The passage
      v1. In 5:26 Paul reminds his readers that a believer, living under the guiding hand of the indwelling Spirit of Christ, should not lead another believer astray. Now Paul urgers his readers to gently restore a fellow believer. We are to draw a fallen brother back into the life of the Christian fellowship. We will be tempted to judge and ostracize them, but as Jesus forgives, in like manner, let us be forgiving, accepting.
      v2. The Spirit-led believer should also share the burden of a brother's sin (weakness, failure). Not only must we welcome a brother back into the fellowship, but we must support them as they seek to deal with the consequences of their sin. Such behavior fulfills "the law of Christ". This "law" may amount to Jesus' ethical teachings, possibly the law of love, but more probably, it is the principle of living freely by the leading of the Spirit, as opposed to living under the direction of the law.
      v3. A believer properly acts with generosity toward a sinner, because we are all sinners, we are all insignificant; what righteousness we possess, we possess in Christ alone. To think we are significant, apart from God, is to live in self-deception.
      v4. To gain an understanding of our mutual insignificance, requires unfettered self-examination. It is then, when we know ourselves, know our insignificance, know that our "righteousness is but filthy rags", it is then that we can rightly be self-satisfied in Christ. Such self-satisfaction is not the product of a comparison between ourselves and a fallen brother, it is not the product of "speck removal."
      v5. So then, let us face our own weakness and failure, and this under God's mercy, rather than busy ourselves with the failings of others.
      v6. Having explored the idea of bearing the burden of a brother's failure, Paul tackles the practical responsibility of financially supporting the Word ministries of the Christian community. Since the kingdom of God is realized through the preaching and teaching of the Word of God, it is essential to release ministers of the Word for the business of teaching.
      v7. In 5:13-26, Paul makes the point that the freedom we possess in Christ does not serve as an opportunity for self-indulgence. In verses 7-10 Paul warns of the consequences of self-indulgence and so encourages his readers to "walk by the Spirit." For a believer, as for everyone, God's justice cannot be mocked; the harvest of sinful living is destruction, cf. Job.4:8, Prov.22:8.....
      v8. Paul goes on to explain the proverb he has just quoted. If we sow the field of life with sinful self-indulgence, we will reap annihilation; but if we sow the field of life with the fruits of the Spirit, we will reap eternal life.
      v9. Given this truth, let us not loose heart in the leading of the Spirit, for in due time the eternal reward will be ours, as long as we persevere.
      v10. In a final exhortation Paul calls for an application of the fruits of the Spirit toward all people, but especially toward "the family of believers."

Bearing one another's burdens
      Our passage for study encourages us to properly use the freedom we possess in Christ; we are to follow the leading of the Spirit rather than the leading of the self. In particular, the passage focuses our attention on two practical ways of walking by the Spirit: forgiveness and giving.

1. Forgiveness
      A central principle evident in our relationship with God is that of his unconditional mercy, his forgiveness. In Christ God eternally accepts us, warts and all. On the basis of this kindness toward us, we are asked to show mercy toward others, we are asked to accept, without question, a brother or sister who has made a mess of their lives; we are asked to accept them, warts and all, in the same way God accepts us; we are asked to carry the burden of their imperfect character, their failure and the consequences of their sin. Of course, we may be offended or hurt by a brother's sin, and we may need to address that sin, but rather than condemn, we are bound to include, to encircle them with our acceptance and bear the burden of their imperfection.

2. Giving
      In a world where organizations progress and grow on the basis of effective management and marketing, it is very hard for believers to allocate a large portion of their giving toward the maintenance of a Word ministry. Yet, Christ's kingdom is not of this world, and thus it is realized by spiritual means. The Spirit of Christ, active in the proclaimed Word of God, builds the kingdom. Thus, we must properly fund Word ministries.

v2
      bastazete (bastazw) pres. imp. "carry" - bear, carry, bring. Possibly cross imagery. Not only are we to restore, and thus welcome, a fallen brother, we are also to share their burden, work to resolve the consequences of their sin within the limits of this imperfect world.
      allhlwn pro. gen. "each other's" - one another. The position is emphatic, underlining mutual care, other person centeredness. The genitive is obviously possessive, "one another's burdens."
      ta barh (oV) "burdens" - loads, weights. NT. = "oppressive burden." Longenecker suggests that the burdens are the temptations of fellow believers, but surely it is their failures.
      ouJtwV "[and] in this way" - thus, so, therefore. Establishing a logical conclusion.
      anaplhrwsete (anaplhrow) fut. "you will fulfill" - you will complete. A variant aorist exists, expressing the "completeness of the fulfillment", Guthrie. The propositional prefix serves to strengthen the verb. When we carry a brother's burdens we really do complete, within our lives, the law of Christ. "Obey", CEV; "live out", Phillips; "keep", NJB; "carry out", Williams.
      ton nomon tou Cristou "the law of Christ" - Numerous meanings are possible. Given the context, it is likely that the phrase "the law of Christ" is polemic, a counter to Galatian nomists (those who use the Torah to attain full standing before God, or at least maintain that standing). "The law of Christ" is set over against "works of the law" = submission to the law of Moses / Torah. If this comparison is intended by Paul then "the law of Christ" is the leading of the Spirit in the Christian life, the indwelling compelling of the Spirit of Christ, a believers walk by the Spirit. See Betz, 299-301, also Bruce. So, "the law of Christ" is all about "the quality of the act and the direction in which it is moving", Dodd, rather than a new law as such. It is of course possible that Paul means the whole of Christ's teaching ("the prescriptive principles stemming from the heart of the gospel", Longenecker), or in particular, the law of love, "love one another." Yet, a believer stands eternally approved in the sight of God through faith, apart from works of the law. "Faith then expresses itself in love and this love, in effect, fulfills the law", Betz. Given this is Paul's argument, it is unlikely he is going to bring believers under a new law.

