Exegetical and Hermeneutical Commentary of Galatians 6:3
For if a man think himself to be something, when he is nothing, he deceiveth himself.
3. The connexion seems to be: Christ by precept and by example bade you bear one another’s burdens. To neglect this duty is to set up yourselves above Christ. He ‘humbled Himself’ for us. You will not stoop to comfort and help your brethren. This must arise from pride from a fancy that you are something exceptionally exalted, whereas such notions arise from self-deception a phantom which represents nothingness.
Fuente: The Cambridge Bible for Schools and Colleges
For if a man think himself to be something … – see Gal 5:26. This is designed, evidently, to be another reason why we should be kind and tender to those who have erred. It is, that even those who are most confident may fall. They who feel secure, and think it impossible that they should sin, are not safe. They may be wholly deceived, and may be nothing, when they have the highest estimate of themselves. They may themselves fall into sin, and have need of all the sympathy and kindness of their brethren.
When he is nothing – When he has no strength, and no moral worth. When he is not such as he apprehends, but is lifted up with vain self-conceit.
He deceiveth himself – He understands not his own character. The worst part of the fraud falls on his own head – Doddridge. He does not accomplish what he expected to do; and instead of acquiring reputation from others, as he expected, he renders himself contemptible in their sight.
Fuente: Albert Barnes’ Notes on the Bible
Gal 6:3
For if a man think himself to be something, when he Is nothing, he deceiveth himself.
Caution against over self-estimation
These words admit of two different interpretations, according as you connect the middle with the first or with the last clause.
1. If we connect the middle clause with the first one, as our translators have done, the meaning is, If a man think himself to be a Christian of a high order, while he either is not a Christian at all, or, at any rate, a Christian of a very inferior order, he commits an important mistake and falls into a hazardous error. The man who supposes himself arrived at the measure of the stature of the fulness of Christ, when in reality only a babe in Christ, deceives himself, and throws important obstacles in the way of his own improvement. In their own estimation they have little to learn, while the truth is, they have learned but little. But the mistake is much more deplorable when a man flatters himself into the belief that he is a Christian, perhaps a Christian of the first order, while in reality he is not a Christian at all. The thing is quite possible–I fear not uncommon. We pity the poor maniac mendicant who thinks himself a king; we pity the man who has persuaded himself he is a man of wealth, while in reality he is in immediate hazard of bankruptcy; we pity the man who is assuring himself of long life, when he is tottering on the brink of the grave; but how much more to be pitied is the man who thinks himself secure of the favour of God, and of eternal happiness, while in reality the wrath of God is abiding on him, and a miserable eternity lies before him! No kinder office can be done to such a person than to arouse him from his state of carnal security, to undeceive him, to convince him of his wants while they may be supplied, of his danger while it may be averted. A woe is denounced against such as are thus at ease in Zion.
2. Perhaps, however, the apostles meaning is, If any man think he is something, he deceiveth himself, for he is nothing. The apostle is cautioning the Galatians against a vainglorious disposition; and in this verse I apprehend he means that the habitual indulgence of vainglory is utterly inconsistent with the possession of genuine Christianity. Humility is a leading trait in the character of every genuine Christian. He knows and believes that he is guilty before the God of heaven exceedingly, and he feels that he is an ignorant, foolish, depraved creature, that of himself he is nothing, less than nothing, and vanity. Feeling thus his insignificance as a creature, and his demerit and depravity as a sinner, he is not–he cannot be–vainglorlous. Whatever he is that is good, he knows God has made him to be. Whatever he has that is good, he knows God has given him. The falls of others excite in him not self-glorification, but gratitude. (John Brown, D. D.)
Self-magnifiers
A friend had fitted two glasses into a little ivory tube in such a way that any small object, like a midge or other insect, when put into it, and viewed through the smaller and upper glass, seemed of enormous magnitude, with all its parts, however diminutive, distinctly visible. If, however, the tube was reversed, and the objects contemplated through the larger glass, they then appeared to shrink below the usual size. Gotthold looked upon the contrivance with no ordinary pleasure, and said: I know not what better name to give this instrument than the magnifier. In my opinion, however, the hearts of the proud and of the hypocritical are of the same construction. When they contemplate what is their own–their virtues and talents–they see through a glass which self-love has so artfully prepared that all seems of vast dimensions, and they imagine that they have good reason to boast and congratulate themselves upon their gifts. If, however, they have occasion to look at their neighbour and his good points, they turn the instrument upside down, and then all seems small and commonplace. In like manner, their own faults and vices they observe through the diminishing glass, and reckon them very inconsiderable; while they contemplate their neighbours from the opposite side, and so convert a midge into an elephant: The greatest of all delusions in the world is that which man voluntarily practises upon himself, and which betrays him, with his eyes open, into pride, self-esteem, and contempt of others. You will own that the heart of the Pharisee, who looked upon himself as a mighty saint, and upon the publican as a brand fit for the burning, was of this description. That Pharisee, however, has left behind him a numerous breed, and spread his line over the whole earth. In fact, I do not believe there exists a man who has not sometimes used such an instrument in the way we have described. (Scriver.)
Self-deception
Boswell relates that Dr. Johnson told him that when his fathers workshop, which was a detached building, had partly fallen down for want of being repaired, he was no less diligent to lock the door every night, though he saw that anybody might walk in at the back. Even so do many persons, guarding themselves against one approach of sin only, while they are exposed to danger from some other point, vainly suppose themselves safe from their spiritual foes. (R. Brewin.)
