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Ga 6:1-18.
繁體中文
英文原文
Ga 6:1-18.
EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION.
1. Brethren--An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [ALFORD and ELLICOTT]: BEFORE he expects: unexpectedly). BENGEL explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed.
a fault--Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious"
(Ga 5:26),
but forbearing to such
(Ro 15:1).
restore--The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state.
the spirit of meekness--the meekness which is the gift of the Holy Spirit working in our spirit
(Ga 5:22, 25).
"Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [TRENCH].
considering thyself--Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.
thou also be tempted--as is likely to happen to those who reprove others without meekness (compare
Mt 7:2-5; 2Ti 2:25; Jas 2:13).
2
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繁體中文
2. 你們這些律法主義者若「要擔擔子」，那麼與其擔律法的擔子
(太 23:4)，
不如「各人的重擔要互相擔當」，字面為「重量」。本格爾（Bengel）將之與
加 6:4
的「擔子」（另一個希臘文詞，意為「負荷」）區分開來：「重量」超過背負者的力量；「擔子」則按力量而給予。
如此就成全了——或如另一些古老抄本所讀，「你們如此就成全了」，希臘文「填滿」、「徹底成全」。
基督的律法——即「愛」
(加 5:14)。
你們既渴望「律法」，就當成全基督的律法；這律法不是由各種繁瑣的規條構成，其唯一的「擔子」乃是「愛」
(約 13:34; 15:12)； 羅 15:3
在此所論及的具體本分上，以基督為榜樣。
英文原文
2. If ye, legalists, must "bear burdens," then instead of legal burdens
(Mt 23:4),
"bear one another's burdens," literally, "weights." Distinguished by BENGEL from "burden,"
Ga 6:4
(a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength.
so fulfil--or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil."
the law of Christ--namely, "love"
(Ga 5:14).
Since ye desire "the law," then fulfil the law of Christ, which is not made up of various minute observances, but whose sole "burden" is "love"
(Joh 13:34; 15:12);
Ro 15:3
gives Christ as the example in the particular duty here.
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繁體中文
3. 自負是對同胞寬容與同情的最大障礙，必須摒棄。
以為——自以為擁有某種屬靈的卓越，以致不受他人軟弱的影響。
本來不是——希臘文為主觀意義：「他若回轉反省、看清實情，其實一無所是」[阿爾福德（Alford）]
(加 6:2, 6； 羅 12:3； 林前 8:2)。
自欺——字面為「他在心思上欺騙自己」。可比較
雅 1:26
的「欺哄自己的心」。
英文原文
3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.
something--possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.
when he is nothing--The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [ALFORD]
(Ga 6:2, 6; Ro 12:3; 1Co 8:2).
deceiveth himself--literally, "he mentally deceives himself." Compare
Jas 1:26,
"deceiveth his own heart."
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繁體中文
4. 自己的事——不僅僅是他對自己的意見。
只有在自己裏面誇口的——當譯作「惟獨關乎自己才有他的（可誇的）誇口，而不是關乎別人（即不是關乎他的鄰舍；他正是與鄰舍相比，便妄想自己作為勝過鄰舍者而有所誇口）」。這並不是說，人單單注視「自己」，真的就有可能在自身之中找到可誇的理由。不，在
加 6:5，
他所說屬於各人的，不是可誇的理由，而是「擔子」或負荷。他所指的是他所責備的那些人對自己的看法：他們以為自己在自身之中有可「誇口」的理由，但這一切都出於不公正的自負，是將自己與別人比較而不省察己心的結果。唯一真正的誇口——若可稱為誇口的話——在於無虧良心的見證，在於以基督的十字架為誇口。
英文原文
4. his own work--not merely his own opinion of himself.
have rejoicing in himself alone--Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is likely to find cause for glorying in himself. Nay, in
Ga 6:5,
he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. But he refers to the idea those whom he censures had of themselves: they thought they had cause for "glorying" in themselves, but it all arose from unjust self-conceited comparison of themselves with others, instead of looking at home. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ.
