Galatians Chapter 6/Commentary by Mark Dunagan

Galatians Chapter 6

Outline: I.

Walking by the Spirit involves Restoring the Fallen: 6:1-5

II.

Sowing and Reaping: 6:6-10

III.

Final Admonitions: 6:11-18

The True Motive of the Judaizers: 6:12-13

What Really Matters: 6:14-16

The "Marks" that the Judaizers did not have: 6:17

“Walking by the Spirit will mean not only avoidance of mutual provocation and envy (5:26) but also, positively, the rehabilitation of those who have lapsed into sin” (Fung p. 284). “This verse continues the idea of 5:26 by way of contrast. Instead of being ‘desirous of vain glory, provoking one another, envying one another’, the Christian should be concerned to help his brother in every possible way” (Willis p. 275). “But it is easy to talk about love in an abstract and general way; it is much harder to get down to concrete, particular situations in which we actually demonstrate our love for one another. It is some of these which Paul now unfolds” (Stott p. 155). “The preceding chapter closed with a mention of the vainglorious egotism shown by some who while professing to be Christians were not walking by the Spirit. He by way of contrast he sets forth true spiritual conduct, first, in relation to a fallen brother, and second, in relation to religious teachers” (Erdman p. 126). 1

Galatians 6:1 “Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted” “Brethren”: The eighth time in this letter that Paul has called these Christians, brothers. Paul is not willing to write them off just yet. “May be intended as a reminder to the readers that their membership in the same spiritual family involves mutual obligations” (Fung p. 284). Becoming a Christian places one into God's family, and becoming a Christian means that one accepts to take on some "family" obligations, including the obligation to encourage other Christians (Hebrews 10:2425; 1 Thessalonians 5:14). “Even if”: The obligation to serve other Christians, even applies in difficult situations. “A man”: Any brother or sister. “Overtaken”: Basically there are two views concerning how we should interpret the word "overtaken": “The sinner has been forcibly laid hold of by sin before he was able to reflect” (Fung p. 284), that is, he was surprised by a temptation, caught off guard or sinned because of ignorance. Or, another Christian detects this Christian in sin, before the Christian can hide it. “Some feel he is surprised that he is taken in sin, that is he did not intend to sin but fell into it and is surprised this has happened to him. Another view is that he is surprised by being caught in the sin. Thayer seems to support this view when he says ‘to take one by forestalling him (i.e., before he can flee or conceal his crime.’ Williams' translation renders it, ‘Brothers, if anybody is caught in the very act of doing wrong’” (1986 Denton Lectures. George Pledger p. 216). This verse does not seem to be suggesting that the Christian "caught" in sin has come to another Christian for spiritual help (James 5:16). “In any”: It does not matter what type of sin it is, one sin is just as dangerous as another. “Trespass”: The KJV translation "fault" should not give anyone the impression that Paul is describing a category of sin that is not that sinful. The very same word translated here "transgression", is used of Adam's sin (Romans 5:15,17) and in describing pagans who were dead in their "trespasses" (Ephesians 2:1). Involvement in sin may be due to ignorance, being deceived, negligence, and many other factors, but the point is, even sins committed "unintentionally" are still wrong. The man in this chapter may have been sinned through ignorance, but he still needed to be restored. Unfortunately, a large section of the religious world wants to argue that sins committed in the area of doctrine, that is, believing a wrong teaching, will not separate one from God. Yet the entire context of this letter involves Christians who are starting to believe the wrong doctrine (1:6-9; 5:1-4). 2

“Ye who are spiritual”: “The spiritual ones among you” (Phi). In the context, those who are walking by the Spirit (5:16), manifesting the fruit of the Spirit (5:22-23), and living by the Spirit (5:26). In other passages the term spiritual is placed opposite of being a worldly minded person (1 Corinthians 3:1-3). “The people who have put aside the envious, competitive nature of the flesh and have led the way in developing the fruit of the Spirit” (Boles p. 160). “He is intimating that, for those who are so walking, an opportunity is given of showing their true spiritual character by the sympathetic help of the one who has been guilty of the moral lapse” (Erdman p. 127). “Believers whose lives are lived in conformity with the teaching of 5:16-26” (Fung p. 286). “He leaves it to the reader's own conscience whether or not they answer to this designation” (Vincent p. 171). We should notice that the text does not limit the spiritual to the elders of the congregation. Every spiritual Christian has an obligation to restore erring brethren (Matthew 18:15-17; 1 Thessalonians 5:14; James 5:19-20; Jude 22-23). “The work of restoring erring brethren cannot be done by hypocritical, half-converted Christians” (Willis p. 277). Lest one might want to escape this responsibility by remaining an immature Christian, God expects growth in our lives (Hebrews 5:11-14). “Restore”: “The word used of reconciling factions of setting bones, of mending nets. The idea of amendment is prominent: set him to rights: bring him into line” (Vincent p. 171). “C. H. Dodd may be right to suggest that Paul applies here Jesus' teaching in Matthew 18:15-17 without going into the details of procedure” (Fung p. 286). The word "restore" means that this person needs to be restored. Hence, the Christian can fall away. “There is no security to be found in the fact that one's sin is not that of high-handed rebellion; even when a man is unintentionally involved in sin, he needs to be restored to salvation” (Willis p. 276). God's word is a perfect tool to assist in this restoration (2 Timothy 3:16). God has a lot of confidence in His people. Unfortunately, we often shy away from trying to help a Christian out of sin, because we either lack confidence in our abilities or the power of God’s word. “In a spirit of gentleness”: “Not with any feeling of superiority” (Phi). “Rather than secretly gloating when a brother is caught in a sin, mature Christians will rush to his aid” (Boles p. 159). “The opposite of arrogance and harshness” (Lenski p. 298). See 2 Timothy 2:24-25. “When a spiritually minded man finds his brother fallen, he does not use that occasion to further grind him into the dirt, the restoration of a fallen 3

