Exegetical and Hermeneutical Commentary of Galatians 6:4
But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
4. This is an individual matter ‘Let every man’, lit. ‘let each one’.
prove his own work ] ‘test his own conduct’. Self-examination will lead to a true estimate of self, ascertained by comparison, not with the attainments of others, but with the requirements of the law of Christ. The result may be humiliation, self-abasement, shame; but the ground of boasting will not be that of the Pharisee, ‘God, I thank thee that I am not as other men are’, but of that other Pharisee, ‘By the grace of God I am what I am’.
Fuente: The Cambridge Bible for Schools and Colleges
But let every man prove – That is, try or examine in a proper manner. Let him form a proper estimate of what is due to himself, according to his real character. Let him compare himself with the word of God, and the infallible rule which he has given, and by which we are to be judged in the last great day; compare the Rom 12:3 note; 1Co 11:28 note; 2Co 13:5 note.
His own work – What he does. Let him form a fair and impartial estimate of his own character.
And then shall he have rejoicing – That is, he will be appropriately rewarded, and will meet with no disappointment. The man who forms an improper estimate of his own character will be sure to be disappointed. The man who examines himself, and who forms no extravagant expectation in regard to what is due to himself, will be appropriately rewarded, and will be made happy. If, by the careful examination of himself, he finds his life to be virtuous, and his course of conduct pure; if he has done no wrong to others, and if he finds evidence that he is a child of God, then he will have cause of rejoicing.
In himself alone – Compare Pro 14:14; A good man shall be satisfied from himself. The sentiment is, that he will find in himself a source of pure joy. He will not be dependent on the applause of others for happiness. In an approving conscience; in the evidence of the favor of God; in an honest effort to lead a pure and holy life, he will have happiness. The source of his joys will be within; and he will not be dependent, as the man of ambition, and the man who thinks of himself more highly than he ought, will, on the favors of a capricious multitude, and on the breath of popular applause.
And not in another – He will not be dependent on others for happiness. Here is the true secret of happiness. It consists:
(1) In not forming an improper estimate of ourselves; in knowing just what we are, and what is due to us; in not thinking ourselves to be something, when we are nothing.
(2) In leading such a life that it may be examined to the core, that we may know exactly what we are without being distressed or pained. That is, in having a good conscience, and in the honest and faithful discharge of our duty to God and man.
(3) In not being dependent on the fickle applause of the world for our comfort. The man who has no internal resources, and who has no approving conscience; who is happy only when others smile, and miserable when they frown, is a man who can have no security for enjoyment. The man who has a good conscience, and who enjoys the favor of God, and the hope of heaven, carries with him the source of perpetual joy. He cannot be deprived of it. His purse may be taken, and his house robbed, but the highwayman cannot rob him of his comforts. He carries with him an unfailing source of happiness when abroad, and the same source of happiness abides with him at home; he bears it into society, and it remains with him in solitude; it is his companion when in health, and when surrounded by his friends, and it is no less his companion when his friends leave him, and when he lies upon a bed of death.
Fuente: Albert Barnes’ Notes on the Bible
Gal 6:4
But let every man prove his own work.
Faithful self-examination
Let us be careful to get the true balance to weigh ourselves. There are the scales in which the world weighs men and things, and decides their amount of good or evil. But these, or the like balance, are so appended to the beam as to favour one scale more than the other. They will therefore deceive us in forming our estimate of things; for sin, when put into them, and love for God, and devotedness to Him, like two feathers east into the scale, will weigh so light that they will kick the beam when the meanest worldly trifle is weighed against them, while the scale in which the world weighs their virtues will have a vast preponderance in their favour. There is also the balance of conscience, and this is more false and deceitful (if possible) than the other. The conscience of the natural man is like a fraudulent man with false weights and measures, from whom we shall be sure to have no just weight. We must therefore take the golden balance of the sanctuary. Here, indeed, even our best services, when weighed with the law of God, will be found wanting; but the fulness of the redemption in the blood of Jesus, the freeness of His promises to every repenting sinner, the merit of His sinless obedience–these, on which the believer builds his hopes, however nicely weighed in the balance of truth, will want nothing of that true weight which the justice of God will demand at our hands. (H. G. Salter.)
Necessity of self-examination
The reason why there is so little self-condemnation is because there is so little self-examination. For want of this many persons are like travellers, skilled in other countries, but ignorant of their own. (Archbishop Seeker.)
True self-examination
Around the masterpieces in the galleries of Europe artists are always congregated. You may see them standing before Raphaels transfiguration, copying with the nicest care every line and tint of that matchless work, glancing constantly from their canvas to the picture, that, even in the minutest parts, they may reproduce the original. But if, at one side, you saw an artist who only looked up occasionally from his work and drew a line, but filled in there a tree or a waterfall, and there a deer or a cottage, just as his fancy suggested, what kind of a copyist would you call him? Now, true self-examination lies in ascertaining how nearly we are reproducing Christ. He has painted for us in no gallery; but His life glows fourfold in the Gospels, and our hearts are the canvas upon which we are to copy it. Let us not take occasional glimpses, and work meanwhile upon earthly designs; but let us look long and earnestly till our lives reflect the whole Divine image. (H. W. Beecher.)
