Are contrary (ἀντίκειται)

The verb means to lie opposite to; hence to oppose, withstand. The sentence these - to the other is not parenthetical.

So that (ἵνα)

Connect with these are contrary, etc. Ἵνα does not express result, but purpose, to the end that, - the purpose of the two contending desires. The intent of each principle in opposing the other is to prevent man's doing what the other principle moves him to do.

Cannot do (μὴ ποιῆτε)

A mistake, growing out of the misinterpretation of ἵνα noted above. Rather, each works to the end that ye may not do, etc.

The things that ye would (ἃ ἐὰν θέλητε)

The things which you will to do under the influence of either of the two contending principles. There is a mutual conflict of two powers. If one wills to do good, he is opposed by the flesh: if to do evil, by the Spirit.

The question is, which of these two powers shall prevail. If the Spirit, then you are free men, no longer under the law. Comp. Romans 6:11, Romans 6:14.

Under the law (ὑπὸ νόμον)

The Mosaic law. We might have expected, from what precedes, under the flesh. But the law and the flesh are in the same category. Circumcision was a requirement of the law, and was a work of the flesh. The ordinances of the law were ordinances of the flesh (Hebrews 9:10, Hebrews 9:13); the law was weak through the flesh (Romans 8:3). See especially, Galatians 3:2-6. In Philippians 3:3 ff. Paul explains his grounds for confidence in the flesh as his legal righteousness. The whole legal economy was an economy of the flesh as distinguished from the Spirit.

Manifest

You have a clearly defined standard by which to decide whether you are led by the Spirit or by the flesh. Each exhibits its peculiar works or fruits.

Adultery (μοιχεία)

To be dropped from the text.

Uncleanness (ἀκαθαρσία)

See on 1 Thessalonians 2:3.

Lasciviousness (ἀσελγεια)

See on Mark 7:22.

Witchcraft (φαρμακία)

Or sorcery. Elsewhere only Revelation 18:23. From φάρμακον a drug. In lxx, see Exodus 7:11; Wisd. 12:4; Isaiah 47:9. Comp. Acts 19:19, περίεργα curious arts, note.

Wrath (θυμοί)

Lit. wraths. See on John 3:36.

Strife (ἐριθίαι)

More correctly, factions. From ἔριθος a hired servant. Ἑριθία is, primarily, labor for hire (see Tob. 2:11), and is applied to those who serve in official positions for hire or for other selfish purposes, and, in order to gain their ends, promote party spirit or faction.

Seditions (διχοστασίαι)

Better, divisions. Only here and Romans 16:17. Once in lxx, 1 Macc. 3:29.

Heresies (αἱρέσεις)

In Paul only here and 1 Corinthians 11:19. See on 2 Peter 2:1. Parties, into which divisions crystallize.

Murders

Omit from the text.

Revelings (κῶμοι)

Comp. Romans 13:13; 1 Peter 4:3. In both passages coupled with drunkenness as here. See on 1 Peter 4:3.

I tell you before (προλέγω)

Better beforehand, or as Rev. I forewarn you. Po. Comp. 2 Corinthians 13:2; 1 Thessalonians 3:4.

The kingdom of God

See on Luke 6:20.

The fruit of the Spirit (ὁ καρπὸς τοῦ πνεύματος)

The phrase N.T.o. Fruit, metaphorical, frequent in N.T., as Matthew 3:8; Matthew 7:16; John 4:36; John 15:8; Romans 1:13; Romans 6:21, etc. We find fruit of light (Ephesians 5:9); of righteousness (Philippians 1:11); of labor (Philippians 1:22); of the lips (Hebrews 13:15). Almost always of a good result.

Love (ἀγάπη)

Comp. love of the Spirit, Romans 15:30. In Class. φιλεῖν is the most general designation of love, denoting an inner inclination to persons or things, and standing opposed to μισεῖν or ἐχθαίρειν to hate. It occasionally acquires from the context a sensual flavor, as Hom. Od. xviii. 325; Hdt. iv. 176, thus running into the sense of ἐρᾶν which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. Στέργειν (not in N.T., lxx, Sir. 27:17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike φιλεῖν, it has a distinct moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's own. Aristotle (Nic. ix. 7, 3) speaks of poets as loving (στέργοντες) their own poems as their children. See also Eurip. Med. 87. Ἁγαπᾶν is to love out of an intelligent estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as ἐρᾶν. It is not, like φιλεῖν, attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While φιλεῖν contemplates the person, ἀγαπᾶν contemplates the attributes and character, and gives an account of its inclination. Ἁγαπᾶν is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affectionate. Even in classical usage, however, the distinction between ἀγαπᾶν and φιλεῖν is often very subtle, and well-nigh impossible to express.

