Galatians 6:3

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Galatians 6:3 in Multiple Translations

Berean Standard Bible BSB

If anyone thinks he is something when he is nothing, he deceives himself.

King James Version KJV

For if a man think himself to be something, when he is nothing, he deceiveth himself.

American Standard Version ASV

For if a man thinketh himself to be something when he is nothing, he deceiveth himself.

Bible in Basic English BBE

For if a man has an idea that he is something when he is nothing, he is tricked by himself.

Free Bible Version FBV

Those who think they're really something—when they're actually nothing—only fool themselves.

Geneva Bible 1599 GNV

For if any man seeme to himselfe, that he is somewhat, when he is nothing, hee deceiueth himselfe in his imagination.

Young's Literal Translation YLT

for if any one doth think [himself] to be something — being nothing — himself he doth deceive;

World English Bible WEB

For if a man thinks himself to be something when he is nothing, he deceives himself.

Noah Webster Bible WBS

For if a man thinketh himself to be something, when he is nothing, he deceiveth himself.

Douay-Rheims 1899 DRV

For if any man think himself to be some thing, whereas he is nothing, he deceiveth himself.

Translation for Translators T4T

Keep in mind that those who refuse to help others because they think that they are more important than other people, although they are not really more important, are deceiving themselves.

Plain English Version PEV

Don’t think that you are too important to help other Christians. If you are not very important, but you reckon you are really important, then you are just tricking yourself.

Study Highlights

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Berean Amplified Bible — Galatians 6:3

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Galatians 6:3 Interlinear (Deep Study)

BIB

GRK ει γαρ δοκει τις ειναι τι μηδεν ων εαυτον φρεναπατα

ει ei G1487 if COND

γαρ gar G1063 for Conj

δοκει dokeō G1380 to think Verb-PAI-3S

τις tis G5100 one Indef-NSM

ειναι eimi G1510 to be Verb-PAN

τι tis G5100 one Indef-NSN

μηδεν mēdeis G3367 nothing Adj-NSN-N

ων eimi G1510 to be Verb-PAP-NSM

εαυτον heautou G1438 themself F-3ASM

φρεναπατα phrenapataō G5422 to deceive Verb-PAI-3S

Greek Word Study

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Greek Word Reference — Galatians 6:3

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

δοκει dokeō G1380 "to think" Verb-PAI-3S

To think means to have an opinion or suppose something, as in Matthew 24:44 and Luke 12:40. It involves having a thought or idea about something, which may or may not be true.

Definition: δοκέω, -ῶ (δόκος, opinion, δέκομαι, Ion, form of δέχ-), [in LXX for טוֹב, נָדַב, etc. ;] __1. to be of opinion, suppose: Mat.24:44, Luk.12:40, Heb.10:29; with inf., Mat.3:9, Luk.8:18 24:37, Jhn.5:39 16:2, Act.12:9 27:13, 1Co.3:18 7:40 8:2 10:12 14:37, Gal.6:3, Php.3:4, Jas.1:26; with accusative and inf., 1Co.12:23, 2Co.11:16; before ὅτι, Mat.6:7 26:53, Mrk.6:49, Luk.12:51 13:2, 4 19:11, Jhn.5:45 11:13, 31 13:29 20:15, 1Co.4:9, 2Co.12:19, Jas.4:5. __2. to seem, be reputed: Act.25:27; with inf., Mrk.10:42, Luk.10:36 22:24, Act.17:13 26:9, 1Co.11:16 12:22, 2Co.10:9, Gal.2:6, 9, Heb.4:1 12:11; οἱ δοκοῦντες, those of repute, Gal.2:2. Impers., it seems, with dative of person(s); __(a) to think: Mat.17:25 18:12 21:28 22:17, 42 26:66, Jhn.11:56, Heb.12:10; __(b) to please, seem good to: with inf., Luk.1:3, Act.15:22, 25 15:23, 34.† SYN. (δοκέω 1): ἡγέομαι 2, νομίζω2, οἴομαι; ἡ. and ν. properly express belief resting on external proof, ἡ. denoting the more careful judgment; δ. and οἴ. imply a subjective judgment which in the case of οἴ. is based on feeling, in δ. on thought (see Schmidt, with 17) (δοκέω2): φαίνομαι; φ., from the standpoint of the object, "expresses how a matter phenomenally shows and presents itself"; δ., from the standpoint of the observer, expresses one's subjective judgment about a matter (see Tr., Syn., LXXx; Cremer, 204). (AS)

Usage: Occurs in 61 NT verses. KJV: be accounted, (of own) please(-ure), be of reputation, seem (good), suppose, think, trow See also: 1 Corinthians 3:18; John 5:39; Hebrews 4:1.

