:
1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 2 Bear ye one another's burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 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. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. 11 Ye see how large a letter I have written unto you with mine own hand. 12 As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. 13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. 14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. 15 For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. 16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
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[AD 223] Callistus I of Rome on Galatians 6:1
But if any one has fallen in anything, let us not consign him to ruin; but let us reprove him with brotherly affection, as the blessed apostle says: "If a man be overtaken in any fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, test thou also be tempted. Bear ye one another's burden, and so will ye fulfil the law of Christ."
[AD 258] Cyprian on Galatians 6:1
Moreover, we do not prejudge when the Lord is to be the judge; save that if He shall find the repentance of the sinners full and sound, He will then ratify what shall have been here determined by us. If, however, any one should delude us with the pretence of repentance, God, who is not mocked, and who looks into man's heart, will judge of those things which we have imperfectly looked into, and the Lord will amend the sentence of His servants; while yet, dearest brother, we ought to remember that it is written, "A brother that helpeth a brother shall be exalted; " and that the apostle also has said, "Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ; " also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, "Let him that thinketh he standeth, take heed lest he fall; " and in another place he says, "Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall stand, for God is able to make him stand." John also proves that Jesus Christ the Lord is our Advocate and Intercessor for our sins, saying, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Supporter: and He is the propitiation for our sins." And Paul also, the apostle, in his epistle, has written, "If, while we were yet sinners, Christ died for us; much more, being now justified by His blood, we shall be saved from wrath through Him."

Source: Epistle LI
[AD 258] Cyprian on Galatians 6:1
That brethren ought to support one another. To the Galatians: "Each one having others in consideration, lest ye also should be tempted. Bear ye one another's burdens, and so ye shah fulfil the law of Christ."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 384] Ambrosiaster on Galatians 6:1
Now Paul speaks to those who were spiritually stronger, lest by becoming proud in their own good life they should think it right to despise and reject one who had perhaps been overtaken by sin. And so they must be told that people struggling with sin are to be spurred toward reform with kindness. If they were to be more harshly punished with coercive authority, they would not accept reproof. They would begin to defend themselves against seeming to be base and worse. If you protect a person from strife and arrogance, he will become meek in relation to you, since humility tends to make even the proud humble.

Source: EPISTLE TO THE GALATIANS 6.2.1-2
[AD 407] John Chrysostom on Galatians 6:1
"Brethren, even if a man be overtaken in any trespass."

Forasmuch] as under cover of a rebuke they gratified their private feelings, and professing to do so for faults which had been committed, were advancing their own ambition, he says, "Brethren, if a man be overtaken." He said not if a man commit but if he be "overtaken" that is, if he be carried away.

"You which are spiritual restore such a one,"

He says not "chastise" nor "judge," but "set right." Nor does he stop here, but in order to show that it behooved them to be very gentle towards those who had lost their footing, he subjoins,

"In a spirit of meekness."

He says not, "in meekness," but, "in a spirit of meekness," signifying thereby that this is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift. Then, to prevent the one being unduly exalted by having to correct the other, puts him under the same fear, saying,

"Looking to yourself, lest you also be tempted."

For as rich men convey contributions to the indigent, that in case they should be themselves involved in poverty they may receive the same bounty, so ought we also to do. And therefore he states this cogent reason, in these words, "looking to yourself, lest you also be tempted." He apologizes for the offender, first, by saying "if you be overtaken;" next, by employing a term indicative of great infirmity ; lastly, by the words "lest you also be tempted," thus arraigning the malice of the devil rather than the remissness of the soul.

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:1
The Galatians were gratifying their private feelings under pretext of rebuke. They appeared to be doing this to correct the sins of others. Paul wanted to put a stop to their love of being first. He says, “Brothers, if someone is overtaken in any trespass.” Note that he does not say “if he trespasses” but “if he is overtaken,” that is, if he is caught off guard.

Source: HOMILY ON GALATIANS 6.1
[AD 407] John Chrysostom on Galatians 6:1
Paul does not say “punish” or “pass judgment” but “restore.” Nor did he even stop there, but showing that he strongly desired them to be patient with those who stumbled he adds “in a spirit of gentleness.” He does not say “in gentleness” but “in a spirit of gentleness,” showing that this also is the will of the Spirit and that the capacity to correct another’s faults is a spiritual gift.

Source: HOMILY ON GALATIANS 6.1
[AD 420] Jerome on Galatians 6:1
The Spirit-led person should correct a sinner gently and meekly. He must not be inflexible, angry or aggrieved in his desire to correct him. He should stir him up with the promise of salvation, promising remission and bringing forth the testimony of Christ.

Source: EPISTLE TO THE GALATIANS 3.6.1
[AD 420] Jerome on Galatians 6:1
Maybe Paul is saying that you should identify with the sinner in order to do him good. This is not to imply, of course, that one should seemingly commit the same wrong and pretend that one is also subject to it. No, in another’s wrongdoing one should think of what might befall oneself. Help the other with the same compassion that one would hope to receive from another.

Source: LETTER 116.29.2
[AD 420] Jerome on Galatians 6:1
It is reasonable to ask why one should instruct the sinner in a spirit of gentleness. It is good to reflect that one might oneself be tempted. Would the righteous person, who is certain of his own resolve and confident that he cannot fall, therefore have no duty to instruct the sinner in the spirit of gentleness? To this we reply that even if the righteous one has prevailed, knowing with what difficulty he prevailed over his own temptations he should rather be ready to extend pardon to the sinner.… Overcoming or not overcoming is sometimes in our own power. But being tempted is in the power of the tempter. The Savior himself was tempted. So who of us can be sure that he might cross this sea of life without any temptation?

Source: EPISTLE TO THE GALATIANS 3.6.1
[AD 420] Jerome on Galatians 6:1
(Chapter VI - Verse 1) Brothers, even if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Knowing that Paul was a servant of God, who did not desire the death of a sinner but their repentance (Ezekiel 18:23, 33). And except for the Trinity, every creature, though it may not sin, is still capable of sinning. Therefore, he also encourages those who are spiritual to reach out a helping hand to one who is falling, being mindful of their own fear of sin. And beautifully preoccupying in the offense, he calls him a man who can die: showing the fragility of his condition from his very name; so that he may be worthy of forgiveness, who, like a man deceived by error and immersed in a whirlpool, is unable to lift himself up without help and assistance. However, a man is not added to the spiritual realm, but he is commanded as if by God, to instruct a man preoccupied in the offense: or (as is better expressed in Greek) to perfect in the spirit of gentleness. However, the one who is being perfected does not lack everything, but something. In fact, if he has not erred with many sins, but has been preoccupied with some fault, let him apply the spirit of gentleness and meekness in correcting the spiritual sinner, so that he does not desire to correct the wandering one in a rigid, angry, and sad manner; but let him provoke him, promising salvation and forgiveness. Let him bring forth the testimony of Christ: that he invites those burdened by the weight of the law and sins to his gentle and light yoke, so that they may learn that he is humble and meek, and find rest for their souls (Matthew 11). Let us use this testimony against heretics: who, inventing various nature myths, say that a spiritual tree is good and never produces bad fruits. Behold the Apostle, whose authority they themselves also follow, says that those who are spiritual can sin if they are puffed up with the pride of their heart and fall. This we also confess; and that earthly beings can become spiritual if they turn to better things. Can what is written to the Corinthians be opposed to us: What do you want? Shall I come to you with a rod, or in charity, and the spirit of meekness (I Cor. IV, 21)? For if there, he says that he comes to sinners not in the spirit of meekness, but with a rod: how does he here not employ a rod, but the spirit of meekness, with those who have been prevented from sinning in any way? But there, it is said to those who, after sinning, not feeling their own error, were unwilling to be subject to their superiors and corrected by penance. But when the understanding sinner acknowledges his wound and gives himself to the physician to be healed, there the rod is not necessary, but the spirit of gentleness. And it may be questioned whether someone should instruct the sinner in the spirit of gentleness for this reason: that he should consider himself so as not to be tempted. Therefore, the righteous person, who is sure in his own mind and knows that he cannot stumble, should not instruct the sinner in the spirit of gentleness? To this, we will say that even if the righteous person has overcome, knowing how great a struggle he has won, he will offer more forgiveness to the one who sins. For even the Savior was tempted, in all things like us, without sin: so that he can sympathize and commiserate with our weaknesses, having experienced them himself, and to show how difficult it is to achieve victory in the flesh. If a virgin remains until old age, forgive those who were once deceived by the heat of youth, knowing the difficulties they have overcome. If someone, for the confession of Christ's name, witnessed another denying him in torment, let them sympathize with the wounds of the denier, and marvel not so much at their defeat, but at their own victory. Also, pay attention to the caution of the writer, for he did not say, 'Considering yourself, lest you fall,' but rather, 'lest you be tempted also.' To conquer or to be conquered is sometimes within our power; however, to be tempted is within the power of the one tempting. For if the Savior was tempted, who can be confident that they will pass through the storms of this life without being tempted? Those who believe that Paul spoke according to humility, and not truly, say this not out of ignorance of the language but rather of the knowledge of this matter. For he should have spoken in order, saying: You, who are spiritual, instruct such in the spirit of gentleness, considering yourselves, lest you also be tempted; and not to place the plural number into the singular. Therefore, the Hebrew among the Hebrews, and one who was very learned in the vernacular language, was unable to express profound meanings in a foreign language; nor did he greatly care about the words, since he had the meaning in safety. These things according to simple understanding. Furthermore, in order to continue the order of the second exposition, this passage about the end of the Epistle to the Romans must be explained. For there, when he was writing about the food and observances of the Jews, and those who despised the precepts of the Law according to the letter, he described the strong and perfect: but he also recounted the weak and little ones who were still being led by old customs, and saw that there was a dispute between the spiritual and the carnal. He warned the spiritual not to despise the carnal, and said: Receive the weak in faith, not for the purpose of argumentation of opinions. For another believes he may eat all things: but he that is weak, let him eat herbs. Let not him that eateth, despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him. Who art thou that judgest another man's servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand. And another judgeth every day a day: let every man abound in his own sense. He that regardeth the day, regardeth it unto the Lord. And he that eateth, eateth unto the Lord: for he giveth thanks to God. And he that eateth not, eateth not unto the Lord and giveth thanks to God. For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord's. For unto this end Christ died and rose again: that he might be Lord both of the dead and of the living. But thou, why dost thou judge thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ. For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God. Therefore, every one of us shall render account to God for himself. And again: But we must bear the weaknesses of the weak, and not please ourselves. Let each one of you please his neighbor for his good, to build him up. (Romans 15:1-2).

Source: Commentary on Galatians
[AD 430] Augustine of Hippo on Galatians 6:1
One is overtaken on those occasions either when one sins without seeing at the time that it is a sin or when one sees this and is still overcome. One sins either in ignorance of truth or under the limitations of infirmity.

Source: Against Lying 22
[AD 430] Augustine of Hippo on Galatians 6:1
There is no surer test of the spiritual person than his treatment of another’s sin. Note how he takes care to deliver the sinner rather than triumph over him, to help him rather than punish him and, so far as lies in his capacity, to support him.