In N.T. ἐπιθυμαῖν to desire or lust is used instead of ἐρᾶν. In lxx ἀγαπᾶν is far more common than φιλεῖν. Φιλεῖν occurs only 16 times in the sense of love, and 16 times in the sense of kiss; while ἀγαπᾶν is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of love to one's neighbor and to the stranger, of husband for wife, of love for God's house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea for his adulterous wife, of Amnon's love for Tamar, of Solomon's love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteousness, devouring words, cursing, death, silver.

The noun ἀγάπη, oClass., was apparently created by the lxx, although it is found there only 19 times. It first comes into habitual use in Christian writings. In N.T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with φίλος, as φιλαδελφία, φιλαργυρία, φιλανθρωπία. Both verbs, φιλεῖν and ἀγαπᾶν occur, but ἀγαπᾶν more frequently. The attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ἀγαπᾶν. The distinction is rather between ἀγαπᾶν and ἐπιθυμεῖν than between ἀγαπᾶν and φιλεῖν. Love, in this passage, is that fruit of the Spirit which dominates all the others. See Galatians 5:13, Galatians 5:14. Comp. 1 Corinthians 13:1-13; 1 John 2:5, 1 John 2:9-11; 1 John 3:11, 1 John 3:14-16; 1 John 4:7-11, 1 John 4:16-21; 1 John 5:1-3.

Joy (χαρά)

Comp. joy of the Holy Ghost, 1 Thessalonians 1:6, and see Romans 5:2; Romans 14:17; Romans 15:13; 2 Corinthians 6:10; Philippians 1:25; Philippians 4:4; 1 Peter 1:8; 1 John 1:4.

Peace (εἰρήνη)

See on 1 Thessalonians 1:1. Here of mutual peace rather than peace with God.

Long suffering (μακροθυμία)

See on be patient, James 5:7, and comp. Romans 2:4; 2 Corinthians 6:6; Ephesians 4:2; Colossians 1:11.

Gentleness (χρηστότης)

See on good, Romans 3:12; see on easy, Matthew 11:30; see on gracious, 1 Peter 2:3. Better, kindness; a kindness which is useful or serviceable.

continued...

Meekness (πραΰ̀της)

See on meek, Matthew 5:5.

Temperance (ἐγκράτεια)

Only here by Paul. He alone uses ἐγκρατεύεσθαι to have continency, 1 Corinthians 7:9; 1 Corinthians 9:25. See on is temperate, 1 Corinthians 9:25. The word means self-control, holding in hand the passions and desires. So Xen. Mem. i. 2, 1, of Socrates, who was ἐγκρατεστατος most temperate as to sexual pleasures and pleasures of the appetite.

Such (τοιούτων)

Such things, not persons.

There is no law (οὐκ ἔστιν νόμος)

Against such virtues there is no law to condemn them. The law can bring no charge against them. Comp. 1 Timothy 1:9,1 Timothy 1:10.

They that are Christ's (οἱ δὲ τοῦ Χριστοῦ)

The best texts add Ἱησοῦ they that are of Christ Jesus. Belong to him. The exact phrase only here. But see 1 Corinthians 1:12; 1 Corinthians 3:23; 1 Corinthians 15:23; 2 Corinthians 10:7, Galatians 3:29.

Have crucified the flesh (τὴν σάρκα ἐσταύρωσαν)

The phrase only here. Comp. Galatians 2:20; Galatians 6:14; Romans 6:6. The line of thought as regards death to sin is the same as in Romans 6:2-7, Romans 6:11; as regards death to the law, the same as in Romans 7:1-6.

Affections (παθήμασιν)

Better, passions. Often sufferings, as Romans 8:18; 2 Corinthians 1:5, 2 Corinthians 1:6, 2 Corinthians 1:7; Philippians 3:10; Hebrews 2:9. Often of Christ's sufferings. Comp. passions of sins, Romans 7:5 (see on motions). olxx, where we find πάθος in both senses, but mostly sufferings. Πάθος also in N.T., but rarely and Po. See Romans 1:26; Colossians 3:5; 1 Thessalonians 4:5 : always of evil desires.

