Being free from the Mosaic Law does not mean being free from responsibility. In this section Paul explained various responsibilities that Christians have to one another to clarify the will of God for his readers. Manifesting the fruit of the Spirit is not a mystical experience. Paul said spirituality is evident in personal relationships (vv. 1-5) and in the use of money (vv. 6-10).
"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."204
The situation Paul envisioned here is that of sin overtaking a Christian as a faster runner overtakes a slower runner. It is not that God has caught him in the act of sinning as much as that sin has gotten the better of him in a particular instance. He has been surprised by sin rather than detected in it. "Trespass"(Gr. paraptoma) is not habitual action but an isolated act. Neither is it intentional sin but inadvertent wrongdoing (cf. 1 Cor. 5:11; Rom. 16:17).
The spiritual Christian should restore such a person, help him to his or her feet. Elsewhere the Greek word, katartizo, refers to mending nets (Matt. 4:21; Mark 1:19) and setting a fractured or dislocated bone.205This involves confrontation (cf. Matt. 18:15-17). However the "spiritual"Christian is the one that should do this, namely one whose life bears the fruit of the Spirit because he or she habitually walks by the Spirit (5:16, 25). The more spiritually mature, having walked by the Spirit for some time, the better (cf. 1 Cor. 2:15; Heb. 5:13-14). The spiritual Christian must restore the Christian who has stumbled gently, carefully, and cautiously (cf. 5:23). We can avoid a spirit of self-righteousness in dealing with those who stumble by remembering our own personal vulnerability to temptation.206
"It [the restoration in view] concerns restoration to a former spiritual condition. Absent from the context is any indication that Paul was concerned with restoration to leadership. Rehabilitating the sinner, not reinstating the leader, was the primary issue. However, these situations, though not identical, need not be mutually exclusive. It certainly seems reasonable to suppose that Paul envisioned restoration to some sort of usefulness, which in some cases might involve the restoration to leadership. Therefore Galatians 6:1, while not referring specifically to reinstating a fallen leader to his former position, certainly leaves open that possibility."207
6:2 In view of the context probably the burden Paul had in mind was an excessive burden of particular temptation and struggle with the flesh (cf. Rom. 15:1). This could be a burden caused by social, economic, spiritual, or other conditions. Verse 1 deals with restoration and this section (vv. 2-5) with prevention. We can bear by praying and perhaps counseling together.
"Human friendship, in which we bear one another's burdens, is part of the purpose of God for his people. So we should not keep our burdens to ourselves, but rather seek a Christian friend who will help to bear them with us."208
Paul probably referred to the "law of Christ"(cf. 5:14; John 13:34; 1 Cor. 9:21) to help his readers realize that freedom from the Mosaic Law does not mean freedom from all responsibility. The "law of Christ"encompasses the whole of Jesus' teaching personally while He was on earth and through His apostles and prophets from heaven following His ascension (cf. Acts 1:1-2). It boils down to the command to love God wholeheartedly and one's neighbor as oneself (Matt. 22:36-40; John 13:34-35; 15:12; 1 John 3:23).
"Galatians, which in attacking Jewish' legalism proclaims the true freedom based on Christ, consequently contains more exhortation, admonition, and summons to obey the law of Christ' . . . than any other letter, and to quite a remarkable degree--a third of the whole letter."209
The law of Christ is the code of commandments under which Christians live. Some of the commandments Christ and His apostles gave us are the same as those that Moses gave the Israelites. However this does not mean that we are under the Mosaic Code. Residents of the United States live under a code of laws that is similar to, but different from, the code of laws that govern residents of England. Some of our laws are the same as theirs, and others are different. Because some laws are the same we should not conclude that the codes are the same. Christians no longer live under the Mosaic Law; we live under a new code, the law of Christ (cf. 5:1).
This may at first sound as if we are under law as Christians after all. Paul contrasted law with grace because the primary characteristic of the Mosaic Law was its legal character whereas the primary characteristic of the law of Christ is its gracious character. He did not mean that there is no law under grace any more than he meant that there was no grace under the Mosaic Law. The motivation for keeping the Mosaic Law was external for the Old Testament believer, but the motivation for keeping the law of Christ is internal. Our motivation comes from the indwelling Holy Spirit (Phil. 2:13), though Paul did not emphasize this motivation in chapter 6.