Dread of self-examination
As it is an evidence that those tradesmen are embarrassed in their estates, who are afraid to look into their books, so it is plain that there is something wrong within, among all those who are afraid to look within He that buys a jewel in a case deserves to be cozened with a Bristol stone. (Archbishop Seeker.)
Urgency of self-examination
Remember that the time you have for self-examination is, after all, very short. Soon thou wilt know the great secret. I may not say words rough enough to rend off the mask which thou hast now upon thee; but there is one called Death who will stand no compliment. You may masquerade it out to-day in the dress of a saint; but Death will soon strip you, and you must stand before the judgment-seat after Death has discovered you in all your nakedness, be that naked innocence or naked guilt. (C. H. Spurgeon.)
True and false standards of character
I. The false standard of character. There is a very common mode of judging of ourselves and our friends which is in itself utterly false and unsatisfactory; I mean that mode of estimating character and works, not by what these are in themselves, but by what they are in comparison with the life of others. I may not be what I ought to be, a man says; but, side by side with my neighbour, I have no cause to be ashamed. The picture seems fairer if it has a dark background; and we fall into the habit of measuring our own goodness by other mens want of goodness. Instead of making conscience the standard of duty, they practically make other mens want of conscience the standard. They have no sorrow or compunction for anything they have done or left undone, so long as they can point to others who are more to blame than themselves–as if health were to be measured, not by the pulse and vigour of the patient, but by the feverishness and insensibility of another patient lying at his side!
II. The true standard of character. Let every man prove his own work; let him test it on its own merits and for its own sake; and let it be judged, not by the indolence and failures of others, but by its own character and worth. This method of judgment, whereby every man must; prove his own work, is in accordance with facts of the spiritual world; for every man must bear his own burden. The character is the outcome of a mans life and labours. What the man is, is really the fruit of what he does, and of what he thinks and speaks day by day. The character of every man is the measure of his works. The character will continue to tell what a mans life has been, and what in its inmost nature it continues to be. And in this matter each man bears his own burden–a burden in which others may sympathize, but which no human sympathy can relieve him of. God has made visible in man His eternal law, that every mans own work is proved, so as to give him rejoicing or sorrow, as the case may be, in himself, and not in another. And there is all the more need to test and prove our own work, that the time for doing our work is fast passing away. Our influence is gradually, and in modes unnoticed and unseen, pervading all around us; and that influence for good and evil is what we are responsible for. (A. Watson, D. D.)
Self-examination
Mind is the principal distinguishing attribute of man. This undying principle enables us to reflect on our condition as accountable creatures, and on the connection between our present state and final destiny. It is to man, thus constituted, that Divine revelation is addressed. It regards him as capable of reasoning as well as feeling. Every man is required to prove his own work. Those who most need this counsel will probably least feel their need of it, which is the strongest argument for attempting to enforce it. The text prescribes an important measure, and enforces it by weighty considerations. Let us advert–
I. To the measure which it prescribes. Let every man prove his own work. This seems to imply that every man should be seriously concerned to ascertain his own real character and condition before God; and that in order to this he should carefully examine both his principles and practice, his heart and life, and thus prove his own work. Probably there is in these words an allusion to the process of proving the genuineness of metals, by putting them to the test.
1. The text supposes the existence of an authorized test. In the absence of a test the process of proof is impracticable. Every man must have some rule by which to try his work, or he cannot prove his own work. The Word of God, and nothing but the Word of God, is the authorized test of Christian character.
2. It requires the application of this test by every man to himself. The application of this test includes two things, namely, the examination of the Scriptures, and the examination of ourselves by the Scriptures. If either of these is neglected, the examination is but partial.
II. The motives by which this measure is enforced. Beyond the obvious importance and necessity of this self-scrutiny, the apostle adduces two considerations to prompt every man to the adoption of the measure.
1. He adduces the advantage that may arise from it at present. Then shall he have rejoicing in himself alone, and not in another. The apostle supposes a favourable result of the investigation, and in this case he affirms it would yield peculiar satisfaction and joy. He whose own work is thus proved to be genuine has just ground for rejoicing.
(1) As it respects the question decided. Many questions about which we often perplex our minds and waste our time are after all but trifling, comparatively very trifling! But in the case before us the question is of the highest importance, of infinite moment. The extremes of bliss and woe, immortal bliss and endless woe, are involved in this question.
(2) As it respects the manner of deciding it. Then shall he have rejoicing in himself alone, and not in another. His rejoicing arises from the testimony of his own conscience, and not from the opinion of others respecting him. He has not rested in the vain conceit of his own imagination.
