KEEP IN STEP WITH THE SPIRIT PART 4 March 11, 2012 TEXT: GALATIANS 5:25-6:10 INTRODUCTION/REVIEW: Paul has shown us that when the gospel is proclaimed and believed, the Spirit comes to indwell and empower the believer to live the Christian life (3:1-5). Therefore, in 5:25 Paul exhorts all who now live by the Spirit, to keep in step with the Spirit. The question Paul s command raises is: What does it look like to keep in step with the Spirit? James Boice writes, It is easy to talk about the fruit of the Spirit while doing very little about it. So Christians need to learn that it is in concrete situations, rather than in emotional highs, that the reality of the Holy Spirit in their lives is demonstrated (Galatians, p. 501). So, in 5:26-6:10, Paul gives two concrete situations of what it looks like to keep in step with the Spirit. He takes two fruit of the Spirit, gentleness and goodness (vv. 22-23) and applies them to the believer s daily life. Both examples elaborate on what it looks like to love one s neighbor (i.e., fulfill the law, 5:14, rather than dismiss it). The first area in which Paul reveals what it looks like to keep in step with the Spirit is seen in how a believer treats a fellow believer entrapped in sin. I. PAUL EXHORTS BELIEVERS TO KEEP IN STEP WITH THE SPIRIT IN ORDER TO RESTORE SINNING BELIEVERS (5:26-6:5). As we keep in step with the Spirit, the Spirit leads us to restore in a spirit of gentleness (humility) those who have become entrapped in sin. The second area in which Paul reveals what it looks like to keep in step with the Spirit is seen in how a believer uses his money. Before we look at vv. 6-10, Paul s examples of a Spirit- led walk raise an important point about true Christian piety. Paul measures a true Spirit- filled walk by one s personal relationships (5:26-6:5) and the use of one s money (6:6-10; both of which have an other s focus instead of a self- centered focus). Often, Evangelical piety is measured by one s personal piety (e.g., faithfulness to daily Bible reading and/or a quiet time, avoidance of major sins, overcoming a bad habit, etc ). But, it is significant to note how Paul measures life in the Spirit. He shows that keeping in step with the Spirit is not solely an introspective experience that takes no thought of others. Quite the reverse, Paul shows that the Spirit leads believers (aóllh/lwn, 6:2) to have mutual concern for one another s moral and as we will come to see material needs. Such mutual concern is born out of the fact that Paul sees the church as making up one great family, one household (6:10).
As members of God s family, there are mutual obligations/responsibilities that family members have for one another. In 5:26-6:5, Paul shows us that we have the responsibility to restore one another in a spirit of gentleness/humility. And, in 6:6-10, Paul shows how we have the responsibility to give generously to others especially fellow believers and not grow weary in doing so. Few things reveal whether we are truly keeping in step with the Spirit than how we treat others who have fallen and how we use our money. This brings us to vv. 6-10. LESSON: II. PAUL EXHORTS BELIEVERS TO KEEP IN STEP WITH THE SPIRIT IN ORDER TO BE GENEROUS TO ALL MEN, ESPECIALLY BELIEVERS (6:6-10). V. 10 states the main point of vv. 6-10, do good, (eṙgazw meqa to\ aógaqo\n). The imperatival phrase, do good to all is a euphemism for giving financial gifts (James Boice, Galatians, p. 503). The good commanded by Paul is a fruit of the Spirit (cf. 5:22). Goodness, as we learned, carries the idea of generosity. Goodness/generosity is the opposite of envy, which flows from a prideful heart. Goodness is also a characteristic of God Himself. Christ has been exceedingly generous toward sinners (5:26; fulfilling the 10th Commandment). So, we discover from Paul that the Holy Spirit not only creates humility (i.e., spirit of gentleness) toward fellow believers who become entrapped in sin but also creates generosity (i.e., do good) toward others especially fellow believers who are in financial need. In 6:6-10, Paul exhorts believers to generously use their money in three areas. The general principle that ties all three uses together is the proverb he quotes in v. 7b, whatever one sows, that will he also reap. Again, we must keep in mind that it is the Holy Spirit who leads believers to generously use their money in these three ways. V. 6 lists the first area where the Holy Spirit prompts believers to generously use their money. A. BELIEVERS ARE TO GENEROUSLY SUPPORT THOSE WHO TEACH THE GOSPEL. V. 6 Paul writes, The one who is taught the word is to share all good things with the one who teaches him. The responsibility of mutuality ( one another v. 2; love of neighbor, 5:13-14; 6:2) is developed in terms of the relationship between those who are taught and those who teach. The participles, one who is taught and one who teaches comes from the Greek word, kathce w, which is where we get the English word catechism (oral instruction in biblical truth). The content of the instruction is the word, (to\n lo/gon), which refers to the gospel (cf. 1 Cor. 1:18; 2:4; 15:2; 2 Cor. 1:18; 2:17; 4:2; cf. Schreiner, Galatians, p. 367). 2
