We may immediately think this verse refers to Christ’s return on the last great day (Acts 1:11). That day will surely come (Acts 17:30-31). But to apply it to the last day overlooks its immediate context and the broader context of the book. Christ gave John this revelation to show to the servants of Christ “things that must shortly take place” because “the time is near” (Rev. 1:1, 3). Jesus Christ is “the ruler over the kings of the earth,” a central truth borne out in The Revelation (17:14; 19:15-16). Yet, Christians were being persecuted unto death (even though Christ had loved them, redeemed them, and made them a kingdom of priests on earth, Rev. 1:5-6). The Revelation assures them He would execute judgment against their persecutors; They would be victorious in Him (Rev. 17-19; 18:20-24; 19:11-21). The expression, “coming with clouds,” is judgment language (as Jesus used in Matt. 24:29-30 of Jerusalem’s demise, cf. Isa. 19:1). He said, “They shall see the Son of Man coming on the clouds of heaven.” There was no visible image of Jesus when Jerusalem fell. But its fall was evidence that the Son of Man rules in heaven and on earth. They would “see” the Son of Man coming in judgment against Jerusalem, which happened in A.D. 70. His heavenly reign and authority were on display for all to see (Mk. 13:26, 30; Matt. 26:64). Similarly, Revelation 1:7 refers to Christ’s judgment against the persecuting powers, the Roman empire (cf. Rev. 14:14-16). “The ruler over the kings of the earth” would soon execute His judgment, and it would be evident (“every eye will see Him”). “Even so, Amen.”
Sometimes it seems like letter writing has become a lost art form. In this electronic age of email, text messaging, Twitter, Facetime, video chats, etc., brevity and speed are the order of the day. Impulsive bursts of blather often pass as substantive dialogue. Taking time to think out and write a letter takes forethought, dedicated time, and focused attention. These are among the traits we observe in Paul’s epistle to the churches of Galatia. Perhaps poor eyesight contributed to the size of his script (Gal. 6:13-15). His “large letters” suggest the purposeful attention with which he wrote. Paul personally wrote this message, determined to communicate his concern over the spiritual dangers they faced. With careful precision, he addressed them with God’s truth to reprimand departures from the gospel, to protect them against perversions of the gospel, and to solidify their faith (Gal. 1:6-12; 3:1-9, 26-29; 6:12-15). At times Paul would dictate his epistles (Rom. 16:22). His attention to writing this communique helped impress upon the Galatians his commitment to their faith (Gal. 4:8-12, 16-20). When someone takes the time to write to us about our spiritual welfare, it shows their care for us. Like Paul’s letter to the Galatians, it may be a message that challenges us to greater faith and faithfulness. Let us respect those who love us enough to take the time to write words of reproof, rebuke, and exhortation for our good (2 Tim. 4:2). More than that, may we accept and follow the inspired truth that comes from the mind of God (2 Tim. 3:16-17; 1 Cor. 14:37).
9 And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart. 10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.” (Galatians 6:9–10, NKJV)
Those who walk in, are led by, and live in the Spirit of God produce the fruit of the Spirit (Gal. 5:16, 18, 25, 22-23). This fruit does not occur automatically; it results from maturing in one’s faith day by day. The apostle concludes his discussion of this life with the following divine counsel. 1) Do not grow weary while doing good (v. 9). To bear the fruit of the Spirit, we must not become disheartened while doing good. Paul described this good work earlier (Gal. 6:1-6). 2) Remember that the harvest will come after we sow to the Spirit (v. 9). The farmer plants and cultivates in anticipation of harvest (cf. 1 Cor. 9:10). Even so, doing good bolsters our spirits because we know the Lord will bless the harvest (Gal. 6:8; Eccl. 11:5-6). Do not faint with fatigue and exhaustion; be strengthen in hope. 3) Use your opportunities to do good (v. 10). They do not just fall into our laps; let us make our opportunities. Seek occasions to do good, and you will find them (Matt. 7:7-8). 4) Spread your good works to sinners and saints (v. 10). Let each disciple remember to be a neighbor to others even as we are “distributing to the needs of the saints” (Rom. 12:13). Such are the demands of pure religion and the fruit of living in the Spirit (Jas. 1:26-27; Gal. 5:22-23, 25).
