The freedom to love one another in Christ is the basis of the community of the concerned, which is the Church of Jesus Christ.

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   The logical flow of Paul's argument moves so smoothly from 5:13 through 6:10, making it difficult to arbitrarily ascertain a break or transition in the argument. Some have placed the contextual break between 5:24 and 5:25, thus dividing the obvious flesh/Spirit contrast that Paul was still making. Others would begin a new paragraph at 5:26, which would be quite legitimate. But in this study, we will retain the traditional chapter division, beginning with 6:1, since there does not seem to be any compelling evidence to do otherwise.

   There is no doubt that the contextual theme of freedom continues to flow into chapter 6 from chapter 5. Paul began by emphasizing the emancipatory freedom of the Christian (5:1-12), encouraging the Galatian Christians to stand firm in their freedom from religious slavery and the constraint of legalistic performance of Law. In order to stand firm in such freedom, Christians would need to exercise their volitional freedom of choice, choosing to act responsibly in the receptivity of God's activity by His Spirit, in contrast to the flesh (5:13-25). Freedom of choice was to be exercised in order to function in the teleological freedom of operating consistent with God's purposed objective and design by His ontological dynamic of grace, and not in the inconsistent expression of the self-serving character of the flesh (cf. 5:13,16). The volitional freedom of responsible choice and the teleological freedom to serve one another in love are important underlying premises for the understanding of Gal. 6:1-10.

   The theme of 6:1-10 has its starting point in the statement of 5:13, "Serve one another through love." Whereas 5:16-26 primarily addressed the means of exercising the freedom to serve one another in love, i.e. "by the Spirit"; the thrust of 6:1-10 addresses the manner of serving one another in love within the collective Christian community. Paul has been leading up to this collective emphasis of evidencing God's character of love in Christian community by repeated "one another" phrases: Positively, he admonished Christians to "serve one another through love" (5:13); Negatively, he referred to "biting, devouring and consuming one another" (5:15), as well as "challenging and envying one another" (5:26). Both the "works of the flesh" (5:19-21) and the "fruit of the Spirit" (5:22,23) had implicit interrelational social connotations also. But now in this section (6:1-10), Paul specifically addresses the practical implications of "bearing one another's burdens" (6:2) in the Christian community of the concerned.

   In a new covenant response to Cain's question, "Am I my brother's keeper?", Paul would answer with a categorical "Yes!". In the Church, the Body of Christ, every Christian has a responsibility to allow God's character of love to be expressed to others in "brother-keeping." Even beyond the Christian fellowship, Christians have the responsibility to "do good to all men" (6:10), manifesting God's character in "the community of the concerned."

6:1 ­ Considering the Galatian Christians to be "brothers in Christ" (3:15; 4:12; 5:13) in contrast to "false brethren" (2:14), Paul addresses them as "brethren." Paul then postulates a situation wherein "even if a man is caught in some trespass...", that person is not to be judgmentally "written off" for their performance failure in a "cut and dried" rule-book religion based on the Law. Avoiding all forms of triumphalism and perfectionism, Paul realistically recognizes that a "man" (presumably a Christian person within the Christian community) might lapse into a violation of the established norm, i.e. might misrepresent the character of Christ as just explained by the "fruit of the Spirit" (5:22,23), by exhibiting one or more of the sinful, self-serving "works of the flesh" (5:19-21; cf. 5:15,26). Such a person might be "caught in," overtaken, discovered in behavior that is a misrepresentative trespass of the character of God. Whether the persons were actually "caught in the act" (cf. Jn. 8:4) or merely discovered in a pattern of behavior that indicated lapses of faithful receptivity of Christ's life and character cannot be ascertained with certainty from the verb Paul used. The verb can imply that an individual was caught or detected in an act of sinning by the Christian community; or it can indicate that the individual was overtaken by the patterned self-seeking tendencies of his "flesh," or even that the individual was overtaken by Satan, the tempter, to engage in the selfish "works of the flesh."

