Bible Commentaries

If a man be overtaken (εαν και προλημπτηι αντρωπος — ean kai prolēmphthēi anthrōpos). Condition of third class, first aorist passive subjunctive of προλαμβανω — prolambanō old verb to take beforehand, to surprise, to detect.

Trespass (παραπτωματι — paraptōmati). Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koiné{[28928]}š word.

Ye which are spiritual (οι πνευματικοι — hoi pneumatikoi). See note on 1 Corinthians 3:1. The spiritually led (Galatians 5:18), the spiritual experts in mending souls.

Restore (katartizete). Present active imperative of katartizō the very word used in Matthew 4:21 of mending nets, old word to make καταρτιζετε — artios fit, to equip thoroughly.

Looking to thyself (καταρτιζω — skopōn seauton). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal.

Lest thou also be tempted (αρτιος — mē kai su peirasthēis). Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.

Bear ye one another‘s burdens (αλληλων τα βαρη βασταζετε — allēlōn ta barē bastazete). Keep on bearing (present active imperative of βασταζω — bastazō old word, used of Jesus bearing his Cross in John 19:17. αρος — Baros means weight as in Matthew 20:12; 2 Corinthians 4:17. It is when one‘s load (πορτιον — phortion Galatians 6:5) is about to press one down. Then give help in carrying it.

Fulfil (αναπληρωσατε — anaplērōsate). First aorist active imperative of αναπληροω — anaplēroō to fill up, old word, and see note on Matthew 23:32; note 1 Thessalonians 2:16; and note 1 Corinthians 14:16. Some MSS. have future indicative (αναπληρωσετε — anaplērōsete).

Something when he is nothing (τι μηδεν ων — ti mēden ōn). Thinks he is a big number being nothing at all (neuter singular pronouns). He is really zero.

He deceiveth himself (πρεναπαται εαυτον — phrenapatāi heauton). Late compound word (πρην — phrēn mind, απαταω — apataō lead astray), leads his own mind astray. Here for first time. Afterwards in Galen, ecclesiastical and Byzantine writers. He deceives no one else.

Each shall bear his own burden (το ιδιον πορτιον βαστασει — to idion phortion bastasei). Πορτιον — Phortion is old word for ship‘s cargo (Acts 27:10). Christ calls his πορτιον — phortion light, though he terms those of the Pharisees heavy (Matthew 23:4), meant for other people. The terms are thus not always kept distinct, though Paul does make a distinction here from the βαρη — barē in Galatians 6:2.

That is taught (ο κατηχουμενος — ho katēchoumenos). For this late and rare verb κατηχεω — katēcheō see note on Luke 1:4; note on Acts 18:25; and note on 1 Corinthians 14:19. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active (τωι κατηχουντι — tōi katēchounti) joined with the passive is interesting as showing how early we find paid teachers in the churches. Those who receive instruction are called on to “contribute” (better than “communicate” for κοινωνειτω — Koinéōneitō) for the time of the teacher (Burton). There was a teaching class thus early (1 Thessalonians 5:12; 1 Corinthians 12:28; Ephesians 4:11; 1 Thessalonians 5:17).

Be not deceived (μη πλαναστε — mē planāsthe). Present passive imperative with μη — mē “stop being led astray” (πλαναω — planaō common verb to wander, to lead astray as in Matthew 24:4.).

God is not mocked (ου μυκτηριζεται — ou muktērizetai). This rare verb (common in lxx) occurs in Lysias. It comes from μυκτηρ — muktēr (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means “an evasion of his laws which men think to accomplish, but, in fact, cannot” (Burton).

Whatsoever a man soweth (ο εαν σπειρηι αντρωπος — ho ean speirēi anthrōpos). Indefinite relative clause with εαν — ean and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job 4:8; Arist., Rhet. iii. 3). Already in 2 Corinthians 9:6. Same point in Matthew 7:16; Mark 4:26.

That (τουτο — touto). That very thing, not something different.

Reap (τερισει — therisei). See Matthew 6:26 for this old verb.

Corruption (πτοραν — phthoran). For this old word from πτειρω — phtheirō see note on 1 Corinthians 15:42. The precise meaning turns on the context, here plainly the physical and moral decay or rottenness that follows sins of the flesh as all men know. Nature writes in one‘s body the penalty of sin as every doctor knows.

Eternal life (ζωην αιωνιον — zōēn aiōnion). See note on Matthew 25:46 for this interesting phrase so common in the Johannine writings. Plato used αιωνιος — aiōnios for perpetual. See also 2 Thessalonians 1:9. It comes as nearly meaning “eternal” as the Greek can express that idea.