I. Men are nothing of themselves.
1. The gifts of God, whether of nature or grace, are not ours, but Gods.
2. In the use of these gifts the best fall far short of what they ought to be (1Co 15:10; 1Co 8:2).
II. Though men are nothing, yet they seem to be something, and that of themselves. This arises from–
(1) Pride;
(2) the excessive consideration of our good things;
(3) the comparing of ourselves with the infirmities of others;
(4) the flattery of men.
III. In so doing, men deceive themselves. Self-deception is
(1) The worst deception (Jam 1:22; Jam 1:26);
(2) the most dangerous deception;
(3) self-degradation;
(4) spiritual impotence. Conceit is fatal to the duty of burdenbearing, for it is the death of love.
IV. The remedies against the overweening of ourselves.
1. To look ourselves in the glass of the law (1Co 3:18).
2. To remember that the gifts on which we pride ourselves are ours only for a time (Luk 16:2), and for the use of them we shall be held responsible.
3. To compare ourselves with Gods majesty (Psa 8:4). (R. Cudworth.)
Self-complacency
One day Narcissus, who had resisted all the charms of others, came to an open fountain of silvery clearness. He stooped down to drink, and saw his own image, and thought it some beautiful water-spirit living in the fountain. He gazed, and admired the eyes, the neck, the hair, the lips. He fell in love with himself. In vain he sought a kiss and an embrace. He talked to the charmer, but received no response. He could not break the fascination, and so he pined away and died. The moral is, Think not too much nor too highly of yourself.
A mans talk better than himself
A hungry man once caught and killed a nightingale that filled a grove with its song. A bird that makes so much noise, thought he, must be something. So he plucked it. And lo! it was no bigger than a sparrow. Ah! said the man, I see what you are. You are voice and nothing else. So it is with not a few. They are full of vauntings, they talk of their goodness, their liberality the whole parish rings with the praises of themselves, which they warble so well. But pluck them, strip them of all appearances, and you will find them voice and nothing else. A great deal of talk, and very little action. (S. Baring-Gould, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. If a man think himself to be something] i.e. To be a proper Christian man; when he is nothing; being destitute of that charity which beareth, hopeth, and endureth all things. See 1Co 13:1, c. Those who suppose themselves to excel all others in piety, understanding, c., while they are harsh, censorious, and overbearing, prove that they have not the charity that thinketh no evil and in the sight of God are only as sounding brass and a tinkling cymbal. There are no people more censorious or uncharitable than those among some religious people who pretend to more light and a deeper communion with God. They are generally carried away with a sort of sublime, high sounding phraseology, which seems to argue a wonderfully deep acquaintance with Divine things stripped of this, many of them are like Samson without his hair.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is a general maxim, and the truth of it is obvious to every one that readeth it, for supposing a man to be
nothing of what he thinks himself to be, he must needs
deceive himself in nourishing and entertaining such an opinion of himself. For the dependence of it upon what the apostle had said before, it is obvious. Pride, and mens high opinions of themselves above what they ought, are the cause of their censoriousness and morosity in dealing with other offenders; which modesty would not suffer in them, if they apprehended themselves to be as weak, and as much exposed to temptations, as others are. It is pride and overweening opinions of ourselves, that make us despise or neglect others under their burdens, and so forget the law of Christ; the apostle therefore properly addeth this precept for humility and modesty to those former precepts.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Self-conceit, the chiefhindrance to forbearance and sympathy towards our fellow men, must belaid aside.
somethingpossessed ofsome spiritual pre-eminence, so as to be exempt from the frailty ofother men.
when he is nothingTheGreek is subjective: “Being, if he would come to himself,and look on the real fact, nothing” [ALFORD](Gal 6:2; Gal 6:6;Rom 12:3; 1Co 8:2).
deceiveth himselfliterally,”he mentally deceives himself.” Compare Jas1:26, “deceiveth his own heart.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For if a man think himself to be something,…. Of himself; to have anything of himself, to do anything of himself, and of himself to attain to life and salvation:
when he is nothing: of himself; not even as a creature, but owes his being and preservation, and all the mercies of life, to another, even to God; has no grace nor gifts of himself, but what he has received, and can do no good thing, not think a good thought, or perform a good action, of himself, and much less of himself procure eternal life and salvation:
he deceiveth himself: and will find himself sadly mistaken, and wretchedly disappointed another day; or whoever thinks himself to be some famous and excellent person, to be something more, and better than others, of a more excellent nature, and of greater abilities, that he is free from sin, or at least holier than others, and not liable to fall as others, whom he looks upon with disdain and contempt, wanting that charity which the law, and new commandment of Christ, requires, when he is nothing but sin and vanity, he is destitute of the grace of God, he deceives himself and the truth is not in him. This the apostle says to depress pride, and a swelling conceit of themselves, and all uncharitable, rough, and severe usages of others. A saying like this the Jews have y;
“whoever he is that is something, or thinks in himself that he is , “something”, it would be better for him if he had never been created.”
y Midrash Kohelet, fol. 79. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Something when he is nothing ( ). Thinks he is a big number being nothing at all (neuter singular pronouns). He is really zero.
He deceiveth himself ( ). Late compound word (, mind, , lead astray), leads his own mind astray. Here for first time. Afterwards in Galen, ecclesiastical and Byzantine writers. He deceives no one else.
