Titus 3

Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned. When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing. And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful. All who are with me send greetings to you. Greet those who love us in the faith. Grace be with you all.


be submissive - "...to submit or subject oneself.  The same Greek word is used in Rom 13:1 and 1 Peter 2:13." (Ryrie)

rulers and authorities - "...usually refer to angels (good angels as in Eph 3:10 or evil angels as in Eph 6:12), but here the reference is to human, governmental rulers.  Though Christians are a 'special' people elected by God, redeemed from the world and no longer dependent upon it, they are not above the necessity of getting along with the civil authorities who govern them.  When Paul wrote this, Nero had become an evil ruler." (Ryrie)

be ready for every good work - "—the injunction is inclusive of whatever assistance to authorities is consistent with the revealed will of God, as well as what is beneficial to all others, whether believers or otherwise.  We are exhorted to 'work that which is good toward all men, and especially toward them that are of the household of the faith' (Gal 6:10).  We are to be imitators of Him who 'went about doing good.' (Acts 10:38)." (Vine)

avoid quarreling - "Quarreling only arouses the hostility of non-Christians.  Christian virtues are of an opposite sort." (Ryrie)

be gentle, and to show perfect courtesy toward all people - "—the comprehensive nature of this injunction is to be noted.  The shewing, or giving manifestation of, is to be by attitude, act and speech, and that not only to fellow-believers but in all the walks of life.  The natural tendency is to complain or grumble when people, whether acting officially, or in business dealings, or in general contact, cause inconvenience or delay, or act in insulting or ill-mannered behavior.  These are the testing occasions when we are called to manifest the character of Christ and to give evidence that we are true followers of Him who could say 'I am meek and lowly in heart' (Matt 11:29).  The word 'all' before 'meekness' stands in a position of strong emphasis in the original, and suggests both a fullness of the characteristic and its manifestation at all times." (Vine)

we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another - "—the remembrance of the fact that we once manifested some of these characteristics of our unregenerate nature, should in itself be an incentive to us to fulfill the exhortations just given.  We ourselves stood in need of kindness, gentleness, meekness, on the part of others, and were so treated by God in His long-suffering.  How then can we refuse kindness to those who stand in need of it?" (Vine)

loving kindness of God our Savior - "—the moral obligations in vv. 1 and 2 are now shown to be based on God's saving grace in Christ.  The word chrestotes 'kindness,' denotes goodness in action, goodness expressing itself in deeds of grace, tenderness and compassion (as in Rom 2:4; 11:22; 2 Cor 6:6; Eph 2:7; Col 3:12; in Gal 5:22 it is rendered 'gentleness' in A.V.) ... God's kindness stands here in contrast to the malice, envy, and hatred of men." (Vine)

NOT because of works done by us in righteousness, BUT according to his own mercy - "Personal salvation is not achieved through good deeds but through the cleansing of the new birth." (Ryrie)

"—the fundamental teaching of the gospel, of the futility and worthlessness of all human efforts to obtain salvation by works, is especially prominent in Paul's Epistles, in all the periods of his epistolary ministry; see, in order, (a) Galatians 2:16; 3:11; Romans 3:20; 9:11; (b) Ephesians 2:8, 9; (c) 2 Timothy 1:9 and here." (Vine)

by the washing of regeneration - "—the word paliggenesia signifies new birth ('birth again'), i.e., spiritual regeneration.  This involves the impartation of a new life, and the operating powers which effect this are 'the word of truth,' James 1:18; 1 Peter 1:23, and the Holy Spirit, John 3:5, 6.  The 'washing' does not refer to baptism; it is explained in Ephesians 5:26, 'by the washing of water with the word.'  The Word of God, received by faith at conversion, is the means, by the Spirit's operation in the heart, of the remission of sins and therefore, of the removal of their defilement..  The new birth and regeneration do not represent successive stages in spiritual experience; they refer to the same event but viewed in different ways.  The new birth stresses the communication of the spiritual life in contrast to antecedent spiritual death; regeneration stresses the inception of a new stage of things in contrast with the old.  Hence the connection of the word in its application to Israel in Matthew 19:28.  With the new birth, or regeneration, comes the washing away of sin." (Vine)

"'The washing of regeneration' (v. 5).  This should read 'The laver of regeneration.'  The reference here is to the laver at the door of the Tabernacle, in the Wilderness.  In it the priests were baptized, i.e., washed, for to baptize means to wash, the water being poured upon them.  This symbolized the New Birth.  The most effectual way of cleansing from sin is by putting to death.  In the New Birth of regeneration the believer in Christ is put to death.  He was baptized into death with Christ at Calvary and He rises into a new life with Christ in resurrection.  This is an effectual break with sin.  It is an effective washing—not the application of material water to the outward flesh, which accomplishes nothing, but the effectual action of the Holy Spirit within the soul not only regenerates but renews (v. 5) and in doing so sustains richly (v. 6 m.) the spiritual life which He imparts, thus preserving the believer unto his eternal inheritance (v. 7)." (Williams)

and - "Some regard the kai, 'and,' in this verse in  Titus, as meaning 'even,' but as Scripture elsewhere speaks of the two distinct yet associated operating powers, there is not sufficient ground for this interpretation." (Vine)

renewal of the Holy Spirit - "...means either the initial act of conversion or, possibly, continual renewing by the Spirit throughout the life of the believer.  In any case, salvation is God's gracious work, not a reward for man's worthwhile acts." (Ryrie)

"The mercy of  God is seen, therefore, also in 'renewing of the Holy Ghost.'  This is not a fresh bestowment of the Spirit, but a revival of His power, developing the Christian life.  It indicates the constant operation of the Spirit (cp. Rom 12:2), which stresses the willing response on the part of the believer in adjusting his moral and spiritual thinking to the mind of God, with the consequent transforming effect upon his life)." (Vine)

being justified by his grace - "To justify was a legal term meaning to secure a favorable verdict, to acquit, to vindicate, to declare righteous (Deut 25:1)." (Ryrie)

"—justification comes at the same time as the washing of regeneration.  Here it is shown to be the basis of more than salvation; it is the ground of a rectified relation to God." (Vine)

we might become heirs according to the hope of eternal life - "—this relation to God involves our becoming 'heirs of God and joint-heirs with Christ' (Rom 8:17).  All that will be ours as heirs is in accordance with the hope granted us as our present enjoyment." (Vine)

The saying is trustworthy - "—or 'faithful is the word.'  This has reference to what has just been stated in the preceding verses 4-7 and not to any supposed current saying." (Vine)

these things - "I.e., the counsels of verses 1-7." (Ryrie)

are excellent and profitable - "—the word kalos, good [excellent], denotes what is honorable, fair and virtuous (agathos, good [excellent] denotes what is beneficial, as in v. 1).  The word ophelimos, profitable, is used of the Scriptures, 2 Timothy 3:16; of physical exercise, 1 Timothy 4:8; of godliness i.e., of good works (here)." (Vine)