Lipsius makes this verse the beginning of ch. 6. Weizscker begins that chapter with Galatians 5:26. There seems to be no sufficient reason. Galatians 5:25 is connected naturally with the immediately preceding line of thought. "Such being your principle of life, adapt your conduct (walk) to it." The hortatory form of Galatians 5:26, and its contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, Galatians 5:15, and envyings, Galatians 5:21. The connection of the opening of ch. 6 with the close of ch. 5 is not so manifest; and the address brethren and the change to the second person (Galatians 6:1) seem to indicate a new section.

In the Spirit (πνεύματι)

Better, by the Spirit, the dative being instrumental as Galatians 5:16.

Walk (στοιχῶμεν)

A different word from that in Galatians 5:16. Only in Paul, except Acts 21:24. From στοίχος a row. Hence, to walk in line; to march in battle order (Xen. Cyr. vi. 3, 34). Συνστοιχεῖ answereth to, Galatians 4:25 (note). See also on στοιχεία elements, Galatians 4:3. Paul uses it very graphically, of falling into line with Abraham's faith, Romans 4:12.

Desirous of vainglory (κενόδοξοι)

N.T.o. Better, vainglorious. The noun κενοδοξία vainglory only Philippians 2:3. In lxx see Wisd. 14:14; 4 Macc. 2:15; 8:18. Originally, vain opinion, error. Ignatius, Magn. xi., speaks of falling into ἄγκιστρα τῆς κενοδοξίας the hooks or clutches of error. Δόξα has not the sense of opinion in N.T., but that of reputation, glory. This compound means having a vain conceit of possessing a rightful claim to honor. Suidas defines any vain thinking about one's self. It implies a contrast with the state of mind which seeks the glory of God. The modes in which vainglory may show itself are pointed out in the two following participles, provoking and envying.

Provoking (προκαλούμενοι)

N.T.o. lxx, only 2 Macc. 8:11. Lit. calling forth, challenging, and so stirring up strife. Very common in Class.

Overtaken in a fault (προλημφθῇ - ἔν τινι παραπτώματι)

The verb means lit. to take before; to anticipate or forestall. Elsewhere only Mark 14:8; 1 Corinthians 11:21. lxx, Wisd. 18:17. Not, be detected in the act by some one else before he can escape, but surprised by the fault itself; hurried into error. Thus πρὸ has the sense of before he is aware, and ἐν is instrumental, by. For fault or trespass, see on Matthew 6:14.

Spiritual (πνευματικοὶ)

Comp. 1 Corinthians 3:1. Mostly in Paul. See 1 Peter 2:5. Those who have received the Spirit and are led by him. See Galatians 3:2, Galatians 3:3, Galatians 3:5, Galatians 3:14; Galatians 4:6; Galatians 5:5, Galatians 5:16, Galatians 5:18, Galatians 5:25. He leaves it to the readers' own conscience whether or not they answer to this designation.

Restore (καταρτίζετε)

See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10.

Spirit of meekness

Comp. 1 Corinthians 4:21. Led by the Spirit of God, whose fruit is meekness (Galatians 5:23). For the combinations of πνεῦμα with genitives, see on Romans 8:4, p. 87.

Considering (σκοπῶν)

Only in Paul, except Luke 11:35. The verb means to look attentively; to fix the attention upon a thing with an interest in it. See Romans 16:17; 2 Corinthians 4:18; Philippians 2:4; Philippians 3:17. Hence, often, to aim at (comp. σκοπὸν mark, Philippians 3:14). Schmidt (Syn.) defines: "To direct one's attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment." Notice the passing to the singular number - "considering thyself." The exhortation is addressed to the conscience of each. Before you deal severely with the erring brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact.

One another's burdens (ἀλλήλων τὰ βάρη)

The emphasis is on one another's, in contrast with the selfishness which leaves others to take care of themselves. The primary reference in burdens is to moral infirmities and errors, and the sorrow and shame and remorse which they awaken in the offender.

So (οὗτως)

By observing this injunction.

Fulfill (ἀναπληρώσατε)

The verb denotes, not the filling up of a perfect vacancy, as the simple πληροῦν, but the supplying of what is lacking to fulness; the filling up of a partial void. Comp. 1 Corinthians 16:17; Philippians 2:30; 1 Thessalonians 2:16.