Fuente: Robertson’s Word Pictures in the New Testament
Think [] . Sometimes rendered seems, 1Co 12:22; 2Co 10:9; Gal 2:9; but think is Paul ‘s usual meaning. Comp. Mt 3:9; 1Co 11:16; Phi 3:4.
To be something [ ] . For the phrase see Act 5:36; Act 8:9; 1Co 3:7; 1Co 10:19; Gal 2:6; Gal 6:15.
Deceiveth [] . N. T. o. o LXX, o Class. See the noun fenapathv deceiver, Tit 1:10. Denoting subjective deception; deception of the judgment. The simple ajpatan to deceive, Eph 5:6; 1Ti 2:14; Jas 1:26, and often in LXX Lightfoot thinks the compound verb may possibly have been coined by Paul. 88
Fuente: Vincent’s Word Studies in the New Testament
1) “For if a man think himself to be something “ (ei gar dokei tis einai ti) “For if anyone thinks (presumes) to be something,” himself. If one is conceited, deluded, wholly trusts in the flesh of himself, Rom 12:3; 1Co 8:2; 2Co 3:5. Any sufficiency a child of God has is of Christ.
2) “When he is nothing,” (meden on) “Yet, being nothing,” not being one thing, apart from God’s mercy and goodness, La 3:22; Act 17:28.
3) “He deceiveth himself,” (phrenapata heauton) “He deceives or deludes himself;” not God, nor others, Gal 6:7; 1Jn 1:8; Even children of God, trusting in the flesh, may deceive themselves as Peter did, and all the disciples in denying the Lord, and fleeing in the time of his betrayal and persecution, Mat 26:35-36.
Someone has well written:
“Beware of Peter’s words, nor confidentially say, never deny my Lord But trust / never may.
Fuente: Garner-Howes Baptist Commentary
3. For if a man think himself. There is an ambiguity in the construction, but Paul’s meaning is clear. The phrase, When he is nothing, appears at first view to mean, “if any person, who is in reality nothing, claims to be something;” as there are many men of no real worth who are elated by a foolish admiration of themselves. But the meaning is more general, and may be thus expressed: “Since all men are nothing, he who wishes to appear something, and persuades himself that he is somebody, deceives himself.” First, then, he declares that we are nothing, by which he means, that we have nothing of our own of which we have a right to boast, but are destitute of every thing good: so that all our glorying is mere vanity. Secondly, he infers that they who claim something as their own deceive themselves. Now, since nothing excites our indignation more than that others should impose upon us, it argues the height of folly that we should willingly impose upon ourselves. This consideration will render us much more candid to others. Whence proceeds fierce insult or haughty sternness, but from this, that every one exalts himself in his own estimation, and proudly despises others? Let arrogance be removed, and we shall all discover the greatest modesty in our conduct towards each other.
Fuente: Calvin’s Complete Commentary
(3) He deceiveth himself.A peculiar word, perhaps coined by St. Paul: puts himself under an hallucination; persuades himself of the existence of that which has no reality.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. For if, in the spirit of the above vainglory, forgetting the spirit of meekness, with which we should bear.
A man something A proper corrector and restorer of others. The maxim is, indeed, general, but Paul uses it now in special reference here to the spiritual reprover.
Nothing As he truly would be, if, while correcting his neighbour’s fault, he is falling into vainglory.
Deceiveth himself A very expressive single Greek word, not found in any previous author, perhaps invented by St. Paul, and used by himself again in Tit 1:10, and may be rendered cheats-his-own-brain.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For if a man thinks himself to be something when he is nothing, he deceives himself.’
Self-importance is revealed as a major sin, especially when seeking to help another. The self-important man should never be a counsellor. For if we would counsel we must remember that we are in fact nothing, that without Christ we are useless and helpless in such matters, and it is Christ Who is all and alone can help the trespasser. We may be His instruments, but He can well do without us, for it is He alone Who can lift the sinner, and not us. In fact it is only of His grace that He is willing to use us at all. And indeed without the Spirit where would we be? We too would be sinking in iniquity. Thus if we claim to be ‘somebody’ we deceive ourselves. We need to recognise that we are but weak and frail instruments of a powerful Lord. But that is the gist of it. We have a powerful Lord.
Fuente: Commentary Series on the Bible by Peter Pett
Gal 6:3 . Argumentum e contrario for the preceding . . . . .; in so far as the fulfilment to be given in such measure to this law is impossible to moral conceit.
For if any one thinks himself to be something , imagines himself possessed of peculiar moral worth, so that he conceives himself exalted above such a mutual bearing of burdens, while he is nothing , although he is in reality of no moral importance, he is , so far from fulfilling the law of Christ, involved in self-deception .
On , and the opposite , nullius momenti esse (comp. Arrian. Epict . ii. 24: , ), comp. Gal 2:6 , and see on Act 5:36 ; 2Co 12:11 ; Locella, ad Xen. Eph . p. 143. As to with the participle, see Buttmann, neut. Gr . p. 301. If be attached to the apodosis (Michaelis, Baumgarten, Morus, Jatho, Hofmann), the effect is only to weaken the judgment which is expressed in it, because it would contain the fundamental statement ( since he is nothing ), in which the . . is already obviously involved, and consequently, as the first portion of the affirmation in the apodosis, would anticipate the latter portion of it and take away its energetic emphasis. This is not the case, if the “being nothing” belongs to the antithetical delineation of conceited pretension in the protasis, where it is appropriate for the completeness of the case supposed. Moreover, is really applicable in the case of every one , Luk 17:10 ; Rom 3:23 ; 1Co 4:7 , et al .