"The conduct of the Christian as a subject of the state is governed by the same principle as motives his conduct as a member of the Church.  He is to be obedient to the government and to show to his fellow-citizens, however hostile, immoral, debased or degraded, the same grace that God showed to him, remembering that he himself possesses the same corrupt nature as they, and that in that nature the seeds of all vile passions lie (v. 3).  This governing principles of public conduct is foreign to, and opposed to, human nature.  Self-interest, ambition, love of ease or of money or of position animate the ordinary members of society.  The Christian's conduct is regulated by his relationship to God as the Saviour God — the especial title of these three Epistles.  He recognizes that that which makes him different from others is not any merit in himself or any personal or moral superiority.  He is even as they.  Grace makes the difference, and it teaches him to be as kind and merciful to others as God was to himself." (Williams)

devote themselves to good works - "...probably has the general meaning of 'apply oneself to good deeds,' though the phrase may have the technical meaning of 'enter honorable occupations.'" (Ryrie)

avoid foolish controversies, genealogies, dissensions, and quarrels about the law - "Teachings of the circumcision party." (Ryrie)

"—cp. 1 Timothy 1:4-7; 6:4; 2 Timothy 2:23.  These warnings form a special feature of all three pastoral epistles and show how widespread the evils had become, largely through Jewish influences, the Judaistic teachers finding a fruitful soil in the minds of gentile propagandists of philosophy and certain religious cults.  The last two evils are probably the outcome of the first two." (Vine)

a person who stirs up division - "One who willfully chooses for himself and sets up a faction (see 1 Cor 11:19; Gal 5:20).  Our responsibility is to reprimand such a person twice, then avoid him if he does not change." (Ryrie)

"—the word hairetikis, rendered 'heretical,' comes from the verb haireo, to choose.  The corresponding noun hairesis (Eng., heresy) usually meant 'choice' in the language of the Greeks in the centuries just before, and in the first part of, the Christian era.  Hence it came to denote self-willed opinion, and where that replaced subjection to the truth, the effect was to produce divisions in the assemblies and the formation of sects.  Such opinions are often the outcome of personal preference or of the prospect of advantage; see 2 Peter 2:1, where 'destructive' (R.V.) signifies leading to ruin.  A heretical man was, and is, one who strikes out on a line of his own choosing and cases strife, faction and division in an assembly.  The meaning therefore, is that of causing divisions rather than that of holding false doctrine, though the latter is frequently involved.  Such are to be warned once and again, and, if persistent in the evil, to be 'refused.'  This does not necessarily imply excommunication; it would probably involve such action as to prevent their activities, and certainly their efforts to obtain prominence and exercise their influence." (Vine)

warped and sinful - "Turned aside, and hence, self-condemned." (Ryrie)

"—the refusal to listen to admonition indicates a heart that has been definitely turned aside (the word rendered 'perverted' suggests that the word is used in the LXX of Deut. 32:20 where 'very forward' is the rendering of the Hebrew).  He cannot plead ignorance; through hardness of heart he persists in his course of sin (he goes on sinning); the existence of the party spirit arising from his influence, renders him self-condemned." (Vine)

Artemas - "Nothing more is known of him." (Ryrie)

Tychicus - "(See Acts 20:4; Eph 6:21; Col 4:7; 2 Tim 4:12.)" (Ryrie)

"Tychicus was a native of the province of Asia and perhaps of Ephesus, Acts 20:4.  He accompanied Paul on his return from his third journey, and Paul gave a high commendation of him in Ephesians 6:21 and Colossians 4:7.  That he was a companion of the apostle in his imprisonment we may gather from 2 Timothy 4:12." (Vine)

Nicopolis - "Nicopolis is almost certainly the city on the coast of Epirus.  It was a commercial port and was a useful stopping place for missionary tours." (Vine)

Zenas - "Nothing more is known of him." (Ryrie)

"—nothing is know of Zenas.  The probability is that he was an expert in Jewish law." (Vine)

Apollos - "The well-known associate of Paul." (Ryrie)

"Apollos is mentioned in Acts 18:24 and 1 Corinthians 3:4-6 and 16-22.  What the apostle says of him here makes clear that there is no opposition in his teaching to that of the apostle." (Vine)

Titus 2

But as for you, teach what accords with sound doctrine. Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train the young women to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. Likewise, urge the younger men to be self-controlled. Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior. For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. Declare these things; exhort and rebuke with all authority. Let no one disregard you.


But - "I.e., in contrast to false teachers." (Ryrie)

"Having dealt with the evil teachers and their errors, the apostle now takes up the subject of the practical effects of the gospel and the doctrines of the faith in the lives of those who form the assemblies of the Lord's people, and the need of such ministry as will definitely conduce to a consistent testimony by them all." (Vine)

Older men - "Those who are referred to here are not the elders in the church in respect of the discharge of spiritual functions, but the men of ripe years in the assembly." (Vine)

sound doctrine - "Lit., healthy teaching (as in Titus 1:9, 13; 2:2), that which causes behavior to be in accord with believe." (Ryrie)

sober-minded - "Wineless, and thus sober in judgment.  The word means 'abstain from wine,' thus, metaphorically, 'sober in judgment' (cf. 1 Tim 3:2; 4:5)." (Ryrie)

Older women likewise are to be reverent - "—the word rendered 'reverent' has the broad meaning of 'what is becoming,' that which is suited to a sacred character (A.V., 'as becometh holiness').  The word rendered 'demeanor,' which is found here only in the New Testament, denotes a condition or deportment, and includes dress, conduct, and conversation, the outward being dependent upon the inwardness of mind and heart.  There is a certain sacred dignity attached to this description, not the appearance of superiority but such demeanor as will exercise a Christlike influence over younger women.  For ere long the younger will on their part if they desire to be here for Christ, have the high and holy privilege of exercising a similar influence." (Vine)

not slanderers - "—a better rendering than the A.V., 'false accusers.'  It has the broad meaning of being given to finding fault with others, and spreading criticisms and innuendos in the assembly.  Sometimes old age tends to become censorious and intolerant, qualities which weaken spiritual influence in the development of Christian character.  See all 2  Timothy 3:3." (Vine)

teach what is good - "—this does not imply the practice of public instruction but the constant exercise of kind and wise counsel such as is helpful to a consistent Christian life, a life of faith and truth and love, which adorn the doctrine of the faith." (Vine)