v3
      gar "-" - for. Possibly just transitional, therefore left untranslated, as NIV, or expressing reason, "because", but probably explanatory of v2, "for, you see, ....." To not support a fallen brother, but take the high moral ground, would deny that we, like them, are nothing before God, and thus can only evidence our self-deception. "For if anyone thinks he is something", NAB.
      ei "if" - Introducing a conditional sentence 1st. class.
      ti ...... mhden "something .... nothing" - a certain, anyone ....... nothing, no one. "Being nothing" in ourselves is probably describing the state of all believers; it is only in Christ that we are something. On the other hand, "being nothing" may be the state we move to when we claim to be something; we make ourself nothing by self-approval, status seeking ...., at the expense of a fallen brother. The first option seems best. A believer uplifts the insignificant brother, because we know that we are all insignificant before God. To think otherwise is to live in self-deception.
      wn "when he is [nothing]" - being. The participle is possibly temporal, as NIV, possibly concessive, "although they are nobody", but more likely causal; "Again, if anyone imagines he is somebody, he is deceiving himself, for he is nobody", Moffatt.
      frenapata/ (franapataw) pres. "he deceives" - he deceives. Hapax legomenon. Of leading one's mind astray. As with the verb "thinks", "deceives" is 3rd. person sing. indicating the expression is gnomic, expressing a general truth, even possibly with secular origins, so Betz; "a traditional maxim", Longenecker. "Delude", Knox.

v4
      de "-" - but, and. Here functioning as a connective to v3.
      dokimazetw (dokimazw) imp. "should test" - test, try, prove. To achieve a situation where a believer does not come to think they are superior to a fallen brother, each needs to "examine / test" their behavior to make sure they are not so deceived. "Let everyone (every man) learn to assess properly the value of their (his) own work." Phillips.
      tote "then" - A temporal sense is dominant, but with an added consequential sense, "then, having examined their actions, they will have a ......"
      to kauchma (a atoV) "pride" - pride, a reason for boasting. The article indicating "ground/basis of boasting" The sense is softer than the English "boast", so "sound basis for self-satisfaction." Presumably the sound basis for our "boast" is our knowing that we are nothing in the sight of God, but complete in Christ, rather than our knowing/claiming that we are good at forgiving.
      kai "-" - and. Certainly introducing a coordinate idea, even identifying a new sentence. As a new sentence, "He should not compare himself with what someone else has done", TH. Probably better as a coordinate idea; a believer who has examined their thinking and as a consequence knows they are one with their fallen brother ("nothing" together), can be well satisfied in this knowledge, and this a satisfaction that was not conjured up by comparing themselves with their fallen brother ("speck removal" as Jesus called it). "Any sense of achievement that he has will be the result of judging himself by himself, and not of comparing himself with someone else", Barclay.

v5
      gar "for" - Explanatory, probably in the sense of introducing a summary exhortation covering v1-4, so best left untranslated. "We each must carry our own load", CEV.
      bastasei (bastazw) fut. "should carry". The future tense is probably imperatival, so NIV etc. In v2 we are to bear one another's burdens (sin and its consequences), but here we are to bear our own load. The words for "load" are different in v2 and in this verse, so possibly "load" here takes a positive sense, as of "cargo", "pack", Phillips; "load of responsibility", Moffatt; "each must take responsibility for doing the creative best you can with your own life", Peterson. Yet, it seems more likely that Paul is still making the same point. We must learn to carry our own failings, our own load of weakness and sin, deal with our own "log", rather than use the failings of others to magnify our own righteousness, when in truth, what righteousness we possess comes wholly from Christ. It is with such renewed thinking that we are able to welcome and support (carry the load of) a fallen brother.