Source: EPISTLE TO THE GALATIANS 56 [1B.6.1]
[AD 108] Ignatius of Antioch on Galatians 6:2
Have a care to preserve concord with the saints. Bear
[AD 215] Clement of Alexandria on Galatians 6:2
Be not deceived; God is not mocked. Let us not be weary in well-doing: for in due time we shall reap, if we faint not.".
Nos quidem castitatem, et eos, quibus hoc a Deo datum est, beatos decimus: monogamiam autem, et quae consistit in uno solum matrimonio, honestatem admira tour; dice rites tamen oportere aliorum misereri, et "alterum alterius onera portare"

Source: Clement of Alexandria The Instructor Book III
[AD 220] Tertullian on Galatians 6:2
The Creator's law, therefore, has received the approval of the rival god, who has, in fact, bestowed upon it not the sentence of a summary dismissal, but the favour of a compendious acceptance; the gist of it all being concentrated in this one precept! But this condensation of the law is, in fact, only possible to Him who is the Author of it. When, therefore, he says, "Bear ye one another's burdens, and so fulfill the law of Christ," since this cannot be accomplished except a man love his neighbour as himself, it is evident that the precept, "Thou shalt love thy neighbour as thyself" (which, in fact, underlies the injunction, "Bear ye one another's burdens"), is really "the law of Christ," though literally the law of the Creator.

Source: Against Marcion Book V
[AD 253] Origen of Alexandria on Galatians 6:2
By “burdens” he means the needs of the body. So to the extent that anyone is richer in resources, he is called to bear the poor person’s burden and relieve poverty by his abundance.

Source: COMMENTARY ON ROMANS 10.6
[AD 407] John Chrysostom on Galatians 6:2
Ver. 2. "Bear one another's burdens."

It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offenses of others, but even to bear their failings, that their own may in turn be borne by others. As, in the building of a house, all the stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations, and not for the corner so too is it in the body of the Church. The same thing holds in the frame of our own flesh; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building.

Ver. 2. "And so fulfil the law of Christ."

He says not "fulfil," but, "complete ;" that is, make it up all of you in common, by the things wherein you bear with one another. For example, this man is irascible, you are dull-tempered; bear therefore with his vehemence that he in turn may bear with your sluggishness; and thus neither will he transgress, being supported by you, nor will you offend in the points where your defects lie, because of your brother's forbearing with you. So do you by reaching forth a hand one to another when about to fall, fulfil the Law in common, each completing what is wanting in his neighbor by his own endurance. But if you do not thus, but each of you will investigate the faults of his neighbor, nothing will ever be performed by you as it ought. For as in the case of the body, if one were to exact the same function from every member of it, the body could never consist, so must there be great strife among brethren if we were to require all things from all.

Source: Homily 6 on Galatians
[AD 420] Jerome on Galatians 6:2
Sin is a burden, as the psalmist affirms. … This burden the Savior bore for us, teaching by his life what we ought to do. He himself bears our iniquities and grieves for us and invites those who are cast down by the burden of sin and the law to take up the light yoke of virtue. Therefore the one who does not demean his brother’s salvation extends his hand as needed. So far as it lies within him he weeps with him as he weeps; he shares the neighbor’s weakness. He counts another’s sins as his own. Such is the one who fulfills the law of Christ through love.

Source: EPISTLE TO THE GALATIANS 3.6.2
[AD 420] Jerome on Galatians 6:2
(Vers. 2.) Carry one another's burdens, and thus fulfill the law of Christ. For sin is a burden, and the Psalmist testifies, saying: My iniquities have risen above my head, like a heavy burden weighing me down (Psalm 38:5). And Zechariah, in a vision, saw a weighty lead covering of iniquity (Zechariah 5). The Savior took this burden upon Himself for us, teaching us by His example what we ought to do. For indeed he carries our iniquities, and he grieves for us, and he invites those who are burdened by the weight of sins and the Law to the light burden of virtue, saying: My yoke is easy, and my burden is light. Therefore, whoever does not despair of his brother's salvation, but extends a hand to the one who prays, and as much as he can, weeps with the one who weeps, is weak with the weak, and judges his own sins as those of others, such a person fulfills the law of Christ through charity. What is the law of Christ? This is my commandment, that you love one another (John 13:34). What is the law of the Son of God? Love one another, as I have loved you. How did the Son of God love us? Greater love has no one than this, that someone lay down his life for his friends (John 15:13). Whoever does not have compassion, nor is clothed with the bowels of mercy and tears, although he may be spiritual, will not fulfill the law of Christ. But let us also connect this place with the previous ones. For we follow a twofold understanding. If someone is weak in faith and is still nourished with the milk of infancy, they cannot so quickly transition from legal observance to the spiritual sacraments: you who are stronger, bear their burdens, lest your knowledge cause your brother to stumble, for whom Christ died. Also bear the need of your brother, who aids the burdened poor with the weight of destitution, and makes friends for himself with unjust money (Luke 16), whom Christ addresses after his resurrection: Come to me, blessed of my Father: possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink (Matthew 25:34, 35). According to this meaning, Paul, teaching Timothy in another Epistle, added: Command those who are rich in this present world not to be conceited or to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life (1 Timothy 6:17-19). He who grasps true life, surely the one who speaks: I am the life (John 14:6), fulfills the law of Christ, which aims at life.

Source: Commentary on Galatians
[AD 430] Augustine of Hippo on Galatians 6:2
The “law of Christ” means the law of love. The one who loves his neighbor fulfills the law. The love of neighbor is strongly commended even in the Old Testament. The apostle elsewhere says that it is by love that all the commands of the law are summed up. If so, then it is evident that even that Scripture which was given to the covenant people was the law of Christ, which, since it was not being fulfilled by fear, he came to fulfill by love. The same Scripture, therefore, and the same law is called the old covenant when it weighs down in slavery those who are grasping after earthly goods. It is called the new testament when it raises to freedom those who are ardently seeking the eternal good.

Source: EPISTLE TO THE GALATIANS 58 [1B.6.2]
[AD 458] Theodoret of Cyrus on Galatians 6:2
This means: “You have one deficiency but not another. The neighbor’s case is the opposite. He has another deficit but not the one you have. You must bear his and he yours. For thus is the law of love fulfilled.” By “the law of Christ” he means love, for he himself said, “I give you a new commandment, to love one another.”

Source: EPISTLE TO THE GALATIANS 6.2
[AD 384] Ambrosiaster on Galatians 6:3
It is true, and no one is unaware of it, that if we consider honestly our acts and thoughts we find ourselves superior to no one and cannot easily pass judgment on another. For the person who is puffed up as if he were something special is misled, since he does not know that humility becomes a means of growth. For he does not have before his eyes the words and deeds of the Savior, who, though he be Lord of all, humbled himself so as to give us a pattern that we might follow should we wish to grow. If we were to exalt ourselves, we would stumble as a result of the ignorance of a heart elated by the hope of presuming to be more worthy of praise.

Source: EPISTLE TO THE GALATIANS 6.4.1
[AD 407] John Chrysostom on Galatians 6:3
Ver. 3. "For if a man thinks himself to be something, when he is nothing, he deceives himself."

Here again he reflects on their arrogance. He that thinks himself to be something is nothing, and exhibits at the outset a proof of his worthlessness by such a disposition.

Source: Homily 6 on Galatians
[AD 420] Jerome on Galatians 6:3
This [verse] can be read in two distinct ways.… The sense of the first is “If someone thinks he is something when he is nothing, he deceives himself.” The second is deeper and more meaningful to me: “If someone thinks he is something, by the very fact of thinking himself something and judging himself, not from his love toward his neighbors but from his own work and labors, contented with his own virtue, he himself becomes nothing through this very arrogance and is his own deceiver.” … The meaning of this passage is also linked to circumcision and the law in the following way: One who is spiritual yet has no compassion for his neighbor, despising the lowly because of his own self-elevation, is his own deceiver, not knowing that the spirit of the law adds up finally to loving one another.

Source: EPISTLE TO THE GALATIANS 3.6.3
[AD 420] Jerome on Galatians 6:3
(Verse 3) For if anyone thinks that they are something when they are nothing, they deceive themselves. If anyone does not want to bear the burdens of others, and is merciless, satisfied only with their own work and virtue, not seeking what is of others but what is their own, that is, a lover only of themselves and not of God, they deceive themselves. However, it can be read and distinguished in two ways: Either, if anyone thinks that they are something when they are nothing, or in this way: If anyone thinks that they are something, as we will explain later, when they are nothing, they deceive themselves. And this difference resonates more in Greek than in Latin. The first sense of this distinction is: Whoever considers themselves to be something, and is nothing, deceives themselves. The second sense is deeper, and is more pleasing to us: If someone considers themselves to be something, in that they think they are something, not out of kindness towards their neighbor, but out of their own work and effort, judging themselves only by their own virtue, this person, out of this very arrogance, becomes nothing, and deceives themselves: which is better expressed in Greek as φρεναπατᾷ, which means, they deceive their own mind: for which the Latin interpreter has used the phrase, they deceive themselves. But he deceives his own mind, who thinks himself wise, and according to Isaiah, he is wise in himself and understands in his own sight (Isa. V). The understanding of this passage is connected to circumcision and the Law: Whoever is spiritual and does not have mercy on his neighbor, despising the humble because he himself is higher, deceives himself, not knowing that this is the law of the spirit, that we should love one another.

Source: Commentary on Galatians
[AD 407] John Chrysostom on Galatians 6:4
Ver. 4. "But let each man prove his own work."

Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully to weigh our actions; as for example, if you have performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive. For as gold appears to be bright before it is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure.

Ver. 4. "And then shall he have his glorying in regard of himself alone and not of his neighbor."

This he says, not as laying down a rule, but in the way of concession; and his meaning is this, — Boasting is senseless, but if you will boast, boast not against your neighbor, as the Pharisee did. For he that is so instructed will speedily give up boasting altogether; and therefore he concedes a part that he may gradually extirpate the whole. He that is wont to boast with reference to himself only, and not against others, will soon reform this failing also. For he that does not consider himself better than others, for this is the meaning of "not in regard of his neighbor," but becomes elated by examining himself by himself, will afterwards cease to be so. And that you may be sure this is what he desires to establish, observe how he checks him by fear, saying above, "let every man prove his own work," and adding here,

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:4
Here Paul shows that we must scrutinize our lives. We must test what we have done not cheaply but stringently. For example, suppose you have done something good. Consider whether it might have been through vanity or through necessity, or with animosity, or in hypocrisy, or through some other self-centered motive.

Source: HOMILY ON GALATIANS 6.4
[AD 407] John Chrysostom on Galatians 6:4
He says this not by way of command but by way of concession. It is as though he had said, “It is absurd to boast, but if you must, do not boast against your neighbor, like the Pharisee.” The person who learns this lesson will also soon give up boasting altogether. Thus Paul’s reason for conceding this was to drive out the larger malady by small steps. For the one who is accustomed to boast with regard to himself alone, and not against others, will soon reform this fault also. If he does not think himself better than others—for that is the meaning of not looking to the other—but is chastened by examining himself by himself, he will later stop this boasting too.