   Regardless of how the person was caught or overtaken, Paul's admonition is: "You who are spiritual, restore such a one in a spirit of gentleness..." The identification of those "who are spiritual" has had widely divergent interpretations. Was Paul using sarcastic irony to refer to "a group of 'Holy Joes' and 'Pious Pollys' who had formed themselves into a cadre of moral watchdogs and were self-righteously lording it over their less 'advanced' brothers and sisters"?1 Was Paul referring to a group of elitist Gnostics who regarded themselves as having reached a higher level of "spirituality"? The term "spiritual" is a very loose term that had varied meanings even in Biblical usage (cf. I Cor. 2:13­3:1). Does Paul refer to (1) all Christians who have "received the Spirit" (3:2) and "live by the Spirit" (5:25); (2) those Christians who had the indwelling Spirit of Christ and were attempting to "walk by the Spirit" (5:16,25), or (3) those whose lives were marked by the "fruit of the Spirit" (5:22,23)? Was Paul referring (4) to Christians who had reached a certain level of strength, "maturity," or "spirituality" (cf. Rom. 15:1), or is the term merely a contrastual designation referring to (5) those Christians desirous of "walking in the Spirit" who had caught the other person in the trespass or violation of "walking according to the flesh"? The broadest reference to all Christians seems preferable. This disallows all escapist excuses of, "Well, I'm not 'spiritual,' so this doesn't apply to me!" All Christians are responsible to engage in the restorational endeavors of Christian fellowship!

   What a sad indictment upon the Church when someone can charge, "The Church is the only army in the world that shoots its wounded!" In contrast to Paul's admonition, there has been too much judgmental condemnation, unloving and insensitive criticism, and harsh, legalistic application of moral standards that have led to ostracism and excommunication of Christian brethren. The loving (5:13) process of restoration and rehabilitation should be artistically applied (the English word "artisan" is derived from the Greek word for "restore"), in order to mend (cf. Matt. 4:21; Mk. 1:19) and amend the severed Christian unity, allowing the Christian community to be "made complete" (I Cor. 1:10; II Cor. 13:11) in a united expression of divine character, as we encourage one another (Heb. 10:25) to God's teleological objective in our lives, individually and collectively. This can only be accomplished by the activity of the Spirit of Christ within Christians, manifesting His character of gentleness (5:23) toward others who may have lapsed or fallen in their Christian expression. This gentleness is obviously not conceited, condescending or censorious; nor rude, demanding or abrasive. But neither is it a weak leniency that overlooks the problem, saying "It's OK," or avoids confronting the issue. In a sensitive, considerate and courteous manner the issue of failure is addressed firmly and fairly, just as Paul was doing in this epistle as he attempted to restore the Galatian Christians.

   When we engage in Christian restoration, Paul reminds us to be "looking to yourself, lest you too be tempted." Every Christian is susceptible to the temptation of the satanic tempter (I Thess. 3:5). "Let him who thinks he stands take heed lest he fall. No temptation has overtaken you but such as is common to man..." (I Cor. 10:12,13). Since we are all tempted not only to selfish, misrepresentative violations of God's character, as well as to proud, arrogant superiority that would respond with harsh, critical judgmentalism toward those who have fallen, we must all engage in honest self-evaluation, self-examination, and self-scrutiny that avoids all self-righteousness. When our brother is overtaken in a fault or failure, we must all recognize that "there, but for the grace of God, go I".

6:2 ­ Paul seems to go beyond the response to an occasional lapse of our Christian brother, expanding the imperative to the constant responsibility of Christians to assist one another. "Bear one another's burdens," he commands. The collective and mutual responsibility of the Christian community to manifest the other-oriented character of God's love is essential to the function of the Body of Christ, the Church. Writing to the Corinthians, Paul said, "the members should have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. Now you are Christ's body, and individually members of it" (I Cor. 12:25-27). The collective sense of the Body of Christ means that "we are in it together," spiritually connected to one another in Christ. "No man is an island!" So, when others are weighted down with burdens, whether they be failures, faults and falterings, or the heaviness of hardships, responsibilities and ordeals of suffering, we must recognize Christ's character of concern that reaches out to assist in carrying and bearing their burdens. Problems are part and parcel of human life on earth (whether they be physical, psychological, social, financial or otherwise), and the Christian is not exempt or immune from such burdens. But the mutuality of unity and responsibility in the Body of Christ is such that "another's problem is also our problem." We must avoid the self-orientation of excessive individualism, and engage in personal intercession unto the upbuilding of the whole as we "bear one another's burdens."