2. He adduces the nature of the proceedings of the last great day. For every man shall bear his own burden.
Having endeavoured to explain the measure which the text prescribes, and the motives by which it enforces this measure, I shall close by–
1. Urging its immediate adoption.
2. By attempting to obviate sonic difficulties attending it.
In undertaking and prosecuting an examination of ourselves, we shall probably discover many and great defects. If the trial be impartial, this will certainly be the case. (Essex Congregational Remembrancer.)
Self-proving
I. A duty. Our work is good, and approved by God, if it have–
1. A good ground, viz., the will and Word of God, and not will-worship and human invention.
2. A good performance. Sincere, as in the presence of God, and with an honest heart.
3. A good end.
(1) Gods glory (1Co 10:30).
(2) Our brothers good (1Co 14:26).
II. A privilege.
1. Independence of men.
2. The blessed testimony of a good conscience (2Co 1:12). Hence learn–
(1) That if we would have a light heart we must approve ourselves unto God.
(2) That the common estimate of religion as gloomy is false (Pro 15:15; 1Pe 1:18).
(3) That there is much spurious joy in the world, which arises, not from within, but without. There are those
(a) who rejoice in the opinions of others;
(b) in the fact that they have not been open offenders;
(c) in the virtue of their ancestors (Joh 8:33; Mat 3:9);
(d) in that others are worse than themselves. (R. Cudworth.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Prove his own work] Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another-not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath left us an example that we should follow his steps.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let every man prove his own work: the apostle, by a mans
own work here, understands his own actions and manners, which he would have every man to busy himself to search, try, and examine by the Divine rule, whether they be conformable to the will of God, yea or no;
and then, he saith,
shall he have rejoicing in himself alone, and not in another; a man shall (if he findeth his work such as is agreeable to the will of God) have a cause to rejoice in himself; not in the merit or perfection of his works, but in his own works; not in others; that is, he shall rejoice in something which God hath wrought in and by him, and not in others. This the apostle wisely propounds, as a means to bring a man to know his own measures; it being a great error for men to measure themselves by the measures of other men, their perfections by others imperfections.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. his own worknot merely hisown opinion of himself.
have rejoicing in himselfaloneTranslate, “Have his (matter for) glorying inregard to himself alone, and not in regard to another (namely, not inregard to his neighbor, by comparing himself with whom, he hasfancied he has matter for boasting as that neighbor’s superior).”Not that really a man by looking to “himself alone” islikely to find cause for glorying in himself. Nay, in Ga6:5, he speaks of a “burden” or load, not ofmatter for glorying, as what really belongs to each man. But herefers to the idea those whom he censures had ofthemselves: they thought they had cause for “glorying”in themselves, but it all arose from unjust self-conceited comparisonof themselves with others, instead of looking at home. The only trueglorying, if glorying it is to be called, is in the testimony of agood conscience, glorying in the cross of Christ.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But let every man prove his own work,…. Not concern himself about the actions and works of others; let him review his own heart and actions; let him examine, try, and prove his whole conduct in life by the rule of God’s word, when he will find enough at home, without bearing hard upon, and censuring others:
and then shall he have rejoicing in himself alone, and not in another; which is either ironically said, he will then see what reason he has to rejoice and glory in his own works, and vaunt over others, and to boast of his performances, and despise others; so far from it, that he will have reason to be ashamed of himself, and to own and acknowledge his unworthiness and unprofitableness: or if, upon such a review, examination, and probation of his works, it shall appear that he has had his conversation in the world, by the grace of God, in simplicity and godly sincerity, this testimony of his conscience will be his rejoicing; see 2Co 1:12. He may rejoice “in himself”, in his own works, as the fruits of grace, but not as the effects of his own power and strength; and may glory and boast of them before men, in vindication of his cause and character, and as evidences of the truth of grace, but not before God, as if they were the matter of his justification and acceptance:
and not in another; that is fallen into sin; making use of his sins and faults to set off himself, and to increase his own praise and condemnation; rejoicing in this, that he is better than others, and is not, as the Pharisee said, as other men are, as wicked as they, or has not fallen into such sins as others have done. He will have occasion to take such a method as this, if his conversation will bear the test; he will have rejoicing in the testimony of his own conscience, and will have no need to compare himself with others; his glorying will be on account of his own actions, and not through a comparison of other men’s. This no ways contradicts a man’s glorying in God, and rejoicing in Christ Jesus alone, in the business of salvation. It only regards a man’s glorying before men, in a modest and humble manner, of what he is enabled to do, by the grace of God, without fetching in the characters of other men that are wicked, or have fallen, to illustrate his own.
Fuente: John Gill’s Exposition of the Entire Bible
Prove [] . In Class. of assaying metals Comp. LXX, Pro 8:10; Pro 17:3; Sir. 2 5; also 1Co 3:13; 1Pe 1:7. It is the classical verb for testing money; see Plato, Tim. 65 100 Dokimazein and purousqai to burn or try by fire occur together, Jer 9:7; Psa 11:6; Psa 65:10. Generally, to prove or examine, as 1Co 11:28; 1Th 5:21. To accept that which is approved, 1Co 16:3; 2Co 8:22; 1Th 2:4.
