Exposition of Galatians 6:1

Author: Arthur Bardis

 

 In Galatians 6: 1-10 Paul gives a series of instructions that spell out in practical terms what it means to live and to be led by the Holy Spirit.  These exhortations emphasize the personal responsibility and the corporate responsibility.  The first of these exhortations contains a “future probable condition’ that states the circumstances addressed, an apodosis that gives advice on to what steps should be taken, and finally a warning for those that will try to address the issue.

 

 

αδελφοι  :  noun comes from the word   αδελφός : masculine brother; fellow believer; fellow countryman, fellowman. “delphus” in Greek means the womb (Z G Dict.).  So the apostle is speaking to brothers in Christ.  There is a spiritual connection here.  It is in plural; therefore it includes the whole community of Christians at the church in Galatia.  There is no indication at least at this stage that the apostle talks to a selected “elect”, or a subgroup within the church.

 

Εαν : (ει + αν) a conditional particle; in case that, often used in connection with other particles to denote indefiniteness or uncertainty.

Αν : a prim. Article denoting a supposition, possibility or uncertainty.

 

Ει : a prim article of conditionality, whether , that, if that, etc.

 

Εαν :  conjunction if; even if, though; when; sometimes equivalent to Tí (e.g. Mt
5:19);

Και : a prim article, having a copulative and sometimes also a cumulative force; and also; even.  It is intensive and it puts the emphasis on the immediately following verb προλημφθη.

 

The phrase “ean kai” denotes a state of uncertainty, and the fact that is used with the “kai” has a cumulative force.  It emphasizes the uncertainty aspect of it & also that “trespassing” is not something that is to be promoted.  In the 1^st letter of John 2:1  “kai ean” is used to denote that even if.  Sinning is not an action to be taken lightly.  In the Christian walk, it should be an accident not a condition, or a state, since the Lord Jesus Christ has freed us form the chains of sin.  We do not leave under the law but under grace.

 

Πολημφθη : 3^rd person singular aorist subjunctive passive

The lexical form is προλαμβάνω.  The passive voice indicates that the subject is receiving the action or being acted upon.  The subjunctive mood, which is sometimes called “the mood of more doubtful assertion”.  The third person is used when the speaker (in this case, Apostle Paul), is referring to someone else altogether, a third party, the ones that have trespassed.  The tense (Aorist) is a punctiliar tense.  It simply represents the action as happening, without any reference to duration or frequency.  The important aspect here is not the time connotation but the punctiliar aspect.  The focus is the kind of action.

 

The person, who does this kind of action without deliberately planning to perform a wicked deed or to embark upon a devious course, is overtaken in a trespass.  It is a kind of act that may be done without realizing to the full extent the ethically reprehensible nature of the act.  It is like someone that is happily driving his brand new car, not paying attention that the speed limit changed from 80 to 60, when suddenly is stopped by the police.  The driver was taken by surprise because he was not paying much attention to the speed limit!

Προλαμβανω: In the Greek classical writings meant literally to take beforehand but it came to means to take by surprise, be taken unexpectedly, be overtaken, be taken by surprise (in the passive voice).  The fault (paraptoma) catches the individual by surprise, suddenly, without notice, before he/she is aware of what has happened.

Ανθρωπος εν τινι  : Indicates that someone from the church («ανθρωπος εξ υμων»), the body of believers may be involved or caught in something.  It is not distinguished from “brothers”, as though someone from outside the church.

Παραπτώματι :  dative singular neuter noun

Lexical form is παραπτωμα:  meaning a stumbling aside, a false step, a trespass, a fault, an unintentional error, a side slip (lapse or deviation), “to fall on the side”. In the New Testament it is used repeatedly in the strictly ethical sense of “transgression” or “sin”. (Rom 4:25; 5:15-18,20; 11:11-12; 2 Cor 5:19; Eph 1:7; 2:5;Col 2:13).

 

The dative Case denotes that the person is in disadvantaged position.  The Holy Spirit “chose” the word παραπτωμα and not amartia as in 1 John 3: 4-10 & 5:16 where sinning seems to be a state or condition.

 

It confirms that it may be possible that a brother may be taken by surprise, and fall into a trespass without premeditating it.  In that case the apostle does not use very “heavy” language as in 1^st John and does not recommend drastic measures (such as cutting off from the body) to be taken but rather restoration.

 

Υμεις  οι πνευματικοι : predicate (are those part of a sentence that makes an assertion about the subject)

Adjective: modifies a noun by describing certain qualities.  In this case the “spiritual ones”.

- Υμείς is the irregular plural of you, yourselves.

 

“Pneumatikoi”:  nominative plural masculine adjective.

The lexical form of that is πνευματικός.  The meaning of this is spiritual, pertaining to the soul, as distinguished from what concerns the body.  Pertaining or relating to the influences of the Holy Spirit, spiritually affected, gifted with a spiritual frame of mind. 

 

“Pneumatikos” is not a Gnostic who has attained spiritual enlightment and he/she is now an elite, above the other brethren.  The word is used in plural, so it is not talking to a particular person, a pastor or an elder. It is referring to the ones that know very well God’s saving work by the Spirit and are governed and filled by the Holy Spirit.  They are enlightened and led by the Spirit (Galatians 5:18), enjoying the influences and close communication by the Spirit.  The true spirituals are the ones that “are in Christ”, have been justified in Christ[1] and have become recipients of the Spirit (live and are led by the Holy Spirit).

 

Καταρτίζετε : 2^nd person plural present imperative active.  The second person is used because the apostle is referring to the persons to whom he is speaking.  He is speaking to more than one people.  The active voice indicates that the subject (pneumatikoi) are (or should be) doing the action.  Apostle Paul does not express a wish but a command or instruction.  It is the responsibility of the “pneumatikoi” to restore, and mend people that have trespassed.  It is also a “linear action in present time”.  A kind of action (καταρτίζετε) that is continuous or repeated.  It is an ongoing process.  Just like the mending of the nets, that needs to take place every time after they have been used for fishing.  Restoration of “such ones” should be (a command) an ongoing process, so that the body of Christ benefits and grows (Ephesians 4).  It signifies the completion and perfection of ones faith.

 

The lexical form is καταρτίζω.It means to mend, restore, set right, make complete (middle strive for perfection 2 Cor 13:11); active and middle make, prepare, supply (κατηρτισμενος fully trained Lk 6:40).

 

The fundamental meaning is to put a thing in its appropriate condition.  Metaphorically, of a person in error to be restored and set right, so he/she will not be deficient in no part.  In Matt 4:21; Mark 1:19, James and his brother John were repairing, mending or “restoring” the nets to their original state, so they could be used again next time.  After they had gone fishing, the nets would have had a few holes.  If John & James had not repaired them, then two things would have happened.

 

The first one would be that some fish would have escaped through the holes.  The efficiency of the nets would have been compromised.  The second negative outcome would have been that the holes would become bigger.  A Christian that has fallen into a trespass needs to be restored; otherwise the condition would cause a bigger problem and a bad spiritual decline.

(τον τοιουτον): denotes character or individuality, such a one. 

 

 

Εν  πνευματι  πραυτητος 

(en pneumate)- dative singular neuter is anarthrous noun.  The lexical form is πνευμα.

The dative case denotes a benefit or advantage, for the person whom something is done for, in this case in a way that is beneficial.

Πραύτητος: Genitive singular feminine noun. (The genitive case is the case of possession or description).  The lexical form is πραύτης. 

The meaning of the word is meekness, gentleness, kindness, forgiving, mildness, and considerateness.

 The “pneumatikoi” should exhibit the fruit of the Spirit in their lives and therefore restore someone that has fallen into a trespass with a Spirit of meekness.

 GAL 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law.

Πραύτης is an antidote to arrogance.  A quiet bearing of destiny that is grounded in God is a mark of piety.  Jesus calls Himself “praus”.  The meekness of Christ has its basis in love.  A gentle correction will perhaps bring a restoration.  James 1:21 suggests that the divine wisdom is gentle and peaceable, and its is a mark of the righteous. 

Meekness is not just to have a gentle outward behavior, nor has to do just with relations to his/hers fellow people or his/hers natural disposition.  It is an inwrought grace of the soul, and the expressions of it are primarily toward God.  It is a condition of mind and heart, which demonstrates gentleness not in weakness, but in power.  It is a fruit of the Holy Spirit.

The Galatians need to know that the ill pursuit of the law can lead to proud Pharisaic behavior, and spiritual pride. Πραύτης repels self-righteousness and proud behavior. The “pneumatikoi” must act with meekness with the purpose to restore the offender, not destroy him.  True spirituality leads to the demonstration of a Spirit led gentleness, humility, watchfulness and a desire that God should be glorified in the offender’s restoration.

Σκοπών : Nominative singular masculine present active participle.  The lexical form is σκοπέω.  It means to view attentively, watch, observe, take care, contemplate, beware, note.  Pay attention to, keep one’s attention on; be concerned about; watch out (for), be careful.

It is in the active voice, and that denotes that the subject ( pneumatikoi) are doing the action designated by the verb. The action is linear, and it is continuous or repeated.

The “pneumatikoi” have to pay attention, and beware when they restore the one(s) that has trespassed.   It is not something to be done once.  A guard must always observe, and be aware of what is happening around him/her and “keep an eye” on things.

σεαύτον :  reflexive pronoun yourself.  It is used when the action indicated by the verb reflects back upon the subject.  Thus the subject of the verb and the pronoun refer to the same person or thing.

Μη : a prim. particle of qualifies negation, lest also.  In other word be careful so you will not get tempted too.

πειρασθής : 2^nd person singular aorist passive subjunctive.

The lexical form is πειράζω.  It means to try, to attempt, solicit to sin, yield to temptation, be enticed.

Again, the apostle is referring to the “pneumatikoi”.  He is warning them not to “receive” or to be enticed by temptation.  It is like a father who advises and tries to stop his diabetic son from having a delicious ice cream, in a stinking hot summer day.  In the process he has to take care not to be enticed by the “delicious willy wonka” ice cream!!

The subjunctive mood is the mood of more doubtful assertion.  The aorist (punctiliar tense) simply represents the action as happening, without any reference to duration or frequency.  The focus is on the kind of action, not time.

It is a warning for those who attempt to restore an erring brother that they are not to be self-righteous in their ways.  They must recognize their own vulnerability to those same moral fallings that they seek to correct. 

1 Cor 10:12 So, if you think you are standing firm, be careful that you don't fall! 13 No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.

 Conclusion:

If a man is overtaken by sin, by the surprise of temptation (not by deliberation, and a full resolution in sin), then he/she should be restored with tenderness.  The “pneumatikoi” must restore the one that has been overtaken by a trespass, with a spirit of meekness.  The process of restoration should be continuous; we should labor, by faithful reproofs and seasonable council to bring such people to repentance.  When a reproof is given with calmness and meekness, and is from a sincere affection for the welfare of others, then it is likely that it will make an impression.  In the process we should consider ourselves lest we get tempted too.

 Bibliography

Marshall, Alfred. NASB-NIV Parallel New Testament in Greek and English (Grand Rapids: Zondervan, 1987).

Perschbacher, Wesley (ed). The New Analytical Greek Lexicon (Peabody: Hendrickson Publishers, 1990).

 

Bauer W, W F Arndt and F W Gingrich (trans. and eds).  A Greek- English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1957).

 

Zodhiates, Spiros.  The Complete Word Study Dictionary: New Testament (Chattanooga: AMG Publishers, 1992).

 

Kittel and Friedrich (eds). The Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids: Eerdmens, 1985).

 

The Holy Bible in Modern Greek, Great Britain: The Chaucer Press, 1984.

 

Κωνσταντινοπολου Γ. New English-Greek and Greek- English Dictionary. (D C Divry Inc. Publishers, New York)  

 

Longenecker R. Word Biblical Commentary, Galatians. (Columbia: Nelson, 1990).

 

Andrews H. Edgar.  Free in Christ, The Message of Galatians,( Durham: Evangelical Press1996).

Markadonatos, Gerasimos, A Small Dictionary of Ancient Greek, (Athens: Gutenberg, 1998).

 

© Copyright Arthur Bardis

 

 

 

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