   In such mutual responsibility of concern we "thus fulfill the law of Christ." In light of Paul's careful argument about Christian freedom from the Law's demands of performance (2:16,19,21; 3:2,10,11,12,13,18,19,21, 23,24; 4:5,21; 5:3,14,18), it strikes some as incongruous that Paul would now refer to the "law of Christ." Paul is not indicating that there is a moral law that is maintained from the Mosaic Law in Christian teaching. Nor is he positing a new locus of ethical standards in the propositional commandment expressions of Jesus, or His ethical example (cf. Jn. 13:34; 15:12). Nor is Paul referring to a corpus of tradition and teaching developed within the Christian religion pertaining to Christian ethics or morality. Consistent with the recognition that "Christ is the end of the Law..." (Rom. 10:4), and the "fulfillment of the Law" (Matt. 5:17), Paul viewed the living Lord Jesus as the dynamic personification of the expression of the character of God, which was the essence of the Law. The Law was no longer codified in external, written principles, precepts, propositions and procedures, but was embodied in a Person, in Christ, the living Torah, the ontological Nomos. The Law is written in our hearts (Heb. 8:10;10:16) by the indwelling presence of Jesus Christ. What the old covenant Mosaic Law lacked, being external letters written on tablets of stone leading to condemnation (cf. II Cor. 3:3-11), is now provided in the new covenant "law of Christ," as the operational provision of the dynamic grace of God in Christ by the empowering of His Spirit allows and enables the full and complete expression of His character in receptive mankind. So, consistent with his earlier statement that "the whole Law is fulfilled in one word, 'love'" (5:14), and his later statements to the Romans, "he who loves his neighbor has fulfilled the Law" (Rom. 13:8), for "love is the fulfillment of the Law" (Rom. 13:10), Paul is indicating that the expression of the love of God whereby we "bear one another's burdens" is the "filling full," the "full expression," of God's intent in the Law, i.e. to express His loving character within His creation unto His own glory. Later Paul would describe His Christian liberty as being "under the law of Christ" (I Cor. 9:21), and James would write of "the perfect law of liberty" (James 1:25; 2:12) in the "fulfillment of the royal law" of love (James 2:8).

6:3 ­ Contrary to the other-oriented concern of God's love in "bearing one another's burdens," Paul presents the other side of the coin. "For if anyone thinks he is something when he is nothing, he deceives himself." The self-seeking pride of "the boastful pride of life" (I Jn. 2:16) creates an inflated view of superiority over others and their problems, presenting itself in such "works of the flesh" as "enmities, strife, jealousies, envyings, etc." (5:19-21). Perhaps Paul is referring to someone who "thinks he is something" because when he compares himself with others, he considers himself to be more advanced, more "spiritual," and thus beyond, above, or "too good" to be concerned with others' petty problems and burdens. Such a "holier-than-thou" attitude is inevitably based on comparing oneself with other men, rather than with the character of Christ. Such a self-righteous opinion of one's self-importance and self-sufficiency is also usually formulated by considering one's own performance and "works," rather than what Christ has done and is doing through him; thinking that "being" is established by "doing," identity based on deeds. The Christian must understand that all of his identity, value, worth and spirituality is found in Christ, not in himself. In and of ourselves, we are nothing, and can do nothing of any consequence before God. "Apart from Me, you can do nothing," Jesus said (Jn. 15:5). Paul admitted that "nothing good dwells in me" (Rom. 7:18), but he could also affirm that "I am who I am by the grace of God" (I Cor. 15:10). There is no need to engage in the "worm-theology" of self-negation, self-depreciation, self-contempt or self-loathing. We need only recognize that as Christians, we are who we are, and do what we do, only on the basis of God's grace in the Person and work of Jesus Christ. Thus we will avoid the self-deception of a false opinion of ourselves, thinking ourselves to be what we aren't; and allow the character of humility and gentleness to be evidenced in our attitudes and actions. Love, and the recognition of its source in the character of God, always leads to humility. To the Romans, Paul would write, "By the grace of God given to me I say to every man among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith" (Rom. 12:3). To the Philippians he would write, "Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not look out for your own personal interests, but also for the interest of others" (Phil. 2:3,4).

