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 fervent rule of walking in the Spirit (Gal 5:25) carries the topic thread forward to admonitions in the church body. The spiritual, those who are led of the Spirit (Gal 5:18) should work to restore the trespassing member to the Truth. Paul does not say it is the elders’ responsibility, but ye which are spiritual. Obviously, leaders should be spiritual men of God, but even they are not above faults. The elders in the churches of Galatia are one example (Gal 3:1). He that is spiritual judgeth all things, because he is able to rightly discern all matters by comparing spiritual things with spiritual (1Cor 2:13-15).
The critical, indispensable quality is to be spiritual (pneumatikos), to have “spiritualities” (see note 1Cor 12:1). The spiritual man knows and lives by the mind of Christ; he is producing the fruit of the Spirit in his life (Gal 5:22-24). Again, this is not an either/or issue, but a matter of scale (see note on Gal 5:16), for some have more of the Spirit than others. Do not set those to judge who are least esteemed in the church (1Cor 6:4), but those who are the most spiritual. This matches Jesus’ directive to not go about correcting people’s faults when you have a beam in your eye (Mat 7:3-5). The spiritual members should restore the trespassing brother.
Correcting a brother in the church is a sensitive undertaking. Going to him in a spirit of meekness (see note for Gal 5:23) is a vital requisite, for too often attempts at admonition do not yield the desired results. Sincerity, humility and gentleness are powerful spiritualities that are most likely to yield the peaceable fruit of righteousness in those times that it is necessary to admonish a fallen brother (Heb 12:11). Secondly, meekness is appropriate because you also could fall into temptation (1Cor 10:12). Paul told Timothy, In meekness instructing those that oppose themselves (2Tim 2:25).
Jesus taught that faults and offenses between members should be treated privately (Mat 18:15). Only if the offending brother will not hear thee should the matter be taken to the church (Mat 18:15-20). Here though, the Apostle refers to a brother who sins by breaking one of the commandments of the Gospel (John 15:10; 2John 1:6), for that is the meaning of the word fault (paraptoma). It is commonly translated, “trespass, offense, sin” (Mat 18:35; Rom 4:25; Eph 1:7; Mat 6:14).
The body of Christ must be holy if the Spirit of God is to dwell therein (1Cor 3:16). For the temple of God, is holy, which temple ye are…if any man defile the temple of God, him shall God destroy (1Cor 3:17). If you see a brother acting contrary to the law of Christ (v2) the very first action should be to set aside a time for fervent, constant prayer – for the brother and for your own guidance (see note 1John 5:16). There will be plenty of time for God to coordinate the correct moment and circumstances to restore the brother. The Apostle Paul told Timothy, Them that sin rebuke before all, that others also may fear (1Tim 5:20).
Avoid the common temptation to Pharisee-ism. Jesus directed His severest criticism at the strict, controlling sect of the Pharisees, whose religion was based upon scrutinizing the lives of others and holding them to a harsh standard that they did not keep themselves. Unfortunately, Pharisees are common in many churches today – members who obtain some inner glee by correcting others. And so they self-found their own Ministry of Correction in the brotherhood (see note for Rom 14:1).
2 Bear ye one another’s burdens, and so fulfil the law of Christ.
The meaning of the Greek word, nomos (law) is a set of rules or principles. In the Scriptures, we read of the law of Moses, the law of God, the law of Christ, the law of one’s conscience and the law of the State. Nomos frequently appears without a modifier, so one must read the context to ascertain in which sense the word is being used. The law of Moses, which is often simply called, “the Law,” was a large set of rules and commandments that God ordained for the people of Israel. While the New Testament does sometime compare the old Law to the new Law of Christ (as here), it is more common to see the Law put in contrast to the Faith of Christ (see note for Gal 2:16).
The era of the Law of Moses has ended, having been fulfilled by the perfect life and death of the Son of God (Mat 5:14), who refitted the Ten Commandments for better purpose in His own New Covenant (Heb 7:12). This is the law of Christ, also called the law of liberty (James 1:25). The Scriptures celebrate man’s freedom from the Law by the work of Jesus Christ (Gal 5:1; Rom 8:2), but they also teach that this liberty is gained by volunteering to become His servant (1Pet 2:16; Rev 1:1; Rom 1:1) and submitting to His righteous rule. So there are commandments to keep; we delight in the law of God (Rom 7:22), in living according to the law of the Spirit of life in Christ Jesus (Rom 8:2). Some foolishly think that the Christian is under obligation to no law, but that would be anarchy (see Paul’s testimony in 1Cor 9:21).