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繁體中文
5. 因為（循著
加 6:4
察驗自己、而不以比較貶低鄰舍的途徑），各人必擔當自己的「擔子」，或更準確地說，是「負荷」（即罪與軟弱的負荷），希臘文與
加 6:2
所用者不同。
本節與
加 6:2
並不矛盾。在那裏，他吩咐人以同情心分擔別人軟弱的「擔子」；在這裏，則指出自我省察會使人感到，光應付自己罪惡的「負荷」已綽綽有餘，不必再與鄰舍誇口相比。參
加 6:3。
他不再「自以為有甚麼」，反倒感到自己罪惡的「負荷」；而這會引導他以同情心去擔當鄰舍軟弱的擔子。伊索（Æsop）說人肩上挑著兩個口袋，一個裝自己的罪，掛在背後；一個裝鄰舍的罪，掛在前面。
英文原文
5. For (by this way,
Ga 6:4,
of proving himself, not depreciating his neighbor by comparison) each man shall bear his own "burden," or rather, "load" (namely, of sin and infirmity), the Greek being different from that in
Ga 6:2.
This verse does not contradict
Ga 6:2.
There he tells them to bear with others' "burdens" of infirmity in sympathy; here, that self-examination will make a man to feel he has enough to do with "his own load" of sin, without comparing himself boastfully with his neighbor. Compare
Ga 6:3.
Instead of "thinking himself to be something," he shall feel the "load" of his own sin: and this will lead him to bear sympathetically with his neighbor's burden of infirmity. ÆSOP says a man carries two bags over his shoulder, the one with his own sins hanging behind, that with his neighbor's sins in front.
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繁體中文
6. 由「各人擔當自己的擔子」一語，他轉到這些擔子可以如何擔當的一個途徑——即用屬地的財物供應屬靈的教師。本節開首的希臘文「但是」即表明此意：我說各人當擔自己的擔子，但我並非說他就不可顧念別人，尤其是他傳道人的需要。
供應——「把一份分給他的教師」：字面為「以問答方式教導人的」。
各樣的美好事物——即按情形所需，今生各樣的美物
(羅 15:27； 林前 9:11, 14)。
英文原文
6. From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne--by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.
communicate unto him--"impart a share unto his teacher": literally, "him that teacheth catechetically."
in all good things--in every kind of the good things of this life, according as the case may require
(Ro 15:27; 1Co 9:11, 14).
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繁體中文
7. 不要自欺，神是輕慢不得的——希臘文動詞字面意為鼻孔上掀嗤之以鼻地冷笑。神不容自己被空話蒙蔽：祂必按行為審判，而行為就是為永恆的喜樂或禍患所撒的種子。在神的事上吝嗇的藉口
(加 6:6)
在人前似乎有理，在神面前卻不然
(詩 50:21)。
撒種的——特別指其資源
(林後 9:6)。
的——希臘文為「這個」；就是這個，並無別的。
收割——在收割之時，即世界的末了
(太 13:39)。
英文原文
7. God is not mocked--The Greek verb is, literally, to sneer with the nostrils drawn up in contempt. God does not suffer Himself to be imposed on by empty words: He will judge according to works, which are seeds sown for eternity of either joy or woe. Excuses for illiberality in God's cause
(Ga 6:6)
seem valid before men, but are not so before God
(Ps 50:21).
soweth--especially of his resources
(2Co 9:6).
that--Greek, "this"; this and nothing else.
reap--at the harvest, the end of the world
(Mt 13:39).