Source: HOMILY ON GALATIANS 6.4
[AD 420] Jerome on Galatians 6:4
(Verse 4) But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. The meaning is this: You, who consider yourself spiritual and stronger in the weakness of others, should not focus on the weakness of the one who is falling but on your own strength. For it is not because someone else cannot perfectly transition from Judaism to Christianity that you are a perfect Christian; rather, if your own conscience does not bother you, you have reason to boast in yourself and not in someone else. An athlete is not strong because they have defeated the weak and overpowered the feeble limbs of their opponent, but if they are strong in their own strength, not in the weakness of others. It can be understood another way: one who has a conscience of good work and considers themselves should not boast about it to others, pour out their own praise to the world, share it with everyone, and seek glory from the favor of others. Rather, they should have glory within themselves and say: But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. He who seeks glory from another, is neither crucified with the world, nor is he himself crucified with Christ. He has indeed received his reward, that which he sought from men.

Source: Commentary on Galatians
[AD 384] Ambrosiaster on Galatians 6:5
Finally he wants it to be clear to those who are proud that nobody is incriminated for another’s sin. So no one should be afraid to associate with a sinner or to aid him if he comes to him so that he may be of benefit to him.

Source: EPISTLE TO THE GALATIANS 6.5
[AD 407] John Chrysostom on Galatians 6:5
Ver. 5. "For each man shall bear his own burden."

He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, to that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burden, and of being heavily laden.

Source: Homily 6 on Galatians
[AD 420] Jerome on Galatians 6:5
This seems to contradict the words above. … But one must see that he was there telling us, as sinners in the present life, to support one another and be a help to one another in the present age. Here he is speaking of the Lord’s judgment of us, which is not based on the sin of another or by comparison with others but according to one’s own work.

Source: EPISTLE TO THE GALATIANS 3.6.5
[AD 420] Jerome on Galatians 6:5
For each one will bear his own burden. It seems to contradict what was said before, where it says: Bear one another's burdens: for if each one bears his own burden, he will not be able to bear another's burdens. But it must be understood that there he commanded that we, as sinners in this life, bear one another's burdens and help each other in this present age. But here he is speaking about the judgment of the Lord upon us, which is not based on comparing one person's sin to another's, but rather according to our own work, whether we are judged as sinners or as saints, each one receiving according to his own work. Although we are being taught by this little saying, there is a new doctrine that is hidden: while we are in this present age, whether by prayers or by counsels, we are able to help one another. But when we come before the judgement seat of Christ, neither Job, nor Daniel, nor Noah will be able to pray for anyone, but each person will carry their own work (Ezekiel 14).

Source: Commentary on Galatians
[AD 384] Ambrosiaster on Galatians 6:6
He says this so that hearers may share all their goods with their teachers. But if teachers practice otherwise than they teach, hearers should protest rather than share these goods. It may be clear thereby that the law is your guide rather than the person. For it will be his problem, not yours.

Source: EPISTLE TO THE GALATIANS 6.6
[AD 407] John Chrysostom on Galatians 6:6
Ver. 6. "But let him that is taught in the word communicate unto him that teaches in all good things."

Here he proceeds to discourse concerning Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ so commanded? For this law, "that they which preach the Gospel should live of the Gospel," [1 Corinthians 9:14] is laid down in the New Testament; and likewise in the Old, [Numbers 31:47; 35:1-8] many revenues accrued to the Levites from the people; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love? For inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He, in order to repress his spirit, has imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he has given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, "But let him that is taught in the word communicate unto him that teaches in all good things," that is, let him show to him all generosity; this he implies by the words, "in all good things." Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives — as much better as heavenly are better than earthly things. This he expresses in another place, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?" [1 Corinthians 9:11] Wherefore he gives the procedure the name of a "communication," showing that an interchange takes place. Hereby too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assiduously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence. But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much. Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, he proceeds to say,

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:6
He means “let him display complete freedom in giving to him.” For this is what he was hinting at by saying “in all good things.” “Nothing,” he says, “is to be the disciple’s own, but everything is to be common; for he receives more than he gives, as much more as things heavenly exceed things earthly.”

Source: HOMILY ON GALATIANS 6.6
[AD 420] Jerome on Galatians 6:6
The meaning is this: Since previously he has been speaking to those who are spiritual about ethics … he now on the contrary speaks to those who are still rather weak, who are disciples yet live according to the flesh. Just as they reap spiritual gifts from their teacher, so they are called to give material gifts in return.

Source: EPISTLE TO THE GALATIANS 3.6.6
[AD 420] Jerome on Galatians 6:6
(V. 6.) But let the one who is being catechized communicate the word to the one who catechizes in all good things. Marcion interpreted this passage in such a way that he thought believers and catechumens should pray together and the teacher should communicate with the disciples in prayer; he was especially delighted that it follows in all good things. Certainly, if the discussion had been about prayer, it should not have been instructed to the one who is being catechized, but to the one who catechizes, that is, not to the disciple, but to the teacher. Then, also, the other things that follow, do not agree with his explanation: Whatever a man sows, that he will also reap. And: But let us not tire of doing good: for in due season we will reap, not slacking off. Therefore, this is the sense: Because previously he had instructed them in spiritual matters, to instruct those who were preoccupied with some offense in the spirit of gentleness, and to bear one another's burdens, fulfilling the law of Christ: now, on the contrary, he instructs those who are still weaker, and disciples, and carnal, that just as they themselves harvest spiritual things from their teachers, they should also provide carnal things to their teachers: those who devote themselves entirely to the study of divine knowledge should be supported by the necessities of this life; and let what is written about the manna come to pass: He who gathered much had nothing left over, and he who gathered little had no lack (2 Corinthians 8:15). But in the present place, according to the custom of the common people, he called food and clothing, and other things that people count among goods, good. For we are content with having food and clothing (1 Timothy 6:8). And it is not surprising that Paul referred to those things that are necessary for the body as goods: since even our Savior said to those who had not yet reached the summit of virtue, but were still walking humbly and were asking for faith to be added to them: If therefore you, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him (Matthew 7:11)! I think that Job, when he spoke to his wife, as if he were speaking to one of the foolish women, with regard to her, who thought in this way, spoke about material wealth: 'If we have received good things from the hand of the Lord (Job 2:10): and again about hardships and pressures, and temptations that bring victory: Why do we not endure evil? For surely, good and evil are not placed in wealth and pressures, but in virtues and vices, as the righteous man says in the psalm: 'Who is the man who desires life, who desires to see good days?' Restrain your tongue from evil, and your lips from speaking deceit. Turn away from evil and do good (Psalm 34:13-14 and 37:27). Properly, evil is said to be that which should be avoided, and good is said to be that which we should do. Also, in the Gospel, the rich man who did not have knowledge of good and evil rightly considered the abundance of his fields as good, saying: 'Soul, you have many goods laid up for many years; take your ease, eat, drink, and be merry' (Luke 12:19). And the one who was lying in purple and indulging in luxury heard in the underworld from Abraham: You received good things in your life (Luke 16:25). Also, we must pay attention to the fact that this could possibly be understood as the disciples being given the command to communicate the word to those who instruct them, to be obedient, docile, and accommodating. However, this applies only to those things that are good, spiritual, and not corrupted by heretical or Judaic perversity.

Source: Commentary on Galatians
[AD 155] Polycarp of Smyrna on Galatians 6:7
Knowing, then, that "God is not mocked"
[AD 215] Clement of Alexandria on Galatians 6:7
And for you he will pray purely, held in high honour as an angel of God, and grieved not by you, but for you. This is sincere repentance. "God is not mocked"

Source: Clement of Alexandria Who is the Rich Man that Shall Be Saved?
[AD 220] Tertullian on Galatians 6:7
"Be not deceived, God is not mocked." But Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance.

Source: Against Marcion Book V
[AD 220] Tertullian on Galatians 6:7
But Marcion's god can be mocked; for he knows not how to be angry, or how to take vengeance. "For whatsoever a man soweth, that shall he also reap." It is then the God of recompense and judgment who threatens this.

Source: Against Marcion Book V
[AD 220] Tertullian on Galatians 6:7
For God is "jealous," and is One who is not contemptuously derided -derided, namely, by such as flatter His goodness-and who, albeit "patient," yet threatens, through Isaiah, an end of (His) patience.

Source: On Modesty
[AD 258] Cyprian on Galatians 6:7
For which reason you must diligently observe and keep the practice delivered from divine tradition and apostolic observance, which is also maintained among us, and almost throughout all the provinces; that for the proper celebration of ordinations all the neighbouring bishops of the same province should assemble with that people for which a prelate is ordained. And the bishop should be chosen in the presence of the people, who have most fully known the life of each one, and have looked into the doings of each one as respects his habitual conduct. And this also, we see, was done by you in the ordination of our colleague Sabinus; so that, by the suffrage of the whole brotherhood, and by the sentence of the bishops who had assembled in their presence, and who had written letters to you concerning him, the episcopate was conferred upon him, and hands were imposed on him in the place of Basilides. Neither can it rescind an ordination rightly perfected, that Basilides, after the detection of his crimes, and the baring of his conscience even by his own confession, went to Rome and deceived Stephen our colleague, placed at a distance, and ignorant of what had been done, and of the truth, to canvass that he might be replaced unjustly in the episcopate from which he had been righteously deposed. The result of this is, that the sins of Basilides are not so much abolished as enhanced, inasmuch as to his former sins he has also added the crime of deceit and circumvention. For he is not so much to be blamed who has been through heedlessness surprised by fraud, as he is to be execrated who has fraudulently taken him by surprise. But if Basilides could deceive men, he cannot deceive God, since it is written, "God is not mocked." But neither can deceit advantage Martialis, in such a way as that he who also is involved in great crimes should hold his bishopric, since the apostle also warns, and says, "A bishop must be blameless, as the steward of God."

Source: Epistle LXVII
[AD 370] Gaius Marius Victorinus on Galatians 6:7-8
Some Galatians, who thought that they ought to adopt the Jewish way of life, so as to observe the sabbath and undergo circumcision and do other things of this sort in their carnal understanding, could have hope in the flesh and from the flesh. Anyone, therefore, who has hope in the flesh and sows his own hope in the flesh will have a harvest from the flesh, that is, fruit from the flesh. But what fruit? Corruption, he says; for indeed the flesh is corrupted, and this is its end, that it grows corrupt and putrid. It perishes and dies. All things, then, that are of the flesh grow putrid and suffer corruption.… Therefore it is better to have hope in the Spirit, so that we may have hope [in what comes] from the Spirit: the hope and the fruit of the Spirit. This is what it means to sow in the Spirit—eternal life. For this present life indeed is life but not life eternal. But the one who lives here in the Spirit and acts according to the Spirit and does nothing corrupt sows for himself eternal life. And this will be his harvest, that on departing he will receive eternal life.

Source: EPISTLE TO THE GALATIANS 2.6.8
[AD 370] Gaius Marius Victorinus on Galatians 6:7
He adds another principle which is generally stated but is relevant to what he said above to prevent their following anything beside the gospel (that is, adding also a legalistic way of life and works). Do not err, he says, for all those things which are grounded apart from the gospel are error-prone. And he has added the force of necessity to his precept: “God,” he says, “is not mocked.” He does not say, “God knows all,” lest they should hope for some sort of cheap pardon for their error or for something that might be hidden. Rather “God is not mocked,” and Paul clarifies what will happen to those who err and those who hold fast to worldly life.