Rejoicing [ ] . Better, as giving the force of the article, “his glorying.” Kauchma is the matter or ground of glorying, see Rom 4:2; 1Co 9:15; not the act [] , as Rom 3:27; 2Co 1:12. 89 In himself [ ] . Better, with regard to himself, or as concerns. For this use of eijv see Rom 4:20; Rom 14:2; Rom 16:6; Eph 3:16. Not, he will keep his glorying to himself or abstain from boasting. He means that if, on examination, one finds in himself anything to boast of, his cause of boasting will lie simply and absolutely in that, and not in his merit as compared, to his own advantage, with that of another.
Another [ ] . Better, the other, or, as Rev., his neighbor. See on Mt 6:24.
Fuente: Vincent’s Word Studies in the New Testament
1) “But let every man prove his own work,” (to de ergon heautou dokimazeto hekastos) “But let each one prove, test, or demonstrate his own work;” “talk is cheap” is the idea. One is to demonstrate his strength through Christ by deeds of obedient service to Christ, not by mouth-talk only, talk alone is vanity, 2Co 13:5; Pro 25:14; 2Co 1:12; Jas 1:22; Jas 1:27.
2) “And then shall he have rejoicing,” (kai tote to Kauchema heksei) “And then he will have, hold’, or possess the boast,” an occasion for rejoicing or a good testimony, Joh 4:36. After the sowing and reaping comes the rejoicing.
3) “In himself alone,” (eis heauton monon) “In himself only,” in his own conduct and deeds of service, not in that of another, 1Co 3:8, not in or by comparison with others, 2Jn 1:8; Mar 8:38; Luk 9:26; Luk 10:20.
4) “And not in another,” (kai ouk eis ton heteron) “And not with reference to another, one of a worse kind than he is”; Each shaII give account to God personally for his own choices and behavior of life, and be judged or rewarded accordingly. Thus religious service is a matter of personal, not proxy accountability, Rom 14:11-12; 1Co 3:11-15; 2Co 5:10-11.
Fuente: Garner-Howes Baptist Commentary
4. But let every man prove his own work. By a powerful blow, Paul has already struck down the pride of man. But it frequently happens that, by comparing ourselves with others, the low opinion which we form of them leads us to entertain a high opinion of ourselves. Paul declares that no such comparison ought to be allowed. Let no man, he says, measure himself by the standard of another, or please himself with the thought, that others appear to him less worthy of approbation. Let him lay aside all regard to other men, examine his own conscience, and inquire what is his own work. It is not what we gain by detracting from others, but what we have without any comparison, that can be regarded as true praise.
Some consider Paul to be speaking in irony. “Thou flatterest thyself by a comparison with the faults of others; but if thou wilt consider who thou art, thou wilt then enjoy the praise which is justly due to thee.” In other words, no praise whatever shall be thine; because there is no man by whom the smallest portion of praise is really deserved. In conformity with this view, the words that follow, every man shall bear his own burden, are supposed to mean, that it is usual for every man to bear his own burden. But the plain and direct sense of the words agrees better with the apostle’s reasoning. “With respect to thyself alone, and not by comparison with others, thou wilt have praise.” I am well aware that the next sentence, which annihilates all the glory of man, has been regarded as justifying the ironical interpretation. But the glorying of which this passage treats, is that of a good conscience, in which the Lord allows his people to indulge, and which Paul elsewhere expresses in very animated language.
“
Paul earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.” (Act 23:1.)
This is nothing more than an acknowledgment of Divine grace, which reflects no praise whatever on man, but excites him to give God the glory. Such a reason for glorying do the godly find in themselves; and they ascribe it, not to their own merits, but to the riches of the grace of God.
“
For our rejoicing is this, the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.” (2Co 1:12.)
Our Lord himself instructs us:
“
But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly.” (Mat 6:6.)
Strictly speaking, he makes no assertion, but leads us to conclude, that, when a man is valued for his own worth, and not for the baseness of others, the praise is just and substantial. The statement is therefore conditional, and imports that none are entitled to be regarded as good men, who are not found to be so, apart from the consideration of others.
Fuente: Calvin’s Complete Commentary
(4) Prove.Test, or examine, by reference to an objective standard. The word is used specially of the assaying of metals.
Rejoicing in himself alone, and not in another.Rather, he shall have his ground of boasting with reference to himself alone, and not with reference to his neighbour. He will judge his own actions by the standard properly applicable to them, and will find as much ground for boasting as this will give him, and no more. His standard will be absolute and not relative, and the amount of his boasting will be proportioned accordingly. He will not seek to excuse himself by dwelling upon his neighbours weaknesses.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(4, 5) The best antidote for such false estimates of self is severe self-criticism. Let a man judge his own work, not by comparison with others, but by the ideal standard, then he will see what it is worth and how much he has to boast of. His boasting will be at least real, and not based upon any delusive comparisons. He must stand or fall by himself. He must bear the weight of his own virtues and his own sins. By them he will be judged, and not by any fancied superiority or inferiority to others. For the thought, compare 2Co. 10:12-14.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Prove In the manner suggested by St. Jas 1:25, by bringing the law of love to bear upon his work, to see if it is a work, not of vainglory, but of love.
