Galatians, Part 7

Posted by Michael Bunker
editor@lazarusunbound.com

CHAPTER 6

This chapter continues the thoughts of the last chapter, as Paul instructs the Galatians how they should behave themselves based on what he has taught them in this letter. In this chapter, Paul will exhort the Galatians to continue in well-doing and to humble themselves in their dealings with one another. He will add an exhortation for the brethren to supply all the needs of their teachers, adding that there is a both a promise and a threat for those in the Church based on how diligently they take care of this solemn duty. He will then revisit and conclude his argument against the circumcision party, with a parting shot at those who are in that error. He reiterates the promise made to those who continue in the simplicity of the faith, and he adds that he would desire that these enemies would not trouble him any more.

This chapter is an apt and fitting ending to the letter, and it closes rather swiftly once the final points are made. Paul does not spend a lot of time on the things he believes the Galatians should already be doing, and brings their minds back to the point of the letter and to the strength of his argument against those who had bewitched them.

The last chapter ended this way:

Let us not be desirous of vain glory, provoking one another, envying one another; which is a rather abrupt way to end that chapter, seeing that it is the introductory sentence in the next series of thoughts that will lead to the conclusion. Paul is reminding them not to be prideful or contentious, because pride and an argumentative spirit are contrary to the law of Christ, which he will mention for their benefit. If we envy our own brethren within the faith, then we are more likely to provoke them and to act wrongly if they fall. If we humble ourselves and seek the good of our brethren, even more than we seek our own good, then we will do that (serve one another) that fulfills the royal law of God.

Verse 1 - Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

The last sentence of the last chapter leads to this introduction to a new argument. Paul will prove that it is in our own best interest, and in the best interests of the whole Body of Christ, for us to pay close attention to our duties towards one another in Christ. No Christian is an island. Any “christian” who believes that he can watch over himself and serve himself without serving the brethren is deceived about his own condition and position in Christ. In order to be Christians, we must keep the “law of Christ”, which states that we must love the Lord our God, and love the brethren (God's children). We cannot just say we love the brethren while our entire lives prove that we only love ourselves. I would say that over 90% of professing Christians have not one single mark of the true Christian. The true Christian is known by his doctrine and his fruit, and here in this chapter we are specifically examining the fruit of the Christian. Does the professing Christian keep the law of Christ? Does he truly show he loves God by loving those begotten of God? If a brother is overtaken in a fault, or in a sin, then it should be the aim of those who are spiritual to restore that brother with humility. This can be a sin of commission (something actually done against the law or the commandments of God), or it can be a sin of omission (something not done which is commanded to be done), or it can be a sinful disposition or attitude. In particular Paul here is talking about sins of omission, because he will list some duties that many Christians omit. So specifically, Paul is saying, “If one of our brethren is overtaken in a sin, and particularly one or more of the sins I am about to mention, then those who are spiritual ought to go to that person and teach and restore that person with humility”. If we address our brother's sin without humility, then it is likely that God will allow us to be tempted by some other sin that might entrap us and cost us personally and spiritually. We desire not to be tempted with sin, and those who truly desire not to offend God will try to help our brethren in a very humble way. Next, Paul will mention the specific duties of the Christian that he believes some of the Galatians might be neglecting.

Verses 2-5 - Bear ye one another's burdens, and so fulfil the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden.

When our brethren suffer under burdens, then it is our duty to help carry those burdens. The phrase here “bear ye one another's burdens” literally means to lift off the weight that besets them. This can have many meanings, some physical and some spiritual. We are our brother's keeper, and it is our duty to make life easier for our brethren. If there is something within our power that we can do to lift a burden off of a brother, then it is become our duty to do it. The argument in these verses is made thusly:

1. If you bear one another's burdens, you fulfill the law of Christ (John 13:34) which commands us to love (in the way of service) one another.

2. If you think you are a Christian when you refuse to show love towards your brethren, and to carry the burdens of others, then you are lying to yourself.

