6:1 {If a man be overtaken} (\ean kai prolēmphthēi anthrōpos\).
Condition of third class, first aorist passive subjunctive of
\prolambanō\, old verb to take beforehand, to surprise, to
detect. {Trespass} (\paraptōmati\). Literally, a falling aside, a
slip or lapse in the papyri rather than a wilful sin. In Polybius
and Diodorus. _Koinē_ word. {Ye which are spiritual} (\hoi
pneumatikoi\). See on ¯1Co 3:1. The spiritually led (5:18),
the spiritual experts in mending souls. {Restore}
(\katartizete\). Present active imperative of \katartizō\, the
very word used in Mt 4:21 of mending nets, old word to make
\artios\, fit, to equip thoroughly. {Looking to thyself} (\skopōn
seauton\). Keeping an eye on as in 2Co 4:18 like a runner on
the goal. {Lest thou also be tempted} (\mē kai su peirasthēis\).
Negative purpose with first aorist passive subjunctive. Spiritual
experts (preachers in particular) need this caution. Satan loves
a shining mark.

6:2 {Bear ye one another's burdens} (\allēlōn ta barē
bastazete\). Keep on bearing (present active imperative of
\bastazō\, old word, used of Jesus bearing his Cross in Joh
19:17. \Baros\ means weight as in Mt 20:12; 2Co 4:17. It is
when one's load (\phortion\, verse 5) is about to press one
down. Then give help in carrying it.) {Fulfil} (\anaplērōsate\).
First aorist active imperative of \anaplēroō\, to fill up, old
word, and see on ¯Mt 23:32; 1Th 2:16; 1Co 14:16. Some MSS. have
future indicative (\anaplērōsete\).

6:3 {Something when he is nothing} (\ti mēden ōn\). Thinks he is
a big number being nothing at all (neuter singular pronouns). He
is really zero. {He deceiveth himself} (\phrenapatāi heauton\).
Late compound word (\phrēn\, mind, \apataō\, lead astray), leads
his own mind astray. Here for first time. Afterwards in Galen,
ecclesiastical and Byzantine writers. He deceives no one else.

6:5 {Each shall bear his own burden} (\to idion phortion
bastasei\). \Phortion\ is old word for ship's cargo (Ac 27:10).
Christ calls his \phortion\ light, though he terms those of the
Pharisees heavy (Mt 23:4), meant for other people. The terms
are thus not always kept distinct, though Paul does make a
distinction here from the \barē\ in verse 2.

6:6 {That is taught} (\ho katēchoumenos\). For this late and rare
verb \katēcheō\, see on ¯Lu 1:4; Ac 18:25; 1Co 14:19. It occurs
in the papyri for legal instruction. Here the present passive
participle retains the accusative of the thing. The active (\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 \koinōneitō\) for the time of the teacher
(Burton). There was a teaching class thus early (1Th 5:12; 1Co
12:28; Eph 4:11; 1Th 5:17).

6:7 {Be not deceived} (\mē planāsthe\). Present passive
imperative with \mē\, "stop being led astray" (\planaō\, common
verb to wander, to lead astray as in Mt 24:4f.). {God is not
mocked} (\ou muktērizetai\). This rare verb (common in LXX)
occurs in Lysias. It comes from \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} (\ho ean speirēi
anthrōpos\). Indefinite relative clause with \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 2Co 9:6. Same point in Mt 7:16; Mr 4:26f.
{That} (\touto\). That very thing, not something different.
{Reap} (\therisei\). See on ¯Mt 6:26 for this old verb.

6:8 {Corruption} (\phthoran\). For this old word from \phtheirō\,
see on ¯1Co 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}
(\zōēn aiōnion\). See on ¯Mt 25:46 for this interesting phrase
so common in the Johannine writings. Plato used \aiōnios\ for
perpetual. See also 2Th 1:9. It comes as nearly meaning
"eternal" as the Greek can express that idea.

6:9 {Let us not be weary in well-doing} (\to kalon poiountes mē
enkakōmen\). Volitive present active subjunctive of \enkakeō\ on
which see Lu 18:1; 2Th 3:13; 2Co 4:1,16 (\en, 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} (\kairōi idiōi\). Locative case, "at its proper
season" (harvest time). Cf. 1Ti 2:6; 6:15 (plural). {If we
faint not} (\mē ekluomenoi\). Present passive participle
(conditional) with \mē\. Cf. \ekluō\, old verb to loosen out.
Literally, "not loosened out," relaxed, exhausted as a result of
giving in to evil (\enkakōmen\).

6:10 {As we have opportunity} (\hōs kairon echōmen\). Indefinite
comparative clause (present subjunctive without \an\). "As we
have occasion at any time." {Let us work that which is good}
(\ergazōmetha to agathon\). Volitive present middle subjunctive
of \ergazomai\, "Let us keep on working the good deed." {Of the
household of faith} (\tous oikeious tēs pisteōs\). For the
obvious reason that they belong to the same family with necessary
responsibility.

6:11 {With how large letters} (\pēlikois grammasin\). Paul now
takes the pen from the amanuensis (cf. Ro 16:22) and writes the
rest of the Epistle (verses 11-18) himself instead of the mere
farewell greeting (2Th 3:17; 1Co 16:21; Col 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} (\egrapsa\). Epistolary aorist.
{With mine own hand} (\tēi emēi cheiri\). Instrumental case as in
1Co 16:21.

6:12 {To make a fair show} (\euprosōpēsai\). First aorist active
infinitive of \euprosōpeō\, late verb from \euprosōpos\, fair of
face (\eu, 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} (\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. 2Co 2:13.
"For professing the cross of Christ" (Lightfoot).

6:13 {They who receive circumcision} (\hoi peritemnomenoi\).
Present causative middle of \peritemnō\, those who are having
themselves circumcised. Some MSS. read \hoi peritetmēmenoi\),
"they who have been circumcised" (perfect passive participle).
Probably the present (\peritemnomenoi\) is correct as the harder
reading.

6:14 {Far be it from me} (\emoi mē genoito\). Second aorist
middle optative of \ginomai\ in a negative (\mē\) wish about the
future with dative case: "May it not happen to me." See 2:17.
The infinitive \kauchāsthai\ (to glory) is the subject of
\genoito\ as is common in the LXX, though not elsewhere in the
N.T. {Hath been crucified unto me} (\emoi estaurōtai\). Perfect
passive indicative of \stauroō\, stands crucified, with the
ethical dative again (\emoi\). This is one of the great sayings
of Paul concerning his relation to Christ and the world in
contrast with the Judaizers. Cf. 2:19f.; 3:13; 4:4f.; 1Co
1:23f.; Ro 1:16; 3:21ff.; 4:25; 5:18. {World} (\kosmos\) has no
article, but is definite as in 2Co 5:19. Paul's old world of
Jewish descent and environment is dead to him (Php 3:3f.).

6:15 {A new creature} (\kainē ktisis\). For this phrase see on
¯2Co 5:17.

6:16 {By this rule} (\tōi kanoni toutōi\). For \kanōn\, see on
¯2Co 10:13,15f.

6:17 {From henceforth} (\tou loipou\). Usually \to loipon\, the
accusative of general reference, "as for the rest" (Php 3:1;
4:8). The genitive case (as here and Eph 6:10) means "in
respect of the remaining time." {The marks of Jesus} (\ta
stigmata tou Iēsou\). Old word from \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
(2Co 6:4-6; 11:23ff.), 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."

6:18 The farewell salutation is much briefer than that in 2Co
13:13, but identical with that in Phm 1:25. He calls them
"brethren" (\adelphoi\) in spite of the sharp things spoken to
them.