Therefore
This word serves as a conclusion or a summation of the preceding thoughts. In the context of Galatians, Paul has been discussing the principles of sowing and reaping, emphasizing the importance of living by the Spirit. The Greek word "ἄρα" (ara) indicates a logical conclusion, urging believers to apply the teachings practically. It connects the theological truths with everyday actions, reminding us that our faith should manifest in tangible ways.

as we have opportunity
The phrase "as we have opportunity" translates from the Greek "ὡς καιρὸν ἔχομεν" (hōs kairon echomen). The word "καιρὸν" (kairon) refers to a specific, opportune time or season. It suggests that believers should be vigilant and discerning, recognizing and seizing moments to act in accordance with God's will. This implies a sense of urgency and intentionality in doing good, as opportunities may be fleeting.

let us do good
The call to "do good" is a fundamental Christian ethic. The Greek word "ἀγαθοποιέω" (agathopoieō) means to act rightly or beneficially. This is not merely about random acts of kindness but a deliberate choice to reflect God's goodness in our actions. It echoes the teachings of Jesus, who emphasized love and service as core to His followers' lives. Doing good is an expression of the transformative power of the Gospel in a believer's life.

to everyone
The inclusivity of "to everyone" underscores the universal scope of Christian love and service. The Greek "πρὸς πάντας" (pros pantas) indicates that our actions should not be limited by social, cultural, or religious boundaries. This reflects the heart of the Gospel, which breaks down barriers and calls us to love our neighbors as ourselves, regardless of their background or beliefs.

and especially
The word "especially" highlights a priority within the broader command. The Greek "μάλιστα" (malista) suggests a particular emphasis or focus. While believers are called to do good to all, there is a special obligation towards a specific group, which Paul identifies next. This prioritization does not negate the call to universal love but rather enhances the sense of community and responsibility within the body of Christ.

to the family of faith
The phrase "the family of faith" refers to fellow believers, the community of Christians. The Greek "οἰκεῖος τῆς πίστεως" (oikeios tēs pisteōs) conveys a sense of kinship and belonging. The term "οἰκεῖος" (oikeios) means belonging to a household, indicating that believers are part of God's family. This familial bond calls for a deeper level of care and support, reflecting the unity and love that should characterize the Church. It is a reminder that while our love extends to all, we have a special duty to nurture and support those who share our faith journey.

(10) As we have therefore opportunity.--"Therefore" is emphatic, and should come first. It introduces a summary conclusion from the preceding argument. Therefore (or, so then), as we have opportunity; wherever an opportunity offers.

Them who are of the household of faith.--It would seem, on the whole, that this translation might stand. It is true that the Greek word, meaning originally a "member of a household," came to mean simply "acquainted with," or "belonging to," the idea of a "household" being dropped; still, in view more especially of Ephesians 2:19--"Fellow citizens with the saints, and of the household of God"--where there seems to be a play upon the words "city" and "house," it would appear as if it ought in the present phrase to be retained. The Church is represented as a household in 1Timothy 3:15; Hebrews 3:6; 1Peter 2:5; 1Peter 4:17. . . .