] denotes deception in the judgment, here in the moral judgment; the word is not preserved in any other Greek author. But comp. , Tit 1:10 ; Ignat. Trall. interpol . 6; Etym. M. 811. 3.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2088
AGAINST SELF-DECEIT
Gal 6:3-5. If a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden.
SELF-KNOWLEDGE is at the root of all true religion. Without that, we shall have no right disposition, either towards God or man. Without that, we shall not be able to pity the fallen, or sympathize with the afflicted; but shall be alike unfeeling towards the failings and the necessities of our fellow-creatures. But, if we are duly conscious of our own weakness, we shall be ready to restore in meekness any brother that has been overtaken with a fault: and, if we know our own desert, we shall most willingly labour to fulfil the law of Christ, in bearing the burthens of others, as He has borne ours. To cultivate self-knowledge therefore is, in this view, extremely important: but more especially is it so in the prospect of that judgment which God himself will shortly pass on every child of man: for, whatever be our estimate of our own character, it is not by that, but by Gods own view of us, that our state shall be determined to all eternity. This is plainly declared in the words before us; in which we may see,
I.
An evil complained of
The entertaining too high an opinion of ourselves is a common evil; I should rather say, is an evil co-extensive with the human race, with those at least who have not been converted by the grace of God. If it be asked, Whence does this evil arise? I answer,
1.
From judging ourselves by a defective standard
[The generality take no higher standard than that which custom has established in the place where they live: and if they conduct themselves agreeably to that, they consider themselves as having fulfilled all that can reasonably be required of them. They never once suspect, that to walk according to the course of this world is to walk according to the prince of the power of the air, or that the broad road is that which leadeth to destruction. They have satisfied others; and therefore they have satisfied themselves.
But some take a far higher standard, even the law of God itself, (as far as they understand it,) and aim at obedience to the whole will of God. But they take only the letter of the law; and if they abstain from the actual commission of murder, adultery, and theft, they imagine that they have no reason to reproach themselves with any violation of the commandments which forbid those crimes. Hence, like the Young Man in the Gospel, they will recite the commandments, and say, All these have I kept from my youth up: what lack I yet? This was the source of Pauls self-deception, in his unconverted state. He knew not the spirituality of the law; and therefore he imagined himself to be alive, whilst he was really dead, with respect to all spiritual obedience [Note: Rom 7:9.]. He thought himself to be something, when he was nothing; and thereby deceived himself.]
2.
From comparing ourselves with others
[Some look at those who are of the same rank and age with themselves: and, if they fall not below them, they conclude that they are right. Others look at those rather who live without any particular regard to morals: and, from seeing a manifest superiority in themselves to these, they will with a self-complacent air say, in their hearts at least, if not with their lips, I thank thee, O God, that I am not as other men are, or even as this Publican. Others again will compare themselves with the religious world. They will select those who have in any respect dishonoured their holy profession, and hold them forth as a proper specimen of all. Or they will take the more defective part of a good character, and represent it as exhibiting a just picture of the man himself. In doing this too they will believe all they hear, without any examination or inquiry: they will make no allowances for any thing as arising out of peculiar circumstances: they overlook entirely all the humiliation and contrition which in a real saint follow the commission of a fault: they will go further still, and impute all this evil to wilful and deliberate hypocrisy: and then they will bless themselves that they are at least as good, if not better than those who make so much profession of godliness; yea, therefore better, because they make no such profession.
But to these we may apply what the Apostle said of the false teachers at Corinth; They measuring themselves by themselves, and comparing themselves among themselves, are not wise [Note: 2Co 10:12.]. For what have they to do with others? It is not by any comparative goodness that their character will be estimated. Whether they be better or worse than others, they are in Gods sight precisely what they are in themselves: and, whilst they form a judgment of themselves by the relative situation which they occupy in the scale of general goodness, they only deceive their own souls.]
3.
From comparing our present with our former state
[It may be, that at an early period of our lives we were gay and dissipated: and that since that time we have reformed, and become observant of many duties. Yet still we may be very far from a state that is pleasing and acceptable to God: we may even (and it is no uncommon case) be more odious in his eyes than before, by having become more inflated with pride and self-confidence, in proportion as we have reformed our external conduct. For what is this, but to exchange fleshly for spiritual filthiness, and to acquire the image of Satan in proportion as we have relinquished that of the beast? But, waving this circumstance, which may or may not exist, the question is, not what reformation we have experienced, but what yet remains to be reformed? It matters little that the outward conduct is changed, if the heart remains the same. If we are not new creatures in Christ Jesus, we have attained nothing to any good purpose: and, if we look with complacency on any change short of that, we fancy ourselves something when we are nothing, and fatally deceive ourselves.]
4.
From judging under the influence of partiality and self-love
[Self-love blinds us: it hides from us our faults; or puts such a specious gloss upon them, that they are scarcely discerned as faults. It magnifies our virtues too, and not unfrequently represents as virtues what in reality are grievous sins. If there be any point in our character that is more favourable, (as generosity, or benevolence, or any other good quality,) self-love represents that to us as constituting almost the whole of our character, and then fills us with self-complacency in the contemplation of it. Thus it was with the Pharisees of old, who trusted in themselves that they were righteous, whilst in the sight of God they were no better than whited sepulehres. And thus it will be with all of us, until God open our eyes to see things as they really are, and give us hearts to judge righteous judgment.]