7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. (Galatians 6:7–8, NKJV)
Jeremiah said the human heart is deceitful (Jer. 17:5). Indeed. Since our hearts can deceive us, Paul’s warning is for us all. God is not mocked; we do not deceive God. We will reap what we sow. Like Israel (who sowed the wind and reaped the whirlwind, Hos. 8:7), we will reap the results of the life we choose. With this sober reminder, Paul begins to conclude his exhortation to walk in the Spirit and not the flesh (Gal. 5:16-6:10). Fulfilling the lust of the flesh produces the works of the flesh and results in eternal corruption (Gal. 5:16, 19-21; 6:8). But, walking in the Spirit bears the fruit of the Spirit that results in everlasting life (Gal. 5:16, 18, 22-25). Helping one overtaken by sin is sowing to the Spirit (Gal. 6:1-2). Envious conceit and self-promotion sow to the flesh (Gal. 5:26; 6:3). Sharing in all good things with our teachers is sowing to the Spirit, but refusing to do so is a trait of the flesh (Gal. 5:20; 6:6). Paul’s broader context bears out this principle. Those who tried to be justified by the law failed and forfeited being led by the Spirit (Gal. 5:3-4, 18). We are accountable to God for what we sow in life (2 Cor. 5:10). When judgment comes, will we reap sorrowful tears or joyful glory? Do not be deceived.
At first blush, this statement may seem out of place. Paul has been exhorting mature Christians to restore the fallen with the meekness of self-examination and a call to personal duty. Verse 6 is a particular application of “bear one another’s burdens” as we “fulfill the law of Christ” (Gal. 6:2). It stands in opposition to “let us not be…envying one another” (Gal. 5:26). Where envy exists, there is self-seeking, confusion, and every evil thing (Jas. 3:16). Lange says of today’s verse, “this is the very strongest antithesis to envying” (Commentary on Galatians, 150). Instead of “grudgingly withholding” from the teacher of God’s word, the student is to “share in all good things” with the teacher. Share (koinoneo) is the verb form of “fellowship.” The sharing of “all good things” is foundational for the Lord’s command, “that those who preach the gospel should live from the gospel” (1 Cor. 9:14). We ought to share in the material support of those who teach God’s word. No ill-will should form toward the teacher of God’s word in the heart of the student. Just the opposite. The fellowship of temporal support between student and teacher is the practical application of our charge, namely, “through love serve one another” (Gal. 5:13).
3 For if anyone thinks himself to be something, when he is nothing, he deceives himself. 4 But let each one examine his own work, and then he will have rejoicing in himself alone, and not in another. 5 For each one shall bear his own load. (Galatians 6:3–5, NKJV)
The willingness and ability of a mature Christian to bear the burden of a fellow disciple overtaken by sin (and attempting to restore him, Gal. 6:1-2). This requires humbly examining oneself and accepting one’s spiritual responsibility (“bear his own load,” v. 5). Here is the essential meaning and application of verses 3-5. Without this preparation of faith and character we are ill-equipped to “fulfill the law of Christ” when others need help overcoming sin (Gal. 6:2). The mature Christian understands he (or she) is not the savior of the fallen; the Lord is. He is merely a servant of the Lord doing His work. The mature Christian’s joy in doing this work does not come from measuring himself against the failures (or successes) of others. Mature Christians rejoice in doing their duty (“his own work”) and giving Christ the glory and honor (Lk. 17:10). Our responsibility is to fulfill the law of Christ and to love one another by helping restore the fallen. Pride and self-promotion prevent us from fulfilling this task. “Therefore, let him who thinks he stands take heed lest he fall” (1 Cor. 10:12).