pure - "—the word hagnos signified (1) pure from every fault, as in 1 Timothy 5:22, (2) pure from carnality, modest, here and 2 Corinthians 11:2.  It has reference to thought, act, and demeanor, whether in look, speech or dress.  The synonymous word hagios denotes holy, as being free from admixture of evil, whilst hosios denotes holy, as being free from defilement." (Vine)

working at home - "—this R.V. rendering represent the word ailouros, found in the most authentic manuscripts.  It signifies the fulfillment of home duties and the avoidance of going round indulging in the gossiping habit." (Vine)

kind - "—agathos describes that which, being good in its character, is beneficial in its effect, hence the R.V. rendering here.  A worker at home may be of such a harsh character as to be unkind.  The two good qualities are to be blended." (Vine)

submissive to their own husbands - "—there is no stress upon the word 'own.'  For what is involved in this injunction see Ephesians 5:22-24, and with regard to cases where a wife has been converted while the husband remains unconverted, see 1 Peter 3:1-6." (Vine)

that the word of God may not be reviled - "—this refers not merely to the preceding clause but to all that has just preceded.  The word of God is here that which was ministered orally.  Today it applies also to the Scriptures.  Every department from that which is right and proper in family life is sure to be marked by unbelievers and to become thereby a cause for scoffing at the Christian faith." (Vine)

be a model of good works - "This indicates the need of doing what is pleasing to God in the varying circumstances of life." (Vine)

sound speech that cannot be condemned - "—sound speech involves the avoidance of fanciful interpretations and of everything that would bring the teaching into justifiable criticism.  The word rendered 'sound' denotes healthful, and in this sense is frequently rendered 'whole.'  With this in view the words spoken should be used thoughtfully and earnestly and in accordance with Scripture.  The teacher should never expose himself to contempt or to the charge of being presumptuous." (Vine)

so that an opponent may be put to shame, having nothing evil to say - "Empowered by the spirit of God the teacher will be able to stop the mouths of gainsayers.  His teaching will be backed up by a manner of life which will give no one a handle for reproaching him and his message." (Vine)

the grace of God has appeared - "The tense of the verb appeared indicates a reference to the Incarnation, Christ's first appearing." (Ryrie)

"Grace has appeared (v. 11); glory will appear (v. 13).  Grace disciplines the believer as to his conduct while waiting for the glory which in its turn is to crown him." (Williams)

bringing salvation for all people - "—the R.V. text of v. 11 gives the right translation instead of the A.V., which gives the rendering 'the grace of God that bringeth salvation hath appeared to all men.'  God's grace has not appeared to all men, but it is laden with salvation for all, and that is the point of this statement.  God's grace has been manifested not merely in the incarnation of Christ, as some teach who would limit the appearing to the life of Christ on earth.  The grace of God, as taught in the gospel, has been manifested in the life and death and resurrection of Christ, by whose atoning sacrifice salvation has been brought, and there is no limit to the scope of its provision.  It is for Jews and Gentiles, for every tribe and nation, for 'the vilest offender who truly believes.'" (Vine)

training us - "—the word paideuo primarily means to train children, and hence to teach.  But it came to have the broader meaning of training, and is used of parental discipline, e.g., in Hebrews 12:6, 7, 10.  Accordingly the thought here, as indicated in what follows, is that of training us by way of discipline as well as instruction, so as to subdue our carnal inclinations and guide us in our manner of life." (Vine)

worldly passions - "Overpowering attractions for the secular world." (Ryrie)

to live self-controlled, upright, and godly lives - "—'self-controlled' relates to oneself, 'upright' has regard to our neighbor, 'godly' describes our attitude toward God." (Vine)

"Grace appeared—not to a particular people but to all men—and it did not bring them nutriment for their passions, but nourishment for their souls.  It did not demand righteousness from men, but brought righteousness to them.  They needed righteousness.  And so grace overleaped every obstacle in order to reach every man and to discipline him (v. 12), so that in relation to himself he should be sober, in relation to his neighbor, righteous, and in relation to God, pious." (Walker)

waiting for our blessed hope - "—the verb rendered 'waiting' signifies 'to expect eagerly,' here with the certainty of the fulfillment of the hope.  It should be noted that this expectation is part of the training given us by the grace of God, and is as much a duty as that of the denial of ungodliness and worldly lusts and that of living soberly and righteously and godly.  Accordingly it is not a matter of comfort, though that is very real, so much as a responsibility." (Vine)

the appearing of the glory of our great God and Savior Jesus Christ - "—the word epephaneia (English 'epiphany') is, literally, a shining forth, and is used of three events (1) the first Advent of Christ when He became flesh, 2 Timothy 1:10; (2) His coming into the air to the meeting with His saints, at the time of the Rapture, 1 Timothy 6:14; 2 Timothy 4:8; (3) the shining forth of His glory at the time of the unveiling (apokalupsis) of His Parousia with His saints, that is, at the time of His Second Advent, Matthew 24:27; 2 Thessalonians 2:8.  That appearing is the great hope of Christ and His people; the Rapture itself is part of the hope but is preliminary as such to the consummating act of His Second Advent for the overthrow of the foes of God and the establishing of the millennial kingdom." (Vine)

who gave himself for us to redeem us from all lawlessness - "I.e., release us from the bondage of sin. Three ideas are involved in the doctrine of redemption: (1) paying the ransom with the blood of Christ (1 Cor 6:20; Rev 5:9); (2) removal from the curse of the law (Gal 3:13; 4:5); and (3) release from the bondage of sin into the freedom of grace (here and in 1 Peter 1:18).  Redemption is always through His blood; i.e, through the death of Christ (Col 1:14)." (Ryrie)

"This is why He humbled Himself (Phil 2:5-8) and became a man so He, the God-man, might suffer and die for our sins and redeem us from all iniquity.  The word redeem (Gr lutroo) means 'to set free by the payment of a ransom.'  The believer is now set free from sin to become zealous of good works.  He is 'created in Christ Jesus unto good works' (Eph 2:10), not because of good works which would be contrary to salvation by grace." (KJ Bible Commentary)

Let no one disregard you. - "—this does not imply that Titus was such a character that he would be liable to be despised in his ministry.  Rather his life and conduct were to be such that they would add weight to his words." (Vine)

Titus 1

Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior; To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior. This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you—if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. One of the Cretans, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, not devoting themselves to Jewish myths and the commands of people who turn away from the truth. To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work.


for the sake of the faith of God's elect...which accords with godliness - "Paul was commissioned to further the faith of God's elect so that they might acquire full knowledge of Christian truth." (Ryrie)