Work His work of reproof; but inferentially applicable to all other moral work in life. That Paul means this special work is clear from the blessed result that he next deduces.
Rejoicing A true glory instead of a vainglory. The test by which we are to prove our own work, namely, the law of love, is not only an easy one but a delightful one: easy, because we can easily know whether love has pervaded our whole work or not, if we honestly examine our thoughts in the act; and delightful, if we find that the work of reproving has truly been a work of meek, restoring love. To find this love in our hearts is a matter of rejoicing far above any glory. To find it absent is truly to catch ourselves in a transgression as bad, perhaps, as our fellow sinners.
In himself In his own case, as it stands in the sight of conscience and of God.
Another And that other the poor transgressor over whose case we were gathering glory to ourselves in pretending to restore him. The words rejoicing and other should both have the article. He shall have the exultation in reference to himself alone, and not to the other.
‘But let each man prove his own work, and then he will have his glorying in himself alone, and not of the other. For every man shall bear his own pack.’
Rather than criticising or looking with superiority at the behaviour of others, what we should be doing is putting our own behaviour and achievements to the test. We must ask, is our behaviour satisfactory? Are we up to the mark? Then we will have something to take pride in, especially before the judgment seat of Christ (Rom 14:10-12). For in the end each man has to bear his own pack, not someone else’s. In the end we will be tested by what we are.
Notice that in Gal 6:2 the word for burden is ‘baros’, a weight, a heavy burden that wears a man down and makes him wilt (Mat 20:12; Act 15:28). In Gal 6:5 it is ‘phortion’, e.g. a soldier’s pack or load, something to be carried without being too arduous, although in another context it can mean a grievous burden (Luk 11:46), as indeed a soldier’s pack can sometimes become.
Gal 6:4-5. Shall he have rejoicing, &c. Shall he have whereof to rejoice. The meaningof the passage is this: “Brethren, there are some among you who would bring others under the ritual observances of the Mosaic law; a yoke which was too heavy for us and our fathers to bear. They would do much better to ease the burdens of the weak; this is suitable to the law of Christ, which they are under, and is the law which they ought strictly to obey. If they think, because of their spiritual gifts, that they have power to prescribe in such matters, I tell them that they have not, and do but deceive themselves: let them rather take care of their own experience and practice, that they be right, and such as they ought to be; this will give them matter of rejoicing in themselves, and not vainly in others, as they do, when they prevail with them to be circumcised; for every man shall be answerable for his own actions, experience, and conduct, whether of an internal or external kind.”
Gal 6:4 . But men ought to act in a way entirely different from what is indicated by this . “His own work let every man prove, and then” etc.
The emphasis lies on (which is collective , and denotes the totality of the actions, as in Rom 2:7 ; Rom 2:15 ; 1Pe 1:17 ; Rev 22:12 ), opposing the objective works to the subjective conceit.
] not: probatum reddat (Beza, Piscator, Rambach, Semler, Michaelis, Rckert, Matthies), a meaning which it never has (comp. on 1Co 11:28 ), but: let him try , investigate of what nature it is.
] and then , when he shall have done this (1Co 4:5 ), not: when he shall have found himself approved (Erasmus, Estius, Borger, and others).
