聖書注解書

本章は主として二つの部分から成る。前半で使徒は、特にクリスチャンが互いに対して負う務めを教え、聖徒の交わりを愛において促進するための、いくつかの平易で実践的な指示を与える（Ga 6:1-10）。後半で彼はこの書簡の主要な目的、すなわちガラテヤ人をユダヤ主義的教师たちの策略から堅固にし、福音の真理と自由のうちに確立するという目的を再び取り上げる。このために彼は、I. これらの教师たちの真の特徴を示し、彼らがどのような動機と見地から行動しているかを明らかにする（Ga 6:11-14）。II. 他方で、彼自身の心構えと振る舞いを彼らに知らせる。これら両方から、彼らが彼を軽んじ、偽教师たちに同調する理由がいかに少ないかを容易に悟ることができる。そして荘厳な祝福をもって本書簡を結ぶ。

本章は全体として、愛情あふれる勧告と、ガラテヤのキリスト者たちに対する使徒の切実な心遣いの表現とから成る。彼は、強い誘惑の力によって誤った道に導かれた者がいれば、その人を徳の道へ連れ戻すよう勧める(Galatians 6:1)。互いの重荷を負い合い、そうして自分たちがキリストの真の友人であり、キリストの律法に治められていることを示すよう、彼らに懇願する(Galatians 6:2)。高慢に高められないこと、また自分の持っている物に過大な評価を与えないことを求め、彼らの真の評価は自分の行いの性格から形作られるべきであることを保証する(Galatians 6:3-5)。彼らの公の教師たち、すなわち福音の説教者たちの必要に仕えるよう勧める(Galatians 6:6)。Galatians 6:7-10では、すべての人が試みられる厳粛なさばきの日を思い起こさせ、人はその行いに従ってさばかれ報いられることを保証し、善を行うことに疲れてはならず、時が来れば刈り取るという確信をもって、善を行う業に忍耐強く労し続けるよう懇願する。

Galatians 6:11において彼は、自分にとって例外的なこと、おそらく他のいかなる場合にもしなかったこと――手紙全体を自筆で書いたこと――によって、彼らに対して抱いている関心を示す。次いで彼は、他の人々が彼らに割礼を受けさせたがった真の理由を述べる。それは迫害への恐れであって、宗教の大義に対する真の愛ではなかった。彼ら自身は律法を守っておらず、ただ自分たちの見解に改宗した者の数を誇りたいと望んでいたにすぎない(Galatians 6:12-13)。しかしパウロは、自分はキリストの十字架以外には何をも誇らないと言う。それによって彼は世界に対して十字架につけられ、世界も彼に対して十字架につけられたのであり(Galatians 6:14)、キリスト教においては割礼も無割礼も少しも重要ではないという厳粛な保証を繰り返す(Galatians 6:15)。これが生き方の真の規準であり、この原則にしたがって歩むすべての者の上に神の祝福を祈る(Galatians 6:16)。手紙の結びとして、これ以上自分を悩ませないよう懇願する。彼はすでに、主イエスの大義のために受けた証印、すなわち苦しみを自分の身に帯びていた。彼の試練はすでに十分であった。それゆえ将来の苦しめから自分を免れるよう懇願し(Galatians 6:17)、祝福のことばをもって閉じる(Galatians 6:18)。

The apostle teaches them to be tender and affectionate towards any who, through surprise and the violence of temptation, had fallen into sin; and to bear each other's burdens, Galatians 6:1, Galatians 6:2. To think humbly of themselves, and to conclude concerning their own character rather from the evidence of their works than from any thing else, Galatians 6:3-5. To minister to the support of those who instruct them in righteousness, Galatians 6:6. He warns them against self-deception, because whatever a man soweth that he shall reap, Galatians 6:7, Galatians 6:8. Exhorts them not to be weary in well doing, and to embrace every opportunity to do good, Galatians 6:9, Galatians 6:10. Intimates that his love to them led him to write this whole epistle with his own hand, Galatians 6:11. Points out the object that those had in view who wished them to be circumcised, Galatians 6:12, Galatians 6:13. He exults in the cross of Christ, and asserts that a new creation of the soul is essential to its salvation; and wishes peace to them who act on this plan, Galatians 6:14-16. States that he bears in his body the marks of the Lord Jesus, Galatians 6:17. And concludes with his apostolical benediction, Galatians 6:18.