"Believers are elect as being chosen in Christ before the foundation of the world (Eph 1:4), all of them being foreknown and foreseen as such by God, John 17:6 and Romans 8:29.  Those whom He foreknew He chose, and that always for specific purposes.  The source of their election is God's grace, not human will, Ephesians 1:4, 5; Romans 9:11; 11:5." (Vine)

in hope of eternal life - "—the preposition epi does not signify 'in' but 'upon' (in this construction), and expresses that upon which something rests or is based.  Here the basis upon which the faith and the knowledge of the truth rest is the hope." (Vine)

Titus - "He is not mentioned in Acts, but NT references to Titus's activities are found in 2 Cor 2:13; 7:5-7, 13-14; 8:6, 16-17, 23; 12:18; Gal 2:1, 3; 2 Tim 4:10." (Ryrie)

"Paul was a Jew and Titus a Gentile, but they stood together in a faith common to both." (Williams)

child - "A term of affection used also by Paul of Timothy and Onesimus." (Ryrie)

"There is not in this letter the same intimacy of affection as in Timothy.  Titus was a beloved child in the Gospel, but Paul does not open his heart to him in the same way as he did to Timothy.  In Timothy doctrine has a large place; in Titus, rule." (Williams)

what remained - "A church is defective unless it has constituted leaders.  In Crete these were appointed (= ordained) by Titus." (Ryrie)

above reproach - "—this and the qualifications which follow should be read in connection with 1 Timothy 3:2-7.  The word rendered 'blameless' [above reproach] signifies that which cannot be called to account, that is, with nothing laid to one's charge, not an acquittal but the absence of even a valid accusation." (Vine)

husband of one wife - "Lit., one-woman man.  Wherever mentioned in the NT, elders are seen as being married and as having children.  Some think this phrase means 'one wife at a time,' others 'one living wife'; but most likely it means 'only one wife.'  (See 1 Tim 5:9, where the similar phrase can only support the latter.)  See also 1 Cor 7:39 and 1 Tim 5:14, where remarriage of a widow is permitted." (Ryrie)

"—this does not imply the necessity for an elder to be married.  Most of those in the churches had been brought up in pagan conditions, in which polygamy was common and, as in certain heathen countries today, the elimination of the evil was difficult.  Any brother who rendered public service in the assembly was strictly prohibited from polygamy, and the example thus set became extended to all the members, and remains binding." (Vine)

children are believers - "May mean 'believing children' as translated here, or 'faithful children,' even though unbelievers." (Ryrie)

overseer - "Used interchangeably with 'elder,' emphasizing function.  In Greek cities of the first century A.D. the vises described here were common." (Ryrie)

must hold firm to the trustworthy word as taught - "The faithful [trustworthy] word would be the doctrine taught by Paul and his fellow apostles; cp. 2 Timothy 1:13 and 3:14.  What the apostles taught was according to the doctrines of the Christian faith, and the elder or overseer is responsible to adhere to the word of God without adding to it or diminishing from it." (Vine)

sound doctrine - "Lit., healthy doctrine or wholesome doctrine in contrast to false, which is diseased.  Good doctrine always results in good practice, and good practice is always based on good doctrine." (Ryrie)

rebuke those who contradict it - "As to opponents or gainsayers, such teaching [sound doctrine] is designed to carry conviction (cp. John 16:8).  The verb antilego literally denotes to speak against, contradict.  Chrysostom says, 'He who knows not how to contend with adversaries, and is not able to demolish their arguments, is far from the teacher's chair.'" (Vine)

those of the circumcision party - "The group that required keeping the law for salvation and/or sanctification (Gal 2:12).  They also were interested in money (v. 11), held to Jewish myths (v. 14), and encouraged asceticism (vv. 14-15)." (Ryrie)

"There was evidently a Jewish colony in Crete (Titus 1:10, 14), and Acts 2:11 states that Cretan Jews were present in Jerusalem at Pentecost." (Williams)

"—these were Judaizers.  That they are specially mentioned makes clear that they were not the only false teachers and troublers of the believers.  There were subversive propagandists, who attempted to fascinate Christians by prescribing ritual observance which they regarded as of moral and religious value.  The dangers resulting from the way in which those who wanted to make converts to Judaism, and the Gnostic teachers of the time, insinuated themselves into the churches, were a real and constant trouble.  The same kind of thing exists at the present time, and it is necessary to make sure of the credentials of any who seek to find an entrance into an assembly as teachers." (Vine)

"—there were devout Jews from the island in Jerusalem at Pentecost (Acts 2:11), and it is not improbable that many of them were among the number of those who believed and were baptized (v. 41).  They would carry back the message of the gospel [good news] to their friends in Crete." [Note: And what message was that? That the One they had crucified had risen again — repent and be baptized for the forgiveness of sins.] (Vine)

One of the Cretans, a prophet of their own - "—This is a hexameter line from the Greek poet Epimenides, a native of Crete in the sixth century, B.C.; it is quoted by another poet, Callimachus, in his 'Hymn to Zeus,' and was a well-known saying among the ancients, facts which expose the gross notoriety of the people of the island.  There came into use a verb, to Cretanize, as a euphemism for lying.  The phrase 'idle gluttons' (literally, 'slow bellies,' as in the A.V.) stands for the grossest self-indulgence.  That evil was just the kind of condition suited to the purpose of plausible religious tricksters." (Vine)

rebuke them sharply, that they may be sound in the faith - "—the reference seems to be not only to the false teachers but to those who were deceived by them.  The faith here stands for the sum total of Christian doctrine, as in 1 Thessalonians 3:10, where faith is to be understood, not of confidence in God, but of the doctrines of the faith.  For the metaphor of soundness in this respect see 1 Timothy 1:10.  This good result, which normally is the effect of constant and careful instruction, can be brought about in certain circumstances, such as those mentioned here, only by reproof in the power of the Spirit of God." (Vine)

Jewish myths - "—instances of these are abundantly supplied in the Talmud, in which interpretations and notes have obscured the pure text of the original.  For a description of those who were thus acting as teachers of the Law, see Titus 3:9 and 1 Timothy 1:7." (Vine)

the commands of people who turn away from the truth - "—such regulations consisted of ritualistic observances, regulations which served to establish the authority of the propagandists, tending to make them appear superior to others ... The apostle contrasts them here with 'the truth,' from which the advocates of such externals turn away.  It is always a dangerous thing to substitute church creeds for the word of God, and it is necessary to be on one's guard against the idea that it is the church which has been and is, responsible for the doctrines of the faith, whereas these have been derived, not from church councils, nor from the corporate body of the church at any time, but from the Holy Spirit's operation in and through the individual writers of the Scriptures.  Never were the doctrines of the faith promulgated by agreement among the writers as to what should be taught.  The decisions made by the so-called Council at Jerusalem as recorded in Acts 15, were not received from the church as such, but from the apostles and elders who, whilst they belonged to the local church, are distinguished from it in verse 4.  Moreover, what was decreed on that occasion formed only a very small part of the faith, the whole of which is given in the word of God and not by the church in its corporate capacity." (Vine)