Source: EPISTLE TO THE GALATIANS 2.6
[AD 407] John Chrysostom on Galatians 6:7-8
The one who sows with his body luxury, drunkenness and insane desires will reap what comes from these. And what is that? Punishment, vengeance, shame, ridicule and destruction.… For as these things themselves perish they corrupt the body with them. The fruits of the Spirit are not so but quite contrary. Consider now: If you sow merciful acts, heavenly habitations and eternal glory await you. If you sow love, a crown of honor waits for you—the blessings of angels and the athlete’s victory.

Source: HOMILY ON GALATIANS 6.7-8
[AD 420] Jerome on Galatians 6:7
Foreseeing in the Spirit that those who ought to furnish sustenance for the necessities of life to their teacher might plead poverty … he adds, “Make no mistake; God is not mocked.”

Source: EPISTLE TO THE GALATIANS 3.6.7
[AD 420] Jerome on Galatians 6:7
(Verse 7.) Do not be deceived, God is not mocked. Whatever a person sows, that will he also reap. By foreseeing with the Spirit, those who are being taught are able to provide for the needs and expenses of their teachers and to claim poverty, saying, 'My field has withered this year due to drought, my vineyard has been destroyed by hail, the taxes that could have been paid have been seized.' I do not have what is required to give. Therefore, do not be deceived, God is not mocked. He knows, he says, your hearts, he is not ignorant of your abilities. A plausible excuse can appease a person, but it cannot deceive God. And at the same time, he encourages them to do what is commanded, mentioning seed, so that they do not think it is lost, as they will receive it back with interest. He also teaches the Corinthians the principle of giving and receiving, using a similar example: Whoever sows sparingly will also reap sparingly, and whoever sows in blessings will also reap blessings. Each person should give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver (I Corinthians 9:6-7).

Source: Commentary on Galatians
[AD 215] Clement of Alexandria on Galatians 6:8
"For he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing.".
"He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting."

Source: Clement of Alexandria Stromata Book I
[AD 420] Jerome on Galatians 6:8
All that we say, do or think is sown in two fields, the fallen nature and the Spirit. If what comes from our hand, mouth and heart is good, it is sown in the Spirit and will produce fruits of eternal life. If it is bad, when harvested from the field of the sin nature it will produce an unsavory crop of corruption for us.… It should be observed that to the one who sows in the flesh is given an additional term, “in his flesh.” But the one who sows in the Spirit is said not to sow in his spirit but simply “in the Spirit.” For the one who sows good things sows not in his own spirit but in God’s, from whom he will also reap eternal life.

Source: EPISTLE TO THE GALATIANS 3.6.8
[AD 420] Jerome on Galatians 6:8
(Verse 8) For he who sows in his flesh will reap corruption from the flesh. But he who sows in the Spirit will reap eternal life from the Spirit. Everything we speak, do, and think is sown in two fields, the flesh and the Spirit. If the things that are spoken, done, and thought are good, sown in the Spirit, they will abound with the fruits of eternal life. But if they are evil, taken from the field of the flesh, they will produce for us a harvest of corruption. Another interpretation: Whoever understands the law carnally also expects carnal rewards, which are corrupted in the present age. But whoever is a spiritual listener, sows in the spirit, and will reap eternal life from the spirit. Let us also note the consistency of the discourse and connect it with the previous statements: the person who is called a seed sower in the spirit, when they begin to reap eternal life, they may cease to be a human. Cassianus, who introduces the supposed flesh of Christ, considers every sexual union between a male and a female to be unclean, and is the most fervent heresiarch of the Encratites. He uses the following argument against us under the pretext of the present testimony: 'If anyone sows in the flesh, they will reap corruption from the flesh; but they sow in the flesh who are joined to a woman; therefore, those who use a wife and sow in her flesh will reap corruption from the flesh.' He will be answered, first, that he did not say that Paul, who sows in the flesh, but in his own flesh. However, no one lies with himself, and sows in his own flesh. Then, in order to observe this which we have noted, in his own flesh, let it be granted to him additionally, that those who eat and drink, and sleep and do something for the refreshment of the body, sow in the flesh according to that, and reap corruption from it. But if he resorts to this, to say that those who, whether they drink, or eat, or sleep, in the name of the Lord nonetheless do everything with reason, do not sow in the flesh but in the spirit; and we will respond similarly to him, that those who also follow God’s first commandment, doing things with reason: Increase and multiply, and fill the earth (Gen. I, 22), sow not in the flesh but in the spirit. Therefore, this syllogism is futile and fallacious, first deceiving the listener with a sophism. However, upon careful examination, it is easily dissolved: For we cannot say that Abraham, Isaac, Jacob, and other holy men who were born from the promise, as well as the precursor of the Lord himself, sprouted from the corrupt seed, because he was born in the flesh. It is also worth noting that the one who sows in the flesh is identified with his own flesh, but the one who sows in the spirit is called simply in the spirit. For whoever sows good things, does not sow something of his own, but sows in the spirit of God, from which eternal life will be reaped.

Source: Commentary on Galatians
[AD 430] Augustine of Hippo on Galatians 6:8
To sow in the spirit is to serve righteousness from faith and with love and not to heed the desires of sin, even though they arise from mortal flesh.… When we are under grace, we sow in tears, when desires arise from our animal body, which we resist by not consenting, so that we may reap in joy. We reap when, by the reformation of our body, no vexation or peril of temptation comes to trouble us from any physical source.

Source: EPISTLE TO THE GALATIANS 61 [1B.6.7-10]
[AD 220] Tertullian on Galatians 6:9
It is then the God of recompense and judgment who threatens this. "Let us not be weary in well-doing; " and "as we have opportunity, let us do good.

Source: Against Marcion Book V
[AD 220] Tertullian on Galatians 6:9
If, however, He also announces recompense, then from the same God must come the harvest both of death and of life. But "in due time we shall reap; " because in Ecclesiastes it is said, "For everything there will be a time.

Source: Against Marcion Book V
[AD 220] Tertullian on Galatians 6:9
Even as he says to the Galatians: "Let us not be weary in well-doing: for in due season we shall reap." Similarly, concerning Onesiphorus, does he also write to Timothy: "The Lord grant unto him that he may find mercy in that day; " unto which day and time he charges Timothy himself "to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords," speaking of (Him as) God It is to these same times that Peter in the Acts refers, when he says: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of His holy prophets.

Source: On the Resurrection of the Flesh
[AD 370] Gaius Marius Victorinus on Galatians 6:9
It is not enough that we do good; for our goodness will not be recognized straight away by God if we do good, but only if we “do not grow weary in doing good.” Many begin, many in a way persevere, yet later they give up, either tired or led astray. He justly warns them that they should not grow weary in any way, lest by their weariness they leave off what they began when they began to do well.

Source: EPISTLE TO THE GALATIANS 2.6.9
[AD 407] John Chrysostom on Galatians 6:9
Ver. 9. "And let us not be weary in well doing."

And here he points out the difference between ambition of this kind, and in temporal affairs, by saying, "Be not deceived ; God is not mocked; for whatsoever a man sows, that shall he also reap. For he that sows unto his own flesh shall of the flesh reap corruption; but he that sows unto the Spirit shall of the Spirit reap eternal life." As in the case of seeds, one who sows pulse cannot reap grain, for what is sown and what is reaped must both be of one kind, so is it in actions, he that plants in the flesh, wantonness, drunkenness, or inordinate desire, shall reap the fruits of these things. And what are these fruits? Punishment, retribution, shame, derision, destruction. For of sumptuous tables and viands the end is no other than destruction; for they both perish themselves, and destroy the body too. But the fruit of the Spirit is of a nature not similar but contrary in all respects to these. For consider; have you sown almsgiving? The treasures of heaven and eternal glory await you: have you sown temperance? honor and reward, and the applause of Angels, and a crown from the Judge await you.

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:9-10
Ver. 9, 10. "And let us not be weary in well-doing; for in due season we shall reap, if we faint not. So then as we have opportunity, let us work that which is good toward all men, especially toward them that are of the household of faith."

Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to such a height, as to command us to show mercy both to Jews and Greeks, in the proper gradation indeed, but still to show mercy. And what is this gradation? It consists in bestowing greater care upon the faithful. His endeavor here is the same as in his other Epistles; he discourses not merely of showing mercy, but of doing it with zeal and perseverance, for the expressions of "sowing" and of "not fainting" imply this. Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest. Among husbandmen, not only the sower but also the reaper endures much labor, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shows by the words, "for in due season we shall reap, if we faint not." By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, "As we have therefore opportunity, let us do good." As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins [Matthew 25:1 ff.] bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity. And so does the rich man who neglected Lazarus [Luke 16:19] for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire. Therefore he says, "as we have opportunity, let us work that which is good toward all men," hereby especially also setting them free from the narrow-mindedness of the Jews. For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.

Source: Homily 6 on Galatians
[AD 420] Jerome on Galatians 6:9
(Verse 9) But let us not grow weary in doing good, for in due season we will reap, if we do not give up. He encourages those who expect the reward of good works in this life, not knowing that just as there is a different time for sowing and for harvesting in a seed, so in the present life, there is sowing of works (which are either in the spirit or in the flesh) but the harvest is the future judgment. And depending on the quality or diversity of the sowing, it will make different measures for us, a hundredfold, sixtyfold, and thirtyfold, which no one can harvest lacking. For whoever perseveres until the end, will be saved (Matt. X, 22). As it is also commanded in another place: Do not fall away (Isai. V). But what is it, that while sinners increase daily in evil deeds, we grow weary in doing good?

Source: Commentary on Galatians
[AD 215] Clement of Alexandria on Galatians 6:10
"As, then, we have opportunity, let us do good to all, especially to the household of faith."

Source: Clement of Alexandria Stromata Book I
[AD 220] Tertullian on Galatians 6:10
"Let us not be weary in well-doing; " and "as we have opportunity, let us do good." Deny now that the Creator has given a commandment to do good, and then a diversity of precept may argue a difference of gods.

Source: Against Marcion Book V
[AD 258] Cyprian on Galatians 6:10
And therefore, dearest brethren, whose fear is inclined towards God, and who having already despised and trampled under foot the world, have lifted up your mind to things heavenly and divine, let us with full faith, with devoted mind, with continual labour, give our obedience, to deserve well of the Lord. Let us give to Christ earthly garments, that we may receive heavenly raiment; let us give food and drink of this world, that we may come with Abraham, and Isaac, and Jacob to the heavenly banquet. That we may not reap little, let us sow abundantly. Let us, while there is time, take thought for our security and eternal salvation, according to the admonition of the Apostle Paul, who says: "Therefore, while we have time, let us labour in what is good unto all men, but especially to them that are of the household of faith. But let us not be weary in well-doing, for in its season we shall reap."