1 Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. 2 Bear one another’s burdens, and so fulfill the law of Christ. (Galatians 6:1–2, NKJV)
How we react when a fellow Christian is overtaken by sin can help restore their soul or hinder their repentant return to the Lord. The spiritual Christian is mature in faith and responds with meek, empathetic urgency (a “spirit of gentleness”). Without delay and careful to avoid using self-righteous words and actions, mature Christians recognize their own exposure to sin’s temptations. Ready to bear the burden for the soul captured by sin, this person humbly accepts the task by using the direct and loving correction of reproof, rebuke, and exhortation from God’s word (2 Tim. 2:24-26). Surely this is how we would want others to approach us if we have fallen into sin (Matt. 7:12). Hopefully, this describes how you treat someone “overtaken in a trespass.” If not, consider yourself, make the needed corrections, and then help your brethren when they sin (Matt. 7:3-5).
In today’s verse, “spirit” is the mental disposition that defines and characterizes the Christian’s faith. Our faith is not timid. Contextually, Paul encouraged Timothy to be bold in his “genuine faith” and unafraid to use the miraculous spiritual gift he had received (2 Tim. 1:5-6; 1 Tim. 4:14). He was duty-bound to use his gift with the power, love, and a sound mind. A sound mind is disciplined, exercising self-control in all things. Let us discipline our minds and bodies with self-control to choose godliness and resist evil (1 Cor. 9:24-27; Gal. 5:23). Otherwise, we tarnish and defile the gifts, abilities, and opportunities God gives us (Rom. 12:3-8). A bold faith disciplines itself with the power of God’s truth and love. The power of truth defines and guides our path, while love shapes our motives and objectives. When these combine with a disciplined mind, we are equipped with the confidence of faith not easily overcome by the world (1 Jno. 5:4).
35 Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him. 36 As they went along the road they came to some water; and the eunuch said, “Look! Water! What prevents me from being baptized?” 37 And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.” (Acts 8:35–37, NASB95)
This passage resolves important questions about the salvation of sinners. 1) The lost need to hear the gospel to be saved. Faith comes from hearing the word of God (Rom. 1:16; 10:17). When Philip “preached Christ” in Samaria, it included things concerning the kingdom of God, the name of Jesus Christ, and baptism (Acts 8:5, 12). Philip preached the same gospel to the Ethiopian. We correctly conclude that infants do not need saving because they cannot hear and believe the gospel. 2) Preaching Jesus includes the evidence needed to believe He is the Christ, the Son of God. How else did the Ethiopian come to believe Jesus is God’s Son except by hearing the evidence (cf. Jno. 20:30-31; Acts 2:40-41)? 3) Preaching Jesus includes water baptism. The Ethiopian would have known nothing about water baptism without Philip explaining it to him. Undoubtedly, he explained it is for the remission of sins to be saved by Christ (Acts 2:38; 1 Pet. 3:21). 4) Belief in Christ precedes water baptism. This is more evidence that babies are not proper candidates for baptism since they do not have the mental and moral capacity to believe. 5) Christ’s plan of salvation is belief plus baptism equals salvation (Mk. 16:16). It is not belief, salvation, and then baptism. Neither is it baptism, saved, and then believe.
8 “‘These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me. 9 And in vain they worship Me, teaching as doctrines the commandments of men.’” (Matthew 15:8–9, NKJV)
The heart we bring before God in worship must be pure, holy, and pious. Our worship must be “in spirit” (Jno. 4:24). The actions we bring before God in worship must accord with His word. Worship must also be in “truth” (Jno. 4:24). Today’s text teaches the value of doctrine (truth) in worship by contrasting it with the vain worship produced by men’s commandments. Many people and churches say doctrine is not essential as long as your heart is sincere. By doing so, they have forgotten what Jesus taught in today’s passage. By applying Isaiah 29:13, Jesus said hearts are corrupted (“far from Me”) when people try to worship God while following the commands of men. Vain worship results. Our attitude in worship is to be reverent and humble (Psa. 5:7; 89:7). Worship is not a casual affair that honors people; it is a time of holiness before the Lord (Lev. 10:3). Our actions in worship are to follow God’s truth, not men’s traditions bound upon worshipers (Mk. 7:6-9). Worship is accepted by God when worshipers respect Him and bring before Him the worship His word approves (Rev. 5:13-14). God seeks true worshipers, not vain worshipers (Jno. 4:23). Therefore, let us scrutinize our hearts (spirit) and our hands (conduct) and worship Him “in spirit and truth.”