To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure - "Purity is an internal matter, of the mind and conscience, not external." (Ryrie)

"—the meaning is not that all things are pure in the judgment of the pure, but that all things are pure for their use.  All that God has provided for the maintenance of human life is in itself pure, and if the heart of the user has been purified through obeying the truth, such things can never have the effect of moral impurity.  The 'all things' does not of course include anything that is morally impure, for such could never be regarded as pure by a God-fearing believer.  Romans 14 provides an extensive explanation of this statement; cp. Matthew 15:11; Luke 11: 41; 1 Timothy 4:4.  Those who are characterized by unbelief and corruptness of thought are bound to misuse even the things that God has provided, for they use them to gratify their own evil propensities.  Erroneous teaching and moral impurity are often closely associated, and the opposite is likewise the case in regard to soundness in the faith and moral purity (cp. Acts 15:9 and 1 Tim 1:5; see also Rom 1:18-32)." (Vine)

"One company of false teachers in Crete advocated gluttony and another commanded abstinence from certain foods as being impure.  The Apostle overthrew both by teaching the necessity of a pure heart and a clean conscience.  God claims the heart.  The man whose heart is defiled does not need to go out of himself to find what is impure, but though making a profession of faith (v. 15), in his actions he denies Christ is in fact detestable, disobedient, and useless for any good work." (Williams)

They profess to know God - "—this refers, not to the Gnostics, but to those who prided themselves in their Judaism and, so far as doctrine itself goes, their confession (for so the word might be rendered) was right, for God had made Himself known to them as the only true God.  The apostle speaks of the Gentiles as those 'which know not God' (1 Thess 4:5)." (Vine)

unfit for any good work - "Tested and found unfit, disapproved (1 Cor 9:27)." (Ryrie)

Galatians 6:1-18

What is the theme of this chapter?

Justification by faith applied continued.

What is the key verse(s) of this chapter? Verses 2 and 5

Bear one another's burdens, and so fulfill the law of Christ.

For each will have to bear his own load.

What can I apply to my life from this chapter (things to do/avoid)?

Verses two and five are not contradictory, but complimentary.  I must tell myself to courageously bear my own burden, and yet sympathetically help bear the burdens of others also.  Paul always puts emphasis on Christian brotherhood, on members of the Body of Christ being one in Christ.  None of us live as isolated units.  We are bound together in Christ and have certain obligations to each other.

I must remember too that I will reap what I sow.  If I sow to my old nature, I will reap corruption; if I sow to the Spirit, I will reap the blessings of the eternal life which God has given me. Though I may receive some of these in this life, the full harvest will be the rewards I receive when Christ returns.
 
Additional observations/questions:


 

Galatians 6:11-18

See with what large letters I am writing to you with my own hand. It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God. From now on let no one cause me trouble, for I bear on my body the marks of Jesus. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.


with what large letters I am writing to you with my own hand - "Paul took the pen from his scribe to write this closing section in large letters for emphasis (though some think this indicates that his illness was in his eyes; cf. Gal 4:15)." (Ryrie)

"Paul was in the habit of dictating his epistles to an amanuensis, writing the concluding words himself, and signing his name.  Tertius, for instance, was the secretary who wrote the letter to the Romans as Paul dictated it to him (Rom 16:22).  These two things, the concluding words in his own handwriting and his signature, constituted the evidence that he was the author of the letter (2 Thes 3:17; 1 Cor 16:21; Col 4:18).  There had been a case of forgery where someone had written a letter to the Thessalonian church to the effect that the Great Tribulation was upon them, and had signed Paul's name (2 Thes 2:1-2)." (Wuest)

only in order that they may not be persecuted for the cross of Christ - "The Judaizers were attempting to escape persecution from their Jewish brethren who had rejected Jesus as Messiah and as the Lamb of God who takes away the sin of the world ... They had identified themselves with the visible church, and therefore were looked upon by their Jewish brethren outside the church as having joined an organization that taught grace as against law.  They did not believe in grace, but instead, in works as a means of salvation.  Now, to keep from being persecuted by the rest of Israel on the charge that they had embraced salvation through faith in the Cross of Christ, they were attempting to foist circumcision and finally the entire Mosaic economy upon the Gentiles in the Church for the Cross of the Lord Jesus had put an end to the Mosaic law, and anyone who accepted the law, rejected the Cross.  The Judaizers wished to remain good standing with the Jewish community." (Wuest)

"—what was the motive at work in the minds of the part of the circumcision?  It was certainly not concern for the spiritual welfare and eternal safety of the believers.  On the contrary, the motive the apostle discerned behind their zeal was that they themselves might escape the consequences inseparable from the preaching of the Cross, which pronounces accursed not only man the sinner, the lawbreaker, but man the religious law keeper as well.  The Cross is thus an offense to Jew and Gentile alike.  The addition of something as a means to, or as a condition of, salvation (such as circumcision in apostolic days, or the sacraments in later times) to the free unmerited grace of God mediated by faith in Christ alone, has proved the most effect way of avoiding that offense.  But to preach a gospel without the Cross is to preach what is not a gospel at all; see at Gal 5:11." (Vine)

they desire to have you circumcised that they may boast in your flesh - "The Judaizers not only attempted to impose circumcision on the Gentiles in order to placate their Jewish brethren outside of the Church and win their confidence and regard in spite of the fact that they were identified with the body of people who taught grace, but also to cover up their own laxity in fulfilling all the requirements of the Mosaic law.  In their act of forcing, if possible, circumcision upon the Gentiles, they would cover themselves with glory in the eyes of their Jewish brethren, and demonstrate to them how zealous they were of the law after all." (Wuest)

"Paul had proclaimed the finished work of Christ and with it the abolition of physical circumcision.  Yet even believers in Christ kept reverting from the substance to the shadows, from the reality to the rituals.  They even sought to persuade each other that circumcision was 'necessary,' though they did not always make clear what they thought it was necessary for.  The Judaizers had persuaded some of the Galatian believers that they should submit to circumcision, even though they were already saved.  As a result we have Paul's stern letter of rebuke, in which he points out to them how much is involved in adding the rite of circumcision to the finished work of Christ; he said that logically this would make Christ's work of none effect (Gal 5:2) and make them debtors 'to do the whole law' (Gal 5:3)." (Stam)

to boast except in the cross of our Lord Jesus Christ - "In contrast to the judaizers who gloried in human attainment and self effort as a means of salvation, Paul boasted in the Cross of Christ.  The world of which Paul speaks here is the world Paul knew before he was saved, the world of Philippians 3:4-6, his Israelitish ancestry, his Pharisaic traditions, his zeal for the law, in short, the world in which he had lived.  To all this now he was dead.  He had been separated from it by the Cross of the Lord Jesus.  It had no more appeal to him nor influence upon him." (Wuest)

by which the world has been crucified to me, and I to the world - "Paul was separate (crucified) from this world system with all its attractions and religions and separated to Christ." (Ryrie)

but a new creation - "Only becoming a new creation through faith in Christ matters (2 Cor 5:17)." (Ryrie)