, . . .] does not mean, he will keep his glorying for himself (comp. Hilgenfeld), that is, abstinebit a gloriando (Koppe); for although may, from the context, obtain the sense of keeping back (Hom. Il . v. 271, xxiv. 115; Eur. Cycl . 270), it is in this very passage restricted by to its simple meaning, to have; and is not equivalent to , but must retain its proper signification, materies gloriandi (Rom 4:2 ; 1Co 5:6 , and always). Nearest to the view of Koppe in sense come those of Winer: “non tantas in se ipso reperiet laudes, quibus apud alios quoque glorietur;” of Usteri: “then will he have to glory towards himself alone, and not towards others,” a delicate way of turning the thought: “ then he will discover in himself faults and weaknesses sufficient to make him think of himself modestly; ” and of Wieseler, “he will be silent toward others as to his .” But in accordance with the context, after the requirement of self-examination, the most natural sense for (on account of the antithesis,
) is: in respect to, as regards; moreover, in the above-named interpretations, neither the singular nor the article in obtains its due weight. The sentence must be explained: then will he have cause to glory merely as regards himself, and not as regards the other; that is, then will he have cause to boast merely in respect of good of his own, which he may possibly find on this self-examination, and not in reference to the other, with whom otherwise he would advantageously compare himself. Castalio aptly remarks: “probitas in re, non in collatione;” and Grotius: “gaudebit recto sui examine, non deteriorum comparatione,” as, for instance, was done by the Pharisee, who compared himself with robbers, adulterers, etc., instead of simply trying his own action, and not boasting as he looked to others, whom he brought into comparison. Comp. Calvin and others; also Reithmayr. with the article denotes, not absolute glory (Matthies), which no one has (Rom 3:23 ), but the relevant cause for the which he finds in himself, so far as he does so, on that trial of his own work. It is therefore the , supposed or conceived by Paul, as the result of the examination in the several cases; Bernhardy, p. 15. This relative character of the idea removes the seeming inconsistency with Gal 6:3 ; Gal 6:5 (in opposition to de Wette), and excludes all untrue and impious boasting; but the taking ironically (against which Calvin justly pronounces), or as mimesis (Bengel and others; also Olshausen: “a thorough self-examination reveals so much in one’s own heart, that there can be no question of glory at all”), 1 [251] is forbidden even by . Hofmann interprets, although similarly in the main, yet without irony, and with a more exact unfolding of the purport: “ while otherwise he found that he might glory as he contrasted his own person with others, he will now in respect to the good which he finds in himself, seeing that he also discovers certain things in himself which are not good, have cause to glory only towards himself himself, namely, who has done the good, as against himself, who has done what is not good .” But in this interpretation the ideas, which are to form the key to the meaning, are gratuitously imported; a paraphrase so subtle, and yet so clumsy, especially of the words , could not be expected to occur to the reader. More simply, but introducing a different kind of extraneous matter, de Wette interprets: “ and then he will for himself alone (to his own joy) have the glory (if he has any such thing, which is evidently called in question) not for others (in order thereby to provoke and challenge them).” But how arbitrary it is to assign to two references so entirely different, and with regard to to foist in the idea: “if he has aught such ”! A most excellent example of the is afforded by Paul himself, 2Co 10:12 . Comp. 2Co 1:12 ff.
[251] 1 So in substance Chrysostom and Theophylact hold, that Paul has spoken , in order to wean his readers gradually from the habit of glorying; , , , Theophylact. Comp. Oecumenius, according to whom the substantial sense is: , .
4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
Ver. 4. But let every man prove ] This is an excellent remedy against self-deceit, and a means to make one fit to reprove others with mercy and meekness.
And then shall he have rejoicing ] Ut testimonium perhibeat conscientia propria, non lingua aliena, saith Augustine, that thine own conscience and not another man’s tongue may testify for thee. Omnis Sarmatarum virtus extra ipsos, saith Tacitus. All the self-deceiver’s goodness is shored up by popularity or other base respects.
4 .] The test applied : emphasis on , which (as Mey.) is the complex, the whole practical result of his life, see reff.
. ] put to the trial (reff.): not ‘ render ,’ which the word will not bear.
. ] And then (after he has done this) he will have his matter of boasting (the article makes it subjective: the , that whereof to boast , not without a slight irony, whatever matter of boasting he finds, after such a testing, will be) in reference to himself alone ( . . emphatic corresponds to . below), and not (as matter of fact : not ) in reference to the other , (or, his neighbour the man with whom he was comparing himself: general in its meaning, but particular in each case of comparison).
Gal 6:4 . . This phrase denotes originally the other of two persons, but in this connexion another than self , the world being classified under two heads self and not self , so that any other man with whom we are brought into contact belongs to the second division.
every man = each one.
prove = test. See 1Th 2:4 (allowed. Revised Version approved).
rejoicing. Greek. kauchema. See Rom 4:2.
in. Greek. eis. App-104.
not. Greek. ou. App-105.
another = the other. Greek. heteros. App-124.
4.] The test applied: emphasis on , which (as Mey.) is the complex, the whole practical result of his life, see reff.
.] put to the trial (reff.): not render , which the word will not bear.
. ] And then (after he has done this) he will have his matter of boasting (the article makes it subjective: the , that whereof to boast, not without a slight irony,-whatever matter of boasting he finds, after such a testing, will be) in reference to himself alone ( . . emphatic-corresponds to . below), and not (as matter of fact: not ) in reference to the other, (or, his neighbour-the man with whom he was comparing himself: general in its meaning, but particular in each case of comparison).
Gal 6:4. , but his own work) Again by anticipation another extreme is obviated, lest, whilst assisting others, we should forget ourselves.-) a real work, not a mere opinion concerning ones self.- , in regard to himself alone) Many, while they compare themselves with others, who seem to be inferior to them, are apt to glory: therefore Paul dissuades them from this comparison. We should not even glory over our own good qualities and deeds; much less over the vices of others, from which we are free. While he excludes glory from the latter, he seems to concede glorying over the former; but the concession is not great, for the proving of a mans own concerns will at once start many objections, by which glorying will necessarily be diminished: moreover, presently after he speaks not of glorying, but of , a burden. Nay, the very word glorying, used by Mimesis,[60] at the same time includes the contrary.- , glorying) that, by which he says: I am something.-, shall have) he himself being judge.
