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Gal_6:9. Encouragement, not to become weary in that which is meant by this second kind of sowing; τὸ καλὸν ποιοῦντες is the same as would be figuratively expressed by εἰς τὸ πνεῦμα σπείροντες . The autem ( δέ ), which simply marks the transition to this summons, cannot be attached to the exhortation in Gal_6:6, as appending to it another (Hofmann).
ἐκκακῶμεν ] As to this form, and the form ἐγκακ . (Lachmann, Tischendorf), see on 2Co_4:1. On the “levis paronomasia” (Winer) in καλόν and ἐκκακ ., comp. 2Th_3:13. He who loses moral courage ( ἐκκακεῖ ) loses also moral strength ( ἐκλύεται ).
καιρῷ γὰρ ἰδίῳ ] at the time expressly destined for the reaping (Mat_13:30), by which is meant the time of the παρουσία , which man must await with perseverance in what is good. Comp. 1Ti_6:15; Tit_1:3.
μὴ ἐκλυόμενοι ] not becoming weary (Mat_15:32; Mar_8:3; Heb_12:3; 1Ma_3:17; Wetstein, I. p. 426; Loesner, p. 336), which is not to be understood of the not becoming fatigued in the reaping,1[258] a contrast being therein discovered either with the toils of the harvest proper (Theodoret, Theophylact, Oecumenius), or with the labour of sowing (Usteri; the two ideas are combined by Chrysostom, Clarius, and others). Either form of the contrast would yield a description of the eternal harvest, which would be feeble, superfluous, and almost trifling, little in harmony with the thoughtful manner of the apostle elsewhere. We may add, that it is not the nature of the harvest (which was obvious of itself from Gal_6:8), but the time of the harvest, which constitutes the point on which the μὴ ἐκκακ . is grounded; and therefore on καιρῷ ἰδίῳ Calvin aptly remarks, “Spe igitur et patientia suum desiderium sustineant fideles et refrenent.” Hence ΜῊ ἘΚΛΝΌΜ . is rather to be taken as: if we do not become weary in doing good. See Photius in Oecumenius, p. 766 D, and Beza, Calvin, Grotius, Bengel, and nearly all modern expositors. This denotes the present state, by which the future harvest is conditioned. It involves not a clumsy repetition (Usteri), but a reiterated setting forth of the condition, urgently emphasizing its importance, by means of a correlate word which closes the sentence with emphatic earnestness. Comp. Fritzsche, ad Rom. I. p. 336. Nor would μὴ ἐκλυθέντες have been more correct (Rückert, Hofmann), but on the contrary: “videndum, quod quoque loco tempus vel ferri possit,” Herm. ad Viger. p. 773. Ewald’s explanation: undeniably, that is, necessarily, is without support from linguistic usage. Hofmann incorrectly makes μὴ ἐκλυόμενοι begin a new sentence; for Paul always places ἌΡΑ ΟὖΝ at the commencement, but here he would have fully preserved the emphasis of μὴ ἐκλ ., if instead of ἌΡΑ ΟὖΝ he had written merely ΟὖΝ , or merely ἌΡΑ .
[258] 1 Thus expressing the idea: “Nulla erit satietas vitae aeternae,” Calovius. This is the meaning also of Luther’s translation; “without ceasing” (Vulgate, non deficientes); comp. Estius.