3. If you refuse to carry burdens, or to share in the burdens of others, then you can only ever celebrate your own successes. You will never know the joy of helping a brother to succeed.

4. Once this idea that each man is his own, and has no duty to help others according to the law of Christ, then each man will eventually have only himself to carry his own burdens. This is contrary to Christianity, and is actually the religion of the devil. If bearing one another's burdens fulfills the law of Christ, then refusing to do so is a plain violation of the law of Christ.

Verses 6-9 - Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not.

The previous argument is keenly worded to bring us to this new argument. If it is a commandment of Christ that we help one another with our burdens, then it is even more critical that we carry the burdens of our teacher. The preceding argument is that we are to help one another with burdens when we are in need. This argument uses the same “burden” terminology, but with a different command. Due to the changes in the meanings (or multiple meanings) of modern words, it is difficult for the modern reader to catch the weight of Paul's argument here.

The term “communicate” here means to “share” or “distribute”. Particularly in this context it means, “to come along side and carry the burdens of”. The word picture being painted here is of someone who comes along the side of a teacher who is carrying a heavy load, and taking the full load upon himself. So the argument flows this way; if we are to help one another with our burdens, and by doing so we fulfill the law of Christ, then it follows that we are even more obligated by the law of Christ to carry the full burden for our teacher. Where we are obligated to help one another when we see a brother in need, our duty towards our teacher is for each of us to come up along side of him and to take his burdens upon ourselves, freeing him to do that which benefits all of us, and most specifically the new and needy in the faith. This is one complete argument made from the 2^nd verse through to the 9^th verse, and they should be read together as one complete statement.

There are promises and threatenings included with these commandments of God. If we are faithful in our duties and diligent to do that which is commanded of us, then we will reap great spiritual rewards, the most important of which is listed here: life everlasting.. This is no light thing, to link everlasting life with our obligations towards our brethren and towards our teachers. More specifically these promises are made in the spirit, of promises to be abundantly reaped in the life to come, but the terminology of salvation used here should not be overlooked. This is not to say that salvation is merited by our good works, but just as James argues that there is no salvation that does not produce good works, Paul agrees here by saying that our works are a sign that we have received everlasting life. Those who live unto themselves, unconcerned about the plight and burden of others, and who rationalize why they cannot bear the burdens of their teacher, are not those who will inherit everlasting life. The conscience must bear witness that these things are true, and that our works are a sign of our spiritual condition. No converted man can deny that he is obligated by the law of Christ to provide for his teacher, but many professing Christians actually believe that. It is a shame (to those of us who have separated from the errors and apostasies of modern religion) that the apostate “church” is so much more aware of the need to provide for teachers. Part of that is because of the false and diabolical tithing system imposed by most “churches” on their unwitting victims. Since these false churches survive and exist for money and by deceptions, they have successfully manipulated people into giving large sums of money to their false religious system. However, those who have separated from that system (who ought to know better) are no better at all if they err on the other side, choosing to violate the command and law of Christ by neglecting their obligation towards a true and spiritual teacher. The promises and threats here should be taken seriously and prayerfully. Those who fulfill their duties, will be properly rewarded spiritually and in an abundant way. Those who neglect these duties, are likely stealing in order to sow to their own flesh here in this world, and in doing so they will reap corruption in their own flesh. The false religious world teaches a false reaping and sowing. They teach that if you give them money, you will get carnally rich. The teaching of the Bible is this: If you carry the burdens of your teacher, rather than spending your increase on your own flesh, then you will reap great spiritual rewards. However, if you sow that increase to your flesh, you will reap great penalties in this world and the world to follow.

The carnal man expects rewards to come obviously and quickly. The false teachers teach that if you give them $100, you will receive $1000. This is a lie being perpetrated in the name of God. In contrast, Paul teaches that we must be patient and faithful. If we sow properly, and we are patient and don't grow weary in this good thing, then we will reap spiritual things according to the timing and plan of God.

