06000
 \\Because of an infirmity of the flesh\\ (\\di' astheneian ts sarkos\\).
 All that we can get from this statement is the fact that Paul's
 preaching to the Galatians "the first time" or "the former time"
 (\\to proteron\\, adverbial accusative) was due to sickness of some
 kind whether it was eye trouble
 # 4:15
 which was a trial to them or to the thorn in the flesh
 # 2Co 12:7
 we do not know. It can be interpreted as applying to North
 Galatia or to South Galatia if he had an attack of malaria on
 coming up from Perga. But the narrative in
 # Ac 13; 14
 does not read as if Paul had planned to pass by Pisidia and by
 Lycaonia but for the attack of illness. The Galatians understood
 the allusion for Paul says "Ye know" (\\oidate\\).

06001
 \\A temptation to you in my flesh\\ (\\ton peirasmon humn en ti sarki\\
 \\mou\\). "Your temptation (or trial) in my flesh." Peirasmon can be
 either as we see in
 # Jas 1:2,12
 If trial here, it was a severe one. \\Nor rejected\\ (\\oude\\
 \\exeptusate\\). First aorist active indicative of \\ekptu\\, old word
 to spit out (Homer), to spurn, to loathe. Here only in N.T.
 Clemen (_Primitive Christianity_, p. 342) thinks it should be
 taken literally here since people spat out as a prophylactic
 custom at the sight of invalids especially epileptics. But
 Plutarch uses it of mere rejection. \\As an angel of God\\ (\\hs\\
 \\aggelon theou\\), \\as Christ Jesus\\ (\\hs Christon Isoun\\). In spite
 of his illness and repulsive appearance, whatever it was. Not a
 mere "messenger" of God, but a very angel, even as Christ Jesus.
 We know that at Lystra Paul was at first welcomed as Hermes the
 god of oratory
 # Ac 14:12
 But that narrative hardly applies to these words, for they turned
 against Paul and Barnabas then and there at the instigation of
 Jews from Antioch in Pisidia and Iconium.

06002
 \\That gratulation of yourselves\\ (\\ho makarismos humn\\). "Your
 felicitation." Rare word from \\makariz\\, to pronounce happy, in
 Plato, Aristotle, Plutarch. See also
 # Ro 4:6,9
 You no longer felicitate yourselves on my presence with you. \\Ye\\
 \\would have plucked out your eves and given them to me\\ (\\tous\\
 \\ophthalmous humn exoruxantes edkate moi\\). This is the
 conclusion of a condition of the second class without \\an\\
 expressed which would have made it clearer. But see
 # Joh 16:22,24; Ro 7:7
 for similar examples where the context makes it plain without \\an\\.
 It is strong language and is saved from hyperbole by "if
 possible" (\\ei dunaton\\). Did Paul not have at this time serious
 eye trouble?

06003
 \\Your enemy\\ (\\echthros humn\\). Active sense of \\echthros\\, hater with
 objective genitive. They looked on Paul now as an enemy to them.
 So the Pharisees and Judaizers generally now regarded him.
 \\Because I tell you the truth\\ (\\altheun humin\\). Present active
 participle of \\altheu\\, old verb from \\alths\\, true. In N.T. only
 here and
 # Eph 4:15
 "Speaking the truth." It is always a risky business to speak the
 truth, the whole truth. It may hit and hurt.

06004
 \\They zealously seek you\\ (\\zlousin humas\\). \\Zlo\\ is an old and a
 good word from \\zlos\\ (zeal, jealousy), but one can pay court with
 good motives or evil. So here in contrast with Paul's plain
 speech the Judaizers bring their fawning flattery. \\To shut you\\
 \\out\\ (\\ekkleisai humas\\). From Christ as he will show
 # 5:4
 \\That ye may seek them\\ (\\hina autous zloute\\). Probably present
 active indicative with \\hina\\ as in \\phusiousthe\\
 # 1Co 4:6
 and \\ginskomen\\
 # 1Jo 5:20
 The contraction \\-ote\\ would be \\-te\\, not \\-oute\\ (Robertson,
 _Grammar_, p. 325).

06005
 \\To be zealously sought in a good matter\\ (\\zlousthai en kali\\).
 Present passive infinitive. It is only in an evil matter that it
 is bad as here (\\ou kalos\\). \\When I am present\\ (\\en ti pareinai\\
 \\me\\). "In the being present as to me."