Source: Treatise VIII. On Works and Alms.
[AD 258] Cyprian on Galatians 6:10
It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; " and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free." We must endure and persevere, beloved brethren, in order that, being admitted to the hope of truth and liberty, we may attain to the truth and liberty itself; for that very fact that we are Christians is the substance of faith and hope. But that hope and faith may attain to their result, there is need of patience. For we are not following after present glory, but future, according to what Paul the apostle also warns us, and says, "We are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he hope for? But if we hope for that which we see not, then do we by patience wait for it." Therefore, waiting and patience are needful, that we may fulfil that which we have begun to be, and may receive that which we believe and hope for, according to God's own showing. Moreover, in another place, the same apostle instructs the righteous and the doers of good works, and them who lay up for themselves treasures in heaven with the increase of the divine usury, that they also should be patient; and teaches them, saying, "Therefore, while we have time, let us labour in that which is good unto all men, but especially to them who are of the household of faith. But let us not faint in well-doing, for in its season we shall reap." He admonishes that no man should impatiently faint in his labour, that none should be either called off or overcome by temptations and desist in the midst of the praise and in the way of glory; and the things that are past perish, while those which have begun cease to be perfect; as it is written, "The righteousness of the righteous shall not deliver him in whatever clay he shall transgress; " and again, "Hold that which thou hast, that another take not thy crown." Which word exhorts us to persevere with patience and courage, so that he who strives towards the crown with the praise now near at hand, may be crowned by the continuance of patience.

Source: Treatise IX. On the Advantage of Patience.
[AD 370] Gaius Marius Victorinus on Galatians 6:10
He gives the strongest possible imperative to well-doing: time is short. Life is quickly reaching its term. The end of the world is at hand. “As we have opportunity” means either while we have our own life or while there is life in this world.

Source: EPISTLE TO THE GALATIANS 2.6.10
[AD 370] Gaius Marius Victorinus on Galatians 6:10
Hence we are to work, and we are to work good and to work it to all so that there is no partiality toward persons. We are to do nothing except do good and good to all. For indeed if love edifies and every person is beloved, then every good that we work we ought to work on behalf of all.… However, he makes the distinction that the good that we work on behalf of all is to be worked most of all on behalf of the household of faith, that is, those who have come to believing trust in Christ and God. He comes to the climax of his argument in urging this. It was particularly germane to the Galatians. For they, by making certain additions to faith from Judaism, were not acting out of faith. They believed that they would gain fruit from works and mere ritual observance. Therefore he adds, “Let us above all do good to the household of faith, because they have adopted faith in the gospel only, that is, in Christ and God.”

Source: EPISTLE TO THE GALATIANS 2.6.10. 17
[AD 380] Apostolic Constitutions on Galatians 6:10
But so that the saints be preferred.

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 407] John Chrysostom on Galatians 6:10
On one side he exhorts them and draws them on, while on the other he drives and pushes them, saying “therefore, while we have time, let us do good.” For just as it is not always within our power to sow, neither is it to show mercy. For when the opportunity is taken away, however vehemently we may desire it back, we shall not have it.

Source: HOMILY ON GALATIANS 6.9
[AD 407] John Chrysostom on Galatians 6:10
By this especially he sets them free from the narrowness inherent in the Jewish code. For the whole of Jewish philanthropy was toward those of their own race. But the way of life that comes from grace takes the whole land and sea as the table of mercy, even while it also shows the greater care that is due toward one’s household.

Source: HOMILY ON GALATIANS 6.9-10
[AD 420] Jerome on Galatians 6:10
It seems to me possible that this passage relates to an earlier statement, so that he is using the name “household of faith” to refer to teachers, who ought, as he says, to be supplied with all that is reckoned good by those who hear them.

Source: EPISTLE TO THE GALATIANS 3.6.10
[AD 420] Jerome on Galatians 6:10
(V. 10) Therefore, while we have time, let us do good to all, especially to those who belong to the family of faith. It is the time of sowing, as we have said, the present time, and the lifespan we are running. In this life, we are allowed to sow what we desire; when this life passes, the time for action is taken away. Thus, the Savior says: Work while it is day; night is coming when no one can work (John 9:4). The word of God has risen for us, the true sun, and the beasts have returned to their dens. Let us proceed as humans to our task, and let us labor until evening, as it is mystically sung in the psalm: You have set darkness, and it is night. The wild animals themselves will pass by, roaring lion cubs, to snatch and seek food from God. The sun rises, and they are gathered, and they sleep in their dens. Man goes out to his work, and to his labor until evening. (Ps. 103, 20-23). Whether we are sick or healthy, humble or powerful, poor or rich, unknown or honored, hungry or satisfied, let us do everything in the name of the Lord with patience and equanimity, and that which is written will be fulfilled in us: For those who love the Lord, all things work together for good. Anger itself and desire, and the harm that desires vengeance, if I restrain myself; if for the sake of God I hold my tongue; if, at every prick of disturbance and the incentives of vice, I recall the sight of God watching over me, they become opportunities for triumph. Let us not say in giving alms: 'This person is a friend, that person I do not know; this one deserves to receive, that one should be despised.' Let us imitate our Father, who makes His sun rise upon the good and the evil, and causes rain to fall upon the just and unjust (Matt. V). The fountain of goodness is open to all. The servant and the free, the commoner and the king, the rich and the poor all likewise drink from it. When a lamp is lit in a house, it shines equally for everyone. But if the reins of generosity are loosened for all indiscriminately, how much more so for members of the household of faith and for Christians, who have the same Father and are called by his name as their master! Moreover, it seems to me that this passage can be connected to the previous ones, in which he calls the members of the household of faith 'masters,' to whom he had ordered all good things to be ministered by their listeners. The course of this life is short. This very thing that I speak, that I say, that I write, that I correct, that I reread, from my time either grows or diminishes for me. Titus, son of Vespasian, who, after the revenge for the blood of Domitian, having overthrown Jerusalem, entered Rome as conqueror, is said to have been of such goodness, that one evening, late, while he was remembering, at dinner, that he had done nothing good that day, he said to his friends: Today, I have lost the day. We think that we do not lose for ourselves the hour, the day, the moments, the time, the ages, when we speak idle words, for which we will have to give an account on the day of judgment (Matt. XII)? But if he said and did this naturally without Law, without the Gospel, without the Savior, and the doctrine of the apostles: what should we do, in whose condemnation Juno holds all, and Vesta holds the virgins, and other idols? Blessed John the evangelist, while he was staying in Ephesus until his extreme old age, and was barely brought to the church among the hands of the disciples, and could not join words into more sentences, he used to say nothing else in each collection but this: Little children, love one another. Finally, the disciples and brothers who were present, tired of hearing the same things always, said: Master, why do you always speak like this? He responded with a worthy sentence from John: Because it is the commandment of the Lord, and if it is done alone, it is enough. This is why the present commandment of the Apostles is: Let us do good to all, especially to the household of faith.

Source: Commentary on Galatians
[AD 407] John Chrysostom on Galatians 6:11-12
Ver. 11, 12. "See with how large letters I have written unto you with my own hand. As many as desire to make a fair show in the flesh, they compel you to be circumcised."

Observe what grief possesses his blessed soul. As those who are oppressed with some sorrow, who have lost one of their own kindred, and suffered an unexpected calamity, rest neither by night nor day, because their grief besieges their soul, so the blessed Paul, after a short moral discourse, returns again to that former subject which chiefly disturbed his mind, saying as follows: "see with how large letters I have written unto you with my own hand." By this he signifies that he had written the whole letter himself, which was a proof of great sincerity. In his other Epistles he himself only dictated, another wrote, as is plain from the Epistle to the Romans, for at its close it is said, "I Tertius, who write the Epistle, salute you;" [Romans 16:22] but in this instance he wrote the whole himself. And this he did by necessity, not from affection merely, but in order to remove an injurious suspicion. Being charged with acts wherein he had no part, and being reported to preach Circumcision yet to pretend to preach it not, he was compelled to write the Epistle with his own hand, thus laying up beforehand a written testimony. By the expression "what sized," he appears to me to signify, not the magnitude, but, the misshapen appearance of the letters, as if he had said, "Although not well skilled in writing, I have been compelled to write with my own hand to stop the mouth of these traducers."

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:11
Observe what great grief occupies that blessed soul [Paul].… Having said a little about morals, he now returns to the things that were causing the greatest disturbance to his soul, saying “See in what large letters I have written to you.” Here he hints at nothing except that he himself wrote the whole letter, which is a sign of the greatest authenticity. For in the other epistles he may have composed, but another wrote.… By “so large” he seems to me to be indicating not the size but the poor form of the characters, all but saying, “Although I do not write well, I have nonetheless been compelled to write for myself, so as to silence those who slander me.”

Source: HOMILY ON GALATIANS 6.11
[AD 420] Jerome on Galatians 6:11
Those who wanted the Galatians to be circumcised had put it about that Paul preached one way and acted another, destroying his words by his own deeds, since he who proclaimed the abolition of the law was found to be obeying the law. Because Paul could not refute their opinions in person in the sight of all (being prevented by the chains that he bore as a testimony to Christ), he acts as his own lawyer through his letter. So that no suspicion that the letter was false might arise, he himself has written it from this point right to the end, showing that the preceding part was copied by another’s hand. … It is not that the letters were larger (though indeed the word would bear this sense in Greek) but because the marks of his own handwriting were known to them. So when they recognized the angles and contours of his own letters, they would feel that they had encountered him.… Paul wrote his letter in great characters because the meaning of the characters was great and had been traced out by the Spirit of God, not merely by pen and ink.

Source: EPISTLE TO THE GALATIANS 3.6.11
[AD 420] Jerome on Galatians 6:11
(Verse 11) See with what letters I have written to you with my own hand. Those who wanted the Galatians to be circumcised had spread the rumor that Paul was doing one thing and preaching something else, and by his own actions, he was destroying the message. They claimed that anyone who asserted that the Law was abolished would themselves be found to be within the Law. Paul was unable to personally refute this belief with everyone present because he was restrained by the chains he bore for the sake of Christ's martyrdom. Therefore, he represents himself through letters. And so that no suspicion of forged letters should arise, he himself wrote by his own hand from this place to the end, showing that the previous [letters] were written by someone else. And he also demonstrates that letters were sent in his name by false teachers, writing to the Thessalonians: But we ask you, brothers, through the coming of our Lord Jesus Christ and our gathering together with him, not to be quickly shaken from your senses, nor be alarmed, either by spirit, or by word, or by letter supposedly from us, as if the day of the Lord is imminent, so that no one deceives you in any way (2 Thessalonians 2, 1 seqq.). And in order to dispel any suspicion of falsehood about the entire letter that he was sending, he subscribed with his own hand at the end, saying: My greeting in the hand of Paul, which is the sign in every letter; this is how I write. The grace of our Lord Jesus Christ be with all of you (2 Thess. 3:17-18). He also marked with his own hand the letters he dictated to the Colossians, saying: My greeting in the hand of Paul; remember my chains. And wherever he knew that false teachers were present, who could spread new doctrines through the authority of the Apostles, he subscribed the letter with his own hand. Finally, writing to the Corinthians, among whom there were schisms and heresies, with each one saying, 'I am of Paul,' and 'I am of Apollos,' and 'I am of Cephas' (I Cor. 1:12), he signed his letter with this annotation: My greeting [is] in the hand of Paul: If anyone does not love the Lord Jesus Christ, let him be anathema. Maranatha, and so on. Therefore, desiring to remove any occasion for false teachers who had corrupted the Galatians from the truth of the Gospel, he completed the end of the letter with the annotation of his hand, saying: See with what letters I have written to you; not that the letters were large (for this indeed signifies 'great' in Greek), but that his hand was known to them by distinct traces, so that while they recognize the tops of the letters, they might suppose that they were seeing the very person who had written [the letter]. In this place, a man most learned in our times, I wonder how he spoke such a ridiculous thing. Paul, he says, was a Hebrew and did not know Greek letters. And because necessity demanded it, that he himself would subscribe the letter by his own hand, contrary to the usual curving paths of the letters, he barely expressed with large points: also showing in this his signs of love towards the Galatians, that for their sake he would even attempt that which he could not. Paul, the great writer, wrote a letter, because there was great meaning in his words, and it was written with the Holy Spirit, not with ink or pen. But what he added, with my hand, let us understand in his works. For this reason, it is often written in the prophets: The word of God that was made in the hand of Jeremiah, or Haggai, so that we also know through this similarity that the word of God was made in the hand of Paul. Paul writes great letters not only to the Galatians back then, but also to everyone today, and although the tips with which his letters are written are small, the letters themselves are great, because there is great meaning in them.