τις tis G5100 "one" Indef-NSM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

ειναι eimi G1510 "to be" Verb-PAN

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

τι tis G5100 "one" Indef-NSN

μηδεν mēdeis G3367 "nothing" Adj-NSN-N

Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.

Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)

Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.

ων eimi G1510 "to be" Verb-PAP-NSM

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

εαυτον heautou G1438 "themself" F-3ASM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

φρεναπατα phrenapataō G5422 "to deceive" Verb-PAI-3S

To deceive or mislead someone's mind, as mentioned in Galatians 6:3.

Definition: φρεν-απατάω, -ῶ (φρεναπάτης), to deceive one's mind (Lft., deceive by fancies, see Ga., l.with): with accusative of person(s), Gal.6:3.† (AS)

Usage: Occurs in 1 NT verses. KJV: deceive See also: Galatians 6:3.

Study Notes — Galatians 6:3

Show Verse Quote Highlights

Context
Cross References
Galatians 6:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Galatians 6:3
Jamieson-Fausset-Brown on Galatians 6:3
Matthew Poole's Commentary on Galatians 6:3
Trapp's Commentary on Galatians 6:3
Ellicott's Commentary on Galatians 6:3
Adam Clarke's Commentary on Galatians 6:3
Cambridge Bible on Galatians 6:3
Barnes' Notes on Galatians 6:3
Whedon's Commentary on Galatians 6:3
Sermons on Galatians 6:3

Context — Carry One Another’s Burdens

1Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted. 2Carry one another’s burdens, and in this way you will fulfill the law of Christ.

3If anyone thinks he is something when he is nothing, he deceives himself.

4Each one should test his own work. Then he will have reason to boast in himself alone, and not in someone else. 5For each one should carry his own load.

Cross References

	Reference	Text (BSB)
1	Proverbs 26:12	Do you see a man who is wise in his own eyes? There is more hope for a fool than for him.
2	1 Corinthians 8:2	The one who thinks he knows something does not yet know as he ought to know.
3	1 Corinthians 3:18	Let no one deceive himself. If any of you thinks he is wise in this age, he should become a fool, so that he may become wise.
4	Romans 12:3	For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but think of yourself with sober judgment, according to the measure of faith God has given you.
5	2 Corinthians 3:5	Not that we are competent in ourselves to claim that anything comes from us, but our competence comes from God.
6	Luke 18:11	The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector.
7	1 Corinthians 13:2	If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have absolute faith so as to move mountains, but have not love, I am nothing.
8	Romans 12:16	Live in harmony with one another. Do not be proud, but enjoy the company of the lowly. Do not be conceited.
9	James 1:22	Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves.
10	Proverbs 25:14	Like clouds and wind without rain is the man who boasts of gifts never given.

Galatians 6:3 Summary

This verse reminds us that it's easy to get a big head and think we're more important than we really are, but this is just self-deception. When we think we're something when we're really nothing, we can get proud and look down on others, which is not what God wants for us, as seen in Matthew 23:12. Instead, we should focus on being humble and serving others, as in Mark 9:35, and remember that our confidence should come from God, not from ourselves, as in 2 Corinthians 3:5.

Frequently Asked Questions

What does it mean to think you are something when you are nothing?

This phrase refers to having an inflated sense of self-importance, which is not grounded in reality, as warned in Proverbs 16:18, and can lead to deception and pride, as seen in 1 Corinthians 8:2.

How can I know if I am deceiving myself about my own importance?

The Bible encourages self-reflection and humility, as seen in Psalms 51:17, and warns against comparing ourselves to others, as in 2 Corinthians 10:12, instead, we should focus on our own relationship with God and our obedience to Him.

Is it wrong to have confidence in myself and my abilities?

No, having confidence in our abilities is not wrong, but when it becomes pride and self-reliance, it can lead to deception, as warned in Jeremiah 9:23-24, instead, our confidence should be in God and His power, as seen in Philippians 4:13.

How does this verse relate to our relationships with others?

This verse reminds us to stay humble and not look down on others, as warned in Galatians 6:1, and to focus on serving and loving them, as seen in Galatians 5:13, and to carry each other's burdens, as in Galatians 6:2.

Reflection Questions

In what ways do I think I am something when I am nothing, and how can I humbly acknowledge my limitations?
How can I balance confidence in my abilities with humility and recognition of my dependence on God?
What are some areas in my life where I may be deceiving myself about my own importance, and how can I seek God's truth and correction?
How can I apply the principle of carrying each other's burdens, as seen in Galatians 6:2, to my relationships with others, and what role does humility play in this process?