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繁體中文
8. 當譯作：「那為自己的肉體撒種的」，即以滿足肉體的私慾為目的。他沒有說「他的靈」，卻說了「他的肉體」。因為我們在自己裏面不是屬靈的，乃是屬肉體的。肉體專致力於自私。
敗壞——即毀滅
(腓 3:19)。
關於信徒得脫「敗壞」，參
(羅 8:21)。
採用「敗壞」一詞，暗示毀滅並非體貼肉體之人的任意刑罰，而是其自然的果子：腐敗的肉體產生敗壞，敗壞即毀滅的別名：敗壞既是過犯，敗壞也是刑罰（見
林前 3:17； 彼後 2:12 的註釋)。
來生不過是擴展今生所撒的種。人能欺哄自己，並不能因此輕慢神。撒稗子的不能收麥子。惟有撒在聖靈裏的，才能收永生
(詩 126:6； 箴 11:18; 22:8； 何 8:7; 10:12； 路 16:25； 羅 8:11； 雅 5:7)。
英文原文
8. Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.
corruption--that is, destruction
(Php 3:19).
Compare as to the deliverance of believers from "corruption"
(Ro 8:21).
The use of the term "corruption" instead, implies that destruction is not an arbitrary punishment of fleshly-mindedness, but is its natural fruit; the corrupt flesh producing corruption, which is another word for destruction: corruption is the fault, and corruption the punishment (see on
1Co 3:17;
2Pe 2:12).
Future life only expands the seed sown here. Men cannot mock God because they can deceive themselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit
(Ps 126:6; Pr 11:18; 22:8; Ho 8:7; 10:12; Lu 16:25; Ro 8:11; Jas 5:7).
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繁體中文
9.
(帖後 3:13)。
當我們行善時，也當不屈不撓地堅持下去。
到了時候——在它自己恰當的季節，神自己所定的時候
(提前 6:15)。
若不灰心——字面為「若不鬆弛」。比「不喪志」更強。行善喪志關乎意志；「不灰心」關乎力量的鬆懈[本格爾（Bengel）]。誰都不該灰心，不像地上的收割有時會發生的那樣。
英文原文
9.
(2Th 3:13).
And when we do good, let us also persevere in it without fainting.
in due season--in its own proper season, God's own time
(1Ti 6:15).
faint not--literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [BENGEL]. No one should faint, as in an earthly harvest sometimes happens.
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繁體中文
10. 當譯作：「所以，我們既有機會（即合宜的時機），就當向眾人行善（此處的希臘文動詞與
加 6:9
「行」一詞不同），就是向各人（在每種情況下）行善。」當你力所能及，當你尚有力量，當你尚有時機
(傳 9:10)。
我們現在有撒種的「時機」，正如將來也會有收割的「時候」
(加 6.9)。
整個生命在某種意義上就是「合宜的機會」；在較狹的意義上，其中也特別有更便利的時機。後者有時因等待更便利的時機而失去
(徒 24:25)。
我們不會總有如今「擁有」的機會。撒但因知道自己的時間短暫，便更加奮力要傷害我們
(啟 12:12)。
我們也當因知道我們的時間短暫，更加奮力行善。
一家的人——每一個正當的人都向自己家裏的人行善
(提前 5:8)；
所以信徒也當向信主之家的成員行善，即向那些因信成為「神家裏的人」
(弗 2:19)：
「神的家」
(提前 3:15； 彼前 4:17)。
英文原文
10. Translate, "So then, according as (that is, in proportion as) we have season (that is, opportunity), let us work (a distinct Greek verb from that for "do," in
Ga 6:9)
that which is (in each case) good." As thou art able, and while thou art able, and when thou art able
(Ec 9:10).
We have now the "season" for sowing, as also there will be hereafter the "due season"
(Ga 6:9)
for reaping. The whole life is, in one sense, the "seasonable opportunity" to us: and, in a narrower sense, there occur in it more especially convenient seasons. The latter are sometimes lost in looking for still more convenient seasons
(Ac 24:25).
We shall not always have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time
(Re 12:12).
Let us be sharpened to the greater zeal in well-doing by the shortness of ours.
them who are of the household--Every right-minded man does well to the members of his own family
(1Ti 5:8);
so believers are to do to those of the household of faith, that is, those whom faith has made members of "the household of God"
(Eph 2:19):
"the house of God"
(1Ti 3:15; 1Pe 4:17).
