Notes on Galatians 6

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.
2 Bear ye one another's burdens, and so fulfil the law of Christ.
3 For if a man think himself to be something, when he is nothing, he deceiveth himself.
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.
6 Let him that is taught in the word communicate unto him that teacheth in all good things.
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.
9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.
10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

The easiest, and most common, thing to do when someone does something wrong is to condemn. That helps neither the church nor the person involved. In extreme cases, as happened with the Corinthian church (1 Corinthians 5:1-6), it may be necessary to cast someone out of the church, but even then, the goal is restoration to fellowship (2 Corinthians 2:5-8). We should not take it upon ourselves, as laymen, to discipline other members; that should be left to the pastor, deacons, and the whole assembly of the church. I think what this passage refers to, though, is gently pointing out to one of our brethren when they are taking a wrong turn, or doing something that could cause spiritual problems for them. Even if it's someone we know well, maybe especially then, we should pray beforehand for discernment and wisdom. Words have great power both to heal and to destroy, and the wrong ones spoken with the wrong attitude could alienate the person involved both from us and from the church. The reason for the qualification "ye which are spiritual" is that one carnal Christian has no business correcting another one. Christ's teaching about removing the "beam," or board, from our own eye before removing the mote from another's eye applies here (Matthew 7:3-5).

The law of Christ is the law of love, so bearing one another's burdens fulfills the law of love. How can we do that? Through prayer, counsel, emotional support, physical support, and through enlisting the help of others. It does no good to wish someone well, and say we'll pray for them, then not take concrete action that we could take (James 2:15-16). As the beneficiary of help from my brethren in Christ countless times, particularly with regard to my inability to drive, I know intimately what this "burden bearing" involves. My own experience also makes me more conscious of the needs of others, and more sensitive to ways I can help.

There is an apparent contradiction in the ideas expressed in verses two and five. First we're told we should bear one another's burdens, then that each man should bear his own burden. The confusion arises because the same English word is used for two different Greek words. The first word refers to a weight or load, in the sense of something that weighs us down. In verse five the word used means a task or service. We can help others weighed down with a heavy burden of troubles or responsibilities, but we are each accountable for the things we do, for our service. If we fail to meet our obligations to serve Christ, and others do the work instead, they will get the credit, not us. Each of us, then, should examine what we have done, and be obedient, so that we can rejoice in what we do ourselves, not just in what others have done. The church doesn't need its members to be cheerleaders from the stands, but from on the field of play.

When we are the beneficiaries of the teaching of another, particularly a pastor but this could also include our Sunday School teachers, we are to share with them, in turn, what we have. That means we should give material support to our pastors, in particular, and any others whose sole income derives from those to whom they minister. If we are selfish and grasping, and refuse to give back to God's work a portion of what he gives to us, we are acting in the flesh. This is the very attitude that Paul's letter condemns, but God will be the one who judges. Reaping what we sow does not mean we can expect payment in the same currency in which we give. God may indeed bless those who give money with more money, but only so they can increase their giving, not so they can get rich for their own benefit. Often the rewards are harder to measure, such as help in time of our own need, or a greater degree of inner peace or contentment. The rewards may not come until we enter eternity, at the throne of Christ, but those will have eternal value. We should not get tired of doing good simply because we see no tangible, or even intangible, rewards, because God promises, and he cannot lie, that we will be rewarded. Our first obligation is to other Christians, but the duty of love does not end there. It extends to everyone we come in contact with; our neighbor need not confess the name of Christ to merit our help.

11 Ye see how large a letter I have written unto you with mine own hand.
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.
16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.
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. <<To [the Galatians written from Rome.]>>

The reference to a "large letter" in verse 16 could refer to the length of the epistle, or the size of Paul's handwriting. Those who give it the latter interpretation see it as further evidence that he had an eye problem, and that this was his "thorn in the flesh." This is a matter or curiosity, but has no bearing on anything Paul wrote or taught. Paul returns again to the idea that the false teachers were interested only in building themselves up in pushing for believers to be circumcised. The false teachers themselves did not keep the requirements of the law, as was the case with the Pharisees (Luke 11:46). Their only interest was in gaining the reverence and support of others. The important thing is not whether or not we keep a set of onerous commandments, but whether or not we are new creatures in Christ.

As a final note, I don't think that Paul was saying that he literally had the marks of the crucifixion in his body. I think, rather, that he was referring to the fact that the scars he carried were there because of his service to the Lord.

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