Source: Commentary on Galatians
[AD 384] Ambrosiaster on Galatians 6:12
To please “in the flesh” means to please human beings. For those he calls false apostles, in order that they gain the approval of the Jews or at least not elicit their hostility, were preaching Christ in such a way that they also taught the necessity of observing the law. Paul was never intimidated by his opponents. He consistently refused to keep silent about the truth. He constantly was attentive to what he was teaching and how he was living.

Source: EPISTLE TO THE GALATIANS 6.11
[AD 407] John Chrysostom on Galatians 6:12-13
Ver. 12, 13. "As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. For not even they who receive circumcision do themselves keep the Law; but they desire to have you circumcised, that they may glory in your flesh."

Here he shows that they suffered this, not willingly but of necessity, and affords them an opportunity of retreat, almost speaking in their defense, and exhorting them to abandon their teachers with all speed. What is the meaning of "to make a fair show in the flesh?" it means, to be esteemed by men. As they were reviled by the Jews for deserting the customs of their fathers, they desire, says he, to injure you, that they may not have this charged against them, but vindicate themselves by means of your flesh. His object here is to show that they did not so act from respect to God; it is as if he said, This procedure is not founded in piety, all this is done through human ambition; in order that the unbelievers may be gratified by the mutilation of the faithful, they choose to offend God that they may please men; for this is the meaning of, "to make a fair show in the flesh." Then, as a proof that for another reason too they are unpardonable, he again convinces them that, not only in order to please others, but for their own vain glory, they had enjoined this. Wherefore he adds, "that they may glory in your flesh," as if they had disciples, and were teachers. And what is the proof of this? "For not even they themselves," he says, "keep the Law;" even if they did keep it, they would incur grave censure, but now their very purpose is corrupt.

Source: Homily 6 on Galatians
[AD 420] Jerome on Galatians 6:12
Caius [Julius] Caesar and Octavianus Augustus, and Tiberius, the successor of Augustus, had published laws that permitted the Jews scattered throughout the whole sphere of the Roman Empire to live by their own code and observe their ancestral ceremonies. Whoever was circumcised, therefore, even if he was a Christian, was reckoned as a Jew by the Roman authorities. But anyone who was not circumcised and by his uncircumcision proclaimed himself no Jew became liable to persecution, both from Jews and from Gentiles! So those who were leading the Galatians into evil, wishing to evade the persecution, were persuading the disciples to circumcise themselves for protection. This the apostle calls “making a good show” in the flesh.

Source: EPISTLE TO THE GALATIANS 3.6.12
[AD 420] Jerome on Galatians 6:12
(Verse 12) Whoever wants to please in the flesh, these compel you to be circumcised, only so that they may not suffer persecution for the cross of Christ. He shows above where he has subscribed with his own hand: now he repeats what he has written. Gaius Caesar, and Octavian Augustus, and Tiberius, successor of Augustus, had promulgated laws that the Jews who were scattered throughout the entire Roman Empire should live according to their own customs and perform their ancestral ceremonies. Therefore, whoever was circumcised, even if they believed in Christ, was considered a Jew by the Gentiles. But those who claimed that they were not Jews because they were uncircumcised, were subject to persecution by both the Gentiles and the Jews. Now, those who had deceived the Galatians wanted to avoid these persecutions, so they were persuading the disciples to be circumcised for their own protection. The Apostle calls this confidence in the flesh, because they were proposing circumcision in persecution to both the Gentiles whom they feared and the Jews whom they wanted to please. Neither the Jews could persecute them, nor the Gentiles, whom they ((wanted)) to see and circumcise, and to keep the precepts of the Law themselves.

For neither those who are circumcised keep the Law, but they wish to have you circumcised so that they may boast in your flesh. For the law cannot be fulfilled, he says, because of the weakness of the flesh. Therefore, the Jews keep the precepts and teachings of men more than the commandments of God, neither fulfilling the bodily Law, for it is indeed impossible, nor the spiritual Law, which they do not understand. Therefore, this is all that they strive for, that they do, that they exert themselves, so that they may boast among the Jews of the injury to your flesh, and boast of their Gentiles circumcised by their teaching. But they do all of this in order to please the Jews, and the envy of the conquered Law may subside.

Source: Commentary on Galatians
[AD 430] Augustine of Hippo on Galatians 6:12
The Jews were inflicting great persecution on those who seemed to be deserting their traditional observances such as circumcision. Paul’s lack of fear has been demonstrated through his composing such a letter in his own handwriting. In this way he shows that those who force the Gentiles into circumcision are operating under fear’s control, as though they were subject to the law.

Source: EPISTLE TO THE GALATIANS 62 [1B.6.11-14]
[AD 220] Tertullian on Galatians 6:13
Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh" see to that.

Source: On the Apparel of Women Book II
[AD 403] Epiphanius of Salamis on Galatians 6:13
The former circumcision was not inappropriate in its own time. But the law announced that Christ would come to dispense the law of freedom. Then the circumcision in the flesh would no longer be of service in the time of Christ. For through Christ came the true One of which the law was a shadow. From now on those who have been sealed with circumcision, even if they keep the whole law, would no longer gain any credit from their keeping this part of the law. … Nevertheless, the law is good and in its time so is circumcision, since through both we know Christ, who is the more perfect law and the more perfect circumcision.

Source: PANARION 42.12.3, EIGHTH REFUTATION OF MARCION
[AD 420] Jerome on Galatians 6:13
Because of the weakness of the sin nature, Paul says, the law cannot be fulfilled. Hence the Jews keep the commands and traditions of the elders rather than God’s commands, performing neither the whole body of the law (which is impossible) nor the spirit of the law, which they did not understand.

Source: EPISTLE TO THE GALATIANS 3.6.12
[AD 430] Augustine of Hippo on Galatians 6:13
Not only did [the Judaizers] wish to avoid persecution from the Jews, who were absolutely unwilling to let the law be given to the uncircumcised, but they desired to boast to the Jews about the number of proselytes they made.

Source: EPISTLE TO THE GALATIANS 62 [1B.6.11-14]
[AD 458] Theodoret of Cyrus on Galatians 6:13
For how can they totally keep the law while they are traveling far from Jerusalem? How can they perform the feasts; how can they offer the sacrifices; how can they be cleansed after touching impure things? No, it is obvious that they have conspired to have you circumcised in their desire to boast of having made you change.

Source: EPISTLE TO THE GALATIANS 6.13
[AD 202] Irenaeus on Galatians 6:14
And again: "God forbid that I should glory in anything

Source: Against Heresies Book I
[AD 215] Clement of Alexandria on Galatians 6:14
"For the world is crucified to me, and I to the world "the
[AD 220] Tertullian on Galatians 6:14
Moreover, "the world is crucified unto me," who am a servant of the Creator-"the world," (I say, ) but not the God who made the world-"and I unto the world," not unto the God who made the world.

Source: Against Marcion Book V
[AD 258] Cyprian on Galatians 6:14
Paul proclaims in a loud and lofty voice, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." And yet a virgin in the Church glories concerning her fleshly appearance and the beauty of her body! Paul adds, and says, "For they that are Christ's have crucified their flesh, with its faults and lusts." And she who professes to have renounced the lusts and vices of the flesh, is found in the midst of those very things which she has renounced! Virgin, thou art taken, thou art exposed, thou boastest one thing and affectest another. You sprinkle yourself with the stains of carnal concupiscence, although you are a candidate of purity and modesty. "Cry," says the Lord to Isaiah, "All flesh is grass, and all the glory of it as the flower of the grass: the grass withereth, and the flower fadeth; but the word of the Lord endureth for ever." It is becoming for no Christian, and especially it is not becoming for a virgin, to regard any glory and honour of the flesh, but only to desire the word of God, to embrace benefits which shall endure for ever. Or, if she must glory in the flesh, then assuredly let her glory when she is tortured in confession of the name; when a woman is found to be stronger than the tortures; when she suffers fire, or the cross, or the sword, or the wild beasts, that she may be crowned. These are the precious jewels of the flesh, these are the better ornaments of the body.

Source: Treatise II On the Dress of Virgins
[AD 258] Cyprian on Galatians 6:14
That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ froth I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 258] Cyprian on Galatians 6:14
And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."

Source: Pseudo-Cyprian On the Glory of Martyrdom
[AD 325] Lucius Caecilius Firmianus Lactantius on Galatians 6:14
But since they can neither approach those in whom they shall see the heavenly mark, nor injure those whom the immortal sign
[AD 370] Gaius Marius Victorinus on Galatians 6:14
When Paul writes that the cross is glory, he means obviously “the cross of our Lord Jesus Christ.” When in that mystery his body hung from the cross and in it crushed the power of this world, the whole world was crucified through him. In the cross he identified with every person in the world. In doing so, he made everything that he suffered universal, that is, he caused all flesh to be crucified in his death. Therefore I too am fixed to the cross and to the world. I means the one who was living carnally, whose thoughts were of the flesh. Such a one is now “nailed to the world,” that is, the worldly things in him are subjected to death.

Source: EPISTLE TO THE GALATIANS 2.6.14
[AD 400] Ignatius of Antioch on Galatians 6:14
Mindful of him, do ye by all means know that Jesus the Lord was truly born of Mary, being made of a woman; and was as truly crucified. For, says he, "God forbid that I should glory, save in the cross of the Lord Jesus." And He really suffered, and died, and rose again. For says [Paul], "If Christ should become passible, and should be the first to rise again from the dead." And again, "In that He died, He died unto sin once: but in that He liveth, He liveth unto God." Otherwise, what advantage would there be in [becoming subject to] bonds, if Christ has not died? what advantage in patience? what advantage in [enduring] stripes? And why such facts as the following: Peter was crucified; Paul and James were slain with the sword; John was banished to Patmos; Stephen was stoned to death by the Jews who killed the Lord? But, [in truth, ] none of these sufferings were in vain; for the Lord was really crucified by the ungodly.

Source: Epistle of Pseudo-Ignatius to the Tarsians
[AD 407] John Chrysostom on Galatians 6:14
Ver. 14. "But far be it from me to glory, save in the cross of our Lord Jesus Christ."