11
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繁體中文
11. 當作「看哪，我用何等大的字體寫給你們。」希臘文在
來 7:4
譯為「何等大」，是新約中除此以外僅見之處。因他眼睛的軟弱
(加 4:15)，
他用大字書寫。耶柔米（Jerome）亦如此主張。所有最古老的抄本都用大楷體，即大寫字母；「草書體」或小寫字母年代較晚。保羓似乎在書寫上有困難，因而把大楷字母寫得比一般人大。提及此事，是要作為他親筆寫成整封信的記號；正如他在教牧書信中也是如此——本書信在風格上與之相似。他通常向代筆人口述書信，只有末了的問安親筆書寫
(羅 16:22； 林前 16:21)。
他告訴加拉太人，這封信是他親手寫的，無疑是要讓他們看見他對他們何等重視，與猶太化教師成對比
(加 6:12)，
那些人只求自己的安逸。若保留英文譯本的譯法，「何等大的信（字面為『用何等大的字體』）」不是指書信長度絕對而言，而是對他親手所寫而言算是大的。尼安德（Neander）支持英文譯本的譯法，認為更合乎使徒的迫切與書信的語調：「何等大」因此意指「何等多」。
英文原文
11. Rather, "See in how large letters I have written." The Greek is translated "how great" in
Heb 7:4,
the only other passage where it occurs in the New Testament. Owing to his weakness of eyes
(Ga 4:15)
he wrote in large letters. So JEROME. All the oldest manuscripts are written in uncial, that is, capital letters, the "cursive," or small letters, being of more recent date. Paul seems to have had a difficulty in writing, which led him to make the uncial letters larger than ordinary writers did. The mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistle, which this Epistle resembles in style. He usually dictated his Epistles to an amanuensis, excepting the concluding salutation, which he wrote himself
(Ro 16:22; 1Co 16:21).
This letter, he tells the Galatians, he writes with his own hand, no doubt in order that they may see what a regard he had for them, in contrast to the Judaizing teachers
(Ga 6:12),
who sought only their own ease. If English Version be retained, the words, "how large a letter (literally, 'in how large letters')," will not refer to the length of the Epistle absolutely, but that it was a large one for him to have written with his own hand. NEANDER supports English Version, as more appropriate to the earnestness of the apostle and the tone of the Epistle: "How large" will thus be put for "how many."
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繁體中文
12.
加 6:11
所暗示的他為他們所發的熱心，與猶太化者為自己所發的熱心，形成對比。
希圖外貌體面——
(林後 5:12)。
肉身——在外在事物上。
他們——就是「這些人」
勉強你們——以榜樣
(加 6:13)
和糾纏。
不過要——「不過是要他們不……」（參
加 5:11)。
免受逼迫——他們把摩西律法作為必需的初步，便在很大程度上避開了猶太人對基督教的激烈反感，以及基督十字架的冒犯；實際上是把基督徒歸信者變成了猶太教的入教者。
英文原文
12. Contrast between his zeal in their behalf, implied in
Ga 6:11,
and the zeal for self on the part of the Judaizers.
make a fair show--
(2Co 5:12).
in the flesh--in outward things.
they--it is "these" who
constrain you--by example
(Ga 6:13)
and importuning.
only lest--"only that they may not," &c. (compare
Ga 5:11).
suffer persecution--They escaped in a great degree the Jews' bitterness against Christianity and the offense of the cross of Christ, by making the Mosaic law a necessary preliminary; in fact, making Christian converts into Jewish proselytes.