But for this evil there is in our text,
II.
A remedy prescribed
God has given to us an unerring standard of right and wrong
[In the Holy Scriptures, he has revealed to us his mind and will, and shewn us what is that state which becomes us, as creatures, and as sinners. As creatures, we ought to love him with all our heart and mind and soul and strength, and to love our neighbour as ourselves. As sinners, we ought to humble ourselves before him in dust and ashes; to lay hold on the covenant which he has made with us in the Son of his love; to seek for mercy solely through the atoning sacrifice of Christ; to live by faith on Christ, receiving out of his fulness as branches from the vine; and by the influences of his Spirit to bring forth fruit to his glory. And, to form a right estimate of our character, we must try ourselves by this standard: we must see how far we are observant of his law, and how far we are obedient to his Gospel.
But besides this written standard, we have a copy of all perfection set before us in the example of Christ. We see how ardent and uniform was his zeal for God, and how active and self-denying his love for man. We see him in all situations of difficulty; we behold all his tempers and dispositions tried to the uttermost by the perverseness and cruelty of men; and we see in every thing how to conduct ourselves towards God and man. In his example, we have a touchstone whereby to try our supposed virtues: and, whereinsoever we differ from him, or come short of him, (unless in those things which arose out of his mediatorial character,) we may assuredly conclude that we are wrong.
Further, though the word of God, and the example of Christ, are the only unerring standards of truth, we have yet further,what is of great advantage to us,the examples of men who were of like passions with ourselves. We see Patriarchs, Prophets, and Apostles, all walking, as it were, before our eyes; and we learn from them how we ought to walk and to please God. If we take the life of Abraham, of Daniel, of the Apostle Paul; if we contemplate their unshaken faith, and unreserved obedience; and then inquire how we have demeaned ourselves under any circumstances which have borne an affinity with theirs; we may certainly attain a pretty correct knowledge of our state and character before God.]
By this standard then we should try ourselves
[It is of use to all persons, and under all circumstances. From the king on the throne to the beggar on the dunghill, all may find it suitable to their condition. To it therefore we should refer the whole of our conduct, and by it every one should prove his own work. Every particular work should be tried by it. Whatever the work be, we should examine what the written word required of us, and see how far our work fell short of the true standard. We should bring it to the test, and inquire into the principle from which it flowed, the manner in which it was executed, and the end for which it was performed; and then form our judgment, after a candid and impartial survey of its defects.
But it is not our actions only that should be so proved: we should examine also the entire state and habit of our minds: for it is this, and this only, that will determine our real character before God. And who that does this will think highly of his own attainments? Who that considers what is that love which is due to the Supreme God; what is that gratitude which the Lord Jesus Christ calls for at our hands; what is that affiance which we should place in him; and what is that zeal which we should put forth in his service; who, I say, will then vaunt himself as somebody, and swell with self-preference and self-conceit? The remedy once brought into daily and habitual use, will soon cure the evil complained of in our text.]
What the Apostle thought of this remedy, appears from,
III.
The prescription eulogized
A more valuable prescription could not be given either,
1.
As it respects our present happiness
[To what purpose is it to be applauded by others, even though we were held forth as patterns of all that is great and excellent? It might please our vanity; but it would afford us no solid satisfaction, whilst we are afraid to bring our conduct to the only true test. What comfort would a merchant feel to hear that he was reputed rich, if his affairs were so embarrassed that he dared not examine his accounts, and knew not but that he was on the very verge of bankruptcy? So is the man, who, whilst he is extolled by his fellow-creatures, is averse to learn what is said of him by his God. On the contrary, the man who tries himself by the standard of Gods word, and finds that, amidst innumerable defects, he is on the whole upright before God, he has his rejoicing in himself alone, and not in another. He lives not on the testimony of his fellow-creatures: his comfort is independent either of their censure or applause. He rejoices in the testimony of his own conscience, as the Apostle Paul did [Note: 2Co 1:12.]. He has the witness in himself: and the Spirit of God also witnesses with his Spirit, that he is a child of God. O what an advantage is this, under every situation and circumstance of life! Are we in a state of prosperity? We shall make no account of our wealth or honour in comparison of the testimony of a good conscience. Are we in adversity? Our spirit will be buoyant in a sea of troubles; we shall know assuredly that all things are working together for our good, and that, light and momentary in themselves, they are working for us a far more exceeding and eternal weight of glory.]
2.
As it respects our eternal welfare
[Whatever others may think of us, or we may think of ourselves, it will not at all influence the judgment of our God: for not he that commendeth himself will be approved, but he whom the Lord commendeth [Note: 2Co 10:18.]. The works that are applauded of men, may be recorded in his book of remembrance as splendid sins: and the works that are condemned by men, may be put to our account as services greatly to be rewarded. The very same judgment which the written word pronounces now, our God will pronounce hereafter. Hence, in bringing ourselves continually to this standard, we know what will be approved in the last day, and what sentence to expect at the mouth of a righteous Judge. There will doubtless be many actions which will be erroneously judged by man, and the precise quality of which we ourselves also are at present unable to discover: but, whilst we are conscious of an unfeigned desire to please and honour God, we shall say with the Apostle, It is a small matter to be judged of mans judgment; yea, I judge not mine own self: but he that judgeth me is the Lord [Note: 1Co 4:3-4.]. My own heart does not condemn me; and therefore I have confidence towards God [Note: 1Jn 3:20-21.]. Whilst practising this habit, we shall be attentive to every thing we do. We shall preserve a tenderness of conscience: we shall spy out readily any thing that has been amiss. We shall, from a sense of the imperfection of our very best deeds, wash them daily in the fountain of Christs blood, and never hope for the acceptance of them but through his atoning sacrifice, and his all-powerful intercession. Thus, whilst all, who refer their actions to any inferior standard, delude their own souls, and treasure up wrath against the day of wrath, the careful Christian attains a just knowledge of his own state, and accumulates a weight of glory, which the Lord, the righteous Judge, shall confer upon him in exact proportion to the services he has rendered to his God [Note: 1Co 3:8. Heb 11:26.]. Here we are called to bear the burthens of others; and frequently to groan under burthens that are unrighteously cast upon us: but in the day of judgment, both the one and the other of these will be removed from us, and we shall bear that only which is properly our own: we shall reap precisely what we have sown: if we have sown to the flesh, we shall of the flesh reap corruption; and, if we have sown to the Spirit, we shall of the Spirit reap life everlasting [Note: ver. 7, 8.].]