6:4 ­ Rather than "thinking he is something when he is nothing, "let each one examine his own work,..." Along with "looking to oneself" (6:1) in self-scrutiny and self-evaluation, Paul advises those who have a self-inflated opinion of themselves to engage in the self-examination of self-assessment or self-appraisal. The only problem is that such proud people seldom have the ability to be self-critical in an objective evaluation of themselves and their actions. Such requires the discernment and appraisal of the Spirit of God upon our lives (cf. I Cor. 2:13; 12:10). In the testing, proving and evaluating of what is being worked out in the behavior manifestations of our lives, Paul is asking Christians to ascertain whether they are doing the "good works which God prepared beforehand, that we should walk in them" (Eph. 2:10); whether they are deriving God's love from the Spirit within (Rom. 5:5). The criteria of our evaluation of our work is not comparison with others, not man-made criteria of ethical behavior, and not humanistic evaluation of statistical success, effectiveness or influence. The only criteria for examining the outward conduct of our Christian lives is to evaluate whether it is derived from Christ and expresses the character of Christ. We are accountable, not to others, not to outward standards, but only to Christ, allowing the dynamic "law of Christ" to express His character in all of our behavioral out-working.

   Paul's call for self-examination should not be misconstrued as a mandate for introspective "navel-gazing" wherein one is preoccupied with taking his own "spiritual temperature or pulse." We are not called to engage in excessive "fruit-inspection" of our own behavioral activity, for such would be to focus on ourselves in self-orientation. Paul's purpose in calling for such self-examination was to expose that when our "being" and "doing" was evaluated in reference to Jesus Christ rather than in comparison with others, "then" the person with spiritual pride, "he will have the boast in regard to himself alone, and not in regard to another." In other words, the arrogant and self-confident Christian will recognize that his self-righteousness is but an empty boast full of "empty conceit" (Phil. 2:3). When we compare ourselves and our actions only with the character of Christ, then there is no ground for boasting; only ground for humility that recognizes our inability and His ability. The "fruit of the Spirit" (5:22,23) is never the result of our generative action and effort, but always the result of the divine action of the Spirit.

   Paul's reference to self-righteous boasting may have been another allusion to the Judaizers and their proud confidence in law-keeping, leading to the Pharisaic attitude that condescendingly asserts, "I thank God that I am not like other people" (cf. Lk. 18:11). Whether he was thinking of the Judaizers, or not, Paul was definitely addressing the spiritual pride that evaluates oneself by making competitive comparisons to the "spirituality" of others by evaluating their faults. Later Paul would write to the Corinthians, "We are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves, and compare themselves with themselves, they are without understanding. But we will not boast beyond measure, but within the measure of the sphere which God apportioned to us as a measure, to reach even as far as you" (II Cor. 10:12,13).