v6
      This verse serves as an independent exhortation toward the maintenance of a Word ministry in the Christian fellowship.
      de - but, and. Here obviously used to start a new sentence, since it is very unlikely that the subject matter of this verse is related to v1-5. What we have here is a new instruction regarding the support of Christian ministry.
      oJ kathcoumenoV (kathcew) pres. pas. part. "anyone who receives instruction" - the one receiving instruction, being instructed. The participle functioning as a substantive. "When anyone is under instruction in the Christian faith", REB.
      koinwneitw (koinwnew) pres. imp. "must share" - let [the one being instructed] share, be a partner in. So, "give to / contribute a share to", Longenecker.
      en pasin agaqoiV "all good things" - in all good things. Although a general sense may be intended, eg. "all kinds of good support", it is most likely that Paul intends financial support, "material goods", Bligh. "As usual, Paul is loath to speak clearly about money", Bligh. "He should give his teacher a share in all his possessions", NJB; "be willing to contribute toward the livelihood of his teacher", Phillips.
      tw/ kathcounti (kathcew) dat. pres. part. "with his instructor" - with the one instructing. Dative of advantage.

v7
      Verses 7-10 seem to function as a summary exhortation to properly use the freedom we have in Christ (although Bligh sees v7-10 linked to v6. Note the context of 2Cor.9:6). A believer may be free from "the works of the law", but we are not free to run amuck. Paul covered this subject in 5:13-26, he then dealt with two particular ethical matters, 6:1-6, and now he summarizes his teaching, namely, that the freedom we possess in Christ is not "an opportunity for self indulgence." See Longenecker, p279. It is often suggested that Paul's words here are addressed to the libertine group in Galatia, as opposed to the nomists, although it is more likely that he is reinforcing the point that his gospel (justification by faith) is not a libertine gospel.
      mh planasqe (planaw) pres. pas. imp. "do not be deceived" - do not be led astray, deceived. "Make no mistake", NAB.
      qeoV (oV) "God" - The position is emphatic. The absence of the article implies a qualitative understanding of God; he is not the kind of God who can be mocked, Guthrie.
      ou mukthrizetai (mukthrizw) pres. pas. "cannot be mocked" - is not mocked, sneered at, ridiculed, treated with contempt. Lit. "to turn up the nose at", and therefore "to show contempt toward." "You cannot make a fool of God", Phillips.
      gar "-" - Obviously treated by the NIV as introducing a quote, but it still could be explanatory, "for ..."
      oJ ean + subj."-" - Conditional sentence, 3rd. class. Lit. "if something [whatever] a man sows, this also he will reap." Obviously a proverbial saying. A farmer knows well that "a person harvests what they plant", and the believer needs to understand that the principle applies to moral matters under God. A believer cannot defiantly indulge in sinful living and expect to harvest eternal life, rather, they will harvest destruction.

v8
      Presumably, the dichotomy between "flesh" and "S/spirit" is the same as in 5:16-25. The point Paul made there was that there is an ongoing conflict between the urging of our sinful nature and the urging of the Holy Spirit. Since the two are in tension, a believer is free to follow the leading of either. This freedom is only undermined when a believer places themselves again under the law, for then the law, arousing/empowering the sinful nature, prompts evil rather than godliness. Of course, being free doesn't mean we can indulge the sinful nature; to do so leads to destruction.
      oJti "-" - that. Here explanatory, explaining the proverb in v7, "because when a person gives free reign to their sinful nature".
      eiV "to please" - to, into. As of casting seeds into, toward the field of fleshly self-indulgence. The image is not of a particular failing, either past, present, or future, nor does it concern some problem of recurrent sin, or situational sin (eg. divorce and remarriage), but of an ongoing defiant disregard of the Spirit's leading, a giving free reign to the flesh; "indulgence in", Bruce.
      thn sarka (sarx koV) "sinful nature" - flesh. "The unregenerate, uncrucified self", Bruce. Sowing to the flesh obviously means doing "the works of the flesh", eg. 5:15.
      ek "from" - of, out of, from.
      fqoran (a) "destruction" - decay, corruption. "Annihilation", Betz.

v9
      de "-" - Here a connective. Given what Paul has said in v7-8 he now makes this appeal, so "then / accordingly"; "So", NRSV.
      to This neuter article is sometimes used to introduce a saying, so possibly "However, as the saying is ' let us not weary in doing good'", Bligh.
      mh egkakwmen (egkakew) aor. subj. "let us not become weary" - let us not loose heart, give in to sin, become discouraged. Hortatory subjunctive.
      poiounteV (poiew) pres. part. "in doing" - doing. The participle is complementary, completing the thought of the main verb, "become weary", although see Bligh Gk. 213.
      kalon "good" - Obviously all that the Spirit leads us toward; "everything the Christian is responsible for doing", Betz.
      gar "for" - Expressing reason.
      kairw/ idiw/ dat. "at the proper time" - at its own time. "At the appointed time." Presumably the day of judgment.
      mh ekluomenoi (ekluomai) pres. pas. pat. "if we do not give up" - not fainting, giving up, becoming discouraged due to fatigue. The participle is probably adverbial of condition, forming a conditional clause, so NIV; we will reap as long as / if we don't give up.