The verb, share (koinwnei tw) in this context, means to give/contribute a share (BDAG, p. 552). Paul uses this verb in the same sense in Romans 12:13 when he exhorts, Contribute/share (koinwnouvnteß) to the needs of the saints (cf. Philip. 4:15). The phrase, all good things refers to temporal/material needs (cf. Lk. 1:53; 12:18-19; 16:25). The fact that he uses the word share indicates that for Paul, generous giving of one s finances is not mere payment for services rendered (though it is true that The laborer deserves his wages (1 Tim. 5:17-18; Lev. 19:13; Deut. 24:15). George Duncan writes, Christian giving, for Paul, is never a mere payment, but is an essentially spiritual act in which it is a privilege to be allowed to share (cf. 2 Cor. Viii.1-6), one way among many in which Christians can show their fellowship in the gospel (cf. Phil. 1:5) (Galatians, p. 185). In 2 Corinthians 8:6, Paul calls giving financially an act of grace. Thus, those who keep in step with the Spirit don t view generosity in giving as a slavish duty or as a self- centered way to get something in return. Rather, those who keep in step with the Spirit view giving as an opportunity share/participate in the ministry of the gospel. Paul then is exhorting those who are taught the gospel (kathcou/menoß, catchumen) to generously support those who teach the gospel (kathcouvnti, catechize). Paul taught this principle in all the churches (i.e., those who receive spiritual benefit from being taught the gospel should share their material blessings with those who teach them). For example, in Romans 15:26-27, Paul writes, 26 For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. 27 For they were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. In 1 Corinthians 9:9-11, 14 Paul writes, 9 For it is written in the Law of Moses, You shall not muzzle an ox when it treads out the grain (Deut. 25:4 J.F.). Is it for oxen that God is concerned? 10 Does he not speak certainly for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. 11 If we have sown spiritual things among you, is it too much if we reap material things from you?... 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel. In 1 Timothy 5:17-18, Paul instructs Timothy, 3
17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. 18 For the Scripture says, You shall not muzzle an ox when it treads out the grain (Deut. 25:4 J.F.) and, The laborer deserves his wages (Lev. 19:13; Deut. 24:15). The reason for Paul s exhortation here in Galatians 6:6 has puzzled Bible teachers. Some suggest that Paul is perhaps exposing the temptation of those confronted in 6:1, which is to stop supporting those who confront them! Others suggest that some may have misunderstood Paul s words in 6:5, each one will bear his own load, as an exemption from the responsibility to support the needs of those who teach the Word. Still others have pointed out that the duty of providing for the needs of teachers was quite novel among pagans in ancient society (Morris, Galatians, p. 182). Paul has already mentioned how the Galatians had come from pagan religious backgrounds (4:8-9). Leon Morris writes, There was no system of instruction in the Pagan religions. The favour of the gods was gained by acts of ritual, not by moral conduct. Every prayer for help was a deliberate bargain; the worshipper promised certain gifts to the god, on condition that the god gave the help implored. To people used to this kind of religion, a good deal of instruction had to be given before they were used to the Christian way. The teacher was thus very important, and Paul insists that care be given to provide for such teachers (Galatians, p. 182). In addition to these reasons, one must keep in mind the grave situation, which prompted the occasion for the writing of this letter. The gospel was being undermined and attacked in the Galatian churches and thus it seems likely that the teachers of the gospel were also being neglected. Calvin writes, He (Paul- J.F.) saw that the minsters of the word were neglected, because the word itself was despised; for if the word be truly esteemed, its ministers will always receive kind and honourable treatment (Calvin s Commentaries, vol. 21, pp. 176-177). In chapter 4, we saw how the Galatians had suddenly turned against Paul. Paul reminds them that when he first visited Galatia, the Galatians gave him a warm reception (4:14). Despite his illness they did not despise or loathe Paul, which was a huge temptation in their culture (4:13-14). Because of his illness, most people would have been tempted to spit at him and reject him as a divinely cursed or demon- possessed man. Instead, the Galatians were willing to suffer with Paul and help him in any way (4:12-14). But, tragically, the Galatians love and support for Paul changed (4:15-16). The very people who formerly welcomed him were now rejecting him because of their turning from the gospel (Gal. 1:6). The false gospel of legalism had become more attractive than the true gospel of grace. The result was that Paul, who was their dear friend, had become their bitter enemy. A do this and live teaching always appeals to the self- righteous flesh of man. In 5:26-6:5, we saw how the legalism of the Judaizers bred pride and aloof indifference to the needs of others. Instead of keeping in step with the Spirit, building one 4