Verse 10. - As we have therefore opportunity (ἄρα οϋν ὡς καιρὸν ἔχιμεν); so then, while (or, as) we have a season for so doing. Ἄρα οϋν: this combination of particles is frequently found in St. Paul's writings, being so far as appears (cf. Winer, 'Gram. N.T.,' § 53, 8a) peculiar to him (1 Thessalonians 5:6; 2 Thessalonians 2:15; Romans 5:18; Romans 7:3, 25; Romans 8:12; Romans 9:16, 18; Romans 14:12, 19; Ephesians 2:19). In every instance it marks a certain pause after a statement of premisses; in several, following a citation from the Old Testament; the writer, after waiting, so to speak, for the reader duly to Lake into his mind what has been already said, proceeds to draw his inference. The ἄρα seems to point backward to the premisses; the οϋν to introduce the inference. "Well, then," or "so, then," appears a fairly equivalent rendering. In 1 Thessalonians 5:6 and Romans 14:19 ἄρα οϋν introduces a cohortative verb, as here; in 2 Thessalonians 2:15, an imperative. The words Which follow seem to be commonly understood as meaning "whenever opportunity offers." But this fails short of recognizing the solemn consideration of the proprieties of the present sowing-time, which the previous context prepares us to expect to find here; the term "season," as Meyer remarks, having its proper reference already fixed by the antithetical season of reaping referred to in ver. 9. Moreover, instead of for, would not the apostle, if he had meant "whenever," have used the intensified form καθώς? Chrysostom gives the sense well thus: "As it is not always in our power to sow, so neither is it to show mercy; when we have been borne hence, though we may desire it a thousand times, we shall be able to effect nothing." Indeed it is questionable whether the sense now pleaded for is not that which was intended by the rendering in the Authorized Version. The particle ώς probably means "while," as it does in Luke 12:58 and in John 12:35, 36, where it should replace the ἕως of the Textus Receptus; but this needs not to be insisted upon. Anyway, we are reminded of the uncertain tenure by which we hold the season for doing that which, if done, will have so blessed a consequence. Let us do good unto all men (ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας); let us be workers of that which is good towards all men. The verbs ἐργάζομαι and ποιῶ appear used inter-changeably in Colossians 3:23 and 3 John 1:5; but the former seems to suggest, more vividly than the other, either the concrete action, the ἔργον, which is wrought; or else the part enacted by the agent as being a worker of such or such a description - as if, here, it were "let us be benefactors." The adjective "good" (ἀγαθός) is often, perhaps most commonly, used to designate what is morally excellent in general; thus, e.g., in Romans 2:10, "the worker of that which is go,d" is contrasted with "the worker-out of that which is evil," as a description of a man's moral character in general. But on the other hand, this adjective frequently takes the sense of "benevolent," "beneficent;" as e.g. in Matthew 20:15, "Is thine eye evil, because I am good?" 1 Peter 2:18, "masters, not only the good and gentle, but also the froward;" Titus 2:5; 1 Thessalonians 3:6; 1 Timothy 6:18; Romans 12:21. In the remarkable contrast between the righteous man and the good man in Romans 5:7 (see Dr. Gifford's note on the passage, 'Speaker's Commentary,' p. 123), the latter term appears distinctly intended in the conception of virtuousness to make especially prominent the idea of beneficence. Naturally, this sense attaches to it, when it describes an action done to another, as the opposite to the "working ill to one's neighbour," mentioned in Romans 13:10; "good" in such a relation, denoting what is beneficent in effect, denotes what is also benevolent in intention (see 1 Thessalonians 5:15). Indeed, that the present clause points to works of beneficence" is made certain by that which is added, "and especially," etc.; for our behaviour should be in no greater degree marked by general moral excellence in dealing with one class of men than in dealing with any others; though one particular branch of virtuous action may be called into varying degrees of activity in different relations of human intercourse. "Towards all men;" πρός, towards, as in 1 Thessalonians 5:14; Ephesians 6:9. The spirit of universal philanthropy which the apostle inculcates here as in other passages, as e.g. 1 Thessalonians 5:15, is one which flows naturally from the proper influence upon the mind of the great facts stated in 1 Timothy 2:3-7, as also it was a spirit which in a most eminent degree animated the apostle's own life. Witness that noble outburst of universal benevolence which we read of in Acts 26:29. Such an escape from bigotry and particularism was quite novel to the Gentile world, and scarcely heard of in the Jewish, though beautifully pointed forward to in the teaching of the Book of Jonah (see Introduction to the Book of Jonah, in 'Speaker's Commentary,' vol. 6. p. 576). Espescially unto them who are of the household of faith (μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως); but especially towards them that are of the household of faith. The adjective οἰκεῖος occurs in the New Testament only in St. Paul's Epistles - twice besides here, namely, in Ephesians 2:19, "fellow-citizens with the saints, and of the household (οἰκεῖοι)of God;" and in 1 Timothy 5:8, "if any provideth not for his own, and specially his own household (οἰκείων)." In the last-cited passage, the adjective, denoting as it plainly is meant to do, a closer relation than "his own (ἰδίων)" must mean members of his household or family; and we can hardly err in supposing that in Ephesians 2:19 likewise the phrase, οἰκεῖοι τοῦ Θεοῦ denotes those whom God has admitted into his family as children. So the word also signifies in the Septuagint of Isaiah 3:5; Isaiah 58:7; and Revelation 18:6, 12, 13. It is, therefore, an unnecessary dilution of its force here to render it, "those who belong to the faith," though such a rendering of it might be justified if found in an ordinary Greek author. The meaning of τῆς πίστεως is illustrated by the strong personification used before by the apostle in Galatians 3:23, 25, "before faith came;" "shut up for the faith which was yet to be revealed;" "now that faith is come." The apostle surely here is not thinking of "the Christian doctrine," but of that principle of believing acceptance of God's promises which he has been insisting upon all through the Epistle. This principle, again personified, is here the patron or guardian of God's people afore-time under a pedagogue: "of the household of faith," not "of the faith." The apostle is thinking of those who sympathized with the doctrine of justification by faith in Christ without legal observances; and very possibly is glancing in particular at the teachers under whose care the apostle had left the Galatian Churches. At first, we may believe, the Galatian Churchmen, in the fervour of their affection to the apostle himself, had been willing enough to help those teachers in every way. But when relaxing their hold upon the fundamental principles of the gospel, they had also declined in their affectionate maintenance of the teachers who upheld those doctrines. He now commends these, belonging to faith's own household, to their especial regard (comp. Philippians 3:17). "Especially;" this qualification in an intensified form of the precept of universal beneficence, is the outcome of no cold calculation of relative duties, but of fervent love towards those who are truly brethren in Christ. That to these an especial affection is due above all others is a sentiment commended and inculcated in almost all St. Paul's Epistles; as it is also by St. Peter, as e.g. in 1 Peter 1:22, etc.; and again by St. John. With all, "love of brethren (φιλαδελφία)" is a different sentiment from that sentiment of charity which is due to all fellow-men; that is, it is an intensified form of this latter, exalted into a peculiar tenderness of regard by the admixture of higher relations than those which antecedently connect true Christians with all members of the human family. Christ has himself (Matthew 25:31-46) taught his disciples that he deems a peculiar regard to be due from them to those "his brethren" who at that day shall be on his right hand; meaning, evidently, by "these my brethren," not suffering men, women, or children as such, but sufferers peculiarly belonging to himself (comp. Matthew 10:42; Matthew 18:5, 6). Thus we see that, after all, there is a particularism properly characteristic of Christian sentiment; only, not such a particularism as a Gentile, and too often a Jew likewise, would have formulated thus: "Thou shalt love thine own people and hate the alien;" but one which may be formulated thus: "Thou shalt love every man, but especially thy fellow-believer in Christ." The reader will, perhaps, scarcely need to be reminded of Keble's exquisite piece on the Second Sunday after Trinity in the 'Christian Year.'

