Galatians 6:3Meaning & Commentary from the Church Fathers

Although the holy Apostle does not say so directly, his manner of speech suggests that he is addressing the presiding clergy of the churches. For he says, “You who are spiritual, restore those who sin; bear one another's burdens.” In the final verse (Gal 6:6), he defines the relation of the one taught to the teacher.

It is not fitting for everyone to correct, teach, and bear the burdens of others. Special persons must be appointed for this, otherwise disorders in society are unavoidable. In the Church this is the duty of the presiding clergy. Wherever the Apostle Paul founded churches, he appointed pastors and teachers. Of course, they had been appointed by him in the Galatian churches as well.

It is to them that he now directs his speech. Why did he not name them directly? They were probably guilty of the very thing against which the Apostle speaks. Therefore, to soften the reproof, he speaks generally. Or perhaps, together with the presiding clergy, other prominent persons had also proved faulty in this regard. Saint Paul brings all of them under one general view. Meanwhile the instructions themselves are of such a kind that, in certain respects, they could apply to all Christians in general (Bishop Theophan).

“To boast is not good. But if you wish to boast, do not boast before your neighbor like the Pharisee. For whoever learns not to boast before his neighbor will soon cease boasting even within himself.” To this Blessed Theophylact adds: “Why do you boast against your neighbor? Both you and he will equally bear your burdens at the judgment, and then each one's work will be tested. Therefore, since you too have a burden, and a heavy one, do not boast against another, nor sound a trumpet within yourself about your good deed.”

“If it happens that someone thinks himself to be something, this is because he has not labored well to determine how insignificant he is in himself. He falls into this sin through the flattery of the mind, which is accustomed to arrogance” (Bishop Theophan).

Therefore give glory to God. In yourself you are nothing, both in being and in perfections. What you are, you are by the grace of God. Why then dream? He flatters himself in his mind, the Apostle says. He deceives himself by wrongly directing and interpreting the testimony of his own consciousness about himself.

If there is anything in someone, it cannot be hidden from consciousness. Yet begin to examine what it is, and whether it exists in the measure in which it ought to exist. Then you will find in it not a subject for self-exaltation, but a motive for self-condemnation, as an evil servant unfaithful even in a little.

If to this awareness of what one has there is added awareness of what is lacking, and still more awareness of what is in oneself that ought not to be there at all, then where can the cobweb of self-conceit stand before the fire of self-reproach kindled by this?

If such a view of oneself is firmly established, there will never be room for self-conceit. It will not appear. If it does appear, it will immediately flee, driven away by conscientious self-condemnation.

Thus, if someone thinks himself to be something, it is because he has not labored to define well how insignificant he is in himself. He falls into this sin through the flattery of the mind, which is accustomed to arrogance. “The Apostle sets forth such thoughtlessness as the first testimony to the worthlessness of such a person” (Saint Chrysostom).