Gill's Exposition on Galatians 6:3

For if a man think himself to be something,.... Of himself; to have anything of himself, to do anything of himself, and of himself to attain to life and salvation: when he is nothing: of himself; not

Jamieson-Fausset-Brown on Galatians 6:3

For if a man think himself to be something, when he is nothing, he deceiveth himself. Self-conceit, the chief hindrance to forbearing sympathy toward our fellow-men, must be laid aside.

Matthew Poole's Commentary on Galatians 6:3

It is a general maxim, and the truth of it is obvious to every one that readeth it, for supposing a man to be nothing of what he thinks himself to be, he must needs deceive himself in nourishing and entertaining such an opinion of himself. For the dependence of it upon what the apostle had said before, it is obvious. Pride, and men’ s high opinions of themselves above what they ought, are the cause of their censoriousness and morosity in dealing with other offenders; which modesty would not suffer in them, if they apprehended themselves to be as weak, and as much exposed to temptations, as others are. It is pride and overweening opinions of ourselves, that make us despise or neglect others under their burdens, and so forget the law of Christ; the apostle therefore properly addeth this precept for humility and modesty to those former precepts.

Trapp's Commentary on Galatians 6:3

3 For if a man think himself to be something, when he is nothing, he deceiveth himself. Ver. 3. Think himself to be something] The self-deceiver takes his counter, and sets it up for a thousand pound, as the Pharisees and Laodiceans. Of such it may be said, as Quintilian somewhere of some overweeners of themselves, that they might have proved excellent scholars if they had not been so persuaded already.

Ellicott's Commentary on Galatians 6:3

(3) He deceiveth himself.—A peculiar word, perhaps coined by St. Paul: puts himself under an hallucination; persuades himself of the existence of that which has no reality.

Adam Clarke's Commentary on Galatians 6:3

Verse 3. If a man think himself to be something] i.e. To be a proper Christian man; when he is nothing; being destitute of that charity which beareth, hopeth, and endureth all things. See 1 Corinthians 13:1, c. Those who suppose themselves to excel all others in piety, understanding, c., while they are harsh, censorious, and overbearing, prove that they have not the charity that thinketh no evil and in the sight of God are only as sounding brass and a tinkling cymbal. There are no people more censorious or uncharitable than those among some religious people who pretend to more light and a deeper communion with God. They are generally carried away with a sort of sublime, high sounding phraseology, which seems to argue a wonderfully deep acquaintance with Divine things stripped of this, many of them are like Samson without his hair.

Cambridge Bible on Galatians 6:3

3. The connexion seems to be: Christ by precept and by example bade you bear one another’s burdens. To neglect this duty is to set up yourselves above Christ. He ‘humbled Himself’ for us. You will not stoop to comfort and help your brethren. This must arise from pride—from a fancy that you are something exceptionally exalted, whereas such notions arise from self-deception—a phantom which represents nothingness.

Barnes' Notes on Galatians 6:3

For if a man think himself to be something ... - see Galatians 5:26. This is designed, evidently, to be another reason why we should be kind and tender to those who have erred.

Whedon's Commentary on Galatians 6:3

3. For if, in the spirit of the above vainglory, forgetting the spirit of meekness, with which we should bear. A man… something—A proper corrector and restorer of others.

Sermons on Galatians 6:3

	Sermon	Description
	(2006 Conference) 6.the Need in Our Midst Today by Zac Poonen	This sermon emphasizes the importance of raising up godly leaders in churches, highlighting the joy of seeing humble brothers whom God has blessed without becoming proud. It warns
	What Brokenness Means by Zac Poonen	This sermon emphasizes the danger of legalism in churches and individuals, highlighting the need for brokenness, repentance, and humility. It explores the journey from self-righteo
	(In the Word) 03 - Who Are the Children of God by Milton Green	In this sermon, the speaker shares a personal experience of ministering in a foreign country. Despite language barriers, the speaker led a prayer for rain, which hadn't fallen in f
	God Chooses and Uses Nobodies by Zac Poonen	This sermon emphasizes the importance of being poor in spirit, recognizing that all blessings and abilities come from God. It warns against the dangers of spiritual pride and the n
	Why Pride Before Prayer? (Where God Begins in Reviving His People) by Lou Sutera	In this sermon, the speaker shares anecdotes and testimonies to highlight the destructive nature of pride. He tells a story of a father who boasts about his hunting skills, but fai
	Knowing Satan's Schemes by Zac Poonen	This sermon delves into the tactics of Satan, focusing on how he deceives through pride, rebellion, accusation, and drawing people to himself. It emphasizes the importance of being
	New Covenant: Doctrine or Life? by Zac Poonen	This sermon emphasizes the importance of embracing the way of the cross, symbolizing death to self and living a life that reflects the nature of Jesus Christ. It highlights the dan