6:5 ­ Concluding his argument about self-evaluation by self-comparison, Paul explains, "For each one shall bear his own load." It is difficult to determine what Paul had in mind as he wrote these words. Some have thought this phrase to be inconsistent with what Paul had written three verses earlier when he wrote, "Bear one another's burdens" (6:2). Contextually considered, they do not appear to be contradictory, but the intended meaning of this concluding admonition has been variously interpreted. Does Paul mean that each person will have to bear his own load of responsibility or guilt before God on the day of judgment, at which time his "work" (6:4) will be tested and determined to be either "gold, silver and precious stones" or "wood, hay and straw" (I Cor. 3:12-15; cf. Rom. 14:12)? Or does Paul mean to say that in contrast to personal evaluation by comparative consideration of other's standards or behavior, each Christian is responsible before God to be and to do what God wants to be and to do in him? (Both interpretations are viable since the Greek verb can be translated as either a future indicative or a present imperative.) The present tense of personal responsibility seems to better fit the context, but we are still left with several variables of identifying the "load" which we are to carry. Are we individually responsible for our unique "load" of self-oriented flesh-patterns, which by constantly allowing the Spirit to overcome (5:16) day-by-day, we are more aware of what it means to "bear one another's burdens" (6:2)? Or is the "load" we must bear (1) the load of responsibility before God for the misrepresentative expressions of the sinful and selfish "works of the flesh" (5:19-21), or (2) the load of responsibility for spiritual pride and boasting (6:3,4), or (3) the load of responsibility for self-examination (6:4), or (4) the load of responsibility for personal availability to Christ's sufficiency, for receptivity of His character in our behavior? Whatever the "load" is that we are responsible to bear individually, we can be sure that Paul is not advocating or commanding a self-effort performance, but is correlating personal responsibility in the context of the grace and liberty in Jesus Christ.

6:6 ­ What appears to be an abrupt change of thought when Paul writes, "And let the one who is taught the word share all good things with him who teaches," may be connected to what precedes as an example of what Paul meant by mutual burden-bearing (6:2), or may be a clarification of what could have been misconstrued by an overly broad interpretation of "bearing one's own load" (6:5). In the community of Christian concern, Paul was keen to have Christians realize that those receiving oral instruction and teaching had a responsibility to contribute to those who were taking the time to be faithful teachers of the gospel. The words for "taught" and "teaches" are Greek participles from which we get the English transliterations of "catechism" and "catechumen," meaning "instruction" and "one being instructed." The content of this instruction is "the word," which can be equivalent to "the gospel," but should not be understood simply as Biblical information, proper exegetical conclusions based on Scripture, or a corpus of Christian doctrines or traditions. The gospel is the good news of the living Word who became flesh (Jn. 1:14) and exegeted God (Jn. 1:18) by visibly expressing Him perfectly. The content of valid Christian instruction is always Jesus Christ! Consistent with Jesus' own words when He said, "The worker is worthy of his support" (Matt. 10:10; Lk. 10:7), Paul wanted Christians to understand that their loving concern for others included contributing to those who teach. To the Corinthians, Paul wrote that "the Lord directed those who proclaim the gospel to get their living from the gospel" (I Cor. 9:14), explaining that, "If we sowed spiritual things in you, is it too much if we should reap material things from you?" (I Cor. 9:11). Those who contribute spiritual sustenance to the Body of Christ have a legitimate right to expect that others will contribute physical sustenance for their physical bodies (even though Paul refrained from accepting such in some situations in order to illustrate the free grace of God - cf. II Cor. 11:7-11). Note that in I Cor. 9:11 Paul employed the sowing and reaping concept to explain the legitimacy of remuneration for Christian teachers (as he also did in II Cor. 9:6), and the connection of those thoughts may have precipitated the use of that same analogy in the verses that follow.

6:7 ­ Still pointing out the necessity of practical Christian concern for others, Paul states, "Do not be deceived, God is not mocked." Whether Paul was thinking of being self-deceived (as in 6:3), or being deceived by the Judaizing infiltrators, or being deceived by the diabolic Deceiver, Satan, is not clear, for the verb can be either middle or passive, allowing for the varying interpretations. The means of the deception is not essential, however, to understanding that God will not tolerate those who would snub or spurn (cf. Prov. 1:30) Him by "thumbing their nose" (cf. Ezek. 8:17) at Him in mockery or contempt. How might a Christian mock God in this way? Perhaps by thinking that since he is "off the hook" from God's punitive consequences of sin, and eternally preserved in Christ, that he can continue to engage in misrepresentative, sinful behavior without consequence. Perhaps by failing to take into account the "finished work" of Christ by the dynamic grace of God, the Christian counts on his own performance of "good works" to establish his "spirituality," thus making a mockery of all that God has made available at great expense in Jesus Christ. Perhaps by refusing to recognize his responsibility to the collective whole of the Body of Christ by being receptive to God's love in restoring his brother (6:1), bearing his brother's burden (6:2), and contributing to Christian teachers (6:6). God will not allow Himself, or the actions that derive out of His Being, to be mocked without consequence.