Bear ye one another’s burdens. “Don’t look out only for your own concerns; be alert to the needs of others” (Php 2:4). The body of Christ works together, suffers together, rejoices together, has the same care one for another (1Cor 12:25-27). The brotherhood can help each one to bear his cross (Luke 14:27; Gal 6:5), which can become overly heavy, laden with sorrows, struggles, difficulties, doubts and worries. The core of Christ’s New Testament law is to love God and neighbor (Mat 22:36-40; Gal 5:14), for love is the fulfilling of the Law (Rom 13:10). Comfort the feebleminded…bear the infirmities of the weak (1Thes 5:14; Rom 15:1). This makes a fertile area in which to multiply the fruit of the Spirit (Gal 5:22-23).
3 For if a man think himself to be something, when he is nothing, he deceiveth himself.
Pride is the most pervasive and spiritually damaging element in the history of humanity. Pride entered the world through Satan; it did not originate in Man, nor did Adam and Eve fall through pride. Nevertheless, because Man’s eyes have been opened to know good and evil, every person is now naturally engaged to think that the rulings and determinations of his own mind are more right than another person’s judgments. From thinking that orange juice tastes better than apple juice to thinking that yonder person’s attitude is sinful while mine is not, the human mind is hopelessly and thoroughly self-prejudiced. It is true across all classes and social strata – my thoughts, beliefs and ideas are “more right.”
The Greek is quite emphatic, “The man who thinks he is something, being nothing, deceives himself.” In reality, we are all nothing. Thinking too highly of oneself makes the fruit of the Spirit turn sour in our lives. Elsewhere the Apostle warned, For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think (see note for Rom 12:3). And, Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves (Php 2:3). For, Pride goeth before destruction and an haughty spirit before a fall (Pro 16:18).
Church members need to respect and value the opinions and judgments of other members – be of the same mind, in honor preferring one another (Rom 12:10, 16). The churches of Galatia desperately needed this principle of humility and self-abasement (Mat 23:12; James 4:10; 1Pet 5:5). They thought they were something when they were nothing. They were over-valuing their judgments of their own conscience, which was incorrect in the case of circumcision. They really needed to seek the wisdom that comes from above.
Don’t think yourself better than others. Don’t think that every other person needs to believe and act exactly as you do. The body of Christ is made up of many members, each one with distinct gifts and functions. God has made us with different priorities and ideas, and each person has developed his faith and maturity to varying degrees of spiritual acumen. This is particularly true when correcting a brother we think is erring, for knowledge puffeth up…and if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know (see notes for 1Cor 8:1-2).
4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden.
Pride is a like an octopus – lots of snaky arms. And each one is able to find the smallest crack and suddenly the whole slimy creature is out in the open. The arm of pride in the present verse is doing things to earn the approval of Man, so that they will think good of you and compliment you. How gratifying it is to be received by others, to be honored and praised! It easily becomes a ruling principle of life – to base our decisions and actions so that that others will approve of us, laud us, commend us.
Here the Scripture says, “Don’t seek to rejoice in the praise of others, but rejoice in working what is good and right.” The Lord told Jeremiah, Let not the wise man glory in his wisdom, neither let the mighty man gory in his might…Glory in this, that he understandeth and knoweth Me (Jer 9:23-24). The truly wise man will humble himself to understand and know God, for His exalting is the ultimate experience (1Pet 5:6). The most excellent principle of life is to seek the approval of God. For not he that commendeth himself is approved, but whom the Lord commendeth (2Cor 10:18).
Prove (dokimazo) your own work. Examine it, test it, verify it, know the quality of it (2Tim 2:15). In order to genuinely do this, the mind must be transformed. Only then will it be able to prove (dokimazo) what is that good, and acceptable, and perfect will of God (Rom 12:2). The purpose of this self-examination is so that ye may approve (dokimazo) things that are excellent (Php 1:10; 1John 4:1; 2Cor 13:5). God alone sets the rules and judges each man (Rom 14:4). Who should I then seek to please, men or God? (Gal 1:10).
