COMMENTARY ON GALATIANS
LESSON NUMB ER 59
Gal 6:9 "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." (Gal 6:9-10)
SOWING ABUNDANTLY
INTRODUCTION
Paul is exhorting and admonishing the Galatians in view of what he has said about being justified by faith. The building blocks of thought that he has used to direct their thinking have been stated in a spiritually expert manner. From the positive point of view, they heard the true Gospel through Paul (1:11). He received the Gospel directly from Jesus (1:11-12), and the apostles confirmed it was the truth (2:7-9). Paul had rebuked an apostle for acting out of accord with the Gospel (2:14). They had started their life in Christ "in the Spirit" (3:3). Some among them had been endowed with special spiritual gifts (3:5). They had once been drawn to Paul, receiving him and ministering to him even in his affliction (4:15). The Galatians had started the race in an excellent manner, running well (5:7). There were also some negative things - things of the flesh that had entered in. They had removed from God to embrace "another gospel" (1:6). They had been troubled by those who thought nothing of perverting the Gospel (1:7). They had returned to the weak and beggardly elements of the world (4:9). They were seeking to be justified by Law, as opposed to grace (4:9-11). They had preferred their new teachers to Paul (5:4). They had been bewitched (3:1). These situations were accompanied by some very real spiritual circumstances. Jesus had died to deliver them from this present evil world (1:4). They had received the Spirit (4:6). They had been baptized into Christ (3:27). In Christ they were Abraham's Seed (3:29). They were heirs of God through faith (4:7). Yet, they stood in serious jeopardy. Christ was becoming of "none effect" to them (5:4). They were falling from grace (5:4b). There is a common thread of reasoning that brings all of these things together.
All of these points were in Paul's "bag" - things new and old (Matt 13:52). They are perspectives that provide a whole context into which Paul now speaks. If the matters he has mentioned can be seen correctly, and held within the framework of life in Christ Jesus, what Paul now says will make perfect sense. If the Galatians remain under the dominance of an erroneous view of the Gospel, Paul's words will not be comprehended, but will be seen as so much gibberish.
BE NOT WEARY IN WELL DOING
Gal 6:9 "And let us not be weary in well doing: for in due season we shall reap, if we faint not."
This exhortation is built upon the firm reality announced in verse eight: "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." (Gal 6:8). It is not possible to sow to one's flesh and fail to reap corruption. Likewise, it is not possible to sow to the Spirit and not reap life everlasting.
AND LET US. "And let us . . ." Other versions read, "So let us," NRSV "And while we do what is good, let it not," MRD "So we must not," NET "We must never," IE and "in good doing we should not." ABP
The manner in which the exhortation is delivered is worthy of consideration. There are certain things that are expected from those who are in Christ Jesus, and it is reflected in the way they are exhorted. The Galatians are not admonished to begin doing good. That is what is expected of them, and there is no virtue in doing what you are expected to do (Lk 17:10).
There is another refreshing aspect to this kind of exhortation: i.e. "Let us!" The clear implication is that those in Christ are fully able to do what is required of them. This is not owing to personal strength, but is rather traced back to Divine resources. Everything that is required for "life and godliness" is inherent in the salvation itself (Eph 1:3; 2 Pet 1:3). However, unless men are taught this, they are apt to overlook it. This necessary teaching has two phases. First, the mind and conscience is made aware of the truth by proclamation. Second, by opening the eyes of the understanding (Eph 1:15-19), the Lord Himself teaches us (Eph 4:21; 1 John 5:20).
NOT BE WEARY IN WELL DOING. " . . . not be weary in well doing . . ."Other versions read, "lose heart in dong good," NASB and "get tired of well-doing." BBE
This word awakens us to our circumstance: we are in a hostile world that does not appreciate the good we do! This situation causes a certain erosion of the soul, upon which Satan fastens to promote discouragement and a sense of futility. If we are not careful, a "What is the use" view can envelope our minds, so that we imagine doing good is pointless. That is when men become "weary," beaten down, as it were, by human neglect and a lack of appreciation. At this point, it is good to remember the words of our Lord: "For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so?" (Matt 5:46-47). And again, "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you" (Matt 5:44). And again, "And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same" (Luke 6:33). Sometimes the only reason for doing good is that our Lord said to do so - but that is reason enough. Our actions are to be weighed by what the Lord has said, not merely by whether or not the situations appear to be favorable.
IN DUE SEASON. " . . . for in due season . . . " Other versions read, "in due time," NASB "at the proper time," NIV "at harvest time," NRSV "at the right time," BBE and "for in due time and at the appointed season." AMPLIFIED
This expression suggests that seasons exist in the spiritual realm as well as in the natural. All seeds do not have identical germination and harvest times, and thus some crops require more patience than others. So it is in newness of life. In the text before us, "doing good" is depicted as "sowing." In some cases, there is almost an immediate harvest - such as the day of Pentecost, when the people responded to Peter. However, the prophets, John the Baptist, and the Lord Jesus Himself had also sown among the people - and their harvest was longer in the coming. It is also good to remember that it is the Lord who gives the "increase." or harvest (1 Cor 3:6-7).
