성경 주석서

If a man be overtaken (εαν κα προλημφθη ανθρωπος). Condition of third class, first aorist passive subjunctive of προλαμβανω, old verb to take beforehand, to surprise, to detect. Trespass (παραπτωματ). Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koine word. Ye which are spiritual (ο πνευματικο). See on 1 Corinthians 3:1. The spiritually led (Galatians 5:18), the spiritual experts in mending souls. Restore (καταρτιζετε). Present active imperative of καταρτιζω, the very word used in Matthew 4:21 of mending nets, old word to make αρτιος, fit, to equip thoroughly. Looking to thyself (σκοπων σεαυτον). Keeping an eye on as in 2 Corinthians 4:18 like a runner on the goal. Lest thou also be tempted (μη κα συ πειρασθηις). Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.

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Bear ye one another's burdens (αλληλων τα βαρη βασταζετε). Keep on bearing (present active imperative of βασταζω, old word, used of Jesus bearing his Cross in John 19:17. Βαρος means weight as in Matthew 20:12; 2 Corinthians 4:17. It is when one's load (φορτιον, verse Galatians 6:5) is about to press one down. Then give help in carrying it. Fulfil (αναπληρωσατε). First aorist active imperative of αναπληροω, to fill up, old word, and see on Matthew 23:32; 1 Thessalonians 2:16; 1 Corinthians 14:16. Some MSS. have future indicative (αναπληρωσετε).

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Something when he is nothing (τ μηδεν ων). Thinks he is a big number being nothing at all (neuter singular pronouns). He is really zero. He deceiveth himself (φρεναπατα εαυτον). Late compound word (φρην, mind, απαταω, lead astray), leads his own mind astray. Here for first time. Afterwards in Galen, ecclesiastical and Byzantine writers. He deceives no one else.

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Each shall bear his own burden (το ιδιον φορτιον βαστασε). Φορτιον is old word for ship's cargo (Acts 27:10). Christ calls his φορτιον 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 in verse Galatians 6:2.

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That is taught (ο κατηχουμενος). For this late and rare verb κατηχεω, see on Luke 1:4; Acts 18:25; 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 (τω κατηχουντ) 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) 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).

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Be not deceived (μη πλανασθε). Present passive imperative with μη, "stop being led astray" (πλαναω, common verb to wander, to lead astray as in Matthew 24:4). God is not mocked (ου μυκτηριζετα). This rare verb (common in LXX) occurs in Lysias. It comes from μυκτηρ (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 σπειρη ανθρωπος). Indefinite relative clause with εαν 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). That very thing, not something different. Reap (θερισε). See on Matthew 6:26 for this old verb.

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Corruption (φθοραν). For this old word from φθειρω, see 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). See on Matthew 25:46 for this interesting phrase so common in the Johannine writings. Plato used αιωνιος for perpetual. See also 2 Thessalonians 1:9. It comes as nearly meaning "eternal" as the Greek can express that idea.

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Let us not be weary in well-doing (το καλον ποιουντες μη ενκακωμεν). Volitive present active subjunctive of ενκακεω on which see Luke 18:1; 2 Thessalonians 3:13; 2 Corinthians 4:1; 2 Corinthians 4:16 (εν, κακος, 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 (καιρω ιδιω). Locative case, "at its proper season" (harvest time). Cf. 1 Timothy 2:6; 1 Timothy 6:15 (plural). If we faint not (μη εκλυομενο). Present passive participle (conditional) with μη. Cf. εκλυω, old verb to loosen out. Literally, "not loosened out," relaxed, exhausted as a result of giving in to evil (ενκακωμεν).

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