Parallel Commentaries ...


Therefore,
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

as
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

we have
ἔχομεν (echomen)
Verb - Present Indicative Active - 1st Person Plural
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

opportunity,
καιρὸν (kairon)
Noun - Accusative Masculine Singular
Strong's 2540: Fitting season, season, opportunity, occasion, time. Of uncertain affinity; an occasion, i.e. Set or proper time.

let us do
ἐργαζώμεθα (ergazōmetha)
Verb - Present Subjunctive Middle or Passive - 1st Person Plural
Strong's 2038: To work, trade, perform, do, practice, commit, acquire by labor.

good
ἀγαθὸν (agathon)
Adjective - Accusative Neuter Singular
Strong's 18: A primary word; 'good'.

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

everyone,
πάντας (pantas)
Adjective - Accusative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

and
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

especially
μάλιστα (malista)
Adverb
Strong's 3122: Most of all, especially. Neuter plural of the superlative of an apparently primary adverb mala; most or particularly.

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

family
οἰκείους (oikeious)
Adjective - Accusative Masculine Plural
Strong's 3609: Of one's family, domestic, intimate. From oikos; domestic, i.e., a relative, adherent.

of
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

faith.
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.


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NT Letters: Galatians 6:10 So then as we have opportunity let's (Gal. Ga)