   "For whatever a man sows, this he will also reap." This proverbial saying about the principle of consequence was employed by Aristotle, Cicero, and many others. Old Testament usages include Eliphaz' mistaken counsel of arguing backwards to explain Job's problems: "Those who sow trouble, harvest it" (Job 4:8). The wise author of the Proverbs collection wrote, "He who sows iniquity will reap vanity" (Prov. 22:8). The prophet Hosea intoned that "they who sow the wind, reap the whirlwind" (Hosea 8:7), whereas those who would "sow with a view to righteousness, reap in accordance with kindness" (Hosea 10:12). The proverb is based upon a basic law of agriculture that explains the principle of cause and effect, the consequences of previous action. It you sow wheat, you can expect to reap wheat, and the harvest can usually be expected to be in proportion to the planting. The concept is proverbially transferred to human behavior indicating that in the responsibility of our choices we can expect certain consequences.

6:8 ­ To explain what he wanted to illustrate with this proverb, Paul reintroduced the flesh/Spirit contrast (5:16-25), and integrated it with this principle of consequence. "For the one who sows to his own flesh shall from the flesh reap corruption." The Christian who continues to plant his behavior in the fleshly soil of selfishness, choosing to submit to the patterned desires of self-interest, self-gratification, and self-promotion (cf. I Jn. 2:16), will as a consequence reap a harvest of defilement and destruction. The question is whether Paul's use of the future consequence refers to the chronological time of an eventual future corruption of a decomposing physical corpse (cf. I Cor. 15:42-50; II Cor. 4:16-5:5) and everlasting destruction? Or does the future tense indicate the logical consequence of fleshly behaviors in the destructive and defiling corruption of the consistent expression of the character of Christ, and the unity of the Body of Christ? Some interpreters choose to maintain both in a double entendre.

   Conversely Paul explains, "but the one who sows to the Spirit shall from the Spirit reap eternal life." Those Christians who plant their behavior in submission and receptivity to the Spirit of Christ within them, being "led of the Spirit" (5:18), "walking by the Spirit" (5:16,25), and being "filled with the Spirit" (Eph. 5:18), to allow for the manifestation of the "fruit of the Spirit" (5:22,23) unto God's own glory, shall as a consequence harvest and experience eternal life. Once again, we must question whether Paul is referring to a chronological future consequence of heavenly benefit, or the logical consequence of the blessedness of Christ's life in the present, or a combination of the two. "Eternal life" is not just an extended commodity of perpetual duration that is acquired by a believer after physical death. The "life of the ages" is intrinsic to and invested in the living Person of the resurrected Lord Jesus Christ. Jesus Christ is eternal life (cf. Jn. 14:6), and those who receive the Spirit of Christ have eternal life (cf. Jn. 17:2,3; I Jn. 5:12,13). Eternal life is the qualitative expression of Christ's life in the "fruit of the Spirit" (5:22,23), as well as the quantitative extension and continuum of Christ's life in heavenly eternity. It would seem, though, that Paul's primary emphasis here in the context of advocating consistent behavioral expression of the character of Christ (5:13­6:10) was to explain to the Galatian Christians the consequential corruption of the unity of Christ's Body when Christians live according to the flesh, and the consequential collective harmony of the expression of Christ's life and character as Christians live according to the Spirit.