brother is not to be undertaken in a distant or haughty spirit, or in a hard, dictatorial, or censorious style. The spirit of meekness compassionates while it must blame” (Willis p. 277). Gentleness is strength under control, sin is not minimalized at the same time one understands the value of the sinner. Confronting and restoring a brother or sister who is very humble, usually turns out to be a very edifying and positive experience. Seeing a Christian get back on track, seeing them overcome a setback, and turn their back on a very addictive sin, is very encouraging. It is easy to have a "spirit of meekness" when the person one is talking to has the repentant attitude demonstrated by the prodigal son (Luke 15:18-19). “Looking to”: “Each one looking to yourself” (NASV). “Thyself”: A word of admonition expressed to the Christian who is involved in the restoration of another Christian. Notice that Paul switches from the plural, '”You who are spiritual”, to the singular, “thyself”. For the best and most accurate examination of our own personal motives and attitudes, can really only come from self (1 Corinthians 2:11). “Looking”: “The verb means to look attentively; to fix attention upon a thing with an interest in it” (Vincent p. 171). “Keeping an eye on” (Cole p. 172). “Has the responsibility to exercise the strictest vigilance over himself, lest the would-be restorer become an offender himself. Such vigilance is necessary because anything can become a temptation and because no one is above the possibility of succumbing to temptation” (Fung p. 286). “Lest thou also be tempted”: “Let no one think he cannot be so tempted” (Lenski p. 298). Compare with 1 Corinthians 10:12. “The spiritually minded approaches his fallen brother with a spirit of meekness because he is perfectly aware that on some other occasion under a different set of circumstances that brother might be confronting him. He has a keen awareness of the power of the temptation” (Willis p. 278). If we are too full of ourselves, we can commit a sin in trying to restore someone. We may be tempted to despise them, to gossip behind their back, or to forsake them. We may arrogantly think, “They don't deserve to be helped, serves them right, let them stew in their own juices”. If we are the jealous type, we may secretly gloat about their downfall. Their sin may make us feel good about ourselves (Luke 18:9-11). “To sum up, then, truly Christian relationships are governed not by rivalry but by service. The correct attitude to other people is not ‘I'm better than you and I'll prove it’, nor ‘You're better than I and I resent it’, but ‘You are a person of importance-4

because God made you in His own image and Christ died for you and it is my joy and privilege to serve you’” (Stott p. 157). Galatians 6:2 “Bear ye one another's burdens, and so fulfill the law of Christ” “Bear”: “Shoulder” (Cole p. 172). “Keep on bearing” (Robertson p. 315). “One another”: “Help one another to carry these heavy loads” (NEB). The expression one another suggests that such is a mutual obligation. “Burdens”: “Notice the assumption which lies behind this command, namely that we all have burdens” (Stott p. 157). Having a burden does not excuse one from failing to serve God. When a Christian is experiencing a burden the tendency at times is to draw-back from brethren and fail to make advantage of the help that is being offered. This verse infers that the Christian with the burden has an obligation to accept the help that other Christians are offering. In the context these "burdens" may refer to sins that one needs help escaping. “A person might also have the heavy burdens of sickness, death, financial problems, marital problems, etc” (Willis p. 278-279). Notice how Paul viewed the church as a relationship in which one should be able to find the help they need (Romans 12:15; 1 Corinthians 12:26). “And so fulfill the Law of Christ”: Christians are under a law (1 Corinthians 9:21; James 1:25; 2:8). Instead of being eager to keep the Law of Moses, these Christians need to be eager to keep or fulfill the Law of Christ. The Law of Christ is not some vague principle, neither is it fulfilled by mere good intentions or warm thoughts. Like the Old Testament the New Testament can also be summed up in two basic commandments (Matthew 22:37-40). Every command that God has ever given, even in the New Testament is a practical manifestation of love for God, man or both. Restoring a Christian involved in sin, is a practical way of demonstrating obedience to the Law of Christ, so is helping to bear the burdens which have overwhelmed fellow Christians. Fulfilling the Law of Christ involves loving our brethren as Christ loved us (John 13:34-35). Galatians 6:3 “For if a man thinketh himself to be something when he is nothing, he deceiveth himself” “For”: Linking this verse with 6:2. “In order further to remove the pride and vainglory which might prevent obedience to this law, the apostle intimates the peril of self-conceit which is usually due to self-deception” (Erdman p. 128). “He at once 5