13
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繁體中文
13. 當譯作：「因為連那些受割禮的人，自己也不守律法
(羅 2:17-23)，
卻想要你們（強調）受割禮」等等。他們從全律法中任意挑出割禮，似乎遵守它便可代替他們不守其餘律法的罪。
好誇口你們的外體——即誇口他們把你們帶到自己那猶太—基督教派別中所造成的外在改變（與聖靈所成就的內在改變相對）。
英文原文
13. Translate, "For not even do they who submit to circumcision, keep the law themselves
(Ro 2:17-23),
but they wish you (emphatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law.
that they may glory in your flesh--namely, in the outward change (opposed to an inward change wrought by the SPIRIT) which they have effected in bringing you over to their own Jewish-Christian party.
14
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繁體中文
14. 當譯作：「但至於我（與那些在你們肉身上誇口的，
加 6:13，
相對），斷不以別的誇口」等等。
十字架——十字架上贖罪的死。參
腓 3:3, 7, 8，
作為他誇口的樣本。對他們和所有屬肉體的人而言是極大羞辱對象的「十字架」，對我卻是極大的誇口對象。因為藉著它——最慘烈的死法——基督毀滅了各樣的死亡[奧古斯丁（Augustine），約翰福音講道集第 36 篇，第 4 節]。我們當按釘十字架的方式，見證基督之死在我們裏面運行的大能
(加 5:24； 羅 6:5, 6)。
我們的——他以此代名詞提醒加拉太人，他們有分於「主耶穌基督」（為更莊重而用全名），故當像他那樣以基督的十字架誇口。
世界——與「肉體」不可分割地相連
(加 6:13)。
律法的與屬肉體的條例只是外在的，是「世俗的小學」
(加 4:3)。
已經——當照希臘文作「對我已經釘在十字架上」
(加 2:20)。
他用「釘十字架」代替死了
(西 2:20
「與基督同死」)，暗示他與釘十字架的基督合而為一
(腓 3:10)：
「和祂一同受苦，效法祂的死」。
英文原文
14. Translate, "But as for me (in opposition to those gloriers 'in your flesh,'
Ga 6:13),
God forbid that I," &c.
in the cross--the atoning death on the cross. Compare
Php 3:3, 7, 8,
as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [AUGUSTINE, Tract 36, on John, sec. 4]. We are to testify the power of Christ's death working in us, after the manner of crucifixion
(Ga 5:24; Ro 6:5, 6).
our--He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did.
the world--inseparably allied to the "flesh"
(Ga 6:13).
Legal and fleshly ordinances are merely outward, and "elements of the world"
(Ga 4:3).
is--rather, as Greek, "has been crucified to me"
(Ga 2:20).
He used "crucified" for dead
(Col 2:20,
"dead with Christ"), to imply his oneness with Christ crucified
(Php 3:10):
"the fellowship of His sufferings being made conformable unto His death."
15
無標題
繁體中文
15. 受——最古老抄本作「是」（參
加 5.6)。
它們不僅無功效，更是算不得甚麼。它們遠非可「誇口」之事，而是「無有」。但基督的十字架作為誇口的主題，在「新造的人」裏是「一切中的一切」
(弗 2:10, 15, 16)。
新造的人——
(林後 5:17)。
是心思更新而變化
(羅 12:2)。
英文原文
15. availeth--The oldest manuscripts read, "is" (compare
Ga 5:6).
Not only are they of no avail, but they are nothing. So far are they from being matter for "glorying," that they are "nothing." But Christ's cross is "all in all," as a subject for glorying, in "the new creature"
(Eph 2:10, 15, 16).
new creature--
(2Co 5:17).
A transformation by the renewal of the mind
(Ro 12:2).
16
無標題
繁體中文
16. 凡--與加 6:12 的「凡」構成對比。
準則--字面意為筆直的法則，用以察驗彎曲之處；故為生命的法則。
平安--從神而來
(弗 2:14-17; 6:23)。
憐憫--
(羅 15:9)。
神的以色列--不是那些教師想要把你們登記在其中的屬肉體的以色列，而是因信而成的亞伯拉罕屬靈後裔
(加 3:9, 29； 羅 2:28, 29； 腓 3:3)。
英文原文
16. as many--contrasting with the "as many,"
Ga 6:12.
rule--literally, a straight rule, to detect crookedness; so a rule of life.
peace--from God
(Eph 2:14-17; 6:23).
mercy--
(Ro 15:9).