6:9 ­ Paul therefore encourages the Galatian Christians, saying, "And let us not lose heart in doing good..." Later to the Thessalonians, Paul would use essentially the same words, "do not grow weary of doing good" (II Thess. 3:13). Paul seems to be saying, "Don't get to the point where you despise doing good because you wonder whether it is worth it." Granted, the immediate consequences of "doing good," loving one another (5:13), bearing the "fruit of the Spirit" (5:22,23), fulfilling the "law of Christ" (6:2), and manifesting the goodness of God's character in godliness by "sowing to the Spirit (6:8), will not always be visibly advantageous or pleasant. Jesus "went about doing good" (Acts 10:38,39), and they put Him to death on a cross.

   Despite the absence of visible consequences and observable "results," Paul explains that "in due time we shall reap if we do not grow weary." Whereas the farmer, the basis of this agricultural metaphor, has a reasonable expectancy of the time of harvest, the metaphor breaks down since the timing of the consequences for the Christian are indeterminate. In God's own time (cf. Gal. 4:4) the consequences of our actions will be revealed, whether in this life or the next. The future tense of the reaping or harvesting again allows for future chronological time or logical consequence. The Christian may experience a realized sense of fulfillment individually or collectively, but there will always be a delayed "not yet" of fulfillment and consequence as well. The contingent responsibility for such consequence of fulfillment is "if we do not grow weary." We must not become faint or fatigued. We must not slacken or become lax. We must not give up or quit when we do not see visible consequences. We need spiritual stamina and endurance which comes as a result of God's preservation and our perseverance. The promise of God that Paul relays to the Galatian Christians is that the principle of consequence is as sure as God's own faithfulness.

6:10 ­ In logical conclusion to his practical exhortations about "serving one another through love" (5:13), Paul advises the Galatian Christians, "So then, while we have opportunity, let us do good to all men..." While we still have time within God's "due time" (the Greek word is the same in vss. 9 and 10), we are responsible to use our time as an opportunity and occasion for availability and receptivity to God's active expression of His character in our behavior. To the Ephesians, Paul would write, "Make the most of your time, because the days are evil" (Eph. 5:16). There is a legitimate sense of carpe diem, seizing the day, not for humanistic advantage, but for the expression of God's character of goodness toward all men. Such expression of God's goodness can only be derived from God. "The one doing good derives what he does out of God" (III Jn. 11), for "God alone is good" (Lk. 18:19). The "doing of good" is the "fruit of the Spirit" (5:22), expressing God's love to others (5:13). The objects of such divine love expressed through the Christian are to be "all men" comprehensively and universally, regardless of race, gender, class, nation, dress, cleanliness, custom or other distinction. The manner of "doing good" may be inclusive of physical relief, social and psychological development, or spiritual evangelism and discipleship.

   In particular, though not exclusive, application of "doing good to all men," Paul notes that Christians should do so "especially to those who are of the household of faith." This is not necessarily a prioritizing of the recipients of love, for all love is God's love (cf. I Jn. 4:8,16) and God's love is all-embracing (cf. Jn. 3:16). But Christians have a particular sense of responsibility and an especial connection of concern to those with whom they are united in spiritual commonality in the Body of Christ, with whom they are "one in Christ" (3:28) in the same spiritual family, in "the household of the faith." This designation of the "household of the faith" is a transference of identification of God's people and family from the Judaic "house of Israel" (Matt. 15:24; Heb. 8:10) as the "house of God" (Heb. 10:21), to the "spiritual house" (I Pet. 2:5), "the household of God which is the Church of the living God" (I Tim. 3:15; cf. Eph. 2:19). In the community of the concerned, the Church, we have a special concern for those who are family members, and Paul exemplified this concern in receiving collections for the poorer saints in Judea (cf. II Cor. 9:6-9).

   In this practical portion of his epistle, Paul indicates that consistent out-working of God's character of love and righteousness in the collective community of the concerned, the Church, will involve being (1) lovingly concerned about restoring the faltering, (2) lovingly concerned about remunerating the teachers, and (3) lovingly concerned about recognizing the consequences of our choices.