Every man must bear his own burden in this life and then stand to give account of himself before the Almighty Judge of the earth (Rom 14:12; 2Cor 5:10; Mat 16:27). The implication is more negative than positive. “The eyes of the Lord are upon the sons of men; to give unto them according to the fruit of his doings” (Jer 32:19). The Apostle also encouraged the saints unto good works, for every man shall receive his own reward according to his own labor (1Cor 3:8; Rev 22:12; Rom 2:5-10).
6 Let him that is taught in the word communicate unto him that teacheth in all good things.
The Scriptures teach that in the work of Christ, the laborer is worthy of his hire (Luke 10:7; Mat 10:10). Jesus worked as a carpenter until He was thirty years of age, but He lived in the houses of friends and supporters during His ministry. In a lengthy passage to the Corinthians, the Apostle Paul explained this truth. He pointed out that soldiers and workers receive wages (1Cor 9:7-11; 2Tim 2:6) and that priests under the Mosaic Covenant were given a share of the offerings (1Cor 9:13). His conclusion is, Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel (see 1Cor 9:14).
The word communicate (koinoneo) means to share, contribute, participate (Rom 12:13; Php 4:15; 1Pet 4:13). Here it refers to sharing the expenses of necessary physical needs (also Rom 15:27). Money however, is never mentioned in any of these passages (see also 1Tim 5:17-18). Nevertheless, some evangelists and church leaders have become exceedingly rich from the offerings and donations of their followers. The Scriptures cannot be used to justify self-enrichment from preaching the Word; it is blatant hypocrisy . The Apostles and Prophets were all poor men.
The highest example is that of the Apostle Paul, who voluntarily refused monetary support in his pastoral duties and instead worked for his living (1Cor 9:12; 2Cor 11:8-12). This kept him from abusing his power in the Gospel (1Cor 9:15-18) and also gave him an authoritative example to reprimand the lazy busybodies in the churches (2Thes 3:7-12).
7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 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.
It’s called the Law of sowing and reaping, but is it really an unfailing law of life? Some of the cruelest rulers of history have died natural deaths, and the unrighteous often escape the hand of justice by graft and lies. Even the prophets wondered why the wicked prosper and the treacherous dealers succeed in their treachery (Jer 12:1; Ps 73:3). Job asked, Wherefore do the wicked live, become old, yea, are mighty in power? (Job 21:7). Meanwhile, honest men are robbed and the righteous are oppressed. In truth, the Law of sowing and reaping will be the rule at the great day of Judgment, after this life is over, when the books are opened and every man will be rewarded exactly according to the deeds he has done in the body (2Cor 5:10; Rev 20:12; 1Cor 3:8).
God is not mocked. Don’t be so stupid as to think you can trick God somehow. If you sow a seed of thistle, will perchance a stalk of corn come up? Forget it! Whatsoever a man soweth, that shall he also reap. If you sow thistles to the flesh, you will reap the Thistle of everlasting corruption; and if you sow the fruit of the Spirit you will reap the Fruit of everlasting life (v8). Sow to yourselves righteousness, reap in mercy (Hosea 10:12); sow wickedness, reap the same (Job 4:8). Not one thought or action of man will go unjudged, but at the end of the time (Rev 6:9-11). Some men’s sins are open beforehand, going before to judgment, and some men they follow after (1Tim 5:24-25).
Moreover, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully (2Cor 9:6). In a remarkable passage, the Apostle Paul likened the resurrection of Man to the death and germination of a seed. He says that each seed-body will be resurrected unique ast to kind, form and glory (1Cor 15:35-44). God will give to each physical seed the celestial body that He judges to correspond to the type and quality of seed we have sown in this life (see note for 1Cor 15:40). Heaven will be filled with all kinds of celestial bodies in amazing arrays of glory. This law, then, is fervently true. Whatsoever we do in life WILL affect our experience in the next life – who we will be and how we will feel.
