25. Social Practice - 5:25-6:10

Social Practice - 5:25-6:10 “If we live by the Spirit, let us walk also by the Spirit.” (5:25)

After Paul has spoken about the walk in the Spirit, or in the power of the Spirit, or according to the Spirit, in fellowship with the Spirit, which has to do with our daily practice, the way we behave, we come to walking by the Spirit. This implies walking together, in step with each other, we walk together as in an army, in ranks, having our eyes focused on the Lord Jesus. This is how we keep rank, by so doing we do not cause any trouble to the one before or after us or beside us. In connection with this kind of walking there are seven admonitions. It is not only that we are individually responsible how we walk in the Spirit (as in verses 16 to 24), but now the point is that we walk together.

“Let us not become vain-glorious, provoking one another, envying one another.” (5:26)

[1] The first admonition is in this verse: that we walk together under the leadership of the Holy Spirit. This is the ‘social aspect’of our walk. We have in the first part of the book Paul’s biography, then we have the doctrine, and then in chapters 5 and 6 we have the doctrine is to be worked out in our daily lives, which could be called the social aspect.

We are not to become vainglorious because if we look for glory for ourselves we become like the people who wanted to be prominent under the Mosaic law, like the Pharisees and the scribes. The danger that Paul warned about was that the Christians would be placed under that kind of a system, under that kind of a law and would also become vainglorious, just like the Pharisees and just like Paul was before his conversion. Paul thought he was God’s best servant but in fact he was God’s greatest enemy. That is what he found out and it was because of his vainglory. In John 12:1-50 the Lord instructs us how the religious leaders were looking for their own glory and for the glory of man, but that is vainglory. If we look for the glory of man, we are occupied with the wrong kind of man, we are occupied with vain glory, because this glory will disappear, it will pass, whereas eternal life is connected with Christ in the glory. This last is an order that remains.

Looking for vainglory causes also a provoking of one another; these two go together. If I have a desire to be first among the brethren I try to put someone else down, which is a provocation. How easily this can happen when we place ourselves under man-made rules and not only that, the other extreme is to envy one another. This is the first admonition in connection with walking in step. If I become vainglorious, if I provoke or envy, I walk out of step, this will have detrimental effects for myself and for the others who walk with me. This envy is also very clearly seen with the Pharisees. They delivered the Lord Jesus because of the religious envy that marked them (Mark 15:10). This is also something that marks the natural man and so it can also happen to us, 1 Peter 2:1-25 makes it very clear. There are five points in 1 Peter 2:1 that we have to lay up or lay aside and one of them is envy. It is not something that is only characteristic of unbelievers, and that is why this is an admonition for us as well.

“Brethren, if even a man be taken in some fault, ye who are spiritual restore such a one in a spirit of meekness, considering thyself lest thou also be tempted.” (6:1)