INTRODUCTION TO Galatians 6

In this chapter the apostle exhorts to the exercise of various things, which greatly become professors of religion, such as meekness towards backsliders, love to the saints, modesty in themselves, and beneficence to others; exposes the hypocrisy and ambition of the false teachers, in order that the Galatians might beware of them, and not be ensnared by them; and gives an account of his own disposition, conduct, and sufferings, as a rule and example to them, and by which they might judge of the difference between him and the false apostles; and concludes the epistle with his apostolical salutation and benediction. Having mentioned the fruits of the spirit in the preceding chapter, he singles out some of them, and a little enlarges upon them; and begins with meekness, as that should be used by spiritual men to fallen believers, which he persuades to, not only because they are brethren, and but men, and have been overtaken in sin unawares; but because, though they themselves are spiritual, yet should consider they are liable to be tempted, Galatians 6:1. And next he advises to show their love to one another, by bearing each other's burdens, which he enforces by this argument, it being a fulfilling the law of Christ, Galatians 6:2. And whereas pride and haughtiness lie in the way of such a deportment, he dissuades from a vain opinion of a man's self, that being no other than self-deception, Galatians 6:3, and observes, that a man will have the best view of himself and see what occasion he has for glorying, when he considers himself simply and nakedly, and not in comparison with others, Galatians 6:4, and there is good reason why he should do so, seeing every man must give an account of his own actions, be judged according to them, and receive his reward or punishment, Galatians 6:5. Hence the apostle passes to liberality and beneficence, and first to teachers of the word, to whom such as are taught by them should communicate, and that in good things, and in all good things, Galatians 6:6. The arguments used to enforce this exhortation are, that to do otherwise is a deception of themselves, and is a mocking of God; and besides, they shall be treated according to their actions, the use or abuse of what God has given them, signified by a proverbial expression, what a man sows, that shall he reap, Galatians 6:7, which is enlarged upon and illustrated, by observing, that he that spends his substance merely on himself, and on carnal pleasures, and to indulge the flesh, the issue of things to him will be ruin, temporal and eternal; but he that lays out his substance on spiritual things, and for spiritual purposes, the issue will be life everlasting, Galatians 6:8. Wherefore the apostle renews the exhortation to be bountiful without weariness, seeing there is a reaping time coming, Galatians 6:9, and then points out the persons in general to whom good is to be done as opportunity offers, even all men, but especially such as are believers in Christ, are of his family, and particularly stewards there, as ministers of the Gospel are, Galatians 6:10. And thus the apostle, having finished what he chiefly intended in this epistle, observes to the Galatians the great regard he had to them, shown in writing to them so long a letter, and that with his own hand, Galatians 6:11. And as his chief view was to detect the false apostles, he cannot conclude without taking some further notice of them, which he does by exposing their hypocrisy and ambition; they only made a show of religion outwardly, and obliged others to do that, which they did not choose themselves, namely, to be circumcised; and their ends in all this were, that they might be free from persecution, and have matter of glorying in the proselytes they made, Galatians 6:12, but the apostle was of a quite different temper and disposition; so far was he from glorying in his own flesh, or others, that his determination was to glory only in Christ, and in his cross, and that for this reason, because the world thereby was crucified to him, and he unto the world, Galatians 6:14, as also, because circumcision, which the false teachers obliged to, and gloried in, and likewise uncircumcision, were of no avail in religious, spiritual, and eternal affairs, but a new creature, Galatians 6:15, and this is what everyone ought to attend unto as the rule of his walk and conduct, since upon such shall be mercy and peace, as upon the Israel of God, Galatians 6:16. And whereas the false apostles boasted of the flesh, and circumcision in it, the apostle opposes thereunto the marks of his sufferings for Christ, which he bore in his body; and therefore with great gravity and authority charges, that no man should give him any further trouble about what had been the subject matter of this epistle, Galatians 6:17, and closes it with his usual salutation, expressing his affection for the Galatians, as his brethren, wishing the best of blessings for them, the grace of Christ, and that this might be in their hearts, and with their spirits, Galatians 6:18.

Ch. Galatians 6:1-10. Exhortations to bear with an erring brother, to cultivate humility, to exercise liberality

11–18. Autograph conclusion. Summary of the Epistle and Benediction

CHAPTER 6

Galatians 6:2. ἀναπληρώσατε] Lachm. and Schott read ἀναπληρώσετε, following B F G, 33, 35, and several vss. and Fathers. Looking at this amount of attestation, to which the vss. give special weight (including Vulg. It.), and considering that the imperative might readily have been occasioned by the preceding imperatives, the aorist form being involuntarily suggested by the similar future form, the future is to be preferred.

Galatians 6:10. ἐργαζώμεθα] A B L, min., Goth. Oec. read ἐργαζόμεθα. Approved by Winer, but too feebly attested, especially as hardly any version is in favour of it. A mere error in transcribing, after the preceding indicatives θερίσομεν and ἔχομεν. Looking at the frequent confusion of ω and ο, we must also regard as a copyist’s error the reading in Galatians 6:12 of διώκονται, adopted by Tisch., and attested by A C, etc., instead of διώκωνται (B D, etc.).

Galatians 6:12. μή] is, with Lachm. and Tisch., following decisive testimony, to be placed after Χριστοῦ.