another up in the gospel and loving one another, the Galatians were biting and devouring one another (5:15; presumably over who was in and who was out. ). Perhaps those who were in (i.e., taking pride in the fact of their circumcision, observance of feast days, dietary laws, etc ) were neglecting faithful teachers of the gospel (those considered out preaching Paul s gospel of grace and freedom). Whatever the exact reason for Paul s exhortation in v. 6 may be, it is clear that Paul exhorts those who are taught the word to generously support those who teach the word so that their needs for everyday life are supplied. Such generous support expresses love for one s neighbor, in this case the one who teaches the gospel. The big question is why does Paul issue this command to generously support those who teach. To be sure, as already noted, it is to supply those who teach the word with the necessary supports of living. But, there is an underlying reason that goes deeper than this. The reason believers are to give generous financial assistance to those who teach the gospel is so that the ministry of the gospel can flourish. Once again, the issue for Paul is the gospel not money! Paul s concern wasn t to pad the pockets of preachers. Rather, his concern was to see the gospel flourish and spread! Those who keep in step with the Spirit carry out the desires of the Spirit (5:17), which in this case is the furtherance of the gospel. Timothy George writes, Paul was not merely concerned to maintain the principle of paying the preacher. His burden was for the furtherance of the gospel, and he knew that the God- ordained means for accomplishing this was the steady proclamation of the word of God by faithful men of God (Galatians, pp. 420-421). God, in His wisdom, has ordained to use men as His mouthpiece to teach and proclaim His gospel. He has ordained the furtherance of the gospel to take place through generously supporting the teaching of the word by faithful men of God (cf. 2 Tim. 2:2). This is why the Holy Spirit leads believers to generously support those who teach the word. Those who keep in step with the Spirit understand that the gospel cannot flourish if those who are called and gifted by God to teach the gospel are not freed up and enabled to carry out the ministry of the gospel on behalf of the church. John Calvin notes, It is one of the tricks of satan to defraud godly ministers of support, that the Church may be deprived of such ministers. An earnest desire to preserve a gospel ministry, led to Paul s recommendation that proper attention should be paid to good and faithful and pastors (Calvin s Commentaries, vol. 21, p. 177). One of satan s chief strategies is to extinguish the light of the gospel (2 Cor. 4:4). Thus, Martin Luther writes, Only now do we understand how necessary this commandment of Paul s about providing for the ministers of the churches really was. There is nothing that satan can bear less than the light of the Gospel. When it shines, he becomes furious and tries with all his might to extinguish it. He attempts this in two ways: first, by the deceit of heretics and the might of tyrants; secondly, 5
by poverty and famine. Because satan has been unable thus far to suppress the Gospel in our territories through heretics and tyrants, he is not trying the second way; he is depriving ministers of the Word of their livelihood so that poverty and famine will force them to forsake their ministry, and the unfortunate people, deprived of the Word, will eventually degenerate into animals (Luther s Works, vol. 27, p. 123). This degeneration into treating one another like wild animals was exactly what was happening to the Galatians (cf. 5:15). Paul s point then is to show that those who keep in step with the Spirit are prompted by the Spirit to invest one s finances in those who teach the gospel so that the truth of the gospel can be preserved (Gal. 2:5) and flourish (cf. 2 Thess. 3:1; Note: In 6:7-9, Paul refers to this as sowing to the Spirit rather than the flesh). Without such generous support, the teaching ministry of the gospel will not flourish because teachers of the gospel will not have the necessary time and energy for study and teaching/preaching. Martin Luther writes, What Paul calls all good things are the things a teacher has need of, that is, temporal goods, by which he stays alive, since, being busy with the Word, he cannot gain them by his own work but receives all things from him whom he instructs (Luther s Works, vol. 27, p. 398). Simply put, if the teaching of the gospel is to be done well and flourish, a pastor cannot work two full- time jobs. According to a study by the National Sleep Foundation, the average employed American works a 46- hour work week; 38% of the respondents in their study worked more than 50 hours per week. Working 46+ hours per week in one vocation and then having enough physical, mental and emotional energy left for the necessary time and energy required to teach and preach well is not possible. If the teaching and preaching of the gospel is to be done well and flourish within the church it takes a lot of time. Again, Luther writes, It is impossible that one man should be devoted to household duties day and night for his support and at the same time pay attention to the study of sacred Scripture, as the teaching ministry requires (Luther s Works, vol. 27, p. 126). Rightly handling the word of truth (law and gospel; 2 Tim. 2:15) is a time- consuming responsibility that requires a tremendous amount of time, focus, prayer and energy. Studying to understand texts in their original languages, probing the cultural settings in which texts are located, cross- checking historical theology sources to see how the church has understood various theological/doctrinal issues and texts over the centuries requires hours of study. Moreover, learning to properly distinguish between the law and gospel is no small task (as Paul has made clear in Galatians in discussing how the Abrahamic, Mosaic and New Covenants fit together in the history of redemption!). In his famous work, The Art of Prophesying, William Perkins taught that rightly distinguishing law and gospel was the first principle for preachers to learn in interpreting and applying Scripture (p. 54). Concerning this vital distinction, Martin Luther writes, place the 6