[60] Alluding to the opinion of the Galatians, not to his own opinions.-ED.
Gal 6:4
Gal 6:4
But let each man prove his own work,-A man can prove his own work by bringing in the test of Gods word. Let every word and act be brought to this test. [Nothing is to be taken for granted in the Christian life; the scriptures provide the standard by which the believer is to test alike what he is, what he does, and what he allows. He is to prove himself (1Co 11:28), not with the hope of any worthiness in himself, but rather to reassure himself that he is in the faith (2Co 13:5). He is to find in the needs of the poor saints the opportunity of proving the sincerity of his love. (2Co 8:8; 1Jn 3:17). He is to avoid the way of darkness and to walk in the light and thus to learn by experience what is well-pleasing to the Lord as distinguished from his own liking (Eph 5:10) and as he increases in love he learns from God to judge all things by a spiritual standard in prospect of the day of all accounts when the Lord comes (Php 1:10).] and then shall he have his glorying in regard of himself alone,-Let him bring his character and work to the test of Gods word, then he will have rejoicing in himself, not in another. [Self-examination will lead to a true estimate of oneself, ascertained not by comparison with the attainments of others, but with the requirements of the law of Christ. It may result in humiliation and shame that would lead him to glory, not in himself, but in the mercy and love of God.]
and not of his neighbor.-[He will judge his own actions by the word of God, and will find as much ground for boasting as it will give him, and no more. His standard will be absolute and not relative, and the amount of his boasting will be proportioned accordingly. He will not seek to excuse himself by dwelling upon his neighbors weaknesses, for his exultation will frequently be turned into self-abatement.]
prove: Job 13:15, *marg. Psa 26:2, 1Co 11:28, 2Co 13:5
rejoicing: Pro 14:14, 1Co 4:3, 1Co 4:4, 2Co 1:12, 1Jo 3:19-22
and not: Gal 6:13, Luk 18:11, 1Co 1:12, 1Co 1:13, 1Co 3:21-23, 1Co 4:6, 1Co 4:7, 2Co 11:12, 2Co 11:13
Reciprocal: Job 6:13 – Is not my Job 20:5 – the joy Eze 18:30 – every Hag 1:5 – thus Gal 4:15 – the blessedness Jam 3:13 – is a
Gal 6:4. -But let each one prove his own work. While a momentary introspection may lead to morbid self-exaltation, the actual judgment passed on deeds may conduce to a proper estimate; being in contrast with what is said in the previous verse of self-inflation and self-deception: let there be account taken of work. The stress is from its position on , which is deepened by , and which, as Meyer remarks, is collective in meaning, as in Rom 2:15, 1Pe 1:17, Rev 22:12. See Winer, 27, 1, and the limits which he gives to the collective singular. His work-his own work-himself embodied in act,- (Theodoret),-the outer shape and expression of the inner realities,-let him test this, put it to the proof; the responding to the , and being its grand corrective. Such is the meaning of the verb-to prove, to put to the test, Luk 14:19; 1Co 3:13; 1Co 11:28; 1Th 2:4. It does not mean probatum reddat, sc. deo, as is thought by Beza, Piscator, Wesselius, Justinianus, Rckert, Matthies. Theophylact thus explains: , , . OEcumenius, more pointedly: .
, -and then he shall have ground of boasting only in relation to himself, and not in relation to the other. Let him put his work to the test,-not this act or that act, but his whole work in its complex unity,-and then, , that is, when he shall have done this; it being implied that his work has stood the test, though there is no formal ellipse, as Estius, Borger, Turner, and others suppose. , not , is not glorying (Bagge), but the ground of glorying, Rom 4:2, compared with Rom 3:27; 1Co 5:6; 1Co 9:15-16; Php 1:26; Php 2:16. Ellicott takes the article in its pronominal meaning-his ground of boasting. Middleton, Gr. Art. 5.3. But it may be quite as well taken in its ordinary signification-that ground of boasting which he may find after putting his work to the proof. The future refers to the having as subsequent to the previous testing, and carries in it no allusion to the last judgment, though many expositors hold such an opinion. The phrase is taken by some to mean, and then he shall hold his glorying to himself. So Hilgenfeld: seinem Ruhm fr sich selbst zu behalten, mit gegen Andere geltend zu machen. So Koppe, Storr, Flatt, and Usteri. But while the verb may have such a meaning, it is better to take the words in their ordinary signification, especially as is employed, which does not stand exactly for , as in Theodoret- ; nor for , as in Winer’s opinion, quoting Rom 4:2; the next clause showing the inapplicability of such a meaning here. Nor does it mean contra (Schott), as apparently in Luk 12:10; for against himself would not in this clause be a natural idea, though it would apply in the last clause, as against the other. De Wette, giving the same translation, fr, in both clauses, alters the indicated relation in the second, making the first zu seiner eigenen Freude, and the second um sie damit zu reizen und herauszufordern. Jatho also gives the preposition the sense of fr in the first clause, and of gegen in the second. But must bear the same meaning in both clauses, and it signifies in reference to, quod attinet ad. Act 2:25; Rom 4:20; 2Co 11:10; Eph 3:16; Xen. Anab. 1.9, 16; Khner, ii. 603; Bernhardy, p. 221. In reference to himself- emphatic-he shall have ground of glorying, -and not in reference to the other,-that