, when he is nothing, hee deceiueth himselfe in his imagination.
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Young's Literal Translation
for if any one doth think himself to be something--being nothing--himself he doth deceive;
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See also
Proverbs 26:121 Corinthians 3:181 Corinthians 8:2Romans 12:31 Corinthians 13:22 Corinthians 3:5Romans 12:16
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In the KJVVerse 29,192 of 31,102

Study This Verse

SUMMARY

Galatians 6:3 delivers a sharp warning against spiritual pride and self-deception, asserting that anyone who perceives themselves as significant when they are, in reality, nothing, is fundamentally deluding themselves. This verse serves as a crucial check on human arrogance, particularly within the context of Christian community and service, emphasizing the necessity of humility and an accurate self-assessment before God.

CONTEXT

  • Literary Context: This verse is situated within the final exhortations of Paul's letter to the Galatians, specifically in a section dealing with practical Christian living and community responsibility (Galatians 6:1-10). Immediately preceding it, Paul instructs believers to restore a brother caught in sin with a spirit of meekness and to bear one another's burdens, thereby fulfilling the law of Christ. Galatians 6:3 acts as a vital counterpoint to these commands, highlighting the internal disposition required for true service and burden-bearing. It warns against the pride that would prevent one from humbly helping others or from acknowledging their own need for help, contrasting the outward act of service with the inward state of the heart. The subsequent verse, Galatians 6:4, further elaborates on the importance of self-examination, reinforcing the call for an honest assessment of one's own spiritual condition and contribution.
  • Historical & Cultural Context: Paul's letter to the Galatians primarily addresses the pervasive issue of legalism, where some Jewish Christians were insisting that Gentile converts must adhere to Mosaic Law, particularly circumcision, in addition to faith in Christ for salvation. This created an environment where spiritual boasting and self-righteousness could easily flourish, as individuals might pride themselves on their adherence to external religious practices rather than on the grace of God. In such a climate, a warning against thinking oneself "something" when one is "nothing" directly challenges the self-exalting tendencies of those who might rely on their own works or perceived spiritual superiority. The cultural backdrop also includes a general human tendency toward self-importance, which Paul consistently confronts throughout his epistles, advocating for a radical humility rooted in the gospel of Christ, which levels all human boasting.
  • Key Themes: Galatians 6:3 powerfully contributes to several overarching themes in Galatians and Pauline theology. It underscores the theme of Humility vs. Pride, directly confronting the human inclination towards self-exaltation and contrasting it with the humble spirit essential for Christian living. This verse also reinforces the theme of Grace vs. Works, as self-deception often stems from a distorted view of one's own merit or contribution, rather than a full reliance on God's unmerited favor. Furthermore, it speaks to Accurate Self-Assessment, urging believers to have a realistic understanding of their spiritual standing, recognizing that apart from Christ, they are truly "nothing" in terms of redemptive power or inherent righteousness. This theme resonates with Paul's broader teaching on the body of Christ, where each member, regardless of perceived status, is dependent on the other and on Christ, as seen in 1 Corinthians 12. The warning here is a safeguard against the spiritual arrogance that can corrupt both individual faith and community harmony, reminding believers that true strength and worth are found only in Christ, not in self-inflated estimations.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • think (Greek, dokéō', G1380): This word signifies "to think," "to seem," or "to suppose." In this context, it carries the nuance of forming an opinion or estimation, often implying a subjective or even mistaken perception. Here, it refers to an individual's internal, self-generated assessment of their own importance or status, which may not align with reality.
  • nothing (Greek, mēdeís', G3367): This strong negative particle means "not even one," emphasizing absolute non-existence or insignificance. When applied to a person, it conveys a profound sense of lack or emptiness, particularly in spiritual terms, highlighting the utter inability or worthlessness of a person apart from God's grace and power.
  • deceiveth (Greek, phrenapatáō', G5422): Derived from words meaning "mind" and "to deceive," this compound verb literally means "to be a mind-misleader" or "to delude one's mind." It denotes a deep, internal self-delusion where one's own thoughts and perceptions lead them astray from the truth. This is not merely a simple error but an active process of self-misguidance, often rooted in pride, leading to a false reality constructed within the individual's own mind.