06006
 \\I am in travail\\ (\\din\\). I am in birth pangs. Old word for this
 powerful picture of pain. In N.T. only here, verse
 # 27; Re 12:2
 \\Until Christ be formed in you\\ (\\mechris hou morphthi Christos en\\
 \\humin\\). Future temporal clause with \\mechris hou\\ (until which
 time) and the first aorist passive subjunctive of \\morpho\\, late
 and rare verb, in Plutarch, not in LXX, not in papyri, only here
 in N.T. This figure is the embryo developing into the child. Paul
 boldly represents himself as again the mother with birth pangs
 over them. This is better than to suppose that the Galatians are
 pregnant mothers (Burton) by a reversal of the picture as in
 # 1Th 2:7

06007
 \\I could with\\ (\\thelon\\). Imperfect active, I was wishing like
 Agrippa's use of \\eboulomn\\ in
 # Ac 25:22
 "I was just wishing. I was longing to be present with you just
 now (\\arti\\)." \\To change my voice\\ (\\allaxai tn phnn mou\\). Paul
 could put his heart into his voice. The pen stands between them.
 He knew the power of his voice on their hearts. He had tried it
 before. \\I am perplexed\\ (\\aporoumai\\). I am at a loss and know not
 what to do. \\Apore\\ is from \\a\\ privative and \\poros\\, way. I am
 lost at this distance from you. \\About you\\ (\\en humin\\). In your
 cases. For this use of \\en\\ see
 # 2Co 7:16; Ga 1:24

06008
 \\That desire to be under the law\\ (\\hoi hupo nomon thelontes einai\\).
 "Under law" (no article), as in
 # 3:23; 4:4
 legalistic system. Paul views them as on the point of surrender
 to legalism, as "wanting" (\\thelontes\\) to do it
 # 1:6; 3:3; 4:11,17
 Paul makes direct reference to these so disposed to "hear the
 law." He makes a surprising turn, but a legitimate one for the
 legalists by an allegorical use of Scripture.

06009
 \\By the handmaid\\ (\\ek ts paidisks\\). From
 # Ge 16:1
 Feminine diminutive of \\pais\\, boy or slave. Common word for damsel
 which came to be used for female slave or maidservant
 # Lu 12:45
 or doorkeeper like
 # Mt 26:29
 So in the papyri.

06010
 \\Is born\\ (\\gegenntai\\). Perfect passive indicative of \\genna\\, stand
 on record so. \\Through promise\\ (\\di' epaggelias\\). In addition to
 being "after the flesh" (\\kata sarka\\).

06011
 \\Which things contain an allegory\\ (\\hatina estin allgoroumena\\).
 Literally, "Which things are allegorized" (periphrastic present
 passive indicative of \\allgore\\). Late word (Strabo, Plutarch,
 Philo, Josephus, ecclesiastical writers), only here in N.T. The
 ancient writers used \\ainittomai\\ to speak in riddles. It is
 compounded of \\allo\\, another, and \\agoreu\\, to speak, and so means
 speaking something else than what the language means, what Philo,
 the past-master in the use of allegory, calls the deeper
 spiritual sense. Paul does not deny the actual historical
 narrative, but he simply uses it in an allegorical sense to
 illustrate his point for the benefit of his readers who are
 tempted to go under the burden of the law. He puts a secondary
 meaning on the narrative just as he uses \\tupiks\\ in
 # 1Co 10:11
 of the narrative. We need not press unduly the difference between
 allegory and type, for each is used in a variety of ways. The
 allegory in one sense is a speaking parable like Bunyan's
 _Pilgrim's Progress_, the Prodigal Son in
 # Lu 15
 the Good Shepherd in
 # Joh 10
 But allegory was also used by Philo and by Paul here for a secret
 meaning not obvious at first, one not in the mind of the writer,
 like our illustration which throws light on the point. Paul was
 familiar with this rabbinical method of exegesis (Rabbi Akiba,
 for instance, who found a mystical sense in every hook and crook
 of the Hebrew letters) and makes skilful use of that knowledge
 here. Christian preachers in Alexandria early fell victims to
 Philo's allegorical method and carried it to excess without
 regard to the plain sense of the narrative. That startling style
 of preaching survives yet to the discredit of sound preaching.
 Please observe that Paul says here that he is using allegory, not
 ordinary interpretation. It is not necessary to say that Paul
 intended his readers to believe that this allegory was designed
 by the narrative. He illustrates his point by it. \\For these are\\
 (\\hautai gar eisin\\). Allegorically interpreted, he means. \\From\\
 \\Mount Sinai\\ (\\apo orous Sin\\). Spoken from Mount Sinai. \\Bearing\\
 (\\gennsa\\). Present active participle of \\genna\\, to beget of the
 male
 # Mt 1:1-16
 more rarely as here to bear of the female
 # Lu 1:13,57
 \\Which is Hagar\\ (\\htis estin Hagar\\). Allegorically interpreted.