goes deeper, namely to the delusion from which such refusal (that is, the refusal to help a brother 6:2) would spring” (Lenski p. 299). “Thinketh himself to be something”: “Thinks he is something big” (Nor). “If anyone thinks he is too great to stoop to this” (Tay). “The implication seems to be that if we do not or will not bear one another's burdens, it is because we think we are above it. Again it is apparent, as in Galatians 5:26, that our conduct to others is governed by our opinion of ourselves” (Stott p. 159). “That is, so good that he can not be tempted, or so strong that he can not fall, or so perfect that he will never need the patience and sympathy of his brethren, when in reality he is nothing, that is, no better than other men” (McGarvey p. 285). “Satisfaction with self makes poor helpers for those in need of fraternal support” (Lenski p. 300). “Paul implies that those who imagine themselves to be somebody are unable to bear the burdens of others: fancying themselves to be without sin or weakness they are unable to sympathize with others or to concern themselves with their burdens” (Fung p. 290). Here is another practical test for determining if we are walking after the flesh or the Spirit. Christians who walk by the Spirit respond when a Christian is in trouble. “When he is nothing”: No better than anyone else. “He deceiveth himself”: “He surely deceives no one else” (Erdman p. 128). “Denoting subjective deception; deception of the judgment” (Vincent p. 172). Therefore the need for a humble and accurate estimate of self (Romans 12:3). This can only be attained when we place ourselves next to God (Luke 17:10). Only when we place ourselves next to God, can we see our true worth (Genesis 1:26) and our true unworthiness (Romans 5:6-8). Real greatness comes through serving others (Matthew 20:25-27). The Christian should always remember that he or she is never above serving fellow Christians, in very practical ways (Matthew 25:35-40; Galatians 6:1-2). Galatians 6:4 “But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor” “But”: “Against such empty-headed self-estimation Paul advises” (Lenski p. 300). “Let”: Just one more indication that God views mankind as being free-willed, there is no predestination or irresistible control of the Holy Spirit in this command. “Each man”: “Emphasizes individual responsibility in the work of self-scrutiny” (Fung p. 290). Compare with 1 Corinthians 11:28 and 2 Corinthians 13:5. “Prove his own work”: “Everyone should examine his own conduct” (Knox). “Let every man learn to assess properly the value of his own work” (Phi). “Every Christian has the burden of 6

doing his part in the saving of others, but he also has the burden of proving his own work” (Pledger p. 222). “Prove”: To discern, examine. “Work”: “Is used here to refer to one's whole way of feeling and acting, his aims and endeavors” (Willis pp. 280281). The only way to prove our own work (that is, our own conduct and attitudes), is to compare ourselves, what we are really like and what we are in fact really doing, by the word of God (2 Corinthians 13:5; 1 Thessalonians 5:21-22; Hebrews 5:14). “Then shall we have his glorying in regard to himself alone”: “In other words, instead of scrutinizing our neighbor and comparing ourselves with him, we are to test our own work” (Stott p. 159). “Glorying”: “For then he will have the personal satisfaction of work well-done” (Tay). “And not of his neighbor”: “And won't need to compare himself with someone else” (Tay). First of all, it is alright to feel good about a job well-done. When a person is walking by the flesh (5:26) and is driven by envy and selfish ambition, they often try to feel good about themselves by comparing themselves to others, especially by comparing themselves to someone who is caught in a sin of which they are not presently guilty (Luke 18:9-11). “Rather than boasting because one is not as bad as someone else (he may not be as bad as someone else but still not be approved by God)” (Willis p. 281). As someone said, “Making yourself feel good at the expense of another's failure, is a very cheap form of self-esteem”. The problem in measuring your faithfulness against the lives of other Christians, is that we can all find at least one area in our lives that we feel we have others "beat". Yet it has never dawned on some people that the very same Christians probably feel that in another area, they've got the first party beat! In addition, the fault of another Christian is not our hope for God is not going to grade us on a curve. Galatians 6:5 “For each man shall bear his own burden” “For”: Which seems to explain or is connected with 5:4. “Every Christian must recognize that he is personally to be measured by God's word and must bear the responsibility for conforming to it, without regard to what failures might be in his brother's life” (Willis p. 282). “Bear his own burden”: “Bear his own load of responsibility” (Mof). “Burden”: Some see a difference between the burdens of 6:2 and 6:5. That is, one being a burden that one needs help with and another being a burden that one can carry without any assistance. Ye Vincent argues (as well as Willis) that “it is doubtful whether any different shade of meaning is intended” (p. 174). The word for which begins this verse reveals the importance of: Examining 7