Address
1.
Those who form too favourable an opinion of their state
[Do not imagine that we wish unnecessarily to disturb your peace. We would to God that your peace might flow down like a river! All that we are anxious to do, is, to keep you from resting in undue security, and saying, Peace, peace, when there is no peace. When we entreat you to stop and try yourselves, and to prove your own work, what do we but consult your truest happiness both in time and in eternity? We desire to bring every one of you to a state of holy joy, even to a joy which no man can take from you, a rejoicing in yourself alone, and not in another. Let me then say to you, as the Apostle does, Let not any man think of himself more highly than he ought to think, but think soberly [Note: Rom 12:3.]: and again, Examine yourselves, whether ye be in the faith: prove your own selves [Note: 2Co 13:5.]. It is in this way only that you can attain self-knowledge, or be delivered from self-deception. Think what you will of yourselves, you are nothing, nor ever can be any thing, but poor, weak, guilty creatures, indebted to the free grace of God alone for all your hope and all your salvation. Even St. Paul, whilst declaring that he was not a whit behind the very chiefest Apostles, confessed that he was nothing [Note: 2Co 12:14.]. Let the same mind be in you, and you will find the salvation of the Gospel sweetly suited to your souls.]
2.
Those who form too unfavourable an opinion of their state
[Some there are, who, when they see how far they have departed from God, are ready to imagine, that they have sinned beyond the reach of mercy, and that, with respect to them, Christ has died in vain. But no man is warranted to say, that his state is desperate; nor ought any man to come to such a conclusion after the strictest search. There is one distinction which ought never to be forgotten: it is this; that whatever grounds sin affords for humiliation, it affords none for despondency. If there were not a sufficiency in the blood of Christ to cleanse from the guilt of sin, we might well despair: or, if there were not a sufficiency in the grace of Christ to rescue from the power of sin, we might justly say, There is no hope: but, whilst we are assured that Christ is able to save to the uttermost all who come unto God by him, we need not fear, but that if we go to him, he will receive us; and if we trust in him, he will glorify himself in our salvation. Attempt not then to hide from your own eyes the extremity of your guilt; nor, when it is revealed to you, indulge any desponding fears: but flee unto Christ, and lay hold on him, and cleave to him, and determine, that, if you perish, you will perish at the foot of his cross, trusting in his blood, and pleading with him that promise, Whosoever cometh unto me I will in no wise cast out.]
3.
Those who are enabled to form a just estimate of their state
[These persons are a perfect mystery to all around them. The world sees them humbling themselves as the very chief of sinners, and yet exulting under a sense of Gods pardoning love: and how to reconcile this they know not. If, say they, you are so vile, how can you rejoice? and, if you have such cause for joy, how is it that you yet sigh, and mourn, and weep, as if you were the vilest of mankind? But it is this union of humility and confidence which characterizes the true Christian: and, the more eminent the Christian is, the more do both these graces flourish in his soul. Thus then, brethren, let it be with you: affix no limits to your self-abasement; for it is not possible for you ever to have too humiliating thoughts of yourselves: yet, on the other hand, let there be no limits to your confidence in Christ, as able, and willing to save the very chief of sinners. Yet, at the same time, do not imagine, that, because you are vile in yourselves, you are at liberty to indulge in sin; or because in Christ you are complete, you are not under any necessity of practising universal holiness: these would be fatal errors indeed: were any such licence given you, Christ would be a minister of sin. But this is far from being the case. It is true, that you are justified by faith alone: but by your works will you be judged: and the measure of your works will be the certain measure of your reward.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
3 For if a man think himself to be something, when he is nothing, he deceiveth himself.
Ver. 3. Think himself to be something ] The self-deceiver takes his counter, and sets it up for a thousand pound, as the Pharisees and Laodiceans. Of such it may be said, as Quintilian somewhere of some overweeners of themselves, that they might have proved excellent scholars if they had not been so persuaded already.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] The chief hindrance to sympathy with the burdens of others, is self-conceit: that must be got rid of.
, see reff.
] there is (perhaps: but this must not be over-pressed, see Ellic.) a fine irony in the subjective ‘being, if he would come to himself, and look on the real fact, nothing:’ whereas expresses more the objective fact, his real absolute worthlessness. See examples of both expressions in Wetst. h. l.
] not found elsewhere: see ref. and Jas 1:26 . The word seems to mean just as there: I should hardly hold Ellic.’s distinction: both are subjective deceits, and only to be got rid of by testing them with plain matter of fact.