REAPING. "we shall reap . . ." There is a time when the sower will come rejoicing. As it is written, "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him" (Psa 126:6). That is a matter that is controlled by the Lord, not by us. Also, some thought should be given to watering the seed with our tears, being concerned for the glory of God as well as the growth and harvest of souls.
IF WE FAINT NOT. " . . . if we faint not." Other versions read, "if we do not lose heart," NKJV "if we do not grow weary," NASB "if we do not give up," NIV and "if we do not loosen and relax our courage and faint." AMPLIFIED
Many a soul has given up, not knowing that the time of reaping was nearly upon them. What does it take for you to give up, having grown weary in your sowing? Paul is a sterling example of not giving up. Even though the Galatians had departed from the Lord, been bewitched, and were conducting themselves like fools, yet Paul reached into his bag of seed and sowed again. He did the same to the Hebrews who were drawing back (Heb 6:9). I realize there are times when the sowing must cease, as it did in Antioch of Pisidia, and with Simon the sorcerer. That kind of departing is owing to discernment, not fainting or being weary. Blessed is the person who can distinguish between the two.
OPPORTUNITIES
6:10a "As we have therefore opportunity, let us do good unto all men . . ."
Here is the other side of the coin of exhortation. There is something that is not to be done - grow weary. There is also something that is to be done - doing good. Both of them require discernment - the kind of discernment that comes from fellowship with Christ, walking in the light, living by faith, and walking in the Spirit. Where these are not being done, the responsibilities being made known will make no sense to the hearers and readers.
AS WE THEREFORE HAVE OPPORTUNITY. Other versions read, "whenever we have the opportunity," NRSV "as we have the chance," BBE "as the opportunity arises," CJB "as we have occasion," DARBY "whilst we have time," DOUAY and "as occasion and opportunity open up to us." AMPLIFIED
What is an "opportunity?" There are several expressions in Scripture that open up this meaning. One is, "an open door" that has been created by the Lord Himself (1 Cor 16:9; Col 4:3; Rev 3:8). Another is the opening of the door of faith (Acts 14:27). Still another is the opening of a person's heart to respond appropriately to the Word of God (Acts 16:14). Yet another is a manifested interest in what should be done (Acts 2:37).
Paul had the opportunity of addressing the synagogue meeting in Antioch of Pisidia (Acts 13:16-47). He was presented with an opportunity to speak to a group of godly women in Philippi who did not yet know the Gospel (Acts 16:13). He also was given the opportunity to speak to a Philippian jailor(Acts 16:30-33). He was given the opportunity to speak to political dignitaries like Sergius Paulus (Acts 13:7), Felix (Acts 24:24-26), Agrippa (Acts 26:2-29(, and Fetus (Acts 25:24-26). He had opportunity to speak to a group of Athenian philosophers (Acts 17:19-31).
The churches in the Gentile world were given the opportunity of ministering to the needs of the poor saints in Jerusalem (Rom 15:26; 2 Cor 8:1-2). There was the opportunity of ministering to Paul that was given to the Macedonians (2 Cor 11:9), the Philippians (Phil 4:16-18), a saint named Mary (Rom 16:6), a brother names Onesiphous (2 Tim 1:16), and others.
How is it that these saints were able to recognize these open doors? It was clearly the result of walking in the light. Their fellowship with Christ so sharpened their spirits that they were able to recognize the opportunities set before them.
This perception is not given to all people. Jesus spoke of some who, on the day of judgment, will be apprized they had opportunities to minister to Him by doing good to His brethren. "For I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not" (Matt 25:42-43). Others recognized the opportunity and faithfully ministered to the Lord (Matt 25:35-37). What was the difference between these two groups? Both of them had very real opportunities. The faithful recognized those opportunities, and the unfaithful did not. It is the responsibility of those in Christ to recognize the doors that are opened to them. They are not to get so caught up in their own business, they become oblivious of the King's business. Suffice it to say, we are living in a time when men are generally unaware of what is going on about them. In fact, they are being cultured to live in such a manner.
DOING GOOD. What does it mean to "do good?" It means to do something that is truly beneficial - like building a synagogue for the Jews (), relieving the poor saints (Acts 11:29), loving in deed and truth, as opposed to merely saying "be thou warmed and filled" (1 John 3:18; James 2:16). Jesus Himself went about "doing good"(Acts 10:38). Those who are rich are admonished to "do good" with their resources (1 Tim 6:18). The epistle to the Hebrews states that doing good involves "sacrifice" (Heb 13:16). Peter states that those who "will love life, and see good days" are to "do good" (1 Pet 3:10-11).
"Good" has to do with meeting a genuine need, not simply feeding human lusts. It is something that is truly beneficial, being recognized by God Himself as being so.