ourselves properly, and helping a Christian with a burden. From the context it seems that Paul is saying that a person really needs to have a proper estimation of self, for one will only answer for self and not for the sins of others, hence the folly of measuring self by the weaknesses found in the lives of other Christians (2 Corinthians 5:10) It is also vital that one try to assist a brother or sister who is sinking under a problem, for that brother or sister will still have to bear their burden of personal accountability before God, regardless of the circumstances. A great example of this is found in the book of Job. Even though Job had lost his health, beloved children, support and respect of his wife and his best friends, God still held Job accountable for remaining faithful. Not only faithful in deed and also faithful in attitude and in the words he spoke (Job 38:1-2). Stott offers the following comments: “Those who walk by the Spirit are led into harmonious relationships with one another. Just as the apostle argues about our Christian liberty from the fact that we are God's ‘sons’, so he argues for responsible Christian conduct from the fact that we are ‘brothers’. This paragraph is the New Testaments answer to Cain's irresponsible question ‘Am I my brother's keeper?' (Genesis 4:9). If a man is my brother, then I am his keeper. I am to care for him in love, to be concerned for his welfare. I am neither to assert my fancied superiority over him nor resent his superiority over me and envy him. I am to love him and to serve him” (pp. 162-163). Sowing and Reaping Galatians 6:6 is one of those verses that commentators do not know quite what to do with. Is it an independent clause? Is it connected with the thought of 6:5, thatis, supporting the gospel is one "burden" Christians have? It seems more reasonable to connect this verse with the verses that follow it. 6:6 starts a section on sowing and reaping, and before Paul even starts talking about personal "reaping" (6:7-8), he reminds us that some people have put a lot of "sowing" into us, therefore they should expect to "reap" something from us. Galatians 6:6 “But let him that is taught in the word communicate unto him that teacheth in all good things” “But”: “And” (NASV). This may or may not be a change in subject. “Let him that is 8

taught in the word”: “Who is receiving instruction in the Word” (Con). “The man under Christian instruction should be willing to contribute toward the livelihood of his teacher” (Phi). “Communicate”: To share with others. The word here rendered "communicate" (share NASV), is found elsewhere for giving material aid (Philippians 1:5; 4:15; Romans 12:13; 15:26-27; 2 Corinthians 8:4; 9:13). Elsewhere Paul discussed the financial support of those who teach the gospel (1 Corinthians 9 and 1 Timothy 5:17). “In all good things”: “Bringing him pecuniary aid, honor, reverence and all other good things” (McGarvey p. 285). “A share in all the good things which he possesses” (Con). See Luke 1:53; 12:18f; 16:25. “Inherent in this consideration is more than just an act of benevolence toward the teacher; there is also the implied recognition that instruction is a valuable commodity worth purchasing (Matthew 10:10; Luke 10:7)” (Boles p. 163). Galatians could be the very first letter written by Paul, and written some 18-21 years following the day of Pentecost. In this verse we find that the churches in Galatia “had teachers who were devoting so much of their time to instructing others in Jesus Christ that they needed financial compensation in order to provide for their families” (Willis p. 284). This verse also reminds us that Christianity is a taught religion (John 6:44-45; Mark 16:15-16; Hebrews 8:6-13). The early church realized that it needed people willing to devote their full time to teaching and preaching. At a very early time in the history of the church, we find congregations fully organized (Acts 14:23; 13:1-3). Galatians 6:7 “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” “Be not deceived”: “Make no mistake about it” (Knox). “Do not be under any illusion” (Phi). “Stop being led astray” (Robertson p. 316). Christians are often warned about being led astray (1 Corinthians 6:9; 15:33; Ephesians 5:6; James 1:16). This means that people will always exist who will try to deceive us, Christians can be deceived, and God will not protect us against our own free-willed choices. “Warns the readers to ‘make no mistake about the truth of the ensuing statements” (Fung p. 294). “Many people are deceived concerning this inexorable law of seedtime and harvest. They sow their seeds thoughtlessly, nonchalantly, and blind themselves to the fact that the seeds they sow will inevitably produce a corresponding harvest. Or they sow seed of one kind and expect to reap a harvest of another. Or they sow seed of one kind and expect to reap a harvest of another. They imagine that somehow they can get away with it” (Stott p. 166). “God is not mocked”: “You cannot cheat God” (Knox). ‘You cannot make a fool of God” (Phi). “Mocked”: “The 9

