Let us not grow weary
The phrase "Let us not grow weary" is an exhortation to perseverance. The Greek word for "weary" is "enkakeō," which implies becoming discouraged or losing heart. In the context of the early church, believers faced persecution and hardship, which could easily lead to spiritual fatigue. This encouragement is a reminder that the Christian journey requires steadfastness and resilience. Historically, the early Christians were often marginalized and faced societal pressures, making this exhortation particularly relevant. The call is to maintain spiritual vigor and not succumb to the pressures that might lead one to abandon their faith or good works.

in well-doing
The term "well-doing" refers to acts of goodness and righteousness. The Greek word "kalos" denotes that which is noble, honorable, and beneficial. In the scriptural context, this encompasses all forms of Christian service and moral living. The early church was known for its acts of charity, community support, and moral integrity, which set them apart in the Roman world. This phrase encourages believers to continue in these good works, reflecting the character of Christ in their daily lives. It is a call to live out the faith actively and visibly, impacting the world positively.

for in due time
The phrase "for in due time" speaks to the divine timing of God's plan. The Greek word "kairos" refers to the opportune or appointed time. This suggests that there is a season for everything, and God's timing is perfect. Historically, this would have been a comforting reminder to the Galatians, who might have been impatient for justice or reward. It reassures believers that their efforts are not in vain and that God will bring about His purposes at the right moment. This encourages patience and trust in God's sovereign plan.

we will reap a harvest
The imagery of reaping a harvest is agricultural, drawing from a common experience in the ancient world. The Greek word "therizō" means to gather or harvest. This metaphor suggests that the efforts and good works of believers will yield positive results. In a spiritual sense, this can refer to the fruits of the Spirit, the growth of the church, or eternal rewards. The historical context of agrarian societies would make this metaphor particularly powerful, as it speaks to the natural law of sowing and reaping, a principle understood by all. It assures believers that their labor in the Lord is not futile.

if we do not give up
The condition "if we do not give up" emphasizes the necessity of perseverance. The Greek word "ekluō" means to loosen or relax, implying a cessation of effort. This phrase serves as a warning against spiritual complacency or abandonment of one's mission. In the early church, the temptation to give up in the face of trials was real, and this exhortation would have been a crucial reminder to remain steadfast. It underscores the importance of enduring faith and continuous effort in the Christian life. The promise of reaping is contingent upon this perseverance, highlighting the need for unwavering commitment to the faith.

(9) And.--Rather, But. There is something of a stress on "well-doing," which continues the idea of "sowing to the Spirit" in the verse before: "But in well-doing, &c."

Be weary.--Rather, let us not be faint-hearted; lose heart.