6:3-4 In the context the high-minded person probably is one who thinks himself above helping another bear an excessive burden. One remedy for this is to remember that we are not intrinsically superior (cf. Rom. 12:3). An objective review of our accomplishments should also remind us that the only legitimate ground for justifiable self-satisfaction is God's working through us (v. 4). The emphasis is on personal responsibility.
"Two errors might keep a believer from fulfilling this role [of bearing one another's burdens]. The first is conceit, that is, thinking himself to be more important than he is. . . . The second . . . is to be always comparing himself and his own work with others [v. 4]."210
". . . there is a great difference between introspection and self-examination. The former can easily devolve into a kind of narcissistic, spiritual navel-gazing that has more in common with types of Eastern mysticism than with classic models of the devotional life in historic Christianity. True self-examination is not merely taking one's spiritual pulse beat on a regular basis but rather submitting one's thoughts, attitudes, and actions to the will of God and the mind of Christ revealed in Holy Scripture."211
6:5 This verse gives a reason for the injunction in verse 4. Every Christian is responsible to carry his own weight. We all have a load to bear, but it is comparatively light (Matt. 11:30). The burden in verse 2 is an excessive burden. The load in verse 5 is our normal burden of responsibility. Paul used two different Greek words to describe these two burdens.
6:6 Here is a specific example of mutual burden bearing. Perhaps the Judaizers were telling the Galatians not to support financially those who taught them. Under Judaism pupils paid a tax, and the teachers' pay came through the Jewish government. The Galatian Gentiles customarily paid fees for services rendered. The concept of voluntary giving out of love for the teacher was new and different. Those who learn from Bible teachers who provide the spiritual needs of others should provide them with "all good things"including their physical needs (cf. Luke 10:7; 1 Tim. 5:18; 1 Cor. 9:11, 14). Paul regarded the acceptance of gifts as a right one could claim or not claim depending on other factors. He did not regard accepting such gifts as the teacher's duty.
6:7-9 If a person selfishly withholds what he has, he will not see God multiply it and bless him with it. If he follows the prompting of his sinful nature in his investments, he will reap death, but if he follows the Spirit, he will reap life. This is not saying he will necessarily die but that his sowing will yield a disappointing harvest. Neither is it saying that he can earn justification. It is saying that his sowing will yield the best harvest. Our harvest will suffer if we grow weary and stop sowing. Remember that the context of this section is the support of Christian workers, though these principles certainly have wider application.
"Paul here seems to regard the whole of a man's earthly life as a period of sowing, with harvest awaiting him on the last day: the eschatological yield is determined by present sowing."212
The term "eternal life"has two different though related meanings in the New Testament. Essentially it is the life of God that He shares with believers. On the one hand, the New Testament writers spoke of it as a gift that one receives by faith (John 10:28; et al.). However it also refers to the quality of the believer's life that depends on the extent to which he or she walks with God in fellowship (John 10:10). In this second sense, some believers experience eternal life to a greater extent than other believers do. It is in this second sense that Paul spoke of eternal life here.213
"It is extremely important to note that in every place where eternal life is presented as something which can be obtained by works, it is contextually alwaysdescribed as a future acquisition. Conversely, whenever eternal life is described as something in the present, it is obtained by faith alone."214
The condition for this reward is not growing weary. The same expression describes a bow string that has become unstrung.215What causes this sad state is losing heart. Giving up mentally leads to growing faint spiritually.
"It is easy for the servants of God to become discouraged: the opposition they meet is so constant and the good they are trying to do is so hard to accomplish."216
Christians have a responsibility to do what is good to all people, including the unsaved. We have a special responsibility to other Christians as we have opportunity, as we hear of a need and have the resources to help. As in a home, family needs come first, then those of the neighbors.
"Every poor and distressed man had [sic] a claim on me for pity, and, if I can afford it, for active exertion and pecuniary relief. But a poor Christian has a far stronger claim on my feelings, my labors, and my property. He is my brother, equally interested as myself in the blood and love of the Redeemer. I expect to spend an eternity with him in heaven. He is the representative of my unseen Savior, and he considers everything done to his poor afflicted as done to himself. For a Christian to be unkind to a Christian is not only wrong, it is monstrous."217