Verse 10 - As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

Paul concludes the argument this way: While it is true that we are obligated to help those of the brethren that are in need; and while it is true that we are obligated to carry the burdens of our teacher; we should also note that we should take every opportunity to do good unto all men, PARTICULARLY unto them who are our Christian brethren. Our attentions and affections ought to be very particularly towards the brethren. Though we ought to take opportunities to do well towards all men, our interest is towards those in the household of faith, and our charity ought to be directed towards them; but if an opportunity arises that allows us to do good towards any man, then we ought to do it if we can.

Verses 11 - Ye see how large a letter I have written unto you with mine own hand.

This is the introduction to the next section, which will include a final point of exhortation towards the argument that took up the bulk of this letter. Paul will revisit his battle with the circumcision party, and to introduce his conclusion to that matter, he points out that he has written a particularly large letter to these Galatians, and desires that they notice that he wrote it all himself, which was not his normal practice. We learn from Paul's other letters that he normally used a secretary or an amanuensis (one who dictates) when he would write letters to different Churches. Here, Paul notes that he has taken the time and pains to write out this letter in his own hand, that they would know his affections for them, and that he considers this argument to be very important for their well being.

Verses 12-15 - As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Paul intends to leave off from this argument against those who preached circumcision by making a final point against them. He claims that they preached circumcision, not because they were diligent in keeping the law, but so that they could accomplish two things:

1. So they could appear to be law-keepers, and make a show in order to pump themselves up in front of others.

2. So that they would be spared persecution, as is expected for those who truly and wholeheartedly follow after Christ.

These false apostles knew that they themselves would be persecuted and would suffer for Christ's sake if they did not preach circumcision; so they were motivated by the desire to look good in front of others, and by a desire to avoid persecution for Christ's sake.

Paul argues that being circumcised for wrong reasons will lead to glorying in the flesh, and it is not meet that we should glory in anything but in the cross of our Lord Jesus Christ. By Christ, the world is crucified (made dead, put away) to the true believer, and the true believer is crucified (made dead, unfit, unwelcome) to the world. This is a powerful argument for separation and holiness – one that is repeated throughout all of scripture – that if we are saved and born-again into Christ, then we have no part with the ways and worldview of the world, and ought to be separate from it. The old man has no part with Christ, so it matters not whether our flesh is circumcised or uncircumcised. Christ has interest in the new creature, our new man who is saved and separated unto Christ for His purposes.

Verses 16-18 - And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. <To the Galatians written from Rome.>

And as many as walk according to this rule – To as many as live their lives as crucified with Christ, separated from the world, and not operating according to the rudiments of the world... peace be on them, and mercy – The prayer of the Apostle as that God's peace and mercy will be upon these, and no others, as he emphasizes by the next important saying: and upon the Israel of God, which is cumulative, meaning “even upon the Israel of God, which means that those who walk according to the rule he has just named, are even the “Israel of God”, which is a revolutionary statement, and a challenging one, since he is claiming that the Jews who persecute him are not the Israel of God, rather, those who separated from them and from the world unto Christ are the true Israel of God. The Israel of God is distinguished here from the “Israel after the flesh” (1 Cor. 10:18), also called the “bondwoman”, and “Jerusalem that now is”, which must be cast out and rejected, because fleshly Israel shall not inherit with the child of the promise (Gal. 4:30).

Paul's prayer is concluded here, with the request that he would be no more troubled by these insolent Jews, and that God and all men would remember that he bore in his body the marks of the Lord Jesus – both in his physical body, having been beaten by the Jews and the Romans as Christ was, and in his spiritual body, since he reflected the glory of Christ, and pointed all men to Christ and the cross for salvation, which is the mark of God's true apostles, and represents the crucifixion of Christ to men.

Paul ends the epistle with a final prayer that the grace of the Lord Jesus Christ would be with the spirits of His elect, that they might partake of that grace and be emboldened to stand by the gifts of God in the spirit.

I am your servant in Christ Jesus,

 
DISAGREE? Discuss or Debate this: Forum