Truly this symbol is thought despicable; but it is so in the world's reckoning, and among men; in Heaven and among the faithful it is the highest glory. Poverty too is despicable, but it is our boast; and to be cheaply thought of by the public is a matter of laughter to them, but we are elated by it. So too is the Cross our boast. He does not say, "I boast not," nor, "I will not boast," but, "Far be it from me that I should," as if he abominated it as absurd, and invoked the aid of God in order to his success therein. And what is the boast of the Cross? That Christ for my sake took on Him the form of a slave, and bore His sufferings for me the slave, the enemy, the unfeeling one; yea He so loved me as to give Himself up to a curse for me. What can be comparable to this! If servants who only receive praise from their masters, to whom they are akin by nature, are elated thereby, how must we not boast when the Master who is very God is not ashamed of the Cross which was endured for us. Let us then not be ashamed of His unspeakable tenderness; He was not ashamed of being crucified for your sake, and will you be ashamed to confess His infinite solicitude? It is as if a prisoner who had not been ashamed of his King, should, after that King had come to the prison and himself loosed the chains, become ashamed of him on that account. Yet this would be the height of madness, for this very fact would be a special ground for boasting.

Ver. 14. "Through which the world has been crucified unto me, and I unto the world."

What he here calls the world is not the heaven nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor. To me these things are dead. Such an one it behooves a Christian to be, and always to use this language. Nor was he content with the former putting to death, but added another, saying, "and I unto the world," thus implying a double putting to death, and saying, They are dead to me, and I to them, neither can they captivate and overcome me, for they are dead once for all, nor can I desire them, for I too am dead to them. Nothing can be more blessed than this putting to death, for it is the foundation of the blessed life.

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:14
Now indeed [the cross] appears to be a reprehensible thing, but only to the world and to unbelievers. In heaven and for believers it is the highest glory. For poverty too is reprehensible, yet it is a cause of boasting to us. Many mock simplicity, but we are disciplined by it. In this way the cross ironically is also a cause of boasting for us. Paul did not say “I do not boast” or “I do not wish to boast” but “God forbid,” as though he were deprecating something absurd and calling on the aid of God to set this right. But what is this boasting in the cross? That on my behalf Christ took the form of a slave and suffered what he suffered on account of me the slave, the enemy, the ingrate.

Source: HOMILY ON GALATIANS 6.14
[AD 407] John Chrysostom on Galatians 6:14
By “world” he means not heaven nor earth but the affairs of life, human praise, distinguished positions, reputation, wealth and all things that have a show of splendor. All such things are dead to me. Such should be the case for all Christians. Nor is he satisfied only with the former ordinary mode of dying, but he also introduces another kind of death: dying to the world itself.

Source: HOMILY ON GALATIANS 6.14
[AD 420] Jerome on Galatians 6:14
(Verse 14.) But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God. But that world is crucified to the just one, of whom the Savior says: I have conquered the world (John 16:33). And: Do not love the world. And: You have not received the spirit of the world. To whom the world is crucified, to him the world is also dead: and now the end of the world has come to him, and he is worthy of the new heaven and the new earth, and the new Testament, he sings a new song, and receives a new name written in a book, which no one knows except the one who receives it. It is asked how now Paul says: But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. (Galatians 6:14). And in another place concerning others: That in this boasting I may not be put to shame. (2 Corinthians 9:4). And again: But he said to me: My grace is sufficient for thee; for power is made perfect in weakness. (2 Corinthians 12:9). And in another place: But though I should have a mind to glory, I shall not be foolish; for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me or any thing he heareth from me. (2 Corinthians 12:6). And so on, such as are written in this manner. But it must be known that all that boasting related to the cross, let the glory be to the cross: and whatever worthy is accomplished in virtues, let it be done because of the Lord's passion.

Source: Commentary on Galatians
[AD 407] John Chrysostom on Galatians 6:15-16
Ver. 15, 16. "For neither is circumcision anything, nor uncircumcision, but a new creature. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God."

Observe the power of the Cross, to what a pitch it has raised him! not only has it put to death for him all mundane affairs, but has set him far above the Old Dispensation. What can be comparable to this power? For the Cross has persuaded him, who was willing to be slain and to slay others for the sake of circumcision, to leave it on a level with uncircumcision, and to seek for things strange and marvellous and above the heavens. This our rule of life he calls "a new creature," both on account of what is past, and of what is to come; of what is past, because our soul, which had grown old with the oldness of sin, has been all at once renewed by baptism, as if it had been created again. Wherefore we require a new and heavenly rule of life. And of things to come, because both the heaven and the earth, and all the creation, shall with our bodies be translated into incorruption. Tell me not then, he says, of circumcision, which now avails nothing; (for how shall it appear, when all things have undergone such a change?) but seek the new things of grace. For they who pursue these things shall enjoy peace and amity, and may properly be called by the name of "Israel." While they who hold contrary sentiments, although they be descended from him (Israel) and bear his appellation, have yet fallen away from all these things, both the relationship and the name itself. But it is in their power to be true Israelites, who keep this rule, who desist from the old ways, and follow after grace.

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:15
Do you see the power of the cross, to what a height it has raised the apostle? For not only has it made all the things of the world dead to him, but it has set him far above the older way of life. What equals the strength of the cross? Paul at one time was willing to be slain and to slay others for the cause of circumcision. Now he has been persuaded by the cross to let circumcision fall to the level of uncircumcision. Now he seeks new and strange things which are above the heavens. By the new creation he means our own new way of life, both on account of what is past and what is to come. We are renewed by what is past, because our soul, having grown old in sin, has been immediately renewed by baptism. It is as if recreated again that we seek a new and heavenly way of life. We are being renewed by what is to come, because the heaven and the earth and all creation will be changed into incorruption along with our own bodies.

Source: HOMILY ON GALATIANS 6.15
[AD 420] Jerome on Galatians 6:15
(v. 15) For neither circumcision is anything, nor uncircumcision, but a new creature. As faithful and unfaithful, when there is one in substance, are divided into two according to the diversity of understanding, the Apostle saying: Stripping yourselves of the old man with his works, and putting on the new, who is renewed unto knowledge according to the image of the Creator (Colossians 3:9-10): in the same way, the world, although it is one in substance, is made different according to the understanding. Sinners, the old world is: holy, new. For when the world has been crucified with the holy, neither circumcision nor uncircumcision is to it: not Jew, nor Gentile: but a new creature, into which the body of our humility is transformed, conformed to the body of the glory of Christ: For the old things have passed away, behold all things have become new (II Cor. V). And as the glory of the sun is different from the glory of the moon, and the glory of the stars: for star differs from star in glory: so also is the resurrection of the dead (I Cor. XV, 41, 42). About this, Daniel agrees with the same voice, saying: Many of those who sleep in the dust of the earth shall awake: some to everlasting life, and some to shame and everlasting contempt (Dan. XII, 2); and: Those who are wise shall shine like the brightness of the sky. And concerning the righteous: Many shall be like the stars forever. For neither circumcision counts for anything, nor uncircumcision, but a new creation without these parts of the body, which can be cut. So we also who love God, and the things that are prepared for us, which eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him (1 Corinthians 2), when we shall be transformed in the body of the humility of Christ, into the body of the glory of the Lord Jesus Christ, shall have that kind of body that neither a Jew can oppose nor a Gentile preserve with circumcision. Not that it is anything else in substance, but that it is different in glory. For it is necessary for this mortal to put on immortality, and for this corruptible body to be clothed with incorruption (I Cor. XV, 53). This is similar to what the blessed evangelist John said: Beloved, we are now children of God, and it has not yet been revealed what we shall be. We know that when it is revealed, we shall be like Him, for we shall see Him as He is (I John III, 2). Therefore, since that body of the glory of Jesus Christ, which had the marks of the nails after the resurrection and entered through closed doors, has not yet been revealed, let us who have already been raised up with Christ in baptism, as new-born men, not serve circumcision or uncircumcision, but believe that we are already what we shall be in the future.

Source: Commentary on Galatians
[AD 458] Theodoret of Cyrus on Galatians 6:15
Paul also mentions a new creation in his letter to the Corinthians. … The strict meaning of new creation is the transformation of all things which will occur after the resurrection from the dead. For then the creation will be freed from sin’s burden and redeemed. Paul demonstrates that saving baptism is an image of things to come. In it we put off the old nature and put on the new. And we, ridding ourselves of sin’s burden, receive the grace of the Spirit. Yet neither the most holy baptism nor the life to come recognizes any difference between circumcision and uncircumcision. By world he means the affairs of life—honor, glory and wealth. To these he declares himself dead.

Source: EPISTLE TO THE GALATIANS 6.15
[AD 407] John Chrysostom on Galatians 6:16
Those who pursue this new creation will enjoy peace and goodness, and truly deserve to be called by the name of the true Israel. But those who oppose it, even if they have been born of Israel and carried Israel’s name with them, have fallen away from Israel and from that name and family. For those who can truly be Israelites are those who keep this rule, abstain from the old ways and pursue what belongs to grace.

Source: HOMILY ON GALATIANS 6.16
[AD 420] Jerome on Galatians 6:16
(Verse 16.) And whoever follows this rule, peace and mercy be upon them, and upon the Israel of God. All things are directed according to the standard; and whether they be right or wrong, when the rule is applied, they are judged. So too the teaching of God is like a standard of speech, which judges between what is just and unjust: whoever follows it will have peace within themselves that surpasses all understanding; and after peace, mercy, which is foremost in the Israel of God. But the true Israel is called, in distinction from those who ceased to be God's Israel. For they say they are Jews, and they are not; but they lie, being of the synagogue of Satan. And do not be surprised, if, in imitation of spiritual Israel, carnal Israel neither has peace nor mercy, of whom it is also written to the Corinthians: See Israel according to the flesh (I Cor. X, 18); since also in imitation of God and the Lord, there are many gods and many lords, whether in heaven or on earth. Beautifully, however, in one discourse, in order to conclude the letter according to the proposed argument, he called Israel the people of God; so that all the things that have been said above, not apart from the cause, but from the cause debated, may be taught.

Source: Commentary on Galatians
[AD 430] Augustine of Hippo on Galatians 6:16
Paul means those who are truly prepared for the vision of God. These are distinguished from those who are called by this name [Israel] and in their carnal blindness refuse to see the Lord, spurning his grace, still desiring to be enslaved by temporal things.

Source: EPISTLE TO THE GALATIANS 63 [1B.6.15-16]
[AD 108] Ignatius of Antioch on Galatians 6:17
And bare about "the marks of Christ "in his flesh.
[AD 220] Tertullian on Galatians 6:17
The world, in the apostle's sense, here means life and conversation according to worldly principles; it is in renouncing these that we and they are mutually crucified and mutually slain. He calls them "persecutors of Christ." But when he adds, that "he bare in his body the scars of Christ"-since scars, of course, are accidents of body -he therefore expressed the truth, that the flesh of Christ is not putative, but real and substantial, the scars of which he represents as borne upon his body.

Source: Against Marcion Book V
[AD 220] Tertullian on Galatians 6:17
However, let me meanwhile add that in the same passage Paul "carries about in his body the marks of the Lord Jesus; " he also forbids our body to be profaned, as being "the temple of God; " he makes our bodies "the members of Christ; " and he exhorts us to exalt and "glorify God in our body.