Some people think the law of sowing and reaping applies to this life – what we sow in youth will be reaped later on life. While it might be a faintly general fact, the far more serious fact of reaping is eternal. For the seed must die before it can be reaped (1Cor 15:36; John 12:24). Furthermore, there are other laws at work which affect both our physical life and eternal existence. The laws of mercy and longsuffering, for instance. The beautiful truth is that the Law of repentance greatly affects the Law of sowing and reaping. He that sincerely repents for sowing wickedness will not reap the same. And surely the Law of restitution also affects the law of sowing and reaping. The person who restores and makes right what he has done wrong will not reap the bitter fruits of his earlier sowing, even in this life. What if he has sinned against people in ways that are impossible to restore? In those cases God will send other afflictions into his life. Remember David – he repented, but it was impossible to restore his sins of adultery and murder. So God made him suffer in other ways.
9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.
During this life, good men and women of God work and sow, but they won’t truly reap until the resurrection of the dead. It’s so easy to become weary in well doing, in sowing, sowing sowing to the Spirit. Who likes long-term investments? We want to see the profits now! Be patient therefore, brethren, unto the coming of the Lord – like the farmer patiently waiting to receive the fruit that he has planted (James 5:7). Discouragement is a primary cause of falling away and so the Apostle repeats the encouragement, Be not weary in well doing (2Thes 3:13), for the Lord has promised to give eternal life to them who by patient continuance in well doing seek for glory and honor and immortality (Rom 2:3-7).
In due season (kairos), or at the proper, set time. Remember the parable of the tares (Mat 13:24-30). Patience, or perseverance, is the last gem in the five-jeweled star of faith (see note Heb 11:1). Jesus, after a long and careful prediction of the trials that His disciples must endure, closed with the same encouragement. In patience possess ye your souls (Luke 21:19).
10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
The law of love is filled with actions, not flowery speeches. Do (ergazomai, see John 9:4), which is the verb form of works (ergon). The Christian is called to good works (Eph 2:10), to do good unto all. And especially to the household (oikeios) of faith. The same word appears in a later, similar statement: If any provide not for his own, and specially for those of his own house (oikeios), he hath denied the faith (1Tim 5:8).
11 Ye see how large a letter I have written unto you with mine own hand.
Paul typically dictated his writings to a scribe, who put his spoken words onto paper. He would, however, often write the closing salutation in his own hand (see 1Cor 16:21; Col 4:18; 2Thes 3:17). Some think that is his intention here, “Here you see my own handwriting at the close of this epistle.” To me however, it seems too abrupt and disconnected. I rather believe that Paul is saying that he wrote this whole epistle with his own hand.
The versions do not agree on the translation of pelikois umin grammasin (how large a letter, KJV). The YLT has: “Ye see in how large letters I have written to you with my own hand.” While I am not a Greek scholar, the fact that both the noun and adjective are plural seems to be a heavy proof for this translation. The correct grammar of, “a large letter,” is a singular noun and adjective. Furthermore, the case, number and gender of gramma here agrees with the same word in Luke 23:38. And finally, the epistle to the Galatians is not that large of a letter, being the fifth-longest of the Pauline writings (after Romans, the Corinthian letters and Hebrews). See also my note for Heb 13:22.
If we are correct that this is the first of Paul’s epistles (see note for Gal 1:1), it is also reasonable to believe that Paul wrote it without a scribe. Additionally, we have noted the possibility that Paul’s thorn in the flesh was dyskinesia (see note for Gal 4:14), which could have made writing more difficult – a detail he seems to later acknowledge: The salutation of Paul with mine own hand, which is the token in every epistle: so I write (2Thes 3:17). This physical condition often worsens with age.
12 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. 13 For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. 14 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. 15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.
The last verses of this epistle frame the theme and argument of the book in several short statements. First, the Apostle says, stop and analyze these men that are urging the churches to require their members to be circumcised. They aren’t keeping the Law themselves! Yet they think to compel the Gentiles to keep the Law? (see Gal 2:14). They are just wanting to make a fair shew in the flesh – to look pious in appearance and glory in keeping fleshly rules that no longer apply (Gal 4:9-11). Their reason for constraining the brethren to be circumcised is so that they can gloat in their power (Gal 2:14; 2Pet 2:3).