verb, literally, to turn up the nose at” (Vincent p. 175). “Paul means to say. In particular, he means ‘an evasion of His laws which men think to accomplish, but, in fact, cannot’” (Robertson p. 316). “You may turn up your nose at men with impunity, but God is far different” (Lenski p. 305). “To sneer at, or treat with contempt, to fool or outwit” (Stott p. 166). “There are those who feel that they have escaped the results of immoral conduct if they have been able to conceal from the world their wrongdoing. Others seem to imagine that if the wrong is merely forgotten and regarded as a matter of the past there will be no harvest of suffering or pain. Still others seem to imagine that religion is a device intended to secure immunity from the results of moral fault” (Erdman pp. 130-131). Therefore it is foolish to envy our sinful neighbor, who appears to be "getting away with" disobeying God (Psalm 73). We need to equally stop fretting over "injustices". God is not fooled, even if some silly jury is. In the end, we will see that all sin that is not forsaken will be punished. Remember what God said to Israel, "and be sure your sin will find you out" (Numbers 32:23). “Whatever a man soweth, that shall he also reap”: “A man's harvest in life will depend entirely on what he sows” (Phil). He will reap exactly what he has sown. Unfortunately, some people sow evil, and then pray for crop failure. “Most emphatic. That and nothing else” (Vincent p. 175). “That very thing, not something different” (Robertson p. 316). This is a common life principle in the Bible (Job 4:8; Proverbs 22:8; Hosea 8:7; 10:12; 2 Corinthians 9:6). This rule applies to other areas, besides giving (6:8). Yet many people refuse to accept this principle and rely on "luck" (playing the lottery, etc..) rather than diligent hard work, to get ahead. People who are waiting for life to give them something instead of going out and earning it, and who wait for someone to open a door of opportunity for them, instead of taking some initiative and opening it themselves. “This is vitally important and much neglected principle of holiness. We are not the helpless victims of our nature, temperament and environment. On the contrary, what we have become depends largely on how we behave; our character is shaped by our conduct” (Stott p. 169). Galatians 6:8 “For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life” “Unto his own flesh”: “His own, because the idea of personal, selfish desire is 10

involved” (Vincent p. 175). Sowing to the flesh involves being involved in the activities mentioned in 5:19-21. “To sow to the flesh is to pander to it, to cosset, cuddle and stroke it, instead of crucifying it. The seeds we sow are largely thoughts and deeds. Every time we allow our mind to harbor a grudge, nurse a grievance, entertain an impure fantasy, or wallow in self-pity, we are sowing to the flesh. Every time we linger in bad company, every time we lie in bed when we ought to be up and praying (or working), every time we read pornographic literature, every time we take a risk which strains our self-control, we are sowing to the flesh. Some Christians sow to the flesh every day and wonder why they do not reap holiness” (Stott p. 170). In addition let me add: (a) Every time we allow fear and peer pressure to keep us from serving God or others, we are sowing to the flesh. (b) Every time we entertain the thought that "we deserve better", we are sowing to the flesh. (c) Every time we skip services, because we want to sleep in and so on we are sowing to the flesh. (d) Every time we fail to keep a commitment, or act in a responsible manner, we are sowing to the flesh. (e) Every time we chose the easy way out, instead of the right way we are sowing to the flesh. (f) Every time we run away from a problem, instead of facing it, we are sowing to the flesh. (g) Every time we respond to our mates or children, in a sinful matter, we are sowing to the flesh. “Shall of the flesh”: “Shall from the flesh” (NASV). Many point out that Paul is discussing reaping at the last day (6:8 "eternal life"). Yet the phrase "of the flesh” or “from the flesh" could equally include the physical, mental, emotional and spiritual consequences that come in this life as well when one sows to the flesh. “Corruption”: Decay and ruin. “Primarily, destruction, ruin; but it also has the sense of deterioration, decay” (Vincent p. 175). The corruption of this verse seems to be the opposite destiny of eternal life, which is mentioned later in the verse. Hence many take the word "corruption" to refer to eternal destruction (5:21). Hell is a place of "ruin". Nothing constructive exists in hell. All plans, dreams, hopes, wishes, and purposes are ruined and ended. People are not rehabilitated here, nothing improves here, and absolutely no personal growth happens in this place (Romans 2:8-9). Ted Turner, the same man that claimed "Christianity is a religion for losers", said, “I'd like to see a religion where everybody was good. Not just the members of that sect. I mean I'm sick of it. Heaven is going to be a mighty slender place. And most of the 11

people I know in life aren't going to be there. Remember, heaven is going to be perfect. And I don't really want to be there. Those of us that go to hell, which will be most of us in this room when we get there we'll have a chance to make things better because hell is supposed to be a mess. And heaven is perfect. Who wants to go to a place that's perfect? Boring, boring” (AFA Journal, Nov./Dec. 1994 p. 14). Yet even in this life sin still takes a toll on the physical body. “Nature writes in one's body the penalty of sin as every doctor knows” (Lenski p. 308). Compare with Romans 1:27. Like the prodigal son, one may escape from sin, but no one can engage in sin without paying some physical, mental or emotional price. Sin always costs something. "Sowing to the flesh" always leaves one with some lingering "corruption" that one must face and overcome. “Sows to the Spirit”: Compare with 5:16,18, 22-23, 25; and 6:1-2. That is, sows to promote the interests of the Spirit and invests in his own spiritual welfare. “Eternal life”: Eternal life is conditional. If we are to end up saved, then we must cooperate with God.There is something that the Christian must do (Romans 2:6-11) Sowing to the flesh, is also done when one simply neglects to do the right thing (Hebrews 5:12; 10:25). If I do not pursue the interests of the Spirit, if I fail to invest time and energy in my relationship with God, then moral decay will set in. Galatians 6:9 “And let us not be weary in well-doing: for in due season we shall reap, if we faint not” “Not be weary in well-doing”: “Never grow tired of doing what is right” (Mof). “Let us not get tired of doing what is right” (Tay). “Weary”: “To faint or lose heart” (Vincent p. 176). “While Paul never wearies of telling men that they cannot win God's favor by good deeds, he equally never wearies of telling them of their duty to do good” (Cole p. 177). “In due season we shall reap”: “When the blessed harvest season arrives, we shall wonder why we ever thought of getting tired and of relaxing” (Lenski p. 310). See Romans 8:18. “The ultimate harvest is assured” (Phi). God's plan and His patience does have an end (2 Peter 3:10). “If we faint not”: “If we do not slacken our efforts” (Fung p. 297). “Meant to lose heart and play out. In classical times the word was used to describe how a bow is unstrung when the archer was through using it. People can get unstrung too” (Boles p. 165). “Lit., to be loosened or relaxed, like the limbs of the weary” (Vincent p. 176). “As the Jew tightened his belt to do work, so when he loosened his belt it meant he had 12