Source: On the Resurrection of the Flesh
[AD 258] Cyprian on Galatians 6:17
This man was the first in the struggle of our days; he was the leader among Christ's soldiers; he, in the midst of the burning beginnings of the persecution, engaged with the very chief and author of the disturbance, in conquering with invincible firmness the adversary of his own conflict. He made a way for others to conquer; a victor with no small amount of wounds, but triumphant by a miracle, with the long-abiding and permanent penalties of a tedious conflict. For nineteen days, shut up in the close guard of a dungeon, he was racked and in irons; but although his body was laid in chains, his spirit remained free and at liberty. His flesh wasted away by the long endurance of hunger and thirst; but God fed his soul, that lived in faith and virtue, with spiritual nourishments. He lay in punishments, the stronger for his punishments; imprisoned, greater than those that imprisoned him; lying prostrate, but loftier than those who stood; as bound, and firmer titan the links which bound him; judged, and more sublime than those who judged him; and although his feet were bound on the rack, yet the serpent was trodden on and ground down and vanquished. In his glorious body shine the bright evidences of his wounds; their manifest traces show forth, and appear on the man's sinews and limbs, worn out with tedious wasting away. Great things are they-marvellous things are they-which the brotherhood may hear of his virtues and of his praises. And should any one appear like Thomas, who has little faith in what he hears, the faith of the eyes is not wanting, so that what one hears he may also see. In the servant of God, the glory of the wounds made the victory; the memory of the scars preserves that glory.

Source: Epistle XXXIII
[AD 311] Peter of Alexandria on Galatians 6:17
And stripes intolerable, and many other dreadful afflictions, and afterwards have been betrayed by the frailty of the flesh, even though they were not at the first received On account of their grievous fall that followed yet because they contended sorely and resisted long; for they did not come to this of their own will, but were betrayed by the frailty of the flesh for they show in their bodies the marks of Jesus,
[AD 370] Gaius Marius Victorinus on Galatians 6:17
Paul’s point is this: “All that Christ experienced on the cross—the imprint of the nails, the spear thrust in his side, the other marks of the crucifixion—I bear in my own body. I too have suffered. Therefore you too ought to endure much—indeed all—adversity, since you will be with Christ if you suffer with Christ and begin by your own act, in the face of adversaries, to suffer what Christ suffered.” Through these words Paul reveals what he himself was suffering, how much he shared with Christ and what we also ought to suffer if we wish to live in Christ.

Source: EPISTLE TO THE GALATIANS 2.6.17
[AD 384] Ambrosiaster on Galatians 6:17
He does not wish to be annoyed any longer by people advocating circumcision—people who would force him to write another letter. He wants the Galatians to respond quickly to his letter and get rid of their mistakes. This hard work will result in genuine rest. If, however, they show themselves to be reluctant and stubborn, refusing to change, Paul wants to be left alone. Let the Galatians spend their time and effort trying to please the Judaizers in an empty search for temporary reward.

Source: EPISTLE TO THE GALATIANS 6.17
[AD 395] Gregory of Nyssa on Galatians 6:17
“Rejoicing in these lacerations,” Paul says, “I bear the marks of Christ in my own body.” He readily yields to his weakness in all these misfortunes, through which the power of Christ is being perfected in virtue.

Source: ORATION 12 ON SONG OF SONGS 5.7
[AD 407] John Chrysostom on Galatians 6:17
Ver. 17. "From henceforth let no man trouble me."

This he says not as though he were wearied or overpowered; he who chose to do and suffer all for his disciples' sake; he who said, "Be instant in season, out of season;" [2 Timothy 4:2] he who said, "If perhaps God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil;" [2 Timothy 2:25-26] how shall he now become relaxed and fall back? Wherefore does he say this? It is to gird up their slothful mind, and to impress them with deeper fear, and to ratify the laws enacted by himself, and to restrain their perpetual fluctuations.

Ver. 17. "For I bear branded on my body the marks of Jesus."

He says not, "I have," but, "I bear," like a man priding himself on trophies and royal ensigns. Although on a second thought it seems a disgrace, yet does this man vaunt of his wounds, and like military standard-bearers, so does he exult in bearing about these wounds. And why does he say this? "More clearly by those wounds than by any argument, than by any language, do I vindicate myself," says he. For these wounds utter a voice louder than a trumpet against my opponents, and against those who say that I play the hypocrite in my teaching, and speak what may please men. For no one who saw a soldier retiring from the battle bathed in blood and with a thousand wounds, would dare to accuse him of cowardice and treachery, seeing that he bears on his body the proofs of his valor, and so ought you, he says, to judge of me. And if any one desire to hear my defense, and to learn my sentiments, let him consider my wounds, which afford a stronger proof than these words and letters. At the outset of his Epistle he evinced his sincerity by the suddenness of his conversion, at its close he proves it by the perils which attended his conversion. That it might not be objected that he had changed his course with upright intentions, but that he had not continued in the same purpose, he produces his trials, his dangers, his stripes as witnesses that he had so continued.

Then having clearly justified himself in every particular, and proved that he had spoken nothing from anger or malevolence, but had preserved his affection towards them unimpaired, he again establishes this same point by concluding his discourse with a prayer teeming with a thousand blessings, in these words;

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:17
Paul does not write these things because he is tired or demoralized. How could one chosen by God to bear and do all things for his disciples give up now?… Why does he say this now? To give direction to lazy Christians by helping them see how serious their situation is, to reinforce the teachings he has given and to refuse to let them abandon it.

Source: HOMILY ON GALATIANS 6.17
[AD 420] Jerome on Galatians 6:17
Anyone who after Christ’s coming is circumcised in the flesh does not carry the marks of the Lord Jesus. Rather he glories in his own confusion. But the one who was flogged beyond what the law required, frequently was in prison, was beaten three times with rods, was once stoned and suffered all the other things that are written in his catalog of boasting—this is the one who carries on his body the marks of the Lord Jesus. Perhaps also the ascetic today who keeps his body under control and subjects it to servitude so that he will not appear reprobate as he preaches to others may in some way carry the marks of the Lord Jesus on his own body.

Source: EPISTLE TO THE GALATIANS 3.6.17
[AD 420] Jerome on Galatians 6:17
(Verse 17.) From now on, let no one bother me. Not as if he has failed in teaching; but so that even a farmer will have this labor, if the little plants he has planted wither; and a shepherd will have worry, if the sheep he has gathered are torn apart. Therefore, it is better read in Greek, 'From now on, let no one present me with labor;' lest of course I have the need to work among you again. It is better for the teacher to excel in labor, who lives and feels differently than the teacher who has taught and done otherwise. He can also preempt their argument, if anyone should wish to contradict thereafter, by mentioning that he has addressed the issue of women covering their heads and men not covering theirs among the Corinthians, saying: But if any man seem to be contentious, we have no such custom, neither the Church of God (I Cor. XI, 16): that is, we have expressed what seemed fitting and just to us; but if anyone refuses to accept the truth, let them consider what answer to make and on what grounds to oppose, knowing that they are not worthy of a response, as they are more inclined to argue than to learn.


But I bear the marks of the Lord Jesus in my body. For whoever is circumcised after the coming of Christ does not bear the marks of the Lord Jesus; but he has glory in his shame. But those who endure wounds beyond measure, who are frequently beaten with rods in prisons, who once were stoned, and who have other things written in the catalog of boasting, they bear the marks of the Lord Jesus in their body. And perhaps he who afflicts his own body and subjects himself to servitude, lest while preaching to others he himself should become reprobate, bears the marks of the Lord Jesus in his body (1 Corinthians 9). The apostles rejoiced because they had been considered worthy to suffer dishonor for the name of Jesus (Acts 5).

Source: Commentary on Galatians
[AD 407] John Chrysostom on Galatians 6:18
Ver. 18. "The grace of our Lord Jesus Christ be with your spirit, brethren. Amen."

By this last word he has sealed all that preceded it. He says not merely, "with you," as elsewhere, but, "with your spirit," thus withdrawing them from carnal things, and displaying throughout the beneficence of God, and reminding them of the grace which they enjoyed, whereby he was able to recall them from all their judaizing errors. For to have received the Spirit came not of the poverty of the Law, but of the righteousness which is by Faith, and to preserve it when obtained came not from Circumcision but from Grace. On this account he concluded his exhortation with a prayer, reminding them of grace and the Spirit, and at the same time addressing them as brethren, and supplicating God that they might continue to enjoy these blessings, thus providing for them a twofold security. For both prayer and teaching, tended to the same thing and together became to them as a double wall. For teaching, reminding them of what benefits they enjoyed, the rather kept them in the doctrine of the Church; and prayer, invoking grace, and exhorting to an enduring constancy, permitted not the Spirit to depart from them. And He abiding in them, all the error of such doctrines as they held was shaken off like dust.

Source: Homily 6 on Galatians
[AD 407] John Chrysostom on Galatians 6:18
By this final word he has sealed the argument of the letter. For he does not say simply “with you,” as in the other letters, but “with your spirit.” He is leading them away from corrupted things and pointing everywhere to the benevolent work of God and reminding them of the grace that they have enjoyed. By this he is able to lead them away from the legalistic error in its entirety. For the receiving of the Spirit was not for the poverty of legalism but for righteousness according to the Spirit.… The concluding prayer and teaching work together, serving as a double fortress. The teaching reminds them of all the gracious benefits they have enjoyed and holds them all the more firmly in the teaching of the church. And this prayer, by invoking grace and persuading them to stand fast, does not allow their spirit to fall away.

Source: HOMILY ON GALATIANS 6.18
[AD 420] Jerome on Galatians 6:18
How does the blessing refer to the letter? Not discord, not slavery to the law, not biting and railing, but the grace of the Lord Jesus Christ is asked to be “with your spirit.” Not with the flesh only; not with the soul only. For having been made spiritual they have ceased to be cheaply embodied. In the Spirit both body and soul are embraced. The grace of the Lord Jesus is not given indiscriminately to all but to those who are ready to be called brothers by the apostle—faithful brothers and intimate brothers, as the word amen signifies in Hebrew.

Source: EPISTLE TO THE GALATIANS 3.6.18
[AD 420] Jerome on Galatians 6:18
(Verse 18) The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. There is no dissension, no bondage to the Law, no quarrel, no dispute, but rather may the grace of our Lord Jesus Christ be with your spirit. Not at all with the flesh, not at all with the soul; whether because you have become spiritual, or because even those things that are lesser are included in the principal. For the soul and the flesh are subject to the spirit. Regarding this, both the Ecclesiastes and Paul speak: 'The spirit will return to the one who gave it' (Eccl. XII, 7). And Paul in another place: 'The Spirit himself bears witness with our spirit' (Rom. VIII, 16). But this grace of the Lord Jesus is not with everyone, but with those who deserve to be called brothers by the apostle, faithful brothers, and true brothers, which the Hebrew word Amen signifies. For Amen, the Septuagint interpreters have translated as 'let it be'; Aquila, Symmachus, and Theodotius have faithfully and truly interpreted it. And how God confirms his words in the Old Testament through a certain custom of swearing, saying, 'As I live,' says the Lord (Num. XIV, 28); he also swears by the saints: 'As your soul lives'; so too our Savior in the Gospel demonstrates by the word 'Amen' that what he speaks is true. And indeed, 'Amen' signifies the consent of the hearer and is a seal of truth, as the first letter to the Corinthians also teaches us, in which Paul says: 'But if you bless with the Spirit, who supplies the place of the untaught?' How can someone say 'Amen' to your blessing if they do not understand what you are saying? (I Cor. XIV, 16) This shows that an ignorant person cannot respond truthfully to what is being said unless they understand what is being taught.

Source: Commentary on Galatians