06012
 \\This Hagar\\ (\\to Hagar\\). Neuter article and so referring to the
 word Hagar (not to the woman, \\h\\ Hagar) as applied to the
 mountain. There is great variety in the MSS. here. The Arabians
 are descendants of Abraham and Hagar (her name meaning wanderer
 or fugitive). \\Answereth to\\ (\\suntoichei\\). Late word in Polybius
 for keeping step in line (military term) and in papyri in
 figurative sense as here. Lightfoot refers to the Pythagorean
 parallels of opposing principles (\\sunstoichiai\\) as shown here by
 Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and
 the new covenant, the earthly Jerusalem and the heavenly
 Jerusalem). That is true, and there is a correlative
 correspondence as the line is carried on.

06013
 \\The Jerusalem that is above\\ (\\h an Ierousalm\\). Paul uses the
 rabbinical idea that the heavenly Jerusalem corresponds to the
 one here to illustrate his point without endorsing their ideas.
 See also
 # Re 21:2
 He uses the city of Jerusalem to represent the whole Jewish race
 (Vincent).

06014
 \\Which is our mother\\ (\\htis estin mtr hmn\\). The mother of us
 Christians, apply the allegory of Hagar and Sarah to us. The
 Jerusalem above is the picture of the Kingdom of God. Paul
 illustrates the allegory by quoting
 # Isa 54:1
 a song of triumph looking for deliverance from a foreign yoke.
 \\Rejoice\\ (\\euphranthti\\). First aorist passive imperative of
 \\euphrain\\. \\Break forth\\ (\\rxon\\). First aorist active imperative of
 \\rgnumi\\, to rend, to burst asunder. Supply \\euphrosunn\\ (joy) as
 in
 # Isa 49:13
 \\The desolate\\ (\\ts ermou\\). The prophet refers to Sarah's
 prolonged barrenness and Paul uses this fact as a figure for the
 progress and glory of Christianity (the new Jerusalem of freedom)
 in contrast with the old Jerusalem of bondage (the current
 Judaism). His thought has moved rapidly, but he does not lose his
 line.

06015
 \\Now we\\ (\\hmeis de\\). Some MSS. have \\humeis de\\ (now ye). In either
 case Paul means that Christians (Jews and Gentiles) are children
 of the promise as Isaac was (\\kata Isaak\\, after the manner of
 Isaac).

06016
 \\Persecuted\\ (\\ediken\\). Imperfect active of \\dik\\, to pursue, to
 persecute.
 # Ge 21:9
 has in Hebrew "laughing," but the LXX has "mocking." The Jewish
 tradition represents Ishmael as shooting arrows at Isaac. \\So now\\
 (\\houtos kai nun\\) the Jews were persecuting Paul and all
 Christians
 # 1Th 2:15

06017
 \\Cast out\\ (\\ekbale\\). Second aorist active imperative of \\ekball\\.
 Quotation from
 # Ge 21:10
 (Sarah to Abraham) and confirmed in
 # 21:12
 by God's command to Abraham. Paul gives allegorical warning thus
 to the persecuting Jews and Judaizers. \\Shall not inherit\\ (\\ou m\\
 \\klronomsei\\). Strong negative (\\ou m\\ and future indicative).
 "The law and the gospel cannot co-exist. The law must disappear
 before the gospel" (Lightfoot). See
 # 3:18,29
 for the word "inherit."

06018
 \\But of the freewoman\\ (\\alla ts eleutheras\\). We are children of
 Abraham by faith
 # 3:7

06019
 \\With freedom\\ (\\ti eleutherii\\). Rather dative case instead of
 instrumental, "for freedom," "for the (article) freedom that
 belongs to us children of the freewoman"
 # 4:31
 \\Did Christ set us free\\ (\\hmas Christos leuthersen\\). Effective
 aorist active indicative of \\eleuthero\\ (from \\erchomai\\, to go, go
 free). \\Stand fast therefore\\ (\\stkete oun\\). See on
 # Mr 3:31; 1Co 16:13
 for this late word from perfect stem of \\histmi\\, "keep on
 standing therefore," "stay free since Christ set you free." \\Be\\
 \\not entangled again\\ (\\m palin enechesthe\\). "Stop being held in by
 a yoke of bondage." Common word for ensnare by trap. The
 Judaizers were trying to lasso the Galatians for the old yoke of
 Judaism.

06020
 \\I Paul\\ (\\eg Paulos\\). Asserts all his personal and apostolic
 authority. For both words see also
 # 1Th 2:16; 2Co 10:1; Col 1:23; Eph 3:1
 \\If ye receive circumcision\\ (\\ean peritemnsthe\\). Condition of
 third class and present passive subjunctive, a supposable case,
 but with terrible consequences, for they will make circumcision a
 condition of salvation. In that case Christ will help them not at
 all.

06021
 \\A debtor\\ (\\opheilets\\). Common word from \\opheil\\, to owe for one
 who has assumed an obligation.
 See note on "Mt 6:12"
 See
 # Ga 3:10
 He takes the curse on himself.

06022
 \\Ye are severed from Christ\\ (\\katrgthte apo Christou\\). First
 aorist passive of \\katarge\\, to make null and void as in
 # Ro 7:2,6
 \\Who would be justified by the law\\ (\\hoitines en nomi\\
 \\dikaiousthe\\). Present passive conative indicative, "ye who are
 trying to be justified in the law." \\Ye are fallen away from\\
 \\grace\\ (\\ts charitos exepesate\\). Second aorist active indicative
 of \\ekpipt\\ (with \\a\\ variable vowel of the first aorist) and
 followed by the ablative case. "Ye did fall out of grace," "ye
 left the sphere of grace in Christ and took your stand in the
 sphere of law" as your hope of salvation. Paul does not mince
 words and carries the logic to the end of the course. He is not,
 of course, speaking of occasional sins, but he has in mind a far
 more serious matter, that of substituting law for Christ as the
 agent in salvation.

06023
 \\For we\\ (\\hmeis gar\\). We Christians as opposed to the legalists.
 \\Through the Spirit by faith\\ (\\pneumati ek pistes\\). By the Spirit
 (Holy Spirit) out of faith (not law). Clear-cut repetition to
 make it plain.

06024
 \\Availeth anything\\ (\\ischuei ti\\). Old word to have strength
 (\\ischs\\).
 See note on "Mt 5:13"
 Neither Jew nor Greek has any recommendation in his state. See
 # 3:28
 All stand on a level in Christ. \\Faith working through love\\
 (\\pistis di' agaps energoumen\\). Middle voice of \\energe\\ and
 "through love," "the moral dynamic" (Burton) of Paul's conception
 of freedom from law.

06025
 Who did hinder you? (\\tis humas enekopsen?\\). First aorist active
 indicative of \\enkopt\\, to cut in on one, for all the world like
 our use of one cutting in on us at the telephone. For this late
 verb
 See note on "Ac 24:4"
 See note on "1Th 2:18"
 Note the singular \\tis\\. There was some ringleader in the business.
 Some one "cut in" on the Galatians as they were running the
 Christian race and tried to trip them or to turn them.

06026
 \\This persuasion\\ (\\h peismon\\). "The art of persuasion," the
 effort of the Judaizers to persuade you. Only here and in
 ecclesiastical writers.

06027
 This proverb Paul has in
 # 1Co 5:6
 It is merely the pervasive power of leaven that is involved in
 the proverb as in
 # Mt 13:33
 not the use of leaven as a symbol of evil.

06028
 \\Whosoever he be\\ (\\hostis ean i\\). Indefinite relative clause with
 \\ean\\ and subjunctive. It seems unlikely that Paul knew precisely
 who the leader was. In
 # 1:6
 he uses the plural of the same verb \\tarass\\ and see also
 \\anastatountes\\ in verse
 # 12

06029
 \\Why am I still persecuted?\\ (\\ti eti dikomai?\\). Some of the
 Judaizers even circulated the slander that Paul preached
 circumcision in order to ruin his influence.

06030
 \\I would\\ (\\ophelon\\). Would that, used as conjunction in wishes.
 See note on "1Co 4:2"
 See note on "2Co 11:1"
 Here a wish about the future with future indicative. \\They which\\
 \\unsettle you\\ (\\hoi anastatountes humas\\). Late verb from \\anastatos\\,
 driven from one's abode, and in papyri in this sense as well as
 in sense of upsetting or disturbing one's mind (boy's letter) as
 here. In
 # Ac 17:6; 21:38
 we have it in sense of making a commotion. \\Cut themselves off\\
 (\\apokopsontai\\). Future middle of \\apokopt\\, old word to cut off as
 in
 # Ac 27:32
 here to mutilate.

06031
 \\Ye were called for freedom\\ (\\ep' eleutherii eklthte\\). The same
 point as in
 # 5:1
 made plainer by the use of \\ep'\\ (on the basis of, for the purpose
 of). See
 # 1Th 4:7
 for this use of \\epi\\. \\Only use not\\ (\\monon m\\). No word for "use"
 in the Greek. Probably supply \\trepete\\ or \\strephete\\, "turn not
 your liberty into an occasion for the flesh" (\\eis aphormn ti\\
 \\sarki\\), as a spring board for license. On \\aphorm\\,
 See note on "2Co 5:12"
 Liberty so easily turns to license.

06032
 \\Even in this\\ (\\en ti\\). Just the article with \\en\\, "in the," but it
 points at the quotation from
 # Le 19:18
 Jews
 # Lu 10:29
 confined "neighbour" (\\plsion\\) to Jews. Paul uses here a striking
 paradox by urging obedience to the law against which he has been
 arguing, but this is the moral law as proof of the new love and
 life. See also
 # Ro 13:8
 precisely as Jesus did
 # Mt 22:40

06033
 \\If ye bite and devour one another\\ (\\ei alllous daknete kai\\
 \\katesthiete\\). Condition of first class assumed as true. Two
 common and old verbs often used together of wild animals, or like
 cats and dogs. \\That ye be not consumed one of another\\ (\\m hup'\\
 \\allln analthte\\). Negative final clause with first aorist
 passive subjunctive of \\analisk\\, old word to consume or spend. In
 N.T. only here and
 # Lu 9:54
 There is a famous story of two snakes that grabbed each other by
 the tail and each swallowed the other.

06034
 \\Ye shall not fulfil\\ (\\ou m teleste\\). Rather, "Ye will not
 fulfil." Strong double negative with aorist active subjunctive.
 \\The lust of the flesh\\ (\\epithumian sarkos\\). Bad sense here as
 usual in Paul, but not so in
 # 1Th 2:17; Php 1:23
 The word is just craving or longing (from \\epi, thumos\\, yearning
 after).

06035
 \\Lusteth against\\ (\\epithumei kata\\). Like a tug of war. This use of
 \\sarx\\ as opposed to the Spirit (Holy Spirit) personifies \\sarx\\.
 Lightfoot argues that \\epithumei\\ cannot be used with the Spirit
 and so some other verb must be supplied for it. But that is
 wholly needless, for the verb, like \\epithumia\\, does not mean evil
 desire, but simply to long for. Christ and Satan long for the
 possession of the city of Man Soul as Bunyan shows. \\Are contrary\\
 \\the one to the other\\ (\\alllois antikeitai\\). Are lined up in
 conflict, face to face (\\anti-\\), a spiritual duel (cf. Christ's
 temptations), with dative case of personal interest (\\alllois\\).
 \\That ye may not do\\ (\\hina m poite\\). "That ye may not keep on
 doing" (present active subjunctive of \\poie\\). \\That ye would\\ (\\ha\\
 \\ean thelte\\). "Whatever ye wish" (indefinite relative with \\ean\\
 and present subjunctive).

06036
 \\Under the law\\ (\\hupo nomon\\). Instead of "under the flesh" as one
 might expect. See
 # Ga 3:2-6
 for contrast between law and spirit. The flesh made the law weak
 # Rom 8:3; Heb 9:10,13
 They are one and the same in result. See same idea in
 # Ro 8:14
 Note present tense of \\agesthe\\ (if you are continually led by the
 Spirit). See verse
 # 23

06037
 \\Manifest\\ (\\phanera\\). Opposed to "hidden" (\\krupta\\). Ancient writers
 were fond of lists of vices and virtues. Cf. Stalker's sermons on
 _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There
 are more than seven in this deadly list in verses
 # 19-21
 He makes the two lists in explanation of the conflict in verse
 # 17
 to emphasize the command in verses
 # 13
 There are four groups in Paul's list of manifest vices: (I)
 Sensual sins like fornication (\\porneia\\, prostitution, harlotry),
 uncleanness (\\akatharsia\\, moral impurity), lasciviousness
 (\\aselgeia\\, wantonness), sexual vice of all kinds prevailed in
 heathenism. (2) Idolatry (\\eidlatreia\\, worship of idols) and
 witchcraft (\\pharmakeia\\ from \\pharmakon\\, a drug, the ministering of
 drugs), but the sorcerers monopolized the word for a while in
 their magical arts and used it in connection with idolatry. In
 N.T. only here and
 # Re 18:23
 See
 # Ac 19:19
 \\perierga\\, curious arts. (3) Personal relations expressed by eight
 words, all old words, sins of the spirit, like enmities (\\exthrai\\,
 personal animosities), strife (\\eris\\, rivalry, discord),
 jealousies (\\zlos\\ or \\zloi\\, MSS. vary, our very word), wraths
 (\\thumoi\\, stirring emotions, then explosions), factions
 (\\eritheiai\\, from \\erithos\\, day labourer for hire, worker in wool,
 party spirit), divisions (\\dichostasiai\\, splits in two, \\dicha\\ and
 \\stasis\\), heresies (\\haireseis\\, the very word, but really choosings
 from \\haireomai\\, preferences), envyings (\\phthonoi\\, feelings of
 ill-will). Surely a lively list. (4) \\Drunkenness\\ (\\methai\\, old
 word and plural, drunken excesses, in N.T. only here and
 # Lu 21:34; Ro 13:13
 revellings (\\kmoi\\, old word also for drinking parties like those
 in honour of Bacchus, in N.T. only here and
 # Ro 13:13; 1Pe 4:3
 \\And such like\\ (\\kai ta homoia toutois\\). And the things like these
 (associative instrumental \\toutois\\ after \\homoia\\, like). It is not
 meant to be exhaustive, but it is representative.

06038
06039
 \\Forewarn\\ (\\proleg\\) \\--did forewarn\\ (\\proeipon\\). Paul repeats his
 warning given while with them. He did his duty then. Gentile
 churches were peculiarly subject to these sins. But who is not in
 danger from them? \\Practise\\ (\\prassontes\\). \\Prass\\ is the verb for
 habitual practice (our very word, in fact), not \\poie\\ for
 occasional doing. The \\habit\\ of these sins is proof that one is
 not in the Kingdom of God and will not inherit it.

06040
 \\The fruit of the Spirit\\ (\\ho karpos tou pneumatos\\). Paul changes
 the figure from \\works\\ (\\erga\\) in verse
 # 19
 to fruit as the normal out-cropping of the Holy Spirit in us. It
 is a beautiful tree of fruit that Paul pictures here with nine
 luscious fruits on it: \\Love\\ (\\agap\\). Late, almost Biblical word.
 First as in
 # 1Co 13
 which see for discussion as superior to \\philia\\ and \\ers\\. \\Joy\\
 (\\chara\\). Old word.
 See note on "1Th 1:6"
 \\Peace\\ (\\eirn\\).
 See note on "1Th 1:1"
 \\Long-suffering\\ (\\makrothumia\\).
 See note on "2Co 6:6"
 \\Kindness\\ (\\chrstots\\).
 See note on "2Co 6:6"
 \\Goodness\\ (\\agathsun\\).
 See note on "2Th 1:11"
 \\Faithfulness\\ (\\pistis\\). Same word as "faith."
 See note on "Mt 23:33"
 See note on "1Co 13:7"
 See note on "1Co 13:13"
 \\Meekness\\ (\\prauts\\).
 See note on "1Co 4:21"
 See note on "2Co 10:1"
 \\Temperance\\ (\\egkrateia\\).
 See note on "Ac 24:25"
 Old word from \\egkrats\\, one holding control or holding in. In
 N.T. only in these passages and
 # 2Pe 1:6
 Paul has a better list than the four cardinal virtues of the
 Stoics (temperance, prudence, fortitude, justice), though they
 are included with better notes struck. Temperance is alike, but
 kindness is better than justice, long-suffering than fortitude,
 love than prudence.

06041
06042
 \\Crucified the flesh\\ (\\tn sarka estaursan\\). Definite event, first
 aorist active indicative of \\stauro\\ as in
 # 2:19
 (mystical union with Christ). Paul uses \\sarx\\ here in the same
 sense as in verses
 # 16,17,19
 "the force in men that makes for evil" (Burton). \\With\\ (\\sun\\).
 "Together with," emphasizing "the completeness of the
 extermination of this evil force" and the guarantee of victory
 over one's passions and dispositions toward evil.

06043
 \\By the Spirit let us also walk\\ (\\pneumati kai stoichmen\\). Present
 subjunctive (volitive) of \\stoiche\\, "Let us also go on walking by
 the Spirit." Let us make our steps by the help and guidance of
 the Spirit.

06044
 \\Let us not be\\ (\\m ginmetha\\). Present middle subjunctive
 (volitive), "Let us cease becoming vainglorious" (\\kenodoxoi\\),
 late word only here in N.T. (\\kenos, doxa\\). Once in Epictetus in
 same sense. \\Provoking one another\\ (\\alllous prokaloumenoi\\). Old
 word \\prokale\\, to call forth, to challenge to combat. Only here
 in N.T. and in bad sense. The word for "provoke" in
 # Heb 10:24
 is \\paroxusmon\\ (our "paroxysm"). \\Envying\\ (\\phthonountes\\). Old verb
 from \\phthonos\\. Only here in N.T.


06045
 \\If a man be overtaken\\ (\\ean kai prolmphthi anthrpos\\). Condition
 of third class, first aorist passive subjunctive of \\prolamban\\,
 old verb to take beforehand, to surprise, to detect. \\Trespass\\
 (\\paraptmati\\). Literally, a falling aside, a slip or lapse in the
 papyri rather than a wilful sin. In Polybius and Diodorus.
 _Koin_ word. \\Ye which are spiritual\\ (\\hoi pneumatikoi\\).
 See note on "1Co 3:1"
 The spiritually led
 # 5:18
 the spiritual experts in mending souls. \\Restore\\ (\\katartizete\\).
 Present active imperative of \\katartiz\\, the very word used in
 # Mt 4:21
 of mending nets, old word to make \\artios\\, fit, to equip
 thoroughly. \\Looking to thyself\\ (\\skopn seauton\\). Keeping an eye
 on as in
 # 2Co 4:18
 like a runner on the goal. \\Lest thou also be tempted\\ (\\m kai su\\
 \\peirasthis\\). Negative purpose with first aorist passive
 subjunctive. Spiritual experts (preachers in particular) need
 this caution. Satan loves a shining mark.

06046
 \\Bear ye one another's burdens\\ (\\allln ta bar bastazete\\). Keep
 on bearing (present active imperative of \\bastaz\\, 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\\ (\\anaplrsate\\). First aorist active imperative of
 \\anaplro\\, to fill up, old word, and
 See note on "Mt 23:32"
 See note on "1Th 2:16"
 See note on "1Co 14:16"
 Some MSS. have future indicative (\\anaplrsete\\).

06047
 \\Something when he is nothing\\ (\\ti mden n\\). Thinks he is a big
 number being nothing at all (neuter singular pronouns). He is
 really zero. \\He deceiveth himself\\ (\\phrenapati heauton\\). Late
 compound word (\\phrn\\, mind, \\apata\\, lead astray), leads his own
 mind astray. Here for first time. Afterwards in Galen,
 ecclesiastical and Byzantine writers. He deceives no one else.

06048
06049
 \\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 \\bar\\
 in verse