Verse Breakdown

  • "For if a man think himself to be something,": This clause introduces the premise of the warning. "If a man" (Greek, eí tis) indicates a hypothetical but common scenario. The phrase "think himself to be something" (Greek, dokéō einai ti) describes a person who holds an inflated view of their own importance, abilities, or spiritual standing. This "something" implies a sense of significance, achievement, or superiority, often in comparison to others or in relation to God's work.
  • "when he is nothing,": This is the stark counterpoint to the first clause, revealing the tragic reality of the self-deceived individual. The word "nothing" (Greek, mēdeís) is absolute, signifying a complete lack of inherent worth, power, or spiritual substance apart from God. It underscores humanity's utter dependence on divine grace and highlights the emptiness of self-derived righteousness or strength. This clause exposes the chasm between self-perception and objective truth.
  • "he deceiveth himself.": This concluding clause states the inevitable consequence of such a false self-assessment. The verb "deceiveth" (Greek, phrenapatáō) emphasizes that this delusion is self-inflicted. It's not that someone else is deceiving him, but his own mind is leading him astray. This self-deception is profound, affecting one's core understanding of reality and hindering genuine spiritual growth and humble service.

Literary Devices

Paul employs several potent literary devices in Galatians 6:3 to underscore his warning. The most prominent is Contrast, setting "something" against "nothing" to highlight the stark difference between an inflated self-perception and the objective reality of human frailty apart from God. This creates a powerful rhetorical effect, emphasizing the absurdity of spiritual arrogance. Closely related is Irony, as the individual who "thinks himself to be something" is, in fact, the one most profoundly mistaken, demonstrating a lack of true wisdom. The verse also functions as a direct Warning, a common Pauline rhetorical strategy to caution believers against specific dangers to their faith and conduct. The use of the strong verb phrenapatáō ("deceiveth himself") is a form of Emphatic Language, conveying the gravity and internal nature of this self-delusion, making it clear that the danger lies not just in external appearances but in a corrupted inner state.

THEOLOGICAL AND THEMATIC CONNECTIONS

Galatians 6:3 is a profound theological statement on the nature of humility and the dangers of spiritual pride. It asserts that true spiritual insight begins with an honest assessment of oneself in light of God's absolute sovereignty and grace. To think oneself "something" when one is "nothing" is to ignore the foundational truth of human dependence on God, a truth that runs through all of Scripture. This self-deception prevents genuine worship, hinders service, and ultimately isolates one from the community of faith, which is built on mutual humility and burden-bearing. The verse implicitly champions a theology of grace, where any true worth or ability comes not from human effort or inherent qualities, but as a gift from God, thus leaving no room for boasting.

REFLECTION AND APPLICATION

Galatians 6:3 serves as a perpetual mirror for the soul, challenging us to honestly evaluate our self-perception. In a world that often values self-promotion and outward success, this verse calls us back to the radical humility of Christ. It urges us to consider whether our actions, words, and even our internal thoughts are rooted in a genuine dependence on God or in a subtle, perhaps unconscious, belief in our own inherent significance or spiritual superiority. This isn't about self-deprecation, but about accurate self-assessment in light of God's grace. When we truly grasp that any good in us is a gift from God, and that apart from Him we are indeed "nothing," it frees us from the burden of maintaining a false image and opens us to genuine service, love, and community. It encourages us to embrace our weaknesses, knowing that God's power is made perfect in them, and to serve others not from a place of condescension, but from a shared understanding of our common need for grace.

Questions for Reflection

  • In what areas of my life or spiritual walk might I be subtly "thinking myself to be something" when I am not?
  • How does an accurate understanding of my "nothingness" before God's grace empower me to serve others more humbly?
  • What practical steps can I take to cultivate a more realistic and humble self-assessment, free from self-deception?

FAQ

What does Paul mean by "when he is nothing"? Is this a condemnation of human value?

Answer: Paul's statement "when he is nothing" is not a condemnation of inherent human value as God's creation, nor does it negate the unique worth of each individual. Rather, in this context, "nothing" refers to spiritual efficacy and righteousness apart from Christ. It means that in terms of earning salvation, achieving spiritual standing, or possessing inherent goodness that merits God's favor, humanity on its own is utterly bankrupt. It speaks to our inability to save ourselves or to contribute anything of redemptive value. The point is to dismantle self-reliance and pride, redirecting our focus to God's grace as the sole source of all true spiritual "somethingness." This aligns with Paul's consistent teaching that all have sinned and fall short of the glory of God, and that salvation is by grace through faith, not of works.