Think (δοκεῖ)

Sometimes rendered seems, 1 Corinthians 12:22; 2 Corinthians 10:9; Galatians 2:9; but think is Paul's usual meaning. Comp. Matthew 3:9; 1 Corinthians 11:16; Philippians 3:4.

To be something (εἶναί τι)

For the phrase see Acts 5:36; Acts 8:9; 1 Corinthians 3:7; 1 Corinthians 10:19; Galatians 2:6; Galatians 6:15.

Deceiveth (φρεναπατᾷ)

N.T.o. olxx, oClass. See the noun φεναπάτης deceiver, Titus 1:10. Denoting subjective deception; deception of the judgment. The simple ἀπατᾶν to deceive, Ephesians 5:6; 1 Timothy 2:14; James 1:26, and often in lxx. Lightfoot thinks the compound verb may possibly have been coined by Paul.

Prove (δοκιμαζέτω)

In Class. of assaying metals Comp. lxx, Proverbs 8:10; Proverbs 17:3; Sir. 2:5: also 1 Corinthians 3:13; 1 Peter 1:7. It is the classical verb for testing money; see Plato, Tim. 65 C. Δοκιμάζειν and πυροῦσθαι to burn or try by fire occur together, Jeremiah 9:7; Psalm 11:6; Psalm 65:10. Generally, to prove or examine, as 1 Corinthians 11:28; 1 Thessalonians 5:21. To accept that which is approved, 1 Corinthians 16:3; 2 Corinthians 8:22; 1 Thessalonians 2:4.

Rejoicing (τὸ καύχημα)

Better, as giving the force of the article, "his glorying." Καύχημα is the matter or ground of glorying, see Romans 4:2; 1 Corinthians 9:15; not the act (καύχησις), as Romans 3:27; 2 Corinthians 1:12.

In himself (εἰς ἑαυτὸν)

Better, with regard to himself, or as concerns. For this use of εἰς see Romans 4:20; Romans 15:2; Romans 16:6; Ephesians 3:16. Not, he will keep his glorying to himself or abstain from boasting. He means that if, on examination, one finds in himself anything to boast of, his cause of boasting will lie simply and absolutely in that, and not in his merit as compared, to his own advantage, with that of another.

Another (τὸν ἕτερον)

Better, the other, or, as Rev., his neighbor. See on Matthew 6:24.

Bear ye one another's burdens: every man shall bear his own burden. A kind of paradox of which Paul is fond. See Philippians 2:12, Philippians 2:13; 2 Corinthians 6:8-10; 2 Corinthians 7:10; 2 Corinthians 12:10. Paul means, no one will have occasion to claim moral superiority to his neighbor, for (γὰρ) each man's self-examination will reveal infirmities enough of his own, even though they may not be the same as those of his neighbor. His own burdens will absorb his whole attention, and will leave him no time to compare himself with others.

His own burden (τὸ ἴδιον φορτίον)

For ἴδιον own, see on 1 Timothy 6:1. With φορτίον burden comp. βάρη burdens, Galatians 6:2. It is doubtful whether any different shade of meaning is intended. Originally βάρη emphasizes the weight of the burden, φορτίον simply notes the fact that it is something to be born (φέρειν), which may be either light or heavy. See Matthew 11:30; Matthew 23:4; Psalm 37:4; Luke 11:46. Comp. Acts 27:10, the lading of a ship.

But, although each man is thus individualized as regards his burdens, Christian fellowship in all morally good things is to be maintained between the teacher and the taught. The passage is often explained as an injunction to provide for the temporal wants of Christian teachers. But this is entirely foreign to the course of thought, and isolates the verse from the context on both sides of it. As Galatians 6:1-5 refer to moral errors, in all good things has naturally the same reference, as do good in Galatians 6:10 certainly has. The exhortation therefore is, that the disciple should make common cause with the teacher in everything that is morally good and that promotes salvation. The introduction at this point of the relation of disciple and teacher may be explained by the fact that this relation in the Galatian community had been disturbed by the efforts of the Judaising teachers, notably in the case of Paul himself; and this disturbance could not but interfere with their common moral effort and life.

Him that is taught (ὁ κατηχούμενος)

See on Luke 1:4.

In the word (τὸν λόγον)

The gospel. Usually in Paul with some qualifying word, as of God. Comp. Acts 4:4; Acts 8:4; Acts 11:19; Acts 14:25; Acts 16:6; 1 Thessalonians 1:6; Colossians 4:3.