Galatians 6:13. περιτεμνόμενοι] B L, many min., also VSS. and Latin Fathers, read περιτετμημένοι.[247] Recommended by Griesb., adopted by Lachm. and Scholz, and approved by Rinck and Reiche. And justly; the preterite is absolutely necessary, as the Judaistic teachers are meant. The present has crept in as a mere mechanical error of the transcribers, who had just previously written περιτέμνεσθαι, and perhaps also recollected Galatians 5:3.

Galatians 6:14. Τῷ before ΚΌΣΜῼ is omitted by Lachm. on weighty evidence; but it might be readily suppressed, owing to the preceding syllable ΓΩ, especially as the article might be dispensed with, and ΚΌΣΜΟς just before was anarthrous.

Galatians 6:15. ἘΝ ΓᾺΡ ΧΡΙΣΤῷ ἸΗΣΟῦ ΟὔΤΕ] B, 17, Arm. Aeth. Goth. Chrys. Georg. Syncell. Jer. Aug. Ambrosiast., have merely ΟὔΤΕ ΓΆΡ (Syr. Sahid., Οὐ ΓΆΡ). Approved by Mill, Semi, Griesb., Rinck, Reiche; adopted by Bengel, Schott, Tisch. Justly; the Recepta is manifestly an amplifying gloss, derived from Galatians 5:6.

ἘΣΤΊΝ] Elz. and Matth. read ἸΣΧΎΕΙ, against decisive evidence. Derived from Galatians 5:6.

Galatians 6:16. ΣΤΟΙΧΉΣΟΥΣΙΝ] A C* D E F G, 4, 71, Syr. utr. Sahid. It. Cyr. Victorin. Jer. Aug. Ambrosiast., read ΣΤΟΙΧΟῦΣΙΝ. Approved by Griesb., placed in the margin by Lachm., adopted by Tisch. But the present suggested itself most readily to the unskilled transcribers, and what ground could these have had for the alteration into the future?

Galatians 6:17. ΚΥΡΊΟΥ is omitted before ἸΗΣΟῦ in A B C*, א, 17, 109, Arr. Aeth. Arm. Vulg. ms. Petr. Alex. Suspected by Griesb., omitted by Lachm. and Tisch. A frequent addition, in this case specially derived from Galatians 6:18; hence several witnesses add ἩΜῶΝ.

[247] In favour of this may probably be reckoned also F with περιτεμνήμοι, and G with περιτεμνημένοι, which betray through the wrongly written η perfect forms.

CONTENTS.

Continuation of the special admonitions begun in Galatians 5:26 (Galatians 6:1-5); then an exhortation to Christian morality in general, with allusion to its future recompense (Galatians 6:6-10). A concluding summary, in the apostle’s own handwriting, of the chief polemical points of the epistle (Galatians 6:11-16); after which Paul deprecates renewed annoyance, and adds the benediction (Galatians 6:17-18).

Ga 6:1-18。

勧告の続き；寛容と謙遜へ；教える者たちと一般への寛大さへ。結びの言葉と祝祷。

1. 兄弟たち――注意を引きつけるための親切な表現。ギリシャ語の通りに訳せば、「もし人がもしある人捕えられたなら」（すなわち、現行犯で[ALFORDおよびELLIICOTT]：彼が予期する前に：思いがけず捕えられた）。ベンゲルはこのギリシャ語の複合動詞における「前に」を、「もし人が私たち自身より前にある過ちで捕えられたなら」と説明する。すなわち、もしほかの人が真に先に過ちで捕えられたなら。というのは、最初に非難する者はしばしば、最初に罪を犯した当の本人であることが多いからである。

ある過ち――ギリシャ語、「ある違反」「ある倒れ」；律法的な束縛へと逆戻りするような倒れ。ここで彼はそのように倒れていない者たち、「霊的な人たち」に、「うぬぼれない」

(Ga 5:26)

よう、かえってそのような人々に寛容である

(Ro 15:1)

よう注意を与える。

立ち直らせる――ギリシャ語は脱臼した骨を元の位置に戻すのに用いられる。教会の倒れた肢体をより良い状態に回復させるにあたり、私たちがもつべき愛情はこのようなものである。

柔和の霊――私たちの霊の内に働く聖霊の賜物である柔和

(Ga 5:22, 25)。

「柔和」とは、神に対して異議を唱えずに神の取り扱いを受け入れる霊の性質である。次に、人に対しては、彼らの挑発を柔和に忍び、彼らの罪が私たちに負わせる重荷から自分自身を引き離さない性質である

[TRENCH]。

自分自身を省みて――複数から単数への移行。会衆が集合的に語りかけられる時、各個人はその注意を自分自身に当てはめるべきである。

あなたも誘惑されることがないように――柔和さなしに他の人を責める者たちに起こりがちなように（比較せよ

Mt 7:2-5; 2Ti 2:25; Jas 2:13）。