"Paul gives his reason for glorying in the Cross of Christ.  It is because, while circumcision is of no avail to the Jew, nor the lack of circumcision of any avail to the Gentile, yet the Cross has power to make of believing Jew and Gentile a new creation which results in a radical transformation of character." (Wuest)

all who walk by this rule - "The word 'walk' is from stoicheo which means 'to direct one's life, to order one's conduct.'  Rule is from kanon which here means 'a principle.'  The principle here is the Cross and all that goes with it in the New Testament economy, including of course the ministry of the Holy Spirit which is so much in evidence in this last section of Galatians." (Wuest)

"—kanon, a measuring rod of any kind, and hence, by metaphor, of anything that determines or regulates the actions of men, a standard, or principle ... The reference is to the doctrines of grace which the apostle has been expounding to, and enforcing upon, them.  Those who 'walk by this rule,' who make the principle of vv. 14, 15 their guiding line, seek for themselves, and preach to others, salvation through faith in Christ alone, apart from works.  1 Philippians 3:16, where, however, kanon is omitted, the reference is to the course pursued by the believer who make the 'prize of the upward calling' the object of his ambition." (Vine)

the Israel of God - "I.e., Christian Jews, those who are both the physical and spiritual seed of Abraham.  The church is not equated with the new Israel of God; rather two groups are mentioned here—all believing Galatians and especially believing Jews in that group." (Ryrie)

[My note:  Interesting that Vine's interpretation "the Israel of God" below is different than Ryrie's above]

"—the words suggest a contrast between a true and a false Israel.  Circumcision could not transform a Gentile into a Jew; faith makes of any man, Jew or Gentile, an Israelite indeed, one of the true people of God, see 1 Peter 2:10, and cp. Romans 2:28, 29; Philippians 3:3.  The circumcision party would have had the Galatians become Jews by submitting to a Jewish rite; let them rather by faith in Christ become of the Israel of God.  But the apostle does not apologize for the Gentile converts.  His challenge to the Judaizers rings out in this exultant climax—they are the very Israel of God!" (Vine)

let no one cause me trouble, for I bear on my body the marks of Jesus - "I.e., scars suffered in persecution, which spoke more eloquently than the mark of circumcision that the Judaizers sought to impose." (Ryrie)

"The sufferings which he endured for the sake of the Lord Jesus and the gospel of grace, should deter the Galatians from adding more sufferings to the already full complement of suffering which the apostle had already borne, by again precipitating a situation like the present one which severely taxed the energies of the aged apostle as he sought to save his beloved Galatians, and the Christ Church for that matter, from a spiritual catastrophe, the evil effects of which would work havoc for the cause of Christ." (Wuest)

"Little wonder that Paul said in verse 17:  'Henceforth let no man trouble me.'  (Don't bother me any more.)  Paul's words could be paraphrased as, 'If all I have said fails to persuade, you do not want to be persuaded.  No matter what you say, you are retreating from grace and losing the spiritual victory ... Yet Paul closed his letter to the Galatians very tenderly, 'Brethren, the grace of our Lord Jesus Christ be with your spirit.  Amen." (Stam)

Galatians 6:6-10

Let the one who is taught the word share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.


"The Galatian saints who have deserted grace for law, are exhorted to put themselves under the ministry of the teachers who led them into grace, and are warned that it they do not, they will reap a harvest of corruption." (Wuest)

Let the one who is taught the word share all good things with the one who teaches. - "In verse 6, the apostle exhorts the Galatians to continue to hold fellowship with their teachers who taught them grace, the implication being that they were not availing themselves of their ministry because they were going over to the Judaizers and their teachings.  In this verse, Paul tells the Galatians that they must not think that it is not a matter of importance whether their fellowship be with their former teachers who taught them the truth, or with the Judaizers who were teaching them error.  He said to them, 'Stop deceiving yourselves, God is not mocked.'  The construction is present imperative in a prohibition, which forbids the continuance of an action already going on.  The Galatians were saying to themselves already, 'It is not important which teachers we list to, Paul and his associates, or the teachers of the law.'  Thus, they were already deceiving themselves, and leading themselves astray." (Wuest)

[NOTE DIFFERENCE BETWEEN TWO INTERPRATIONS BELOW TO WUEST'S ABOVE; Wuest interprets within context, Ryrie and Vine do not, suggesting that a new unrelated topic is being introduced.] 

"I.e., share material things." (Ryrie) [Eph 4:28; my note, not necessarily a cf.]

"...by fellowship in 'good things' temporal supplies are intended, cp. the same word as used in Luke 1:53, 'the hungry he hath filled with the good things,' and 12:18, 19, of the rich fool's 'goods,' cp. 16:25.  The apostle here introduces a new subject, one not arising out of the preceding section, nor yet with any apparent relation to it, though both are immediately concerned with the responsibilities of church life.  It may be that the messengers who had acquainted him with the major trouble among the Galatians had informed him also of these relatively minor, though still very important, matters." (Vine)

God is not mocked. - "The thought which Paul wishes to press home to the Galatians is that it is vain to think that one can outwit God by reaping a harvest different from that which a person has sown.  The figure of sowing and reaping used for conduct and its results is a frequent one.  In the Greek classics we have, 'For he that is furnished the seed, is responsible for what grows.'  Paul therefore warns the Galatians against being led astray by the Judaizers, and reminds them that they cannot outwit God in doing so, for it will lead to disaster in their lives..." (Wuest)