Fuente: Henry Alford’s Greek Testament
Gal 6:3-5 . Any conceit of our own strength or goodness is a vain delusion, for we are nothing. Let no man compare his own with others’ work: this will only feed his vanity; but let each scrutinise his own work. Then, if he find there ground for rejoicing, it will be in the ability that has been given by God’s grace to such a one as he is: for each will have his own burden to bear of conscious guilt and shame.
Fuente: The Expositors Greek Testament by Robertson
if. Greek. ei. App-118.
a man. Greek. tis. App-123.,
something. Greek. neut. of tis.
when he is = being.
nothing. Greek. neut. of medeis.
deceiveth. Greek. phrenapatao. Only here. Compare Tit 1:10.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] The chief hindrance to sympathy with the burdens of others, is self-conceit: that must be got rid of.
, see reff.
] there is (perhaps: but this must not be over-pressed, see Ellic.) a fine irony in the subjective -being, if he would come to himself, and look on the real fact, nothing:-whereas expresses more the objective fact,-his real absolute worthlessness. See examples of both expressions in Wetst. h. l.
] not found elsewhere: see ref. and Jam 1:26. The word seems to mean just as there: I should hardly hold Ellic.s distinction: both are subjective deceits, and only to be got rid of by testing them with plain matter of fact.
Fuente: The Greek Testament
Gal 6:3. , seems to be something) in the Spirit. Whoever does not think himself to be something, he and he alone bears the burdens of others.
Fuente: Gnomon of the New Testament
Gal 6:3
Gal 6:3
For if a man thinketh himself to be something when he is nothing, he deceiveth himself.-The one who approaches an erring brother should beware lest through an overconfident spirit he also falls. Within himself he has neither wisdom nor power, but is entirely dependent upon the grace of the Lord alike for his deliverance from sin, and for his maintenance in the way of holiness.
Fuente: Old and New Testaments Restoration Commentary
if: Gal 2:6, Pro 25:14, Pro 26:12, Luk 18:11, Rom 12:3, Rom 12:16, 1Co 3:18, 1Co 8:2
when: 1Co 13:2, 2Co 3:5, 2Co 12:11
he deceiveth: 1Co 3:18, 2Ti 3:13, Jam 1:22, Jam 1:26, 1Jo 1:8
Reciprocal: Job 15:31 – not him Pro 12:15 – way Pro 14:12 – General Pro 21:2 – right Jer 37:9 – Deceive 1Co 3:7 – General 1Co 4:8 – ye are full Gal 6:7 – not 1Ti 6:4 – He Tit 3:3 – deceived Jam 2:20 – O vain
Fuente: The Treasury of Scripture Knowledge
Gal 6:3. , -For if any one think himself to be something, while he is nothing. This verse is closely connected by with the one before it, either as an argumentum e contrario for the immediately preceding clause (Meyer), or as a confirmation, by showing the evils of the opposite course (Ellicott). Hofmann refers it more to the mutuality of the duty than to the duty itself. The apostle had already said, Considering thyself, lest thou also be tempted; consciousness of frailty leads to mutual attachment, and shows the need of mutual support. But self-importance based on self-ignorance is the grand hindrance to the duty of mutual burden-bearing. If a man thinks himself so perfect that he can have no burden which others may carry with him, or for him; if he regards himself so far above frailty, sin, or sorrow, that he neither needs nor expects sympathy nor help,-he will not readily stoop to bear the burdens of others. On the meaning of , etc., compare Act 5:36, 1Co 3:7; 1Co 13:2, 2Co 12:11. The phrase is expressive-being nothing, all the while he is thinking himself something,-the condition affirmed in underlying the mental action in . The participle has its common temporal signification. The use of the subjective is not, as Ellicott warns, to be overpressed, since it is the prevailing usage with participles in the New Testament. Here, however, and in such a verse, it may have its proper signification-not simply objective , but : nothing, not ironically, nor merely in the writer’s opinion (Gwynne); nor if he would come to himself, and look on the real fact, nothing (Alford); but in sober judgment, according to true estimate, nothing. On , see Trench, Synon. ii. 30. The phrase is a common one. Plato, Apolog. 41, E, ; Arrian, Epictet. 2.24, ; Euripides, Electra, 370, . . . ; Supplices, 424, . . . . See examples in Wetstein; in Kypke, 2.291; and in Raphel. 2.457. See also under Gal 2:6; Gal 2:9. Some, as Baumgarten, Hensler, Jatho, and Hofmann, connect the words with the concluding sentence-he deceiveth himself, as being one who is nothing; but the connection weakens the force of the declaration, and takes away the point and antithesis of the previous clause. Such a one-
-deceiveth his own mind-an example of vainglory. The Received Text, which reverses this order, has good but not decisive authority; A, B, C, giving the order we have preferred. The verb is only found here in the New Testament, but in no earlier Greek writers, though it occurs afterwards in the ecclesiastical authors. The noun , however, is found in Tit 1:10. The word, probably coined by the apostle, denotes a self-deception of a nature solely subjective; corresponding, therefore, to the previous in the premises. Comp. Jam 1:26. This self-conceited and in result self-duped man is incapable of bearing others’ burdens, and is insensible to the obligation. The true estimate of ourselves, which we ought to cherish, is given us in Luk 17:10.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 6:3. For carries the thought back to verse 1 where self-esteem is condemned. If a man felt so conceited that he had no fear of being overtaken in a fault, the truth might turn out to be that he would have no backgrounds of character at all, when it came to meeting the tests of life. Such a man is here described as one who thinks himself to be something when he is nothing. The first word is from a neuter pronoun of very indefinite meaning as to degree or amount. The second is properly translated, and means absolutely nothing as far as any claim of any importance is concerned. The difference between something (however small) and nothing is infinite, yet Paul implies that a self-deceived man is that far off from the truth.