UNTO ALL MEN. The extent of this is quite challenging. Take the Lord Jesus as an example. He washed Judas' feet, dismissing him a considerable time after He had girded Himself with a towel and passed among His disciples, washing their feet (John 13:5,14,21-30). Then there were the nine thankless lepers who, "as they went, they were healed" (Lk 17:17). And what of the five thousand that He fed, who were finally offended at His word, and walked no more with Him (John 6:10-13,66).
Paul exhorted, "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head" (Rom 12:20; from Prov 25:21-22). In this case, the coals of fire appear to speak of the heat of shame, which may very well induce a change of mind in the enemy.
The people of God are not to noted for being self-centered. They are rather to be beneficent people who give no person a reason to shrink back from the Lord, or to pour contempt upon His Word. There is a higher view of humanity that sees every person as being "in the image of God," although the image has been marred (Gen 9:6). That knowledge will induce kindness.
SPECIAL CONSIDERATION
6:10B " . . . especially unto them who are of the household of faith."
There is a certain discrimination associated with going good. Noone is excluded from those to whom we are to do good - not even our enemies. Yet, the measure and frequency of doing good includes considering some people as being primary.
ESPECIALLY. Other versions read, 'give special attention to," LIVING and "starting with." MESSAGE The other 45 versions in my possession read "especially to," or "specially to." The Greek word from which "especially" is translated is ma,lista (malista), which has the following lexical meaning: "especially, chiefly, most of all, above all," THAYER "very much, exceedingly; as the highest point in the extent of something," FRIBERG and "very much, exceedingly; as the highest point in the extent of something." LOUW-NIDA
It is apparent that all people are not to be treated as equals. For believers, there are people with whom they are more closely aligned than others - those with whom they have more in common. There are the same people God regards most highly.
THE HOUSEHOLD OF FAITH. Other versions read, "family of believers," NIV "family of faith," NRSV "those who are trustingly faithful," CJB and "the household of faith [those who belong to God's family with you, the believer]." AMPLIFIED
The word "household" relates to the house over which one presides. In the East this includes the servants of the house as well as those related by blood. Spiritually that would be vessels of honor as well as vessels of dishonor (2 Tim 2:20). However, here it pertains to those who are related to the householder by blood, or by Divine purpose. In this consideration, Ishmael, while in the house for some time, was not really a member of the household. That is why he was "cast out" (Gal 4:30). Therefore we have the qualifier, "of faith," or those who have "obtained like precious faith" (2 Pet 1:1).
I have noticed over the years that much criticism is leveled at believers for not preferring the company of unbelievers, or for giving more of their attention fo the people of God than to the those who are of the world and walk in the flesh. This is unwarranted criticism for which there is no Scriptural example. Remember, our text says we are to "do good unto all men, but especially those who are of the household of faith." The subject under consideration is not to be viewed as doing good or not doing good, but who is the special object of good.
If it is prophesied that a general famine, or dearth, will be in a wide area, those who do good, do it especially to the saints. If the churches gather collections for the poor, it will be for "the poor saints which are at Jerusalem. The household of faith will determine "to send relief unto the brethren which dwelt in Judaea" (Acts 11:29) and "Jerusalem" (Rom 15:26). They did good "especially to those "who are of the household of faith." That equates to "the household of God" (Eph 2;19), or Christ's "house" (Heb 3:6).
Notice how Paul does NOT refer to the people of God. He does not refer to the household of prayer, or the household of fasting, or the household of obedience. He does not speak of the household of love, or the household of works. While all of those things are involved in spiritual life, they are not the distinguishing mark before God. The thing constituting us a member of God's household, qualified to eat at His table of salvation, and approach the throne of all grace, is our faith That is what gives us distinction in the heavenly chambers. Men know we are Christ's followers if we love one another (John 13:35). But that is not the means by which we are distinguished to God.
The Scriptures say that it is impossible to please God "without faith" (Heb 11:6). When we speak of being the children of God, it is written, "For ye are all the children of God by faith in Christ Jesus" (Gal 3:26). Those who are given power to become the sons of God, and thus to become members of God's "household," are described as those who have "received Him [Christ], to them gave He power to become the sons of God, even to them that believe on His name" (John 1:12).
These are people who are so convinced of the reality of the exalted Christ that they are sold out to Him. Their primary persuasion is not merely that Jesus existed, or that He lived upon earth , going about and "doing good, and healing all that were oppressed of the devil; for God was with him" (Acts 10:38). Faith has to do with the exalted and reigning Christ, the Head of the church. Those who are "of faith" are holding to the Head (Col 2:19), seeking to know Him more fully (Phil 3:7-14), and serving Him (Col 3:24). God has turned the house over to Jesus, and He is administering its affairs. Those who are members of that house are described as those who "hold fast the confidence and the rejoicing of the hope firm unto the end" (Heb 3:6).
In the sectarian environment of Babylon the Great, this method of identifying the people of God is scarcely known. A level of spiritual ignorance exists that makes it exceedingly difficult to identify members of the "household of faith." Nevertheless, we must endeavor to make that distinction, and then to especially do good to such distinguished people.