Let us not be weary in well-doing (το καλον ποιουντες μη ενκακωμεν — to kalon poiountes mē enkakōmen). Volitive present active subjunctive of ενκακεω — enkakeō on which see note on Luke 18:1; note on 2 Thessalonians 3:13; note on 2 Corinthians 4:1, 2 Corinthians 4:16. (εν κακος — enκαιρωι ιδιωι — kakos evil). Literally, “Let us not keep on giving in to evil while doing the good.” It is curious how prone we are to give in and to give out in doing the good which somehow becomes prosy or insipid to us.

In due season (μη εκλυομενοι — kairōi idiōi). Locative case, “at its proper season” (harvest time). Cf. 1 Timothy 2:6; 1 Timothy 6:15 (plural).

If we faint not (μη — mē ekluomenoi). Present passive participle (conditional) with εκλυω — mē Cf. ενκακωμεν — ekluō old verb to loosen out. Literally, “not loosened out,” relaxed, exhausted as a result of giving in to evil (enkakōmen).

As we have opportunity (ως καιρον εχωμεν — hōs kairon echōmen). Indefinite comparative clause (present subjunctive without αν — an). “As we have occasion at any time.”

Let us work that which is good (εργαζωμετα το αγατον — ergazōmetha to agathon). Volitive present middle subjunctive of εργαζομαι — ergazomai “Let us keep on working the good deed.”

Of the household of faith (τους οικειους της πιστεως — tous oikeious tēs pisteōs). For the obvious reason that they belong to the same family with necessary responsibility.

With how large letters (πηλικοις γραμμασιν — pēlikois grammasin). Paul now takes the pen from the amanuensis (cf. Romans 16:22) and writes the rest of the Epistle (Galatians 6:11-18) himself instead of the mere farewell greeting (2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18). But what does he mean by “with how large letters”? Certainly not “how large a letter.” It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St. Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature.

I have written (εγραπσα — egrapsa). Epistolary aorist.

With mine own hand (τηι εμηι χειρι — tēi emēi cheiri). Instrumental case as in 1 Corinthians 16:21.

To make a fair show (ευπροσωπησαι — euprosōpēsai). First aorist active infinitive of ευπροσωπεω — euprosōpeō late verb from ευπροσωπος — euprosōpos fair of face (ευ προσωπον — euαναγκαζουσιν — prosōpon). Here only in N.T., but one example in papyri (Tebt. I. 19 12 b.c. 114) which shows what may happen to any of our N.T. words not yet found elsewhere. It is in Chrysostom and later writers.

They compel (τωι σταυρωι του Χριστου — anagkazousin). Conative present active indicative, “they try to compel.”

For the cross of Christ (tōi staurōi tou Christou). Instrumental case (causal use, Robertson, Grammar, p. 532). Cf. 2 Corinthians 2:13. “For professing the cross of Christ” (Lightfoot).

They who receive circumcision (οι περιτεμνομενοι — hoi peritemnomenoi). Present causative middle of περιτεμνω — peritemnō those who are having themselves circumcised. Some MSS. read οι περιτετμημενοι — hoi peritetmēmenoi), “they who have been circumcised” (perfect passive participle). Probably the present (περιτεμνομενοι — peritemnomenoi) is correct as the harder reading.

Far be it from me (εμοι μη γενοιτο — emoi mē genoito). Second aorist middle optative of γινομαι — ginomai in a negative (μη — mē) wish about the future with dative case: “May it not happen to me.” See note on Galatians 2:17. The infinitive καυχασται — kauchāsthai (to glory) is the subject of γενοιτο — genoito as is common in the lxx, though not elsewhere in the N.T.

Hath been crucified unto me (εμοι εσταυρωται — emoi estaurōtai). Perfect passive indicative of σταυροω — stauroō stands crucified, with the ethical dative again (εμοι — emoi). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18.

World (κοσμος — kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.).

A new creature (καινη κτισις — kainē ktisis). For this phrase see note on 2 Corinthians 5:17.

By this rule (τωι κανονι τουτωι — tōi kanoni toutōi). For κανων — kanōn see note on 2 Corinthians 10:13, 2 Corinthians 10:15.

From henceforth (του λοιπου — tou loipou). Usually το λοιπον — to loipon the accusative of general reference, “as for the rest” (Philemon 3:1; Philemon 4:8). The genitive case (as here and Ephesians 6:10) means “in respect of the remaining time.”

The marks of Jesus (τα στιγματα του Ιησου — ta stigmata tou Iēsou). Old word from στιζω — stizō to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner‘s mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul‘s mind since he bore in his body brandmarks of suffering for Christ received in many places (2 Corinthians 6:4-6; 2 Corinthians 11:23.), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and “let no one keep on furnishing trouble to me.”

The farewell salutation is much briefer than that in 2 Corinthians 13:13, but identical with that in Philemon 1:25. He calls them “brethren” (αδελποι — adelphoi) in spite of the sharp things spoken to them.