   Concern for the restoration of the fallen and faltering is not a ministry that we leave to the "Salvation Army" and their ministry to derelicts and "down-and-outers." We all falter, fail and fall, lapsing into "works of the flesh" (5:19-21). "If we say we have no sin, we are deceiving ourselves, and the truth is not in us" (I Jn. 1:8). We are all vulnerable, and must be vigilant to "look to ourselves, lest we be tempted" (6:1). But the excuses for avoiding the responsibility of restoring our lapsed brethren seem to know no end. "I'm not qualified since I do not consider myself to be 'spiritual'," is one excuse. Are you a Christian who has the Spirit of Christ dwelling in you (Rom. 8:9), and are you available to the working of the Spirit in your life? If so, then you qualify as "spiritual." Another will beg-off, arguing that he does not have a degree in psychology, sociology or counseling, and might thus do more harm than good. Another will attempt to opt-out by claiming that he does not have a natural temperament of gentleness, failing to recognize that gentleness is a "fruit of the Spirit" (5:22,23). Others will assert that "bearing another's burdens" is akin to "minding other people's business" and "putting your nose where it doesn't belong." Ours is a humanistic society where everyone "does his own thing," and is expected to "solve his own problems" in self-sufficiency, resisting involvement in other people's problems as they withdraw into their cocoon of isolationistic anonymity. The Church is to be radically different from such an individualistic and unconcerned society. The Church is to be a functional Body wherein every part is important to the whole; a family wherein every member is concerned for the other, and willing to administer God's love. It is not that we have all the answers condensed into easy formulas, tidy techniques or pat procedures; but we care enough to be concerned and to confront, and to love unconditionally for as long as the process of restoration might take. The failure to restore others in love evidences the self-oriented indifference that pushes people aside, hoping that they will work out their problems by themselves. Unfortunately, the organized church has often presented itself as a place for people who are perfect and have no problems, rather than as a spiritual hospital wherein everyone is in the process of being healed of their spiritual and behavioral problems.

   Concern for the remuneration of Christian teachers has fallen prey to abuses, both by ministers and by Christian congregations.2 Some Christian pastors and teachers have not been accountable to God, and have shirked their responsibilities in undisciplined laxity, causing some people to regard them as "cashing in" on a "cushy job" where "they only have to work one day out of the week." Reports of flagrant misappropriation of contributed funds by some ministers or evangelists serves to expose such ministerial abuses. On the other hand, congregations can abuse what are supposed to be "love gifts" of sharing with the teacher, by considering themselves to be the pastor's employer, and thus in a position to control what the pastor does, says, and preaches. "We pay the piper, so we call the tune!" Loving concern for the remuneration of Christian teachers must involve an understanding of God's spiritual giftedness of teaching (cf. Rom. 12:7; I Cor. 12:28,29; Eph. 4:11,12), as well as personal accountability and discipline on the part of the teacher to study, pray, and teach.

   Concern for the recognition of the results and consequences of Christian choices is also much needed in our contemporary churches. Many have failed to recognize that their choices have consequences; they affect us, and they affect others! The unconcerned and nonchalant attitude that our choices do not make much difference, and that God will protect us from all the consequences of our stupid and irresponsible choices, certainly impinges upon the character and sovereignty of God. It is a contemptuous mockery of God that "plays God for a fool," and paints God as a "cosmic cure-all" who does not take into account our responsibility of choice and faith. No wonder some regard Christians as "escapists" who can justify everything by reference to God's grace, love, sovereignty and omnipotence. Paul makes it very clear that there are consequences to our choices, both now and in the future. Only by consistent choices of faith, whereby we are receptive to God's activity, can we expect to manifest the divine character of the "fruit of the Spirit" (5:22,23), and participate in the unity and harmony of the new spiritual society of "the household of faith."

   The implications and applications of these practical admonitions of Paul are probably innumerable, as we seek to "serve one another in love" (5:13) in the "community of the concerned."

1    George, Timothy, Galatians. The New American Commentary. Broadman and Holman Publishers. 1994. pg. 410.
2    Stott, J.R.W., The Message of Galatians. The Bible Speaks Today series. London: Inter-Varsity Press. 1968. pgs. 167-169.