"—mukterizo, 'to turn up one's nose at,' i.e., to treat with contempt." (Vine)

to his own flesh...to the Spirit - "Sowing with a view to the evil nature refers to the act of a person choosing those courses of conduct that will gratify the cravings of the totally depraved nature.  In this context, these words refer to the Galatians who in following the teachings of the Judaizers, catered to the desires of the evil nature ... The teachings of the Judaizers catered to the fallen natures of the Galatians...their teachings stressed a salvation-by-works religion, which glorifies man, not God, and which allows him to go on in his sin while seeking to buy the favor of God by his so-called good works.  This could only lead, Paul says, to corruption in their lives ... The one who sows with a view to the Spirit, that is, the one who chooses his courses of conduct with a view to fulfilling the wishes of the Holy Spirit, is the Christ who reaps the blessings of the eternal life which God has given him." (Wuest)

the one who sows to the Spirit will from the Spirit reap eternal life - "Let me first explain what this does not mean.  It has nothing to do with salvation.  It does not mean that if a Christian does not live the life he should, he will be lost again and die the second death.  The context here in Galatians 6 shows that Paul considered the people to whom he wrote, although they were failing Christians, to be children of God.  He called them saints and brethren.  No, he did not mean that if you live after the flesh, you will die, in the sense that you will be lost again.  This is what Paul meant:  as far as your Christian life, your testimony, and your Christian experience are concerned, you may flourish like a blooming plant that is showing its beauty, or you may wither and die, as far as your spiritual experience is concerned.  Paul wrote to the believers at Rome, at Corinth, and at Ephesus:  'Awake thou that sleepest, and arise from the dead, and Christ shall give thee light' (Eph 5:14).  He was not talking to the unsaved; he was speaking to believers who were asleep and dead as far as their spiritual experiences were concerned.  How many Christians are like that today!  They fill our churches.  Hundreds of born-again people have come to Christ in tears for forgiveness and have been justified freely by His once-for-all sacrifice.  The Devil cannot keep them from eternal life.  But he will make them miserable Christians and poor testimonies if he can.  This is what the apostle was speaking of when he said that if you are going to sow to your flesh, not thinking of the things of God, you are going to die as far as your Christian experience is concerned.  How blessedly true it is that 'to be spiritually minded is life and peace.'  That is what God wants us to experience and enjoy.  We know that the happiest Christian are the ones who set their minds on the things of God.  We are most at peace and most greatly used when we sow to the Spirit, that is, when we do those things that will naturally bring forth the fruit that only the Spirit can produce." (Stam) 

let us not grow weary - "Let us not slacken our exertions by reason of the weariness that comes with prolonged effort in habitually doing that which is good.  For in a season which in its character is appropriate, we shall reap if we do not become enfeebled through exhaustion, and faint." (Wuest)

"Believers will appear before the Judgment Seat of Christ ...you will reap the fruit of living after the Spirit.  Being occupied with the things of God, speaking to others of the things of God, and living a life that please God, will bring a harvest of spiritual fruit—if you faint not." (Stam) [Own note:  We may receive some return in this life, but the full harvest is the reward we will receive when Christ returns.]

let us do good to everyone - "The exhortation is not merely to do good to others when the opportunity presents itself, but to look for opportunities to do good to others.  The word 'do' is from ergazomai, which word emphasizes the process of an action, carrying with this the ideas of continuity..." (Wuest)

household of faith - "=believers.  Concern for this group is a special obligation of the children of God." (Ryrie)

"None of us lives to himself as an isolated unit among his fellowmen.  We are bound together in a racial group which we have certain obligations to them.  The word 'household' acquired in a connection like the one in this verse, the general sense of pertaining or belonging.  The definite article precedes the word faith.  The expression refers to those who belong to the Faith..." (Wuest)

"Do you notice how Paul always put an emphasis on Christian brotherhood, on members of the Body of Christ being one in Christ (Gal 6:10)." (Stam)

Galatians 6:1-5

Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another's burdens, and so fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load.


 if anyone is caught - "...apprehended, taken by surprise, caught red-handed." (Ryrie)

"This verse [verse 1] is closely connected with the contents of chapter 5.  In the latter chapter, two methods of determining conduce and following out that determination with the appropriate action, are presented.  One is in dependence upon the Holy Spirit for the supply of both the desire and the power to do the will of God.  This method results in a life in which the fruit of the Spirit is evident.  The other method is that of putting one's self under the law, and by self effort attempting to obey that law.  This results in a defeated life full of sin, for the law gives neither the desire nor the power to obey it, and on the other hand, uses the evil nature as a means by which to bring sin into the life, since the evil nature is aroused to active rebellion by the very presence of the law.  Those Galatians who were adopting the latter method in conformity to the teaching of the Judaizers, were finding that sin was creeping into their lives.  Since they were most earnestly zealous of living a life of victory over sin, and in conformity to the ethical teachings of the New Testament dispensation, the presence of sin in their lives was a course of surprise to them." (Wuest)

"Notice the first word 'if.'  If a man be overtaken—first, be very sure that the brother is in fact taken in a fault.  Do not get your mental exercise by jumping to conclusions, as many people seem to do.  1 Corinthians 13 fits well here, for there we read that love believeth all things for the good.  Love is very thoughtful; it is not suspicious.  'Brethren, if a man be overtaken...'  Has someone come to you with gossip?  Has someone said to you, 'Oh, did you hear what so-and-so did?'  Be very slow to believe it.  Be slow even to listen to it.  But suppose it is true?  Suppose the accusation is proved to be completely true?  Then what?  Paul went on '...ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.'  Restore him.  Do not rake him over the coals.  Do not try to make things worse for him.  Do not condemn him; that will not help him.  Seek b God's grace to restore him to fellowship..." (Stam)

you who are spiritual - "...namely, those who were still living their lives in dependence upon the Spirit..." (Wuest)

"—pneumatikos, a word which always connotes the ideas of invisibility and of power.  It does not occur in the LXX, nor in the Gospels, it is in fact an after-Pentecost word." (Vine)

"Here is the test of true spirituality (Eph 4:32).  You claim to be spiritual, but you are not very spiritual if you act holier-than-thou and say in a haughty tone, 'How could he do that?  I will not associate with him any more.'  That is pure pride and selfishness.  It is very different from true spirituality.  The truly spiritual person realizes the pit from which he has been dug.  The truly spiritual person realizes that it took the death of Christ to save him, and he is going to be tenderhearted, forgiving, and sympathetic toward his brother, knowing that God has forgiven him for Christ's sake." (Stam)

restore - "Used of setting broken bones and mending fishing nets." (Ryrie)

"The word 'restore' is from katarizo.  This word has the following meanings:  'to repair, to restore to a former good condition, to prepare, to fit out, to equip.'  It is used of reconciling factions, of setting bones, of putting a dislocated limb into place, of mending nets, of manning a fleet, of supplying an army with provisions.  It is used by Paul usually in a metaphorical sense of setting a person to rights, of bringing him into line.  Those Galatians who had not abandoned their dependence upon the Holy Spirit, now are asked by Paul to set those Galatians right who had been seized unawares by sin because they had deprived themselves of the ministry of the Spirit.  The primary thing that they needed to be set right about was not the act of sin which they committed, but that they had wandered off the right road of grace and were stumbling in the quagmire of self-dependence and legalism.  To set the sinning brother right with reference to his act of sin would be helpful, but that would still leave him on the wrong road with the result that he would go on being surprised at the entrance of sin into his life."  (Wuest)

