Gálatas 6
R.C.H. Lenski · Citado em PreceptAustin
Gálatas 6
Lenski comments that "what makes us tender and helpful, meek and kindly toward others is the realization that we ourselves are nothing and that we, too, need our brethren. Satisfaction with self makes poor helpers for those in need of fraternal support." (The Interpretation of St. Paul's Epistles to the Galatians) Thinks (1380) (dokeo) "primarily, to be of opinion, think, imagine, suppose. To hold an opinion based upon appearances which may be significantly different from reality. It also signifies "to seem, be accounted, reputed." (Vine) Dokeo is a verb with the general meaning "to think" in a variety of contexts. The underlying sense is that of "making a rational assessment," or "giving consideration to." Dokeo reflects the subjective mental estimate or opinion about some matter, in this passage in Galatians 6 in regard to one's state of personal "religiosity". It means to regard something as presumably true, without particular certainty. When used with a reflexive pronoun it means to seem to oneself - to be of opinion, suppose (Acts 26:9). BDAG - (1) to consider as probable, think, believe, suppose, consider, trans., of subjective opinion (2) to appear to one's understanding, seem, be recognized as. Friberg - (1) transitively, of subjective opinion think, presume, suppose - to regard something as presumably true, but without particular certainty (Mt 6.7); often followed by an infinitive translated as a finite verb (1Co 3.18); choose, be disposed to (1Co 11.16); (2) intransitively seem, have the appearance, appear (Acts 17.18); of having a reputation for something be recognized as, count for, be regarded as (Gal 2.6); (3) impersonally - it seems to me, I think; used with the dative of person and an infinitive to express one's will or pleasure it seems best or good, decide (Lk 1.3) (Analytical Greek New Testament) Gilbrant - There are two basic functions of dokeō in classical Greek, and these largely continued to dominate throughout the early history of the term. First, dokeō is used with an object (transitive use); thus: “I think (that . . . )” or “I believe (something).” Second, dokeō is used without an object (intransitive use); thus: “It seems (to me),” “to be supposed.” Sometimes in this usage dokeō was contrasted with reality— the supposed versus the real. Such an antithesis marked its role in the language of ethics (Kittel, “dokeō,” Kittel, 2:232ff.). The imprecise character of dokeō as well as its subjective nature made it highly difficult to find direct Hebrew equivalents. In the Septuagint dokeō translates 8 Hebrew words in only 17 instances with Hebrew originals. Many Hebrew texts have no counterpart to the Greek (e.g., Proverbs 14:12; 16:25; 17:28; 26:12). Other texts have doubtful correspondence (e.g., Job 15:21; 20:7,22). The intransitive use predominates in the Septuagint (e.g., Genesis 38:15; Exodus 25:2; Esther 1:19; 3:9).The New Testament usage accords with the classical pattern. Dokeō is employed transitively: “ . . . for they think (dokousin) that they shall be heard for their much speaking” (Matthew 6:7; with hoti; see also Matthew 26:53; Mark 6:49; 2 Corinthians 12:19; James 4:5); or, “Think not to say within yourselves, We have Abraham” (Matthew 3:9; cf. Luke 24:37; John 5:39; 1 Corinthians 3:18; 7:40). Intransitively dokeō can mean “to seem, to appear.” Jesus asked Peter, “What thinkest thou, Simon?” (Matthew 17:25). Here Peter was asked to subjectively interpret his own thoughts and feelings (cf. Matthew 18:12; 21:28; 22:17,42; see Luke 10:36). A second intransitive usage meaning “be influential, be recognized as being something” (see Bauer) also occurs (cf. Mark 10:42: “those who are regarded as rulers” [NIV]; see also Galatians 2:2,6). (Complete Biblical Library Greek-English Dictionary) Dokeo - 62v - deem(1), expect(1), has a mind(1), inclined(1), recognized(1), regarded(1), reputation(3), reputed(1), seem(3), seemed best(1), seemed fitting(1), seemed good(4), seems(3), suppose(5), supposed(2), supposes(1), supposing(4), think(18), thinking(1), thinks(6), thought(4). Matt. 3:9; Matt. 6:7; Matt. 17:25; Matt. 18:12; Matt. 