is, the other with whom he brings himself into ideal comparison or contrast. is objective-not as matter of opinion, but as matter of fact; and the article is not to be overlooked. Rom 2:1; Rom 13:8; 1Co 6:1; 1Co 10:24. But in this , real or imaginary, is there a slight irony? Theophylact, after Chrysostom, says that the apostle speaks ; and that there is irony in the clause is the opinion of Justinianus, Bengel, Olshausen, Baumgarten-Crusius, and Alford. This, however, does not appear likely; for the apostle is not bitter or scornful in tone: he does not deny that there may be matter of glorying; he only shows how it often and wrongly bases itself on vain and fallacious comparison with others. A man may test his own work; but he cannot know the other, and test his work. The Pharisee did not, could not, know the downcast suppliant when he thanked God that he was so much better than this publican. But if a man examine himself, and find not only faults and frailties, but also germs of grace and goodness, then has he ground of glorying, in reference to himself, not certainly in himself, but in the mercy and power of the Saviour in him. This is really glorying in the Lord. 1Co 1:31; 2Co 10:17. Compare 2Co 12:5; 2Co 12:9, where to glory in infirmities is really to glory in that grace which such infirmities attract to themselves, but for which His grace could not have proved its sufficiency, and without which His strength could not have demonstrated its perfection. Thus Castalio says: probitas in re, non in collatione; and Calvin writes: ea demum est vera laus, non quam aliis detrahendo nobis conciliamus, sed quam habemus sine comparatione. The other does not in any way enter as an element into that experience which concerns himself alone; for his own numerous imperfections, which pressing upon his notice and filling him with profound regrets, prevent him from judging his neighbour or exulting over him. Humility and thankfulness ever characterize this glorying in reference to himself, one reason being-
Gal 6:4. One of the common weaknesses of man is to feel justified because he thinks his life compares favorably with that of others. Paul condemns that in 2Co 10:12, and he is again dealing with that subject here. Prove is from DOKIMAZO, and in the King James Version it is rendered allow 2 times, approve 3, discern 2, examine 1, like 1, prove 10, try 4. Thayer defines it, “To test, examine, prove, scrutinize; to recognize as genuine after examination, to approve, deem worthy.” Of course such an examination cannot be made without the use of a proper standard. 1Pe 4:11 (and many other passages too numerous to cite) shows that the true standard of right and wrong is the word of God. The important thought in this verse is for each man to prove his own work instead of another’s. Whether he would do better than the man he is supposed to be trying to “restore” is not the issue at stake, for being better than some other brother does not prove that one is what he should be. But if he tests his life by the divine standard of God’s word and finds it in harmony therewith, he will then have the right to rejoice. And that rejoicing will not be because someone else has done his duty, but because he himself alone has measured up to the divine rule.
Gal 6:4. If a man desires to find cause for boasting, let him test and examine his own actions, and not contrast his fancied virtues with the faults of his neighbor. But every sincere self-examination results in humiliation.
His own work, collective and emphatic: the aggregate of his actions.
But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor.
Verse 4
In himself alone, and not in another; that is, his sources of joy shall be within himself.
But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden.
Simply put, keep your eyes on your own work and value it personally as you will, but don’t put too much stock in what others tend to say about you. You will be held responsible for your own work, and your own perception of that work, not for someone elses view of your work.
This relates in a couple of ways. First, in the way we have suggested, but also to the negative values that some might put on your work. If someone views you as worthless, as trouble, as inadequate to your job, don’t pay them a moments notice, it is you that will stand before God to give answer for your works and how you evaluated them.
Because someone calls you glorious or worthless matters little to God, it is what you do for God and what He thinks that is of value to your life. It is also God’s “glorious” or “worthless” that we should be considering.
That should free up a lot of us that have allowed negative reactions from others to slow our work for God. Negatives are negative only if we submit and subscribe to the supposed truth of them. If we hear a negative we should evaluate in light of God’s leading and Word. If we find ourselves lacking then remedy it, but if we find that the negative is untrue, set it aside and attempt to go on as if it never was voiced.
Not that putting aside these negatives is easy. They hurt and they hinder and they harm, but they are “false” negatives, they have no standing, they are falsehood, yet we all too often take them upon ourselves as if they were granted to us by God. He says in this passage “prove his own work” and not try to find rejoicing in the eyes of another.
You might find the following references of interest as well (Rom 14:5; Rom 14:10; Rom 14:12; cf. 2Co 5:10).
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson