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Gal_6:7. A warning to the readers, in respect to this necessary moral fellowship, not to allow themselves to be led astray (by the teachers of error or otherwise), with very earnest reference to the divine retribution. This nearest and easy connection makes it unnecessary to refer back to the whole of the section from Gal_6:1 onward (Wieseler).
μὴ πλανᾶσθε ] See on 1Co_6:9.
Θεὸς οὐ μυκτηρίζεται ] God is not sneered at, that is, mocked; He does not submit to it. See the sequel. This mocking of God (a more forcible expression of the idea πειράζειν Θεόν ) takes place on the part of him who, by immoral conduct, practically shows that he despises God and accounts nothing of His judgment. On μυκτηρίζειν , properly, to turn up the nose (comp. Horat. i. 6. 5; Ep. i. 19. 45), and then to deride, comp. Sueton. Claud. Galatians 4 : σκώπτειν καὶ μυκτηρίζειν . Sext. Emp. adv. math. 1:217; Job_22:19; Pro_1:30; Pro_12:8; 3 Ezr. 1:51. Comp. also μυκτήρ , Diog. L. ii. 19; Lucian. Prom. 1; μυκτηρισμός , 2Ma_7:39; and μυκτηριστής , Athen. iv. p. 182 A, v. p. 187 C.
ὃ γὰρ ἐὰν σπείρῃ κ . τ . λ .] Proof for Θεὸς οὐ μυκτηρίζεται . The identity between the kind of seed sown and the kind of fruit to be reaped from it ( τοῦτο , this, and nothing else; for instance, from the sowing of weeds no wheat) is a figurative expression for the equivalent relation between moral action in the temporal life and the recompense at the judgment. Comp. 2Co_9:6. The same figure is frequently used as to recompense, Hos_8:7; Job_4:8; Pro_22:8; Sir_7:2; Plat. Phaedr. p. 260 D; Arist. Rhet. iii. 4; Plut. Mor. p. 394 D; Cic. de orat. ii. 65: “ut sementem feceris, ita metes.”