[2] This is the second admonition. This is not someone living in sin, it is not someone who is consistently living in a wrong relationship or a wrong life or wrong attitude, but is someone that is taken by something, so it becomes a trespass; it is not a systematic course of life that he is following, like living in sin. Let me give an example, suppose one of those Galatian believers had been influenced by the Judaizers and had been overtaken, he had missed the mark (that is what sin is), but not only that, a trespass is something that means you are out of step. Jude at the end of his epistle writes “to him that is able to keep you without stumbling”(v.24). It is beautiful to see that Paul addresses the believers as brethren here. We have seen how he was in despair over them in chapter 4, but also how he had confidence in them because they were true believers and he was confident about the work of God in them. So this chapter starts with “Brethren”and the last verse also says, “Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.”So Paul addresses them in the right way, in the relationship he enjoys with them in Christ, and now he talks about someone who had been overtaken in a trespass, and so was walking out of step. Now what is going to be done? There are three things that are needed for the remedy. [A] Firstly, only those who are spiritual can be of any help to restore - restoration always being the objective - such a one who had been overtaken. Under the Mosaic law, with the Pharisees, it would be ‘culmination’(getting rid of someone) but under the law of Christ (as we will see in verse 2) the objective is restoration, because it is a true believer who has been guilty of this trespass. The word “restoration”here is a word that is used among other things for the repairing of the nets in the Gospels of Mark and Matthew, or in connection with the disciples becoming perfected, established in spiritual progress and discipleship. Sometimes it is used and translated as “prepare,”for example Noah ‘prepared’the ark for his household (seven times it is translated by this verb). Here this restoration is a process to bring someone back to the thoughts that God had for him and for the believers in general. It is also sometimes used for bringing praise. This restoration would then also be to the praise and glory of God. What a contrast with the trespass! The man who was half dead and whom the Samaritan helped, the priest and the Levite had already passed by (Luke 10:1-42). If we look at this whole story, we see very clearly how Luke describes them and their attitude, they were “Judaizers”and did not really care for people’s needs, whereas the Good Samaritan came to help the hopeless man. This is what we have here, the work that is involved in restoration; also it must be in a spirit of meekness. Some have read the need to be spiritual as a sarcastic statement of Paul to the Galatians, “You who are spiritual,”but let us keep it as a condition that is needed to help in the process of restoration in the wider setting of God’s assembly. There needs to be this right spiritual attitude. In 1 Corinthians 2:1-16 we see the naturalman, in chapter 3 we see the carnalbeliever, but then we see the spiritualbeliever. This is the category which is addressed here, spiritual maturity is supposed. In Hebrews 5:12 we see how the believers lacked this, although as far as time was concerned they should have been teachers, but they were still babes, and so there was a lack of spirituality. There are several examples we could give about this matter of being spiritual or lack of spirituality, Ephesians 4:14 for example, where we see how the babe is “tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness.”So that is the first condition to help for restoration: being spiritual.

[B] The second condition is a spirit of meekness. Meekness does not give nor does it take offence. How easily we offend someone and how easily we are offended! A servant of the Lord must be marked by this meekness (2 Timothy 2:25) and this quality is needed to receive the word (James 1:21). This meekness goes together with the wisdom from above and is a quality we find in the Lord Jesus and in the Good Samaritan.

[C] The third condition is to consider ourselves. This is very personal. If we feel that we are able to help, then that is good, but then we also must consider ourselves, for we should not think we are better than the person who needs to be helped. When we think we are better, we have already failed the test that is provided here, which implies true self-judgment, as well as real humility, not a fair show of humility in the flesh as the Pharisees sometimes did, but true humility and not thinking to be better than the other person, because we are also vulnerable, “lest thou also be tempted.” So these conditions are like tests needed before we can help in connection with restoration. Of course, the Lord wants to prevent failure, He wants to prevent someone walking out of step, but if it happens then these spiritual qualities are needed to bring someone back in step. This verb “walk”implies walking together in one rank, walking in step. This is another important admonition, to be walking in step with each other (see general context above).