The circumcision group was looking to avoid the opprobrium that came by identifying with the cross of Christ (Gal 5:11), for the natural Jews were rabidly against the faith of Christ. A Jew that did not follow the scribal rules was in danger of severe punishment or even stoning to death. But most of the Jewish persecution could be avoided by simply doing exactly what the Pharisees demanded. And one of the greatest issues was circumcision. The Jews’ engorged egos gloried even more when a Gentile submitted to circumcision.
Pride, vainglory and boasting are extremely debilitating to spiritual growth (see note Gal 6:3). The heart of man is puffed up by his knowledge (1Cor 8:1-2) and by doing fleshly, beggarly things (Gal 2:16) which he thinks raises his worth in the eyes of God (Gal 3:3). The Christian’s real cause to glory is that he has come to know Christ and the power of His cross. Paul put no confidence in the flesh (Php 3:3), but in being crucified with Christ (Gal 2:20; Rom 6:6; Gal 5:24).
In the New Covenant which Christ has established, circumcision availeth nothing. It is empty, inapt, no longer in effect (Gal 5:2), along with a thousand other flesh-based rules, rites and rituals of the Old Covenant. However, its meaning continues, but in the spiritual sense, in putting off the body of the sins of the flesh by the circumcision of Christ (Col 2:11). See note on Gal 5:6.
A new creature. This is the essence and power of Christ in the believer which is effected by the indwelling presence of the Holy Spirit. Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new (2Cor 5:17). It means that God’s will for Mankind has dramatically changed from the physical to the spiritual, from following the fleshly commandments of the Law to following the commandments and will of Christ. We are delivered from the Law…that we should serve in newness of spirit, and not in oldness of the letter (Rom 7:6).
16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
Most of Paul’s writings either begin or end with a blessing of God’s peace, mercy and grace upon the brotherhood. All three appear in this closing farewell to the churches of Galatia, and as many as walk (stoicheo) according to this rule (kanon). The same Greek words are found in a similar call to unity in the faith: Whereto we have already attained, let us walk by the same rule, let us mind the same things (Php 3:16). And earlier Paul wrote, If we live in the Spirit, let us also walk (stoicheo) in the Spirit (Gal 5:25). This word is found elsewhere only twice (Acts 21:24; Rom 4:12).
Peace be…upon the Israel of God. This might be quoting Psalms 125:5, but the Apostle uses the term as a noble euphemism for the Church of Jesus Christ. It makes a fitting closure to this book, for in it Paul proves by Old Testament prophecies and truths that God had planned this mystery from the beginning, that the children of Abraham would no longer be determined by physical bloodline, but by faith in the God of the Jews (Gal 3:7-9; Rom 2:28-29; Phil 3:3). The newly-formed Israel of God is one body in Christ – Jews and Gentiles together (Gal 3:26-29) making up the one olive tree of the Lord (Rom 11:16-24). It is not Israel after the flesh (1Cor 10:18; Rom 9:3-5), but the spiritual Israel of God that is chosen, elect and precious (Rom 9:22-27; 1Pet 2:4-10).
In this way, all Israel shall be saved (Rom 11:26) – not just the Old Testament Jews, not just the New Testament Gentiles, but the entire Israel of God shall be surely and righteously saved by Christ. It is a shocking fact that many sincere Christians fail to see these extremely plain Scriptural proofs: that the members of the Church of Christ are all Jews, all Israel. God has adopted the Gentiles as His chosen people, which are no longer tied by blood to Abraham, but by faith. Sadly, many Christians are actually helping the natural Jews in Palestine in their erroneous plan to rebuild the Temple and reinstate the old worship system. Why build again the things which (God has) destroyed (Gal 2:18; Heb 8:13)?
17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
When Jesus appeared unto Saul the Jew and called him to His work, He didn’t mislead him: I will shew him how great things he must suffer for My name’s sake (Acts 9:16). Later, Paul the Apostle listed some of his sufferings: five times he was whipped by the Jews, three times he was beaten with rods, once he was stoned to death (so they thought), frequently he was imprisoned and often in imminent peril of death (2Cor 11:23-28). Wherever he went, Paul showed in his body the marks (stigma), or scars, of the sufferings he had endured for the sake of Jesus Christ. Always bearing about in the body the dying of the Lord Jesus (2Cor 4:10).