abandoned effort” (Cole p. 178). “There is only one danger that faces the spiritual farmer; there is only one thing that can hinder the harvest” (Cole p. 178). "Giving up", is the only thing that can stop the Christian. God warns us often concerning "giving up" (Luke 8:13-14; 18:2; Hebrews 10:35-12:17). Galatians 6:10 “So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith” “So then”: “Instead of looking for a place to quit, we should be looking for another place to start!” (Boles p. 166). “As we have opportunity”: “While we have opportunity” (NASV). “Opportunity”: “The right time” (Cole p. 178). “The idea is, however, not a reference to special opportunities which come now and then. No; this is an ever-present season or opportunity” (Lenski p. 310). Thus now is the time to sow, for the time to sow will not last forever. Some excuse themselves from sowing because they claim that the "time isn't right". This verse seems to rebuke such an attitude. Basically God is saying, "Opportunities for every Christian to do good are always present". Ephesians 5:16 “making the most of your time”, the verse does not say, “waiting for the right or ideal time”. “We have opportunity for welldoing. A time and a possibility for such kindly action are always present” (Erdman p. 133). Compare with Matthew 25:31ff. “Let us do good”: “Let us keep on working the good deed” (Robertson p. 317). “To all men”: Christians and non-Christians. “Especially toward the household of faith”: “And above all” (Knox). The church is the household of God (1 Timothy 3:15), and just as obligations to "family" takes precedence over others (1 Timothy 5:8,4,16), so doing good to Christians takes a priority over those outside the church. As many are aware this verse has been at the heart of the debate over institutionalism. Some have claimed that this verse gives authority to the local congregation to help non-Christians from the funds collected on the first day of the week. Please note: The issue has never been whether an individual Christian can assist non-Christians. Consider the following:

 It is argued that since the this letter was sent to the "churches of Galatia" (1:1-2), then that proves that 6:10 is something or which congregational 13

funds can be used, yet such reasoning is dangerous. Willis responds: “If this argument has any validity at all, it must have applicability to every passage in every letter that is addressed to churches” (Willis p. 290). Most of the New Testament letters were addressed to a congregation or congregations, yet many of the instructions found therein cannot be applied to congregational action, but only the action or responsibility of the individual. For example, it is not the obligation of the church to love my wife (Ephesians 5:25-29; 1 Corinthians 7:1-5) and neither is my wife supposed to be in subjection to every male in the congregation (5:22). The Bible clearly teaches a distinction between the responsibility or action of the individual Christian and the responsibility or action of the congregation as a whole (Matthew 18:15-17; 1 Timothy 5:16). To say that whatever the individual Christian can do, the congregation can do, leads us to some dangerous conclusions. (1) Can the congregation determine which members are in the proper attitude to observe the Lord's Supper, and which are not? (1 Corinthians 11:28),. (2) Is it the responsibility of the congregation to raise everyone's children? (Ephesians 6:4) (3) Can the congregation get a job, that is, can the congregation get involved in becoming a business? (1 Timothy 5:8; Ephesians 6:5). I think that most people realize that the context tells us whether a command is to be carried out by individuals or whether a command demands congregational or collective action. In Galatians chapter 6 we have a repeated stress on the individual Christian (6:1,2,3,4,5,6,7,8,9). Willis points out that the issue does not stop with whether the church can help a non-Christian. Listen carefully to the following: “If this passage is directed toward congregational action, it does not authorize a church to make a contribution to a human institution to do its work for it” (p. 290). Some people have reasoned that this passage allows or commands the church to help non-Christians, and then they make another jump in logic. Instead of having the church pay for the needs of the non-Christian, they have the church building a entire human institution to meet that need. Willis is right when he says, “After the churches of Christ accepted the work of relieving the needs of orphans, they soon accepted other forms of the social gospel, including church support of colleges, homes for the aged, summer camps, recreational programs, hospitals, etc. The mission of the church was perverted by those who were discontent with the work that God gave the church” (pp. 292-293). 14