Keep watch on yourself, lest you too be tempted. - "—i.e., in like circumstances, for you may find yourself situated as he is someday ... When a believer has realized his responsibility to an erring brother, he is in danger of thinking of himself as the other's judge, rather than as being one with the delinquent in natural tendencies and in liability to sin.  If this thought is harbored spirituality departs, and with it all hope of succoring the fallen brother.  Hence the apostle does not say 'lest thou also fall,' but 'lest thou also be tempted,' as though to suggest that the difference between the two men is not that both were tempted, that one resisted and one fell, but that one was tempted and fell, the other did not fall only because he had not been tempted.  Therefore the man of true spirituality will say under such circumstances, 'but for the grace of God I had been in his place,' thus encouraging that spirit of meekness in himself without which he may make mischief and cannot do good." (Vine)

burdens - "I.e., the excess burdens that we need to share with one another, in contrast to the 'load' (different Greek word) in verse 5, which means the normal amount each must carry for himself." (Ryrie)

"The word 'burdens' has the following meaning:  either 'a burden that is desirable' as in 2 Corinthians 4:17 (weight), or 'one which is hard to bear' (Acts 15:28; Rev 2:24).  The context indicates the specific meaning.  The burdens in this context refer to the responsibility each saint should feel for the spiritual welfare of his fellow-saints, especially when they have sinned.  In this particular instance, the Spirit-dominated saints should feel the responsibility of rescuing their brethren who have put themselves under legalism, from an abject slavery to law, and of transferring their dependence again upon the Spirit..." (Wuest)

the law of Christ - "Living under grace is not license; it is a life of love and service (Gal 5:6, 13)." (Ryrie)

if anyone thinks he is something, when he is nothing, he deceives himself - "If one has the conceited idea that he is morally and spiritually superior to what he actually is, this tends to make him unwilling to take the burden of responsibility for the restoration of a sinning fellow-saint.  A Christian of that character, so far from fulfilling the law of Christ, is deceiving himself as to his true status in the Christian experience." (Wuest)

"Do you recall what the law of Christ was?  Jesus said:  'A new commandment, that ye love one another...' (John 13:34).  If we want to practice the words of Christ, there is one law that is perfectly compatible with the dispensation of grace (Gal 5:14).  This is the rule as far as our contacts with each other are concerned.  Do not say, 'I would not have denied Christ if I had been Peter.'  Do not say, 'If I had been Jacob, I would not have been so dishonest.'  do not say, 'If I had been in this brother's place, I would not have fallen into his temptation.'  You do not know all of the circumstance.  You cannot say that you would not have stumbled over the same stone.  Let us fulfill the law of Christ then and truly love each other ... Do you think that you would not have sinned like your fallen brother?  'Be careful,' Paul admonished.  'You are only deceiving yourself." (Stam)

let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor - "Here is the case of the self-deceived man of the previous verse, who boats of his own superiority when he compares himself with the Christian brother who has fallen into sin.  He has a ground for boasting only in respect to his much-vaunted superiority to his inferior brother.  But the man who puts himself to the test without comparing himself with others, bases his appraisal of himself on an absolute rather than a relative foundation ... The exhortation is therefore to Christians not to form an estimate of themselves by comparing themselves with others, but to put themselves to the test to find out what there is in their characters and in their lives which would merit approval.  The word rejoicing is from kauchema which means 'that of which one glories or can glory, matter or ground of glorying.'  The word is not connected with the word glory (doxa) which is used of God's glory.  It means glory in the sense of exultation, self-congratulation.  It does not however have the idea of an excessive or unjustified estimate of one's self that the English word boasting has." (Wuest)

each will have to bear his own load - "The word 'burden' in Galatians 6:2 is baros, and in this verse [5], phortion.  While these words have their distinctive meaning in the secular usage of the early centuries, and while synonyms in juxtaposition should usually be carefully distinguished, yet we cannot draw a fine distinction between these two words in this passage.  There is no use burdening the English reader with the various meanings of the two words, since they would have no bearing upon our study.  In Galatians 6:2 the apostle exhorts the Galatian saints to bear the burdens of their fellow saints, namely, to assume the responsibility of giving that saint spiritual aid in case he has allowed sin to come into his experience.  Here he exhorts the saints to bear their own burdens.  This is doubtless an intentional paradoxical antithesis on the part of the apostle.  It is the Christian who knows that he has a burden of his own, namely, a susceptibility to certain sins, and who has fallen himself, who is willing to bear his neighbor's burden.  Again, when each man's self-examination reveals infirmities of his own, even though they may not be the same as those of his neighbors, he will not claim moral and spiritual superiority to other.  Furthermore, each saint should bear his own burden in the sense that he must recognize his personal responsibilities towards God and man.  He is responsible for the life he lives." (Wuest)

"Verses two and five are not contradictory; they are complimentary ... Each of us should say to himself, 'I must courageously bear my own burden, and yet sympathetically help to bear the burdens of others also ... There is an even further and fuller explanation.  The words for 'burden' in Galatians 6:2 and Galatians 6:5 are not the same in the Greek.  In verse two the word which in English would be spelled 'baros' gives us our English word 'barology,' the study of weights and gravity, the downward pull to the earth.  We also have the word 'barometer,' an instrument by which we determine the atmospheric pressure, the weight of the atmosphere.  The apostle use this word also in his second letter to the Corinthians (2 Cor 1:8).  The word 'pressed' is the same derivation translated 'burden' in Galatians 6:2.  And again is 2 Corinthians 5:4 Paul used the same word in reference to just living here when he said: 'We that are in this tabernacle do groan, being burdened...'  It is the same word, so the word 'burdened,' in Galatians 6:2, where he told the believers to bear one another's burdens, has to do with those weights that oppress and bear down upon us.  Sometimes they are seemingly too heavy to bear, are they not?  But the other word 'burden' in Galatians 6:5 is different entirely.  It is the Greek word 'phortion' and it means a designated load or cargo.  'Every man shall bear his own burden.'  This word is used for example of the soldier's knapsack.  That is his load; heavy or light, he is expected to carry it.  It has to do with the personal responsibility before God.  Each one has his own designated load or burden and must be ready to bear it." (Stam)

"If a man thinks himself to be something when in fact he is nothing, he only deceives himself.  'But let every man prove his own work.'  Do not condemn your brother.  Prove your own work and then you will having rejoicing in yourself, for every man at the final day will 'bear his own burden' as he stands before God." (Stam)