Israel of God--not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith
(Ga 3:9, 29; Ro 2:28, 29; Php 3:3).
17
無標題
繁體中文
17. 但願人都不要攪擾我--不要再反對我的使徒權柄，因為它蓋有確定的印記，即「我（與那些在肉體上誇口的猶太教教師相對）帶著（作為萬王之王所賜的崇高尊榮標記）」。
印記--嚴格說是烙在奴隸身上以標示其主人的記號。照樣，保羅為基督所受的傷痕，表明他是屬誰的，又是在誰那自由而榮耀的服事之中
(林後 11:23-25)。
猶太教的教師誇耀他們在他們的跟從者肉體上的割禮記號；保羅卻誇耀他自己身上為基督受苦的印記（比較
加 6:14； 腓 3:10； 西 1:24）。
主--最古老的抄本無此字。
英文原文
17. let no man trouble me--by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)."
the marks--properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in whose free and glorious service he is
(2Co 11:23-25).
The Judaizing teachers gloried in the circumcision mark in the flesh of their followers: Paul glories in the marks of suffering for Christ on his own body (compare
Ga 6:14; Php 3:10; Col 1:24).
the Lord--omitted in the oldest manuscripts.
18
無標題
繁體中文
18. 弟兄們--如希臘文那樣，置於句末的「阿們」之前。在許多責備與勸誡之後，他以弟兄之情這親密的稱呼作最後道別的話（參見
加 1:6
的註釋）。
與你們的靈同在--我信這靈能壓制肉體
(帖前 5:23； 提後 4:22； 門 25)。
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羅伯特·賈米森（Robert Jamieson）、A. R. 福賽特（A. R. Fausset）與大衛·布朗（David Brown）
《整本聖經批判與解釋註釋》（Commentary Critical and Explanatory on the Whole Bible，1871）
增補、勘誤與評註請寄給編者
英文原文
18. Brethren--Place it, as Greek, "last" in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of brotherhood as his last parting word (see on
Ga 1:6).
be with your spirit--which, I trust, will keep down the flesh
(1Th 5:23; 2Ti 4:22; Phm 25).
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
加 6:1-18.
勸勉的延續：論寬容與謙卑；對教師的慷慨及一般性的慷慨。附言與祝福。
1. 弟兄們——為爭取其注意而發的親切之語。當照希臘文譯作：「若有人甚至被勝過」（即當場被捉住[阿爾福德（Alford）與艾利科特（Ellicott）]：在他意料之前；突如其來）。本格爾（Bengel）將希臘文複合動詞中的「之前」解作：「若有人在我們之先被過犯所勝」：即另有他人真正先被過犯所勝；因為往往最先挑錯的人，正是最先犯罪的人。
過犯——希臘文為「違犯」、「跌倒」；例如退回律法轄制之類。在此他勸勉那些沒有如此跌倒的人，即「屬靈的人」，不要貪圖「虛榮」
(加 5:26)，
倒要寬容他們
(羅 15:1)。
挽回——希臘文用於脫臼的肢體復位。教會中跌倒的肢體恢復到較好的光景時，我們也當以同樣的溫柔對待他。
溫柔的心——即在我們裏面運行的聖靈所賜的溫柔
(加 5:22, 25)。
「溫柔」首先是向著神的心靈態度，我們不與祂的作為爭辯而加以接受；其次向著人，我們溫和地忍受他們的觸犯，並不因他們的罪所加於我們的重擔而退縮[特倫奇（Trench）]。
自己小心——由複數轉為單數。當會眾被集體勸勉時，每一個人都當將勸勉應用於自己。
恐怕也被引誘——那些不以溫柔責備別人的人，容易遭遇此事（參
太 7:2-5； 提後 2:25； 雅 2:13）。