Verse 9. - And let us not be weary in well-doing (τὸ δὲ καλὸν ποιοῦντες μὴ ἐγκακῶμεν [Textus Receptus, ἐκκακῶμεν]); but in doing that which is good, let us not flag. That is, some sow unto their own flesh, some unto the Spirit; let us be of those who do that which is commendable; and not that only; let us do it with an unflagging spirit. Such seems to be the swaying of thought in the sentence; hence the position of the participial phrase before the verb: the participle is not a mere qualification of the verb, as it is in the rendering, "Let us not be weary in well-doing," and as it is in 2 Thessalonians 3:13; but, with an implied exhortation that such should be the case, it supposes that we are of the better class, and founds upon the supposition the exhortation not to flag. "That which is commendable (τὸ καλόν)" recites, not works of beneficence only, but every species of moral excellence, comprising in brief the enumeration given in Philippians 4:8, all of which is included in "sowing unto the Spirit," The verb ἐγκακεῖν occurs in five other places of the New Testament - Luke 18:1; 2 Corinthians 4:1, 16; Ephesians 3:13; 2 Thessalonians 3:13. In every one of these six passages some of the manuscripts present the variant reading of ἐκκακεῖν, which in all is adopted in the Textus Receptus, but is in all replaced with the general consent of recent editors by ἐγκακεῖν. It is, indeed, questioned whether ἐκκακεῖν is ever used by any Greek author. The difference in meaning is material: ἐγκακεῖν is to be bad in doing a thing; while ἐκκακεῖν, would probably mean to be so bad at a course of action as to leave it off altogether. In the first four of the above-cited passages it is tendered in the Authorized Version by "faint;" whilst in 2 Thessalonians 3:13 and here it is rendered "be weary," that is, "flag." In all the notion of flagging appears the most suitable, and in 2 Corinthians 4:1, 16 necessary. In the present passage the course of thought requires us to understand it as not so strong a word as ἐκλύεσθαι. Critics point attention to the play of phrase in connecting the expression, doing that which is commendable or good, with the verb denoting being bad at doing it. So in 2 Thessalonians 3:13, μὴ ἐγκακήσητε καλοποιοῦντες. The epigrammatic combination would seem to have been a favourite one with St. Paul, occurring as it does in two letters written several years apart. Such playfulness is not foreign to his style. The use of the first person plural may be merely cohortative, as above in Galatians 5:24. But it may also he a real self-exhortation as well. In the long, long, weary, arduous conflict which St. Paul was waging throughout his Christian career, the flesh must often have felt weak, and have required the application of this goad. And this tone of personal feeling may, perhaps, be further discerned in the use of the phrase, "in due season;" the blessed reaping of joy may seem to us at times long in coming; but God's time for its coming will be the best time; let us, therefore, be resigned to wait for that. This seems to be the tone of the καιροῖς ἰδίοις, "in its own times," of 1 Timothy 6:15. For in due season we shall reap, if we faint not (καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι). for at its own season we shall reap, if we faint not. Καιρὸς ἴδιος is the season assigned to an event in the counsels of God; as in 2 Thessalonians 2:6, ἐν τῷ αὐτοῦ καῖρῳ, "in his season," of the revelation of the "man of lawlessness." Καιροῖς ἰδίοις is used in 1 Timothy 6:15 with reference, as here, to the day of judgment; and in 1 Timothy 2:6 and Titus 1:3, of the manifestation of the gospel. In every case the phrase appears to intimate that the season appointed by God, though not what man might have anticipated or wished, was, however, to be acquiesced in as wisest and best (see last note). The reaping is the same as that referred to in the previous two verses. "If we faint not." The verb ἐκλύεσθαι in Matthew 15:32 and Mark 8:2 is to faint physically from exhaustion. In Hebrews 12:3, 5 it is used of succumbing, giving in, morally; not merely feeling weak, but in consequence of weakness giving up all further effort. In this latter sense it occurs in the Septuagint of Joshua 18:3 and in 1 Macc. 9:8. And this last is its meaning here. It expresses more than the flagging of spirit before mentioned; for that would not forfeit the reward of past achievement, unless it led to the actual relinquishment of further endeavour; this last would forfeit it (comp. Revelation 3:11 and 2 John 1:8). Taking it thus, there is no occasion for understanding this phrase, "not fainting," as several of the Greek commentators do, including apparently Chrysostom, as if it meant thus: "We shall reap without any fear of fainting or becoming weary any more;" which surely, as Alford observes, gives a vapid turn to the sentence.

Parallel Commentaries ...


Let us not grow weary
ἐνκακῶμεν (enkakōmen)
Verb - Present Subjunctive Active - 1st Person Plural
Strong's 1573: To be faint, be weary. From ek and kakos; to be weak, i.e. to fail.

[in] well-doing,
καλὸν (kalon)
Adjective - Accusative Neuter Singular
Strong's 2570: Properly, beautiful, but chiefly good, i.e. Valuable or virtuous.

for
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

in due
ἰδίῳ (idiō)
Adjective - Dative Masculine Singular
Strong's 2398: Pertaining to self, i.e. One's own; by implication, private or separate.

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

we will reap a harvest,
θερίσομεν (therisomen)
Verb - Future Indicative Active - 1st Person Plural
Strong's 2325: To reap, gather, harvest. From theros; to harvest.

if we do not give up.
ἐκλυόμενοι (eklyomenoi)
Verb - Present Participle Middle or Passive - Nominative Masculine Plural
Strong's 1590: To loose, release, unloose (as a bow-string), relax, enfeeble; pass: To be faint, grow weary. From ek and luo; to relax.


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NT Letters: Galatians 6:9 Let us not be weary in doing (Gal. Ga)