Final Admonitions Galatians 6:11 “See with how large letters I write unto you with mine own hand” “How large letters”: “See these big letters?” (NEB). “Here is some bold lettering-written in my own hand” (Knox). People have speculated that the size of the letters coming from Paul's hand were due to: (1) Poor eyesight. (2) He was unable to write well due to an injury to his hand suffered in the stoning at Lystra (Acts 14:19). Yet it appears to me that Paul is writing these large letters for the sake of emphasis. “Much as we would use capital letters or underline words today” (Stott p. 176). “It may be like writing a sentence in capital letters or underscoring it, or like other modern devices adopted for the sake of emphasis” (Erdman p. 134). In addition, it may be that Paul has just taken the pen away from the professional scribe who has been writing the letter thus far (Romans 16:22). Therefore Paul's personal handwriting probably looked much different from the "professional quality" seen in the letter up to this point. “I write unto you with mine own hand”: This was the mark of authentication in Paul's letters (1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians 3:17). “Mark carefully these closing words of mine. I write them with my own hand and in the large characters which you know” (Vincent p. 177). The True Motives of the Judaizers Galatians 6:12 “As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ” “As many as”: This is the base motive of all Judaizers. A common motive or reason was behind why some Christians were attracted to this "party" and why these men taught this doctrine. “Desire to make a fair show in the flesh”: “Who want to make a pleasing appearance in worldly fashion” (Ber). “So that they can appear popular” (Tay). “To please men by complying with worldly demand, seek to compel them” (McGarvey p. 286). “In the flesh”: In the body or outward appearance or in the eyes of men. Yet it also 15

includes the idea that the Judaizers are "walking after the flesh" (5:16). These false teachers are motivated by the things which give rise to the works mentioned in 5:19-21. “They compel you”: “Present active—‘they try to compel’” (Robertson p. 318). We need to always remember that Christians are not the only ones who try to "convert" people. Every idea, every religion, every opinion tries to persuade people. “Compel”: “To necessitate, compel, drive to, constrain, whether by force, threats, etc” (Willis p. 294). “Only”: “Having no other object, or only from the motive that” (Vincent p. 178). “They may not be persecuted for the cross of Christ”: He says the motives of the Judaizers are clear. The "real reason" they push circumcision, the true motive is selfishness and cowardice. “Their desire is to win favor with men or to avoid the loss of popularity or position. To make a show of their zeal for the law of Moses would possibly protect them from the hostility of the Jews” (Erdman pp. 135136). At this time the main opposition against Christianity came from Judaism. Evidently, the Judaizers were able to maintain in somewhat good standing with the Jewish community, because they could claim, “We are making good Jews out of these Gentiles”. Therefore the Judaizers really did not care about circumcision per se, they only pushed it because it helped them avoid persecution., and neither did the Judaizers really care about the Galatians. “The cross of Christ”: “So the cross tells us some very unpalatable truths about ourselves, namely that we are sinners under the righteous curse of God's law. Every time we look at the cross Christ seems to say to us, ‘I am here because of you. It is your sin I am bearing, your curse I am suffering, your debt I am paying, your death I am dying.’ Nothing in history or in the universe cuts us down to size like the cross. All of us have inflated views of ourselves until we have visited a place called Calvary. It is there, at the foot of the cross that we shrink to our true size” (Stott p. 179). Galatians 6:13 “For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh” “For not even they”: Here is another fact about the Judaizers. “Keep the Law”: “The second charge which Paul made against the Judaizers is either inconsistency or hypocrisy in binding circumcision upon others while making no attempt to obey the Law of Moses in all of its parts” (Willis p. 295). “They were evidently inconsistent in their living, and while pretending to be zealous for legal observances, they were failing to bear in their own lives the burdensome restrictions of the law” (Erdman p. 16

136). “That they may glory in your flesh”: “Boast in your flesh” (NASV). That is, could boast to their Jewish countrymen concerning how many Gentiles they had persuaded to be circumcised. Galatians 6:14 “But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world” “Far be it”: “But I never want to boast of anything but the cross” (Gspd). “Through which the world hath been crucified unto me, and I unto the world”: “Which means that the world is a dead thing to me” (Phi). “The cross by which the world has died to me, so that it no longer allures me with its false glories, or terrifies me with its frowns and threats” (McGarvey p. 287). When a Christian truly repents, when they are really convicted of their sins and stand amazed at God's mercy, they gain a new perspective. And that mental outlook is described as "being crucified to the world". That is, what the world thinks and values has become meaningless to the Christian. The whole sphere of Jewish ceremonies and rites had lost their attraction to Paul (Philippians 3:4-8). The distinctions invented by society, had lost their importance as well (2 Corinthians 5:14-16). The Christian is no longer caught up in the desperate search to gain the approval of his or her peers, or the desperate search to find happiness and fulfillment in this life. “Yet men of today are depending on everything except the blood. Statesmen are depending on moral legislation to save the people. Educators are depending on education and scientists are depending on scientific researches and discoveries. Ah, yes, they had education, art, philosophy and science before Jesus came to save a ruined world. Art attained such a height in Athens that it is said the birds of the heavens pecked at the grapes with Appelles painted on the canvas. But art and philosophy could not save Athens from eternal ruin”. 1 Galatians 6:15 “For neither is circumcision anything, nor uncircumcision, but a new creature” “For”: Paul states once again, what he has already stated in this letter (5:6). The cross has not only liberated Paul from his sins, it has also opened Paul's eyes to the comparative worthlessness of many things, including circumcision. “But a new 1