Communicate (κοινωνείτω)

Hold fellowship with; partake with. Not impart to. The word is used of giving and receiving material aid (Philippians 4:15): of moral or spiritual participation (Romans 15:27; 1 Timothy 5:22; 2 John 1:11): of participation in outward conditions (Hebrews 2:14): in sufferings (1 Peter 4:13).

Be not deceived (μὴ πλανᾶσθε)

For the phrase see 1 Corinthians 6:9; 1 Corinthians 15:33; James 1:16. Deceive is a secondary sense; the primary meaning being lead astray. See on Mark 12:24. The connection of the exhortation may be with the entire section from Galatians 6:1 (Eadie and Sieffert), but is more probably with Galatians 6:6. The Galatians are not to think that it is a matter of no consequence whether their fellowship be with their Christian teachers who preach the word of truth, or with the Judaising innovators who would bring them under bondage to the law.

Is not mocked (οὐ μυκτηρίζεται)

N.T.o. Quite often in lxx. See 1 Kings 18:27; 2 Kings 19:21; Job 22:19; Proverbs 1:30. Also the noun μυκτηρισμός mockery, Job 34:7; Psalm 34:16. See Ps. of Sol. 4:8. The verb, literally, to turn up the nose at. Comp. Horace, Sat. i. 6, 5, naso suspendis adunco, ii. 8, 64; Epist. i. 19, 45.

That (τοῦτο)

Most emphatic. That and nothing else. Comp. Matthew 7:16; 2 Corinthians 9:6.

To his flesh (εἰς τὴν σάρκα ἑαυτοῦ)

Rather, his own flesh. Ἑις into: the flesh being conceived as the soil into which the seed is cast. Comp. Matthew 13:22. His own, because the idea of personal, selfish desire is involved.

Corruption (φθοράν)

Primarily, destruction, ruin; but it also has the sense of deterioration, decay, as 1 Corinthians 15:42. Comp. Aristotle, Rhet. iii. 3, 4: "And thou didst sow (ἔσπειρας) shamefully (αἰσχρῶς) and didst reap (ἐθερίσας) miserably (κακῶς)." See also Plato, Phaedrus, 260 D, and on defile, Romans 3:17.

The Spirit

The Holy Spirit: not the higher nature of man.

Eternal life (ζωὴν αἰώνιον)

See on 2 Thessalonians 1:9 (additional note).

Be weary (ἐνκακῶμεν)

Lit. faint or lose heart. Comp. 2 Thessalonians 3:13.

In due season (καιρῷ ἰδίῳ)

In the season which is peculiarly the harvest-time of each form of well-doing. See on Galatians 6:5.

Faint (ἐκλυόμενοι)

Only here in Paul. See Matthew 15:32; Mark 8:3; Hebrews 12:3, Hebrews 12:5. Lit. to be loosened or relaxed, like the limbs of the weary.

As we have opportunity (ὡς καιρὸν ἔχωμεν)

As there is a proper season for reaping, there is likewise a proper season for sowing. As this season comes to us, let us sow to the Spirit by doing good. Comp. Ephesians 5:16; Colossians 4:5.

Let us do good (ἐργαζώμεθα τὸ ἀγαθὸν)

Let us work the good. For the distinctive force of ἐργάζεσθαι see on 3 John 1:5; and for ποιεῖν to do, see on John 3:21. Comp. Colossians 3:23 where both verbs occur. Τὸ ἀγαθὸν is, of course, the morally good as distinguished from what is merely useful or profitable, but includes what is beneficent or kindly. See Plm 1:14; Ephesians 4:28; 1 Thessalonians 3:6; Romans 5:7. Here, in a general sense, embracing all that is specified in Galatians 6:1, Galatians 6:2, Galatians 6:3,Galatians 6:10.

Unto them who are of the household of faith (πρὸς τοὺς οἰκείους τῆς πίστεως)

Πρὸς combines with the sense of direction that of active relation with. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Acts 28:25; 1 Thessalonians 4:12; Hebrews 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od. xiv. 331; xix. 288; Thucyd. ii. 59; iv. 15; vii. 82; Hdt. i. 61. Ὁικεῖοι of the household, rare in N.T. See Ephesians 2:19; 1 Timothy 5:8. Quite often in lxx of kinsmen. It is unnecessary to introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to. Thus οἰκεῖοι φιλοσοφίας or γεωγραφίας belonging to philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers.