Galatians 6

Galatians 6:1

1. A specific example in which there would be the more need to exercise the unity demanded in the preceding verse Galatians 5:26.

ἀδελφοί, Galatians 1:11 note. In itself a summons to unity. It is quite unnecessary, with Zahn, to remove it to the end of ch. 5.

ἐὰνκαὶ with the subjunctive. St Paul puts the case as though it may not happen; contrast Luke 11:8. But it is not of so improbable a nature that he should say καὶἐάν (Galatians 1:8). Burton, N.T. Moods and Tenses, § 285. ἐάν alone would not have marked the progress in the need for loving behaviour. Thus καὶ does not emphasize προλημφθῇ but the whole clause from προλημφθῇ to παραπτώματι; in 1 Corinthians 7:11; 1 Corinthians 7:28 the single verb is the whole clause.

προλημφθῇ: “be overtaken,” A.V., R.V., Field. Elsewhere in the N.T. (Mark 14:8; 1 Corinthians 11:21[158]) in the active, and used literally. Only once in the LXX., Wis 17:17, of an Egyptian in the field overtaken (προλημφθεὶς) by the plague of darkness. So here “overtaken” or “overpowered” by the devil, when ἒντινιπαραπτώματι is epexegetic. Lightfoot and others however prefer to render it “surprised” καταληφθῆναι, John 8:4), when ἔντινιπαραπτ. marks that in which the man was caught. It is more difficult to act kindly to a person surprised flagrante delicto.

[158] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

ἄνθρωπος. Hardly to lay stress on his human, and therefore weak, nature, Galatians 6:7 (Chrys., Theodoret, Jerome, Luther), but generally, Romans 3:28.

ὑμεῖςοἱπνευματικοὶ. Not ironical, but a serious appeal to those who were both living and walking by the spirit (Galatians 5:25); cf. Romans 15:1.

καταρτίζετε: “amend.” So of damaged nets, Matthew 4:21, and metaphorically 1 Corinthians 1:10; 1 Thessalonians 3:10; Hebrews 13:21; 1 Peter 5:10. The tense suggests patience and continued effort.

τὸντοιοῦτον, “the man in this condition,” 1 Corinthians 5:5; 1 Corinthians 5:11.

ἐνπνεύματιπραὔτητος (Galatians 5:23). ἐνπν. is closely connected with ὑμ. οἱπνευματικοί and πραΰτητος is almost an afterthought, descriptive of the πνεῦμα when behaving in the way required. See Appendix, Note F.

σκοπῶνσεαυτόν. Individualising, cf. Galatians 4:7; contrast Philippians 2:4. Alford compares Thuc. I. 42.

μὴκαὶσὺπειρασθῇς. St Paul does not say ἁμαρτῇς. The believer dreads temptation, with the severity of conflict and the possible fall, and therefore sympathizes with one who has been exposed to it and has been “overtaken.”

Galatians 6:2

2. The suggestion of common weakness producing sympathy with a fallen brother leads to the thought of active help. But, as usual with St Paul, this passes beyond the immediate connexion to a wider statement. The asyndeton suggests that he is illustrating the particular case by a general principle.

ἀλλήλων. He has now come to a clear contrast to Galatians 5:26.

τὰβάρη, plural[159]. For the singular with βαστάζειν see Matthew 20:12. The reference is wide, all that causes them anxiety and that can be borne by others (contrast Galatians 6:5). St Paul, it must be remembered, was writing to those who were inclined to carry wrong burdens, those of legal enactments, cf. Acts 15:28; Acts 15:10; Revelation 2:24. See also Jerome on Galatians 6:3, p. 521 c.

[159] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

βαστάζετε, Galatians 5:10. In Romans 15:1 St Paul states his meaning plainly without the metaphor of βάρος.

καὶοὕτως. In contrast to the false way proposed to them.

ἀναπληρώσατε: see notes on Textual Criticism. Matthew 13:14; 1 Corinthians 16:17; Philippians 2:30. Fill up completely as though it were a goblet showing the measure proposed for you. The word is used in the Papyri of completing a contract, and of making up a rent (see Moulton and Milligan in Expositor, VII. 5, 1908, p. 267).

τὸννόμοντοῦχριστοῦ. The phrase is unique, but cf. James 1:25. Not Ἰησοῦ as meaning the law that Jesus spake, e.g. “love one another,” John 13:34 (Jerome), or the Sermon on the Mount, but τοῦχριστοῦ “the law of the Messiah.” This includes not only all His words and deeds but probably also the whole principle of His self-sacrifice, in His Incarnation, Passion, Resurrection (cf. Ephesians 5:1-2). In this sense Bengel is right: Lex Christi lex amoris, for this is love itself.

St Paul thus returns to the thought of Gal 5:13-14, but, as always, giving his words a deeper and wider range. Thus there is a sense in which the believer is ἔννομος (cf. ἡἔννομοςβίωσις, Ecclus. Prol.), but it is ἔννομοςΧριστοῦ (1 Corinthians 9:21), and seeing that it is subjection to a principle, or rather to a Person, and not to a command or series of commands, it is the very opposite to subjection to the Law of Moses, though, of course, in one sense, moral obligation to a Person is the highest Law of all. On ὁχριστός, meaning more than the personal name, see Colossians 1:7 note.

Galatians 6:3

3. εἰγὰρ. To be joined closely with Galatians 6:2, not Galatians 6:1. “For that opinion of self which will not suffer a man to stoop to this [i.e. bearing another’s burdens], is mere self-deception” (Jowett). Cf. Philippians 2:3-4, where also κενοδοξία is contrasted with helping others; cf. Galatians 5:26.

δοκεῖτιςεἶναίτι: “thinks,” not “seems” as in Galatians 2:2; cf. 1 Corinthians 8:2.

μηδὲνὤν: “though he is nothing.” Probably to be taken with the preceding words, although οὐδέν would be more natural. If with the following it must be translated “because he is nothing.”

φρεναπατᾳ[160] ἑαυτόν. He deceives even his own mind; he becomes conceited without any cause. See Blass, Gram. § 28. 5 note. Cf. φρεναπάτης, Titus 1:10[161].

[160] Is affixed it means that all the passages are mentioned where the word occurs in the Greek Bible.

[161] Is affixed it means that all the passages are mentioned where the word occurs in the Greek Bible.

Galatians 6:4

4. τὸδὲἔργονἑαυτοῦ. The emphasis lies on “work.” To test oneself (1 Corinthians 11:28; 2 Corinthians 13:5) might under the circumstances only increase the mental deception. Work as something external can be considered more dispassionately. Also it is his own work that he must test, not that of another. Neque enim si alius perfecte non potest ad Christianismum a Judaismo transire, idcirco tu perfectus es Christianus (Jerome).

δοκιμαζέτω. Although δοκ. in itself is neutral it generally has in the N.T. the connotation of approval, and so here, as is evident from the next clause; see both Lightfoot and Milligan on 1 Thessalonians 2:4. Trench, N.T. Syn. § 74, compares our English expression “tried men.”

[ἕκαστος.] See notes on Textual Criticism.

καὶτότε: on the presupposition that the result is satisfactory.

εἰςἑαυτὸνμόνοντὸκαυχημαἔξει: “his ground for glorying about himself alone.” For καύχημαεἰς cf., besides the next clause, 2 Corinthians 10:16.

καὶοὐκεἰςτὸνἔτερον: “and not about another.” Lit. the other with whom he compares himself. St Paul is condemning the spirit of the Pharisee, Luke 18:11. Luther (p. 282 a) understands it of glorying in being praised by another, but even if this interpretation is possible, it is not so near the thought of the context.

Galatians 6:5

5. ἕκαστοςγὰρ. This testing of yourselves is necessary, for etc. Observe that when St Paul wrote this sentence it was not the platitude that it is now. For probably individual responsibility was not as clearly known, especially in circles dominated by Jewish ideas of the solidarity of Israel and the merits of the Fathers.

τὸἴδιονφορτίον. The difference between βάρος (Galatians 6:2) and φορτίον appears to be that the former is wider, and may be used of any weight additional to what is already incurred, while φορτίον is a load actually carried and belonging, as it were, to the person who bears it. Compare Sir 33:30 (Sir 33:25) χορτάσματακαὶῥάβδοςκαὶφορτίαὄνῳ.

βαστάσει, Galatians 6:2. Here, as it seems, at the Day of Judgment.

Galatians 6:6

6. κοινωνείτωδὲ. The verse gives a special instance of the burden-bearing expected of believers (Galatians 6:2). δέ. In contrast to the selfishness implied in Galatians 6:3. κοινωνεῖν, with dative of person, Philippians 4:15[162]; intransitive, not strictly “give,” but “share with,” which implies also “go shares with.”

[162] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

ὁκατηχούμενοςτὸνλόγον. κατηχ. not in the LXX. In St Paul’s writings, Romans 2:18; 1 Corinthians 14:19 only. For the accusative of reference see Acts 18:25. For ὁλόγος = the Gospel, see 1 Thessalonians 1:6; 2 Timothy 4:2; Colossians 4:3 (where see note).

τῷκατηχοῦντι. The active occurs elsewhere in the N.T. only in 1 Corinthians 14:19.

ἐνπᾶσινἀγαθοῖς. For there are many ways in which he may be helped. It has been suggested that the strong language of the following verse precludes a reference here to temporal blessings, but, as will be seen, that verse belongs to a wider connexion of thought. The context here suggests that St Paul is thinking chiefly, and probably solely, of monetary and other temporal assistance. For this use of ἀγαθά see Luke 12:18-19; Luke 16:25, and for the thought 1 Corinthians 9:11. Ramsay (Gal. pp. 456 sqq.) shows how important such a charge was, because the heathen never received teaching from their priests, and only paid fees for each sacrifice as it was offered. “There were no instructors, and no voluntary contributions for their support.”

Galatians 6:7

7. The connexion is: If you spare yourselves and do not help others, e.g. your teachers as I have just said, you are living for the flesh, not the spirit, however much you deceive yourselves (Galatians 6:3).

μὴπλανᾶσθε, “do not err.” The phrase occurs elsewhere in the N.T. only in 1 Corinthians 6:9; 1 Corinthians 15:33; James 1:16. The context here suggests that the verb is in the middle as certainly in Mark 12:24; Mark 12:27.

θεὸς. Suddenly introduced because their pretence to piety is really mocking Him. No article, because St Paul is contrasting His nature and position with those of men. Compare Galatians 2:6.

οὐμυκτηρίζεται[163], “is not mocked,” 2 Chronicles 36:16; Proverbs 1:30. Cf. ἐκμυκτηρίζω, Luke 16:14; Luke 23:35[164], in each case Christ being the object. The verb properly means “turn up the nose” (so “mock,” also = “wipe the nose”). It means “the open gesture of contempt for one who is an easy dupe” (Perowne).

[163] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

[164] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

ὃγὰρἐὰν (Galatians 6:17) σπείρῃ. A proverbial saying, see below, but perhaps here suggested by St Paul’s reminiscence of his recent words to the Corinthians, 2 Corinthians 9:6. On the relation of this passage to the collection for the saints at Jerusalem (1 Corinthians 16:1) see the Introduction, p. xxi. sq.

ἄνθρωπος. Unlike Galatians 6:1, where see note.

τοῦτοκαὶθερίσει, cf. Job 4:8. Wetstein quotes Aristotle, Rhet. III. 3 σὺδὲταῦτααἰσχρῶςμὲνἔσπειρας, κακῶςδὲἐθέρισας, and Cicero, de Orat. II. 65 ut sementem feceris, ita metes.

Galatians 6:8

8. St Paul defines what he means by sowing, but leaves the thought of strict identity of the seed, and, like our Lord in Matthew 13, regards the difference of soil into which the seed is cast.

ὃτι. The reason for the statement ὃγὰρἐὰνκ.τ.λ.

ὁσπείρωνεἰςτὴνσάρκαἑαυτοῦ. For σπείρειν with εἰς, marking the ground into which seed is sown, see Mark 4:15; Mark 4:18 (||Matthew 13:22). This is more natural than to understand εἰς only as “with a view to,” or “for the indulgence of.”

ἑαυτοῦ lays stress on the selfishness of the man.

ἐκτῆςσαρκὸς. So out of that ground will come his harvest. τῆς is probably possessive, though there is no stress laid on “his own.” But possibly ἡσάρξ in this clause means the whole of the anti-spiritual world of which ἡσάρξἑαυτοῦ was but a part.

θερίσειφθοράν. The dissolution that marks all created things (Romans 8:21), nowhere more apparent than in “flesh.” But as ἡσάρξ here is primarily moral, so also it is moral dissolution of which the Apostle is chiefly thinking; cf. Ephesians 4:22; Jude 1:10.

ὁδὲσπείρωνεἰςτὸπνεῦμα. Not the personal Spirit of God, but the Divine Spirit generally, precisely as in Galatians 5:17; Galatians 5:22. Yet no ἐαυτοῦ here for “per nos sumus carnales, non spirituales” (Bengel).

ἐκτοῦπνεῦματοςθερίσειζωὴναἰώνιον. The true side of the doctrine of “merit.” αἰώνιον: see Moulton and Milligan in Expositor VII. 5, 1908, p. 174 for interesting quotations from the Papyri.

Galatians 6:9

9. τὸδὲκαλὸνποιοῦντες. δέ in contrast to the doubtfulness of the double issue. καλόν, the good in fact and appearance.

μὴἐνκακῶμεν, “let us not be faint-hearted,” 2 Thessalonians 3:13. “Weary” (A.V., R.V.) suggests fatigue, but ἐνκακεῖν refers to mental disinclination, cf. Polyb. IV. 19.10. So Symmachus, Isaiah 7:16 and elsewhere, uses it to translate qutz, “loathe.” The ἐκκακῶμεν of the Received Text seems to be due to a faulty pronunciation rather than to be a distinct compound. See Lightfoot on 2 Thessalonians 3:13.

καιρῷγὰρἰδίῳ, “at its own time,” i.e. of harvest. For the omission of the article in designations of time see Luke 20:10; 1 Timothy 2:6; contrast Mark 12:2 (see Win.-Schm. § 19. 6).

θερίσομενμὴἐκλυόμενοι, “we shall reap if we faint not.” Here comes the thought of fatigue, and that too great for strength. Matthew 15:32 (||Mark 8:3); Hebrews 12:3; Hebrews 12:5[165]; cf. 1Ma 3:17 τίδυνησόμεθαὀλιγοστοὶὄντεςπολεμῆσαιπρὸςπλῆθοςτοσοῦτο; καὶἡμεῖςἐκλελύμεθαἀσιτοῦντεςσήμερον, and Judas’ noble answer. The Greek Fathers interpreted the words “without fainting,” i.e. of the heavenly reaping in contrast to the toil of earthly reapers, and so Tyndale (“For when the tyme is come, we shall repe with out werines”), but we should expect οὐ rather than μή, and the thought is not so appropriate to the context.

[165] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

Galatians 6:10

10. ἄραοὖν, “accordingly therefore”; the “weaker ratiocinative force of ἄρα being supported by the collective power of οὖν” (Ellicott). In the N.T. the combination is found in St Paul’s writings only, and eight times out of twelve in Romans.

ὡςκαιρὸνἔχωμεν. See notes on Textual Criticism. “While we have time,” i.e. ὡς in the sense of ἕως, John 12:35-36. The subjunctive, making the statement indefinite, is found with ὡς here only without ἄν, so that possibly the ω of א*B is a mere error for ο. But see Thackeray, Grammar of O.T. Greek, § 6. 28. See Blass, Gram. § 78. 3. Win.-Schm. § 5. 19. Cf. 2 “Clem. Rom.” 8. ὡςοὖνἐσμὲνἐπὶγῆς, μετανοήσωμεν. ὡςἂν would be “when,” Romans 15:24; 1 Corinthians 11:34, and, Field thinks (Notes on the Translation of the N.T.), is required if we are to obtain the translation “as we have opportunity.” καιρὸν = a, seasonable time for sowing, cf. Galatians 6:9.

ἐργαζώμεθα (Colossians 3:23 note). τὸἀγαθὸν. More ethical than τὸκαλόν Galatians 6:9, and suggesting kindness.

πρὸςπάντας. For Christian love knows no limitation of object.

μάλισταδὲπρὸςτοὺςοἰκείους. So of members of an earthly household, 1 Timothy 5:8. Here of the heavenly as in Ephesians 2:19.

τῆςπίστεως. It is questionable whether the R.V. “toward them that are of the household of the faith “does not say more to English ears than the Greek intended. For “the faith” suggests “the doctrine” about Christ etc. But St Paul may well have meant “faith “generally speaking, τῆς being in reality due to the preceding τοὺς: “unto the members of the household that is characterized by faith.” Faith in God, not “the faith” as a synonym for the Gospel, marks this household; see Luke 18:8, and probably even 2 Thessalonians 3:2. Faith is represented not as the master, nor as the material, of the house, but as a characteristic common to the members. For a somewhat similar genitive see Galatians 2:7.

Galatians 6:11

11. ἴδετε (1 John 3:1) πηλίκοις. See notes on Textual Criticism. “See, with what large letters.” πηλ. Here in its strict sense of magnitude in dimension, Zechariah 2:2 (6) bis; contrast its metaphorical use in Hebrews 7:4; 4Ma 15:22[166]. The marginal ἡλίκοις appears to be less definite. But why does St Paul call attention to the size of his letters?

[166] Is affixed it means that all the passages are mentioned where the word occurs in the Greek Bible.

(a) Presumably to show the emphasis with which he writes and the importance of what he is saying. For larger letters were used in his day, as sometimes in our own, to lay stress on important parts of a document, especially in a public inscription. Ramsay (Gal. p. 466) refers to examples at Pisidian Antioch, and at Pompeii. So according to a papyrus of 265 B.C. a notice is to be put on a board μεγάλοιςγράμμασιν (Moulton and Milligan, Expositor, VII. 6, 1908, p. 383). The verses from here to the end of the Epistle are so important a summary of St Paul’s statements that they would justify the use of large letters. Galatians 1:1 to Galatians 6:10 may have been in cursive hand.

If so the papyrus of July 24, 66 A.D., in the Cambridge University Library, Add. 4052 (reproduced in Grenfell and Hunt’s Oxyrhynchus Papyri II. no. 246, and in Deissmann’s Licht vom Osten, p. 112) gives the reverse case. Officials certify in cursive hand to the accuracy of the statements made in uncial by the writer of the letter.

(b) There is no connotation of ill-shapen letters (Chrysostom), either in πηλίκοις or the context, for it is not in τῇἐμῇχειρί (vide infra) nor even in στίγματα, Galatians 6:17. Hence it is unnecessary to see in the word a suggestion either of St Paul’s disregard of elegance, or of a reference to injury to his hand and so of suffering endured for Christ.

(c) Deissmann’s explanation (still repeated in Licht vom Osten, pp. 105, 110) that St Paul says in playful irony, my large letters are for you children, belongs, as Ramsay rightly says, “to the region of pure comedy” (Gal. p. 466).

ὑμῖν. Probably the position is due to euphony, and ὑμῖν is still to be taken with ἔγραψα. Lightfoot, however, thinks that it is placed here to emphasize πηλίκοις, and translates: “how large, mark you.”

γράμμασιν, (a) γράμματα does sometimes mean ἐπιστολή (“how large a letter,” A.V.), see Acts 28:21; 1Ma 5:10; cf. Luke 16:6-7; 2 Timothy 3:15. In this case St Paul would be calling attention to the fact that he has written the whole of this Epistle with his own hand, as a proof of the trouble that he has taken for them. But then the dative is almost inexplicable. (b) Translate “letters” (2 Corinthians 3:7), referring to the form of writing.

ἓγραψα. Epistolary aorist as in Philemon 1:19; Philemon 1:21.

τῇἐμῇχειρί Philemon 1:19. Even in Phm. it probably does not refer to the whole letter; much less here. For St Paul’s practice of writing closing salutations, and brief summary statements, with his own hand, as evidence of authenticity, see 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. Milligan on the passage in 2 Thess. (Appendix, Note A, p. 130) compares “the σεσημείωμαι (generally contracted into σεση), with which so many of the Egyptian papyrus-letters and ostraca close.” See also Deissmann, Licht vom Osten, p. 105. In our Epistle there is no salutation, strictly speaking, and the summary statements are larger than elsewhere. But Galatians 6:12-16 are a recapitulation of the whole Epistle. It seems unlikely that St Paul would write a whole Epistle in large letters, especially as he had others with him who could write for him (Galatians 1:2).

Galatians 6:12

12. The absence of a connecting particle indicates that this is the writing to which St Paul refers in Galatians 6:11. It doubtless continues to the end of the Epistle.

ὅσοι (Galatians 3:10; Galatians 3:27, Galatians 6:16) θέλουσιν (Galatians 1:7) εὐπροσωπῆσαι[167]. Cf. εὐπροσωπίζεσθαι Psalms 140 (Psalms 141:6[168]) in a Greek version in the Hexaplaric fragments; εὐπρόσωπος, LXX. Genesis 12:11[169] of Sarah being “of fair appearance,” which is used also of fair external appearance in contrast to the reality within. So Wetstein quotes Aristaenetus I. 1 ἐνδεδυμένημὲνεὐπροσωποτάτη, ἐκδῦσαδὲὅληπρόσωπονφαίνεται. Thus here the verb means “to be of fair and specious appearance.” Bengel compares 2 Corinthians 5:12. It is used in a moral sense, as here, also in a papyrus of 114 B.C. (Moulton, Expositor, Febr. 1903, p. 114, referred to in Deissmann, Licht vom Osten, p. 63).

[167] Is affixed it means that all the passages are mentioned where the word occurs in the Greek Bible.

[168] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

[169] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

ἐνσαρκί “in earthly and visible things,” almost equivalent to ἐνκόσμῳ (cf. Galatians 6:14), but σάρξ regards the individual and his mode and aim (Galatians 6:8) of existence (cf. Galatians 3:3, Galatians 5:17), rather than the sphere in which he moves. It can hardly mean literal flesh, in the sense that they wish to be of fair and specious appearance in another person’s flesh, i.e. by getting him circumcised (cf. Galatians 6:13; Romans 2:28), to which indeed the English “to make a fair show” lends itself.

οῦτοιἀναγκάζουσιν, “these constrain.” ἀναγκ. is short of absolute compulsion, Luke 14:23. What they had failed to accomplish in the case of Tit 2:3, they are bringing to pass in yours.

ὑμᾶςπεριτέμνεσθαι. Passive as in Galatians 2:3.

μόνον, elliptical, Galatians 2:10; not from any true love of the Law, but only etc.

ἵνα In Galatians 2:10 the parallel is only verbal. Here ἵνα. has its full telic force.

τῷσταυρῷτοῦχριστοῦ [Ἰησοῦ]. The dative is hard, and is probably best explained as the dative of the occasion (2 Corinthians 2:12) “for professing the cross of Christ” (Lightfoot). Otherwise perhaps as approximating to the force of διά with the accusative; see Madvig § 41 (255), who quotes Thuc III. 98, ΔημοσθένηςτοῖςπεπραγμένοιςἐφοβεῖτοτοὺςἈθηναίους. A. T. Robertson quotes this passage in evidence that the “instrumental” case sometimes expresses the idea of cause or ground (Short Grammar, p. 110).

—μὴδιώκωνται. The object of the dash in the text of W.H. is, as it seems, to call attention to the grossness of the purpose of the false leaders—not to be persecuted. For the various reading διώκονται (ACG) cf. Galatians 2:4 (καταδουλεύσουσιν), Galatians 4:17 (ζηλοῦτε), and the note on ἒχωμεν, Galatians 6:10. The false leaders therefore are Jewish Christians, who fear persecution at the hands of Jews, or of Gentiles stirred up by Jews. For although Gentiles would normally reckon circumcised Christians as Jews (who had a religio licita, see Jerome), yet if urged on by Jews they would persecute all Christians, Jewish Christians included.

Galatians 6:13

13. οὐδὲγὰρ. I attribute this unworthy reason of fear to them, for etc.

οἱπεριτεμνόμενοι. See notes on Textual Criticism. Passive, and timeless, “the circumcision party”; for the full force of the present is excluded by the fact that these evidently have themselves been circumcised. They are apparently the same as those of Gal 6:12 (and therefore Jewish Christians), the οὐδἐ referring to the whole clause, not to οἱπεριτ. only.

αὐτοὶνόμονφυλάσσουσιν. νόμον is probably the Law of Moses; see Galatians 2:16 note. Why do they not keep it? (a) Because of their distance from Jerusalem (Theodoret)? But St Paul’s words imply blame, which then would hardly be credible, (b) Because no one can keep it, as they have themselves acknowledged by believing on Christ? But then St Paul would surely blame them directly for their inconsistency, (c) Because to keep the Law externally is not to keep it fully; it must be kept spiritually (Galatians 6:14)? But even this is to read too much into the words, (d) The simplest explanation is that they do not really try to keep it; their actions show insincerity (Lightfoot).

ἀλλὰθέλουσινὑμᾶςπεριτἑμνεσθαι, “But they wish you to be circumcised,” cf. Galatians 6:12.

ἵναἐντῇὑμετέρᾳσαρκὶ. ὑμετ. emphatic; because thus you are proved to be their disciples. They will boast “We have won Gentiles to acknowledge the binding character of the Law of Moses.”

καυχήσωνται. Contrast not only the next verse but also Philippians 3:3-4. It is probable that few Jews of ancient or modern times would fail to pardon Jewish Christians their faith on Jesus if they also brought Gentile Christians to circumcision.

Galatians 6:14

14. ἐμοὶδὲ. Emphatic position for contrast with those of whom he has just spoken.

μὴγένοιτο. With dative[170], see Genesis 44:7; Joshua 24:16 and cf. Matthew 15:28.

[170] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

καυχᾶσθαιεἰμὴἐντῷσταυρῷκ.τ.λ. Which the false leaders dread (Galatians 6:12). Luther strangely understands the phrase to mean our sufferings for Christ. Chrysostom is especially good here.

διʼ οὖ. The antecedent is probably σταυρός, cf. Galatians 5:24. It was this in which he boasted.

ἐμοὶ (emphatic as before). κόσμος, “the world.” Anarthrous as in 2 Corinthians 5:19; 2 Peter 2:5; Romans 4:13. But although as a translation “a world” is somewhat grossly inaccurate, yet the absence of the article (occurring, as this does, so very frequently with κόσμος) does suggest that the world at present, by its very constitution, is contrary to spiritual things. For the thought of the passage cf. Philippians 3:7. “The world … is to me like yon felon slave, nailed to the cross, dying by a certain and shameful, if a lingering death. And I too am so regarded by the world” (Perowne).

ἐσταύρωταικἀγὼκόσμῳ. Chrys. writes οὐδὲντῆςνεκρώσεωςταύτηςμακαριώτεροναὕτηγάρἐστιτῆςμακαρίαςζωῆςἡὑπόθεσις. Contrast the power of the world mentioned in Galatians 4:3.

Galatians 6:15

15. This verse is said by Euthalius (5th cent.), Syncellus (8th cent.), Photius (9th cent.) to be quoted from the ἈπόκρυφονΜωυσέως, but the statement cannot now be tested. Charles, however, says (Assumption of Moses, 1897, p. xvii): “There can be no doubt that the borrowing is just the other way, and that this Apocryph is a Christian composition, of the general contents of which we have no knowledge.” The passage is not contained in the portion of the Assumption of Moses that has come down to us, the date of which is placed by Charles between 7 and 30 A.D., i.e. earlier than our Epistle (p. lviii.).

οὔτεγὰρ. Cf. Galatians 5:6. I boast in nothing but the cross, for through this comes the new creation, which alone is of importance.

περιτομή … οὔτεἀκροβυστία. Not circumcised and uncircumcised people, Galatians 2:7-8; cf. Galatians 3:28, for St Paul is not speaking here of his independence of men; but circumcision as an action (to which “uncircumcision” is somewhat loosely appended). He attributes no importance to it in itself. Cf. Colossians 3:11 note.

τιἔστιν. Win.-Schm. § 6, 9c disputes this accentuation on the ground that ἐστιν here means neither “exists,” nor (after οὐκ) “is possible,” nor has other emphasis. Nestle accents τίἐστιν. See the note on τιἰσχύει, Galatians 5:6.

ἀλλὰκαινὴκτίσις. A phrase found in Rabbinic literature, where it is a new “creature” (as probably in 2 Corinthians 5:17) rather than a new “creation” (see Colossians 3:10 note). Here the parallel to περιτομή and ἀκροβυστία suggests that it is the latter, i.e. the process of new creation in an individual. Meyer gives a list of the characteristics of the καινὴκτίσις, among them Galatians 2:20, Galatians 3:27, Galatians 5:6. For the allusion to the Creation compare also 2 Corinthians 4:6.

Galatians 6:16

16. καὶὅσοι. Without restriction; whatever their nationality or past or even present behaviour. The καί makes an apodosis in thought though not in form; if a new creation then peace and mercy.

τῷκανόνιτούτῳ, “by this rule,” i.e. the maxim of Gal 6:14-15 culminating in the principle that a καινὴκτίσις is of all importance. For κανών see 2 Corinthians 10:13; 2 Corinthians 10:15-16; Jdt 13:6 (8); Micah 7:4 and especially 4Ma 7:21[171] πρὸςὅλοντὸντῆςφιλοσοφίαςκανόναεὐσεβῶςφιλοσοφῶν.

[171] Is affixed it means that all the passages are mentioned where the word occurs in the Greek Bible.

στοιχήσουσιν. Galatians 5:25 note. In the future tense lies an invitation. For its construction with a dative see Romans 4:12. Observe here the insistence on a holy life; yet “Deed” as determined by “Creed “of mind and heart.

εἰρήνηἐπʼ αὐτοὺςκ.τ.λ. An adaptation of Psalms 125 (124):5, 128 (127):6. Compare the Palestinian recension of the last prayer of the Eighteen Benedictions (Shemone ‘esre), “Set Thy peace upon Israel Thy people, and on Thy city and on Thine inheritance, and bless us, yea all of us as one man. Blessed be Thou, O LORD, who makest peace” (see Dalman, Words of Jesus, German edition, p. 301).

καὶἔλεος. This precise combination and order are unique. Contrast 1 Timothy 1:2; 2 Timothy 1:2; 2 John 1:3 and even Jude 1:2. The usual order is ἔλ. κ. εἰρ., i.e. God’s mercy as the ground of peace. Here apparently εἰρ., refers to the immediate and ἔλ. the final blessing; cf. 2 Timothy 1:18.

καὶἐπὶτὸνἸσραηλτοῦθεοῦ. The phrase is unique. The addition of τοῦθεοῦ to the old form excludes those who are of Israel and yet are not Israel (Romans 9:6); cf. Revelation 2:9. The sentence forms a suitable close to an epistle which has endeavoured to distinguish clearly those who are and those who are not the true seed of Abraham (e.g. Galatians 3:7; Galatians 3:29, Galatians 4:21 sqq.). Apparently καὶ is epexegetic of ὄσοι … στοιχήσουσιν, and ὁἸσρ. τ. θ. includes all true believers whatever their origin; and so, probably, ἡπεριτομή in Philippians 3:3.

Galatians 6:17

17. NOTHING CAN TROUBLE ME; I BELONG TO MY MASTER, JESUS

A curious addition, illustrative of the strength of the emotion under which the Apostle wrote this Epistle. It is hardly a “note of denunciation,” but is to show that his own acceptance of Jesus as his Lord and Master is so thorough that nothing can affect his determination to be His. But he puts this into an imperative form, cf. 1 Timothy 4:12. It contains also a note of confidence in the ultimate triumph of his own efforts, and, by implication, of his teaching.

τοῦλοιποῦ, “in future.” Madvig, § 66 (276), Rem. 1, compares Thuc. IV. 98 οὐβλάψομεντοῦλοιποῦἓκοντεςτὸἱερόν. Compare νυκτὁς, τῆςαὐτῆςἡμέρας. τὸλοιπόν would, as it seems, mean “continuously during the future” (Mark 14:41; 1 Corinthians 7:29; Hebrews 10:13) or only “finally,” 2 Thessalonians 3:1; Philippians 3:1. Zahn rather strangely interprets it not of time at all, but as referring to Galatians 6:16: “Let no one of the rest of Israel,” cf. Acts 5:13. He quotes in confirmation Marcion’s text, τῶνδὲἄλλωνεἰκῆκόπονςμοιμηδεὶςπαρεχέσθω, who, however, probably omitted καὶἐπὶτ. Ἰ. τ. θ.

κόπους (cf. κοπιάω Galatians 4:11) μοιμηδεὶςπαρεχέτω. For κόπουςπαρέχειν see Matthew 26:10 (|| Mark 14:6) and especially Luke 11:7, and in the singular Luke 18:5[172]. Cf. πόνονπαρέχειν. Plat. Rep. VII. 526 c; Herod. I. 177. Also Sir 29:4, אA. Cf. ἀγῶναπαρέχειν, Isaiah 7:13. Deissmann (Bible Studies, p. 354) quotes an incantation from the papyri, ἐάνμοιὁδεῖνακόπουςπαράσχῃ. So Hermas Vis. III. 3, 2 μηκέτιμοικόπουςπάρεχεπερὶἀποκαλύψεως

[172] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

ἑγὼγὰρ. Still emphatic. See also below.[173]

[173] Dr J. H. Moulton suggests that the scars on St Paul were to Roman officials marks of identification, in accordance with descriptions found in the papyri. Expository Times, March, 1910, p. 283.

τὰστίγματατοῦἸησοῦ. στίγμα is found elsewhere in the Greek Bible only in Son 1:11, where the phrase “with studs (lit. points) of silver” is translated μετὰστιγμάτωντοῦἀργυρίου. Cf. a Greek Hexaplaric version of Jdg 5:30. St Paul means that his body hears traces of suffering endured for Christ, but it is very uncertain in what way he regards them: (a) as brands set on a slave by his master. The marks are proofs that he belongs to Christ, and that Christ sets him all his tasks and is finally responsible, and will at last make him succeed. He is completely identified with his Master’s interests. For this custom of branding see the Code of Khammurabi, §§ 226, 227, and quotations in Wetstein.

Ramsay (Gal. p. 472) says that such marks may still be seen in Turkey as a relic of the time before slavery was abolished there. See also Driver on Exodus 13:9.

(b) Another explanation, on the whole more probable, but not necessarily excluding the thought of slavery, is that of sacred signs set on things or persons under the protection of a god. See reff. in Wetstein and also 3Ma 2:29, in a decree against the Jews, τοὺςδὲἀπογραφομένουςχαράσσεσθαι, καὶδιὰπυρὸςεἰςτὸσῶμαπαρασήμῳΔιονύσῳκισσοθύλλῳ. This suggests consecration and therefore immunity from all ordinary claims and molestation. Deissmann (Bible Studies, p. 360 note) compares the emphatic ἐγώ to the equally emphatic anok of some incantations. He also thinks St Paul regards his marks as amulets (see below).

τοῦἸησοῦ. Not the official (cf. even Galatians 6:18) but the personal name, perhaps to recall both the sufferings that Jesus Himself bore and the triumphant issue of them. There may thus even be some allusion to the marks recorded in John 20:27. The thought is probably that of 2 Corinthians 4:10 (see also Colossians 1:24 note on τῶνθλίψεωντοῦΧριστοῦ), that St Paul’s sufferings are a reproduction of the sufferings of the Lord Jesus, in toil etc., so far as in his personal life these can be reproduced, and so reproduced they mark him as belonging to Jesus primarily as Master, perhaps also as the Source of his life. Jerome recalling the sufferings mentioned in 2 Corinthians 11:23 sqq. contrasts these with the mark of circumcision.

ἐντῷσώματίμου. He will not use σάρξ with its un-Christlike connotation, Galatians 6:12-13.

βαστάζω, Galatians 6:2. Here with some connotation of solemnity in bearing trophies or royal standards (see Chrysostom). The word is used in an incantation quoted by Deissmann of carrying an amulet (Bible Studies, p. 358). Cf. περιφέροντες in 2 Corinthians 4:10.

Galatians 6:18

ἡχάρις. Though ἡχάρις is found at, or near, the close of each of St Paul’s Epistles, it is still true that “Hoc congruit cum tota epistola” (Bengel).

τοῦκυρίου [ἡμῶν] (see Galatians 6:14) ἸησοῦΧριστοῦ. The full phrase occurs in Romans 16:20 (W.H. marg.); 1 Thessalonians 5:28; 2 Thessalonians 3:18 only. Compare also the note on Colossians 4:18.

μετὰτοῦπνεύματοςὑμῶν, Philippians 4:23; Philemon 1:25[174] note; cf. 2 Timothy 4:22. St Paul’s usual phrases are μεθʼ ὑμῶν, μετὰπάντωνὑμῶν. The mention of πνεῦμα seems in our Epistle to be a final reminder that their true life lies elsewhere than in the σάρξ and things pertaining thereto.

[174] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.

ἀδελφοί, Galatians 1:11 note. Here only in the valediction. Ita mollitur totius epistolae severitas (Bengel). Similarly St Paul closes 1 Cor. with an expression of love for all his readers, in Christ Jesus. Thus our verse suggests even 2 Corinthians 13:13, the grace of the Lord Jesus [Christ], and the love of God the Father of all believers, and the fellowship given by the Holy Spirit.

The absence of any personal greetings is doubtless due to the same cause as their absence in Eph., viz. the fact that both Epistles are circular letters to several towns.

ἀμήν. Genuine at the end of an epistle elsewhere in Rom. only. Here it is due to the solemn earnestness with which he pleads. His final word is a prayer.