G.C. Brewer, Brewer's Sermons. pp. 145-146 17

creature”: See 2 Corinthians 5:21; Ephesians 4:24; Colossians 3:10. This "new creature", this "new man", is a new thinking man. “Such men truly have "the mind of Christ", they have God's way of looking at things, not man's way (1 Samuel 16:7)” (Cole p. 182). The Christian isn't a "self-made" man. He or she is "God-made". In every realm, from private to public, from work to family, from attitude to conduct, the Christian has been re-taught. Galatians 6:16 “And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God” “Walk”: “Hold to, agree with, follow” (Cole p. 182). '”To be in line with, stand beside a person or thing, agree with” (Willis p. 300). “Take for their guide” (Fung p. 309). “Rule”: The Greek word for ‘rule’ means a measuring rod or rule, ‘the carpenter's or surveyor's line by which a direction is taken.’ So the church has a rule by which to direct itself” (Stott p. 181). “This rule”: The rule just mentioned and emphasized in this letter, that Christianity does not need any "addition" or "supplement" with the Law of Moses. The same truth is taught in 2 John 9. Peace with God is only granted to those who follow His teachings. The Judaizers were not walking by this rule, because they wanted to add circumcision to Christianity. “Peace be upon them”: Peace with God and continual peace with God is conditional (Galatians 1:8-9; 2 John 9; John 3:36). “And mercy”: God's mercy is conditional as well. “Upon the Israel of God”: The church. This letter has already emphasized that only Christians have inherited the promise given to Abraham, thus only Christians are truly Abraham's seed (3:26-28). “Paul insists that the true spiritual Israel consists of those who glory in the cross and in the power of the risen Christ” (Erdman p. 138). The and “signifies even or namely” (Lenski p. 321). “The word translated and often means ‘even’, and it has that force here, for it was Paul's constant contention that Christians were the true Israel of God, the bona-fide sons of Abraham” (McGarvey p. 288). This means that the church is now the instrument through which God's purposes are achieved, and the physical nation of Israel has ceased to constitute the people of God (Romans 2:28-29). Or, in Paul's words, all those Jews which have rejected Jesus have lost their true Jewish status (Romans 2:28-29; 9:6; 11:1-2; Philippians 3:2; Revelation 3:9). Therefore, the popular idea that the physical nation of Israel still has a major role to play in the plan of God is false. “How can the church be sure of God's mercy and blessings? How can the church experience peace and unity among its own members? The only answer to both questions is ‘when it 18

walks by this rule’” (Stott p. 181). The Marks of an Apostle Galatians 6:17 “Henceforth, let no man trouble me; for I bear branded on my body the marks of Jesus” “Henceforth”: “From now on” (NASV). “Let no man trouble me”: “That is give me trouble; make it necessary to vindicate my apostolic authority and the divine truth of my gospel” (Vincent p. 180). “Let nobody interfere with me after this” (Gspd). Paul knew that he would face other troubles, yet he feels that he has sufficiently presented his case to the Galatians, that none of them should question his authority in the future. “For”: “If for no other reason, listen to me by reason of these scars for Christ” (Robertson p. 319). “I bear branded”: “There were three classes of persons in the ancient world who were branded on their bodies: soldiers, slaves and devotees” (Erdman p. 138). And for Christ, Paul was all of the above. “On my body the marks of Jesus”: “To the scars which had been left by the scourgings and stonings and vigils and toils which he had endured for the sake of Christ” (Erdman p. 138). “Those who favor a South Galatian destination for the letter can point to the stoning at Lystra as a very relevant example (Acts 14:19). Stoning and flogging (2 Corinthians 11), whether by synagogue beadles or the dreaded Roman thongs, would leave unmistakable scars of suffering” (Cole p. 186). The Judaizers argued that "circumcision" was the "mark" of a true Christian. Paul says in response as he closes this letter. “Do the Judaizers bear the marks of suffering for Christ?” (6:12) “Medieval churchmen believed that these were the scars in the hands, feet and side of Jesus, and that Paul by sympathetic identification with Him found the same scars appearing in his body. It was said that as Francis of Assisi contemplated the wounds of Christ, there appeared in his hands, feet and side "blackish, fleshy excrescences", exuding a little blood. Some accounts even said that nails like iron had grown out of his flesh, black, hard and fixed. Up to the beginning of the twentieth century no fewer than 321 claims to such had been made” (Stott p. 181). Galatians 6:18 “The grace of our Lord Jesus Christ be with your spirit, brethren. Amen”

â&#x20AC;&#x153;Brethrenâ&#x20AC;?: This letter is not written out of hate or spite. While Paul still considers the Galatians to be "brethren" it will depend upon them if they will continue to be his brethren.