Fuente: Combined Bible Commentary
Gal 6:3. The best motive of forbearance towards others is the sense of our own weakness.
Being nothing, notwithstanding his conceit. Every man is apt to overestimate himself; humility is one of the rarest, but sweetest graces. In Christian morality self-esteem is vanity, and vanity is nothingness.
Fuente: A Popular Commentary on the New Testament
The apostle is still directing the Galatians, and enforcing them to express great lenity and tenderness towards such of their brethren as had fallen into sin and error, and particularly cautions them,
1. To beware of the sin of pride and self-conceit, and to abound in the grace of humility and modesty; intimating to us, that pride, and an high opinion of ourselves, are the certain cause of censoriousness and rash judging of others, and the true reason why we despise and glory over an offending brother, instead of pitying of him, sympathizing with him, and endeavouring to restore him.
He that thinks himself to be something here, is the man that hath proud thoughts of himself, who thinks himself more righteous and holy, more steady and steadfast, than his fallen brother; and conceits he has more power to preserve himself than others: such an one thinks himself to be some great thing; when, alas! every man is nothing; and the best of men having nothing but what the grace of God confers upon them, 2Co 12:11
Observe, 2. How the apostle strikes at the root of the fore-mentioned sin of pride and self-conceit; namely, the comparing of themselves with those who are worse than themselves, which is very apt to stir up pride and arrogancy: to cure which, he directs them to compare themselves with those who are better than themselves, and to try and prove their own works by the rule of the word of God, and not by the example and practice of others; and so shall they find matter of rejoicing in themselves, in the testimony of God, and the silent applause of their own consciences, without borrowing matter of rejoicing from the failings and infirmities of other persons.
Observe, 3. The argument or motive used by the apostle to enforce upon every man the duty of trying his own work, rather than to be prying into the infirmities of others; because when he cometh to judgment, every man must bear his own burden, or give an account of himself and his own actions to God; who will then absolve or condemn men, not as they have done better or worse than others, but as they shall be then found in themselves, absolutely considered. It is a great error for any man to measure himself by the measure of other men, either by their perfections, or by their imperfections.
To conclude our estate safe, because we are not so bad as others, or unsafe, because we have not attained to the perfections of others, is alike dangerous: God will not proceed by this rule, no more should we; every man that appears before him, shall bear his own burden, and answer for his own sins.
Here note, 1. That how light soever men make of sin in the commission of it, it will be found heavy and burdensome when they come before God to account for it; He shall bear his own burden.
Note, 2. That the righteous God, in the great judgment, will call no man to account for the sins of others, unless he has some ways been accessary to them; but every man shall bear his own burden both of guilt and punishment.
Fuente: Expository Notes with Practical Observations on the New Testament
For if a man thinketh himself to be something when he is nothing, he deceiveth himself.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
For if a man think himself to be something, when he is nothing, he deceiveth himself.
Now, don’t we all know someone like this? Someone that is so full of himself that they have convinced themselves they are great and go around trying to convince everyone else of the same.
Reminds me greatly of a few presidential candidates, so sure they are the answer that they set themselves up and take months of time and millions of dollars trying to convince others of the same.
On the backside of this problem is the other problem, those that think so little of themselves that are really great. This is the better side to be on for sure, but we need to see how we measure up before God so that we can find our own standing as it is in reality. God’s value measurement is the one that counts.
I think there are many today that allow others to puff them up as well – this is not a good thing. Some of the “preferred” authors/speakers of our times have been elevated to near deity in print, yet they are still only mortal man. Read that as tongue in cheek. I once saw an ad of one authors notes on the Bible as “The man that makes the Bible live.” Now, the last I heard it was God that did that in the words themselves, rather than some mortal doing it via some notes at the bottom of the page.
Beware how you and others puff up your importance – you may have to answer to the shortcoming someday either before God or before man. Personally, I could adapt to some embarrassment before man, but to gain some before God would not be the pleasant thing that I would desire.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
In the context the high-minded person probably is one who thinks himself above helping another bear an excessive burden. One remedy for this is to remember that we are not intrinsically superior (cf. Rom 12:3). An objective review of our accomplishments should also remind us that the only legitimate ground for justifiable self-satisfaction is God’s working through us (Gal 6:4). The emphasis is on personal responsibility.
"Two errors might keep a believer from fulfilling this role [of bearing one another’s burdens]. The first is conceit, that is, thinking himself to be more important than he is. . . . The second . . . is to be always comparing himself and his own work with others [Gal 6:4]." [Note: Boice, p. 502.]
". . . there is a great difference between introspection and self-examination. The former can easily devolve into a kind of narcissistic, spiritual navel-gazing that has more in common with types of Eastern mysticism than with classic models of the devotional life in historic Christianity. True self-examination is not merely taking one’s spiritual pulse beat on a regular basis but rather submitting one’s thoughts, attitudes, and actions to the will of God and the mind of Christ revealed in Holy Scripture." [Note: George, p. 417. Cf. 1 Corinthians 11:28.]