Bear one another’s burdens, and thus fulfil the law of the Christ.” (6:2) The Pharisees and the Judaizers would put burdens on other people, but they themselves would not touch them (Matthew 23:4). This is also a very practical admonition, it is Christian liberty. Christian liberty is used to help other Christians, and that is the point here. If there is one who has been affected by a catastrophe, if, for example, he has lost his house or wife, or something else very serious has happened, then that is a tremendous burden. In such a case others are there to help carry that burden. What is so remarkable is that it then says, “and so fulfill the law of Christ.”This is again a tremendous subject in itself. We are not under the law of Moses, this is what the Galatian Epistle is all about. The law of Moses cannot justify us, cannot save us, cannot help us to live holy lives, instead we are under the law of Christ and by fulfilling these admonitions, by putting them into practice, we fulfill the law of Christ. The Lord makes this clear in John 13:1-38, for example, when He gave an example by washing the feet of His disciples. This is the law of Christ and we find other expressions in the New Testament that summarize the same law of Christ. In the Gospels the expression ‘the law of Christ’is not mentioned but we see the principles. The Lord said we should love one another as He has loved us (John 15:12), that we should love one another even to the point that we would give our life for a brother or sister (1 John 3:1-24; 1 John 4:1-21, Ephesians 5:1-33). This law of Christ is called in James’Epistle ‘the law of liberty.’It is called the perfect law of liberty (1:25) and the royal law (2:8). We are under the law of Christ, not the Mosaic law. The law of liberty does not mean that we are lawless; Paul explains this in 1 Corinthians 9:1-27, that he is lawfully subject to Christ, but being under the law of Christ implies we have true liberty, it is to do exactly what He desires us to do. The law of Christ is what Christ has in mind for us and it is our desire also because the new nature desires to do exactly what the law of Christ wants it to do. This is the topic here in verse 2 and it is a large topic in the New Testament. It is another of those subjects for you to study privately.

“For if any man reputes himself to be something, being nothing, he deceives himself …” (6:3)

There is a little parenthesis in verses 3 and 4, where Paul gives more an argument as to why he says this. There is religious pride: we think we are better than others. Paul often uses a similar expression in 1Corinthians and also in other places. This kind of thinking of the religious man is vain thinking. Paul says, “If we think to be something while we are nothing, we deceive ourselves.”To accept that within ourselves we are nothing (a very condemning statement) is very hard, but it is the truth. If we accept this, that in ourselves we are nothing, then the Lord is everything, then He can use us.

“…but let each prove his own work, and then he will have his boast in what belongs to himself alone, and not in what belongs to another.” (6:4)

We have to test ourselves. Instead of deceiving ourselves, we should be testing ourselves and our work. The word “testing”means “proving,”or “putting to the test.”The Pharisees and Judaizers tried to boast in so many circumcisions, in what they had accomplished in connection with others, whereas Paul says what you can really boast in is your own work if that can pass the test. Paul speaks about his real and good boasting in verse 14, “But far be it from me to boast, save in the cross of our Lord Jesus Christ.”This was Paul’s boasting, but instead of doing this the Pharisees and Judaizers were boasting in their religious efforts or success, and so could not pass the test. In verses 3 and 4 we have an explanation of verse 2. To help each other according to the law of Christ implies that we do not think highly of ourselves, like the Levite and the priest who passed the man who was half-dead did, but rather we think like the Good Samaritan, and then also that our own work may be put to the test.

“For each shall bear his own burden.” (6:5)

[4] This is the fourth point. Walking in step each one has his or her own responsibility. I cannot take someone else’s responsibility. If I interfere with somebody else’s responsibility I cause this other person to walk out of step, and that was what the Judaizers did. Paul says, “Bear ye one another’s burdens,”and “For every man shall bear his own burden.”It is the same word in English, but in the Greek there is a difference, for a different word is used in verse 2, meaning a heavy burden or a load. This can be a tremendous thing or it can be a small thing in our eyes, but there the point is that we should be available to help, whereas in verse 5 the word is used for something that you can andshould carry yourself, it is your own responsibility which nobody else can or should take, it clearly is a different word. It is a word we find also in Matthew 11:1-30 in connection with the yoke of Christ, where He says, “My yoke is easy and My burden is light.”There it is obviously our carrying the burden ourselves, and even then, in the context of Matthew 11:1-30, we see the Lord carries with us. Here in Galatians 6:1-18 the emphasis is on what we carry ourselves, according to our own responsibility towards God.

“Let him that is taught in the word communicate to him that teaches in all good things.” (6:6)

[5] Here we have the fifth principle of walking in step, about sharing, and this is very general, to share and help the one who instructs. The instructed ones share with the one who instructs “all good things”This is not only financial, it says “in all good things.”This is another point the details of which can be worked out practically.