CHRIST-CENTERED FULFILLMENT

Galatians 6:3 finds its ultimate fulfillment and antidote in the person and work of Jesus Christ. While humanity, in its fallen state, is prone to thinking itself "something" when it is "nothing," Christ, who was truly "something"—indeed, God incarnate—chose to make Himself "nothing" for our sake. Philippians 2:6-8 beautifully articulates this: though He was in the form of God, Christ did not cling to His divine prerogatives but emptied Himself, taking the form of a servant, even humbling Himself to the point of death on a cross. His perfect humility stands in stark contrast to the self-deception warned against in Galatians 6:3. Jesus never deceived Himself about His identity or mission; He perfectly understood His relationship with the Father and His purpose to redeem humanity. His life is the embodiment of true self-assessment and dependence on God, demonstrating that true greatness is found not in self-exaltation but in humble service and self-sacrifice. Therefore, for the believer, freedom from self-deception comes not through introspection alone, but through fixing our eyes on Jesus, the author and finisher of our faith, whose humility becomes the pattern for our own transformed lives.

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Commentary on Galatians 6 verses 1–10

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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AmbrosiasterAD 384
EPISTLE TO THE GALATIANS 6.4.1
It is true, and no one is unaware of it, that if we consider honestly our acts and thoughts we find ourselves superior to no one and cannot easily pass judgment on another. For the person who is puffed up as if he were something special is misled, since he does not know that humility becomes a means of growth. For he does not have before his eyes the words and deeds of the Savior, who, though he be Lord of all, humbled himself so as to give us a pattern that we might follow should we wish to grow. If we were to exalt ourselves, we would stumble as a result of the ignorance of a heart elated by the hope of presuming to be more worthy of praise.
John ChrysostomAD 407
Homily on Galatians 6
"For if a man thinketh himself to be something, when he is nothing, he deceiveth himself."

Here again he reflects on their arrogance. He that thinks himself to be something is nothing, and exhibits at the outset a proof of his worthlessness by such a disposition.
JeromeAD 420
Commentary on Galatians
(Verse 3) For if anyone thinks that they are something when they are nothing, they deceive themselves. If anyone does not want to bear the burdens of others, and is merciless, satisfied only with their own work and virtue, not seeking what is of others but what is their own, that is, a lover only of themselves and not of God, they deceive themselves. However, it can be read and distinguished in two ways: Either, if anyone thinks that they are something when they are nothing, or in this way: If anyone thinks that they are something, as we will explain later, when they are nothing, they deceive themselves. And this difference resonates more in Greek than in Latin. The first sense of this distinction is: Whoever considers themselves to be something, and is nothing, deceives themselves. The second sense is deeper, and is more pleasing to us: If someone considers themselves to be something, in that they think they are something, not out of kindness towards their neighbor, but out of their own work and effort, judging themselves only by their own virtue, this person, out of this very arrogance, becomes nothing, and deceives themselves: which is better expressed in Greek as φρεναπατᾷ, which means, they deceive their own mind: for which the Latin interpreter has used the phrase, they deceive themselves. But he deceives his own mind, who thinks himself wise, and according to Isaiah, he is wise in himself and understands in his own sight (Isa. V). The understanding of this passage is connected to circumcision and the Law: Whoever is spiritual and does not have mercy on his neighbor, despising the humble because he himself is higher, deceives himself, not knowing that this is the law of the spirit, that we should love one another.
JeromeAD 420
EPISTLE TO THE GALATIANS 3.6.3
This [verse] can be read in two distinct ways.… The sense of the first is “If someone thinks he is something when he is nothing, he deceives himself.” The second is deeper and more meaningful to me: “If someone thinks he is something, by the very fact of thinking himself something and judging himself, not from his love toward his neighbors but from his own work and labors, contented with his own virtue, he himself becomes nothing through this very arrogance and is his own deceiver.” … The meaning of this passage is also linked to circumcision and the law in the following way: One who is spiritual yet has no compassion for his neighbor, despising the lowly because of his own self-elevation, is his own deceiver, not knowing that the spirit of the law adds up finally to loving one another.
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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