21:28; Matt. 22:17; Matt. 22:42; Matt. 24:44; Matt. 26:53; Matt. 26:66; Mk. 6:49; Mk. 10:42; Lk. 1:3; Lk. 8:18; Lk. 10:36; Lk. 12:40; Lk. 12:51; Lk. 13:2; Lk. 13:4; Lk. 19:11; Lk. 22:24; Lk. 24:37; Jn. 5:39; Jn. 5:45; Jn. 11:13; Jn. 11:31; Jn. 11:56; Jn. 13:29; Jn. 16:2; Jn. 20:15; Acts 12:9; Acts 15:22; Acts 15:25; Acts 15:28; Acts 15:34; Acts 17:18; Acts 25:27; Acts 26:9; Acts 27:13; 1 Co. 3:18; 1 Co. 4:9; 1 Co. 7:40; 1 Co. 8:2; 1 Co. 10:12; 1 Co. 11:16; 1 Co. 12:22; 1 Co. 12:23; 1 Co. 14:37; 2 Co. 10:9; 2 Co. 11:16; 2 Co. 12:19; Gal. 2:2; Gal. 2:6; Gal. 2:9; Gal. 6:3; Phil. 3:4; Heb. 4:1; Heb. 10:29; Heb. 12:10; Heb. 12:11; Jas. 1:26; Jas. 4:5 Dokeo in the Septuagint - Gen. 19:14; Gen. 38:15; Exod. 25:2; Exod. 35:21; Exod. 35:22; Exod. 35:26; Jos. 9:25; Est. 1:19; Est. 3:9; Est. 5:4; Est. 8:5; Est. 8:8; Job 1:21; Job 15:21; Job 20:7; Job 20:22; Prov. 2:10; Prov. 14:12; Prov. 16:25; Prov. 17:28; Prov. 26:12; Prov. 27:14; Prov. 28:24; Jer. 27:5; Dan. 4:1; Dan. 4:17; Dan. 4:25; Dan. 4:32; Dan. 5:21 Lovett - the proud Christian is pharisaical and censorious, assuming his own life to be the standard for judgment. The Lord washed the disciples’ feet to show how far we should go in humbling ourselves before each other. (Lovett's lights on Galatians) Don Anderson - You see, you’ve got to be humble. You’ve got to be broken. You’ve got to be willing to get down there and wash feet. And the Upper Room was full of proud hearts and dirty feet. There wasn’t anyone that wanted to wash feet so the Lord upon Himself took the messy task. And all Paul is saying is that when you’re living in the flesh (that takes us back to Gal 5:26): “let us stop becoming vain-glorious, provoking one another, envying one another.” And so this is the reason that he gives the command. He is not deceiving others, “he is deceiving himself” because of the blind spots in his life. Think of "Diotrephes, who loves to be first among them, does not accept what we say." (3 Jn 9) So basically he is addressing pride, unbroken will, selfishness, performance rather than relationship—because a lot of these folks are caught up in that. (Notes) Barry Horner - When we bear another’s burden, are we not at the same time tempted to be patronizing, condescending in our attitude? We look at the sin of our brother and wonder how he could fall since we did not. We deign to lift him back to our impeccable level. We applaud ourselves, believing we have come much further in the Christian life than our brother. We are like Hopeful in The Pilgrim’s Progress who considered that he would have put up a better fight against assailed Little-faith’s three muggers, Faint-heart, Mistrust, and Guilt.16 Whereas here Paul declares that with this attitude we “deceive ourselves,” we are deluded in terms of our real “spirituality” that does not accord with the definition of v. 1. In Christian work, one of the most common pitfalls is that of pride in relation to other believers’ activities. (Galatians 6:11-18 Commentary) Lovett - The one who thinks himself too spiritual to assist a brother in trouble or in need, is deceived. Blinded by conceit, he may claim to be Spirit-filled, but he isn’t, for the Spirit moves godly men to help each other. God’s estimate of spirituality has more to do with the way one pays his bills, speaks to his wife, raises his children and serves his employer than with a stand on doctrinal issues or emotional experiences. (Lovett's lights on Galatians) He deceives himself - He is not deceiving other members in the Body of Christ, nor the Lord of the Body, but only himself! In other words he is seduce into the trap of self-deception. And as I always tell my kids, when a person is deceived, by definition they do not even know they are deceived. Self-deception is indeed the worst kind of spiritual blindness! And the present tense pictures this as a continuing state of spiritual blindness! Deceives (Only NT use)(5422)(phrenapatao from phren = mind + apatao = to lead astray; cf phrenapates) means to deceive in one's mind, to deceive, to cause to have misleading or erroneous views concerning the truth. This verb is coupled with heauton (himself) which means he is self-deceived.
Gálatas 6
Lenski adds "With for he assigns as the reason for thus calling the troubles from this quarter ended the fact that he is carrying in his body the sears that were inflicted by the Jews who hated him for successfully promulgating the great canon just stated in Gal 6:15....Let the Galatians think of these scars in Paul’s body and then they will stand as firmly as he does." (The Interpretation of St. Paul's Epistles to the Galatians) Paul may also be making some allusion to the words of Jesus when He first chose Paul... But the Lord said to him (Ananias), “Go, for he is a chosen instrument of Mine, to bear (bastazo = same verb Paul uses here of bearing brand marks of Jesus!) My Name before the Gentiles and kings and the sons of Israel; (Acts 9:15+) Paul's testimony also reminds us of Peter in Acts They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them. So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His Name. (Acts 5:41+) I bear on my body the brand-marks of Jesus - This was Paul's final proof to his critics that he belonged Jesus and that he was a authentic apostle of Christ (cf Gal 1:1+). Paul was a slave of Christ and not a slave of the Law! Slaves have the names or the stamps of their owners on their bodies. Paul's Master was Jesus and Paul was His slave as he repeated declared (Ro 1:1, 2 Cor 4:5, Gal 1:10, Phil 1:1, Titus 1:1, cf James in James 1:1, Peter in 2 Pe 1:1, Jude in Jude 1:1, John and all believers in Rev 1:1) Paul had often been beaten for the sake of Christ, even in Galatia itself (Acts 14:19+). Imagine some of the readers who were in Lystra on that fateful day when Paul was literally stoned for the sake of Jesus! The brand-marks which Paul bore in his body should not be confused with those of the so called Christian mystics who claimed to have the stigmata of the crucifixion in their own bodies in a later era. There is also a sweet irony in Paul's brand-marks for they spoke far more eloquently than the mark of circumcision that the Judaizers sought to impose on the Galatians. Max Anders - These marks are Paul’s way of saying, “Here me well. I’ve earned the right to be heard, respected, and obeyed.” (Holman New Testament Commentary - Galatians) Vine on the brand-marks - And he bears them not as a reproach is borne, but as a banner is carried by a standard bearer, with exulting pride that the honour has been conferred upon him. Donald Campbell - These “marks” (stigmata) meant signs of ownership such as were branded on slaves and cattle. Paul referred to the scars on his body, which were caused by persecution for Christ’s sake (cf. 1 Cor. 4:11; 2 Cor. 4:10-11; 6:5, 9; 11:24-25), because they demonstrated he was a slave of Christ and not just a people pleaser. (Bible Knowledge Commentary) John
Gálatas 6:8
Lenski writes that… The sowing is figurative for what has already been stated literally in Gal 5:16: walking by (the) Spirit; Gal 5:18: being led by (the) Spirit; Gal 5:25: living and keeping in line by (the) Spirit; thus the opposite is walking, being led, living, and keeping step with the flesh. Our life here is a sowing of the one kind or of the other. (Lenski New Testament Commentary - The Interpretation of St. Paul's Epistles to the Galatians to the Ephesians and to the Philippians) To the Spirit (pneuma) - Almost all commentators agree this is pneuma with a capital "S", the Holy Spirit and not the human spirit, for only the Holy Spirit could bring about supernatural results (eternal life) (cp Jn 6:63, Ro 8:6-note). As George Clark says to the Spirit signifies to the "Author, Guide, and Sanctifier of the new man." (Ref) From the Spirit - Literally "out of" (ek) the Spirit. Will reap - What a glorious promise and motivating hope we have to look forward to in that future "payday" (especially if we are intentionally and zealously continuously seeking to sow to the Spirit). John Brown comments that… The Spirit as opposed to the flesh is the new mode of thinking and feeling produced by the Holy Spirit, through the instrumentality of the gospel, understood and believed. To sow (to) the Spirit… is just to use the appointed means of improving and perfecting this new mode of thinking and feeling, the yielding ourselves up to His influence, the following it out to its fair results on our behavior. He sows to the Spirit who "lives by the faith in the Son of God," and abounds in all those holy dispositions and habits which are enumerated in the end of the preceding chapter, the "fruit of the Spirit." Such a person will have a harvest of everlasting bliss and happiness… " (An exposition of the Epistle of Paul to the Galatians) Life (2222) (zoe [word study]) in the present context refers to supernatural life in contrast to a life subject to eternal death (Jn 3:36). This quality of life speaks of fullness of life which alone belongs to God the Giver of life and is available to His children now (Ro 6:4-note, Ep 4:18-note) as well as in eternity future (Mk 10:30, Titus 1:2-note). As
Gálatas 6:9
Lenski: Moreover, in doing the excellent thing let us not be discouraged, for in proper season we shall reap if we do not relax. NET: So we must not grow weary in doing good, for in due time we will reap, if we do not give up. (NET Bible) NIV: Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. (NIV - IBS) NLT: So let's not get tired of doing what is good. At just the right time we will reap a harvest of blessing if we don't give up. (NLT - Tyndale House)
Gálatas 6:9
Lenski says "sowing to the Spirit"… … is hard work, long-continued work, and, although the harvest is eternal blessedness, we may, while we are waiting for it (the harvest), grow discouraged. Hence the admonition… What is to keep our energy up to the mark, strengthen us ever anew (Ed: continually motivating us), is the shining harvest which we shall reap in its own season. That season comes to each one as God arranges (Ed: For some a portion of the harvest may be in this life, but for all it will consummated in the life to come!). The negative participle at the end: "we not relaxing, not being exhausted, not letting down," once more emphasizes the thought that we should not tire in our blessed task. The implication is a condition: "if we do not relax". (Interpretation of St. Paul's Epistle to the Galatians) The apostle now encourages to the second kind of sowing (to the Spirit)— “But in well-doing let us not be faint-hearted.” … The meaning is not essentially different; the verb compounded with ek meaning to faint so as to back out of, and the verb with en to lose courage in course of action. The de (but) introduces a new address in contrast with the sowing to the flesh already described: “but for our part.” Lose heart (1573) (ekkakeo [equivalent to egkakeo, enkakeo] from ek = out of or intensifies meaning + kakós = bad) means to strictly speaking means to act or behave badly in some circumstance. This verb has several nuances as discussed below and taken together, these senses help paint a picture of what Paul was trying to say in this section. John Brown adds that the nuances include "to turn a coward, to be faint hearted, to despond." (Ref) On one hand, ekkakeo can describe giving in to evil. On the other hand, it can convey the idea of becoming weary or tired of doing something. In some contexts, ekkakeo even means to be a coward and/or lose one’s courage. Vine adds that Paul's warning is against discouragement, the tendency to lose hopefulness, rather than against succumbing to fatigue. Ekkakeo was used of the farmer who was tempted to slacken his exertions because he had become so weary as a result of his prolonged effort. Ekkakeo means to lose one’s motivation in continuing a particular activity. Ekkakeo means to be fainthearted or to faint or despond in view of trial or difficulty and it is always used with the negative particle. It means to lose one's motivation to accomplish some valid goal and so to become discouraged and give up. Ekkakeo conveys the idea of becoming exhausted and giving up and thus is the opposite of being “steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (1Co 15:58-note). Jesus knew the weakness of our flesh and the natural tendency to lose heart in doing good and so to encourage His hearers to persevere in prayer Luke records… Now He was telling them a parable to show that at all times they ought to pray and not to lose heart (ekkakeo) (Lk 18:1, read Lk 18:2-3, 4-5, 6-7, 8) Comment: The last thing most of feel like doing when we are losing heart is to pray! But Jesus says to pray. Maybe all you can pray today is a "Peter like" prayer "Lord, rescue (save=sozo) me, I'm sinking!" (Mt 14:30) Or perhaps the Canaanite woman's powerful prayer "Lord, help me!" (Mt 15:25- see study on the great Greek verb for help = boetheo) (Other pleas for "Help" - Mk 9:22, Mk 9:24, Lk 1:54, 5:7, Lk 10:40 - Related resource - The Name of God = Jehovah Ezer: The LORD our Helper) Paul exhorts the Corinthians… Therefore, since we have this ministry, as we received mercy, we do not lose heart (ekkakeo - grow tired, discouraged, faint, or fainthearted), (2Co 4:1) Comment: Why does Paul not lose heart in his ministry? The answer of course is mercy (See His attribute - Mercy), God's inexhaustible supply of "not giving us what we deserve", but instead treating us with the lovingkindness and compassion of a Father when we encounter unhappy circumstances which might otherwise cause us to quit. Matthew