“Be not deceived: God is not mocked; for whatever a man shall sow, that also shall he reap.” (6:7)

[6] This is the sixth point, concerning the principles of God’s moral government. We need to realize this because if we do not, we will walk out of step. In verse 9 we will come to the seventh point, “And let us not be weary in well doing.”The Judaizers were leading astray. We can give other examples in the New Testament where we find this danger of being led astray by false teaching. In connection with this, Paul says, “God is not mocked.”The Galatians, having received this epistle, needed to realize that they were in the process of being deceived, and if they went on with this, they were mocking God. But Paul says, “God is not mocked”

“For he that sows to his own flesh, shall reap corruption from the flesh; but he that sows to the Spirit, from the Spirit shall reap eternal life …” (6:8)

Paul now brings in the principle of God’s governmental dealings. Here it is man’s responsibility, but it is God’s government. I will just give one example of many that could be quoted. When David confessed his sins, he received forgiveness of his sin with Bathsheba and also for causing her husband to be killed in the war, but in God’s government he lost four of his sons. So it is not that the believer can lose his salvation, it is a matter that he can lose the enjoyment of fellowship with God. Whatever action we take, we will have to face the consequences. David’s sin was forgiven, but in God’s government he had to face the consequences, the death of four sons, including Bathsheba’s baby. So this is a very solemn principle, every action is scrutinized by God; we are under His government. This sowing and reaping is a very general principle in Scripture and could be developed in more detail. Here we see there is either what the flesh produces or what the Spirit produces; what line do we want to follow? If we want to be on the line of the flesh, the result is corruption. I repeat again, this does not mean loss of salvation, but it does mean a great loss. If we follow the line of the flesh, we lose fellowship with God now, and we lose a reward in the age to come, whereas when we now sow to the Spirit we enjoy fellowship with the Lord, we enjoy eternal life because here, for it is presented as a present position. Eternal life in Paul’s ministry in general is presented as what is to come, but in 1 Timothy 6:12 he says to Timothy that he should “grasp”eternal life, we reach out to lay hold of it in order to enjoy eternal life in its riches now. This is, however, more the topic of John’s ministry, the present enjoyment of eternal life. Perhaps I can state it in this way: sowing to the Spirit will result in fellowship with the Lord, enjoying eternal life now, and it sets us on a path that leads us to eternal life. This is not a contradiction. We have received eternal life, but we are also on the way to eternal life, the realm of eternal life.

“…but let us not lose heart in doing good; for in due time, if we do not faint, we shall reap.” (6:9)

[7] In verse 9 we come to the seventh point of walking in step, the admonition to continue in well doing, Christian living, Christian giving, whatever it may be, we are to help each other. Many examples could be given of what this means practically. Again we see what is ultimately before us, “in due season we shall reap.”So also in connection with doing good, there will be a reward. That is why there is this element of reward in connection with the age to come. Luke 19:1-48, for example, develops this as well, that what we do now will have its reward in the age to come, not in connection with the fact that we will go to heaven or that we will be in the Father’s house (that is not the point, for this is a matter of pure grace), but rather the place we will have in the age to come in the kingdom when the Lord will appear with us. This depends on our faithfulness now, so “in due season we shall reap”is a hint to the matter of a reward in the age to come.

“So then, as we have occasion, let us do good towards all, and specially towards those of the household of faith.” (6:10)

Now we come to another point which goes together with the previous verse. Verses 9 and 10 really go together in forming the seventh point as to how we can walk in step and produce good things even towards all men. This is the characteristic of Christianity: it seeks the blessing of all, but in actual practice, “especially unto them who are of the household of faith.”Those who should receive the benefit of this, the recipients, are first of all the household of faith. Here we see the believers as members of one family, one household. This is one way to describe them and there are many others. We try to do them good in the first place but we also reach beyond this circle to all men.

These are the seven admonitions in connection with our walking in the Spirit that we may walk together in step or in rank.