man who is able nicely to divorce the Law from the Gospel at the head of the list and call him a Doctor of Holy Scripture (Ewald Plass, What Luther Says, p. 732). In light of both Perkins and Luther s comments, it seems there are few today who would qualify to be called a Doctor of Holy Scripture. Having spent the necessary time absorbing such an enormous amount of material, mastering it and then teaching it in one s contemporary context is a daunting and exhausting task. Therefore, Paul exhorts those who are taught the gospel to generously support those who teach the gospel. Ultimately, the reason for this is so that the ministry of the gospel can flourish and counter both the threats of legalism and license that seek to destroy men s souls (cf. 5:13-6:10). REFLECTION: As we consider Paul s directive to believers to support those who teach the gospel, there are several important insights to consider. 1. THIS TEXT SHOWS US THAT THOSE WHO TEACH THE GOSPEL ARE DOING A VERY IMPORTANT WORK. Paul s directive highlights the importance the early church placed on the ministry of the Word (cf. James Dunn, Galatians, p. 328). Martin Luther writes, Certainly, the first and greatest work in the church is the preaching of the Word, which is what the Lord laid upon Peter three times (John 21:15ff.) and what He most persistently demands of everyone (Luther s Works, vol. 27, p. 397). The Scriptures repeatedly set forth the importance of the teaching/preaching office of the church. Concerning the prestige of the preaching office in Scripture, John Calvin writes, There is nothing more notable or glorious in the church than the ministry of the gospel (Institutes, 4.3.3.). Again, Calvin writes, God testifies that, in raising up teachers for them, he bestows a singular benefit upon men when he bids the prophet exclaim, Beautiful are the feet and blessed the coming of those who announce peace (Isa. 52:7) (Institutes, 4.3.3.). Paul has clearly revealed in Galatians why the ministry of the gospel is most notable and glorious in the church. The gospel is the way we are delivered from this present, passing evil age (1:4), justified (2:16; 3:24), receive the Holy Spirit (3:- 15, 14), are redeemed from the curse of the law (3:13), receive adoption as sons (4:5) and have hope for a glorious future (5:5). The gospel is also the way believers are empowered to walk by/keep in step with the Spirit (5:18, 24) and fulfill the law (6:2). The gospel is the antitdote to both legalism (5:2-12) and license (5:13-24). The gospel promotes humble restoration rather than prideful censorship for those caught in sin (5:26-6:10) as well as a well- funded, gospel- flourishing ministry (6:6-10). Elsewhere in Scripture we see that when we believe the gospel, we become citizens of God s kingdom (we come under Christ s reign and rule and blessing). As Graeme 7
Goldsworthy writes, This is how the Kingdom of God comes: Jesus exercises His Kingly power through the scepter of His preached gospel (Preaching the Whole Bible as Christian Scripture, p. 55). In Acts 13:26, Paul calls the gospel, the word of salvation. In Romans 1:16, Paul describes the gospel as the power of God for salvation. Thus, the gospel reveals both the way of salvation and provides the power for receiving it. In Philippians 2:16, Paul calls the gospel the word of life (cf. Acts 5:20). Thus, the gospel not only shows the way to life but also is itself a life- giving word. Through the work of the Holy Spirit, the gospel brings to life those who are dead as Paul says in 2 Corinthians 3:6, For the letter kills, but the Spirit gives life. In James 1:18, James writes, Of His own will He brought us forth by the word of truth In 2 Corinthians 4:6, Paul writes, For God, who said, Let light shine out of darkness, has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. The gospel then not only sets forth that which is to be believed but the Holy Spirit through the gospel actually brings about what is promised in the gospel! Concerning the effectual work of the gospel, William Perkins writes, For as the powerful word of God in the beginning, did give being to things that were not, so the gospel (being the power of God to salvation to every one that believeth) doth make new creatures, by the immortal seed of the word (Galatians, p. 468). The Scriptures not only demonstrate how great the necessity of the teaching of the Word is by declaration but also by example (cf. Calvin, Institutes, 4.3.3.). In John 21:15-17, in restoring Peter, Jesus instructs Peter three times to feed His sheep. When God sought to bring salvation to the Gentiles, He used Peter to proclaim the gospel to Cornelius and his household (Acts 10:36-48). In Ephesians 4:4-7, Paul shows that the teaching ministry of the church is necessary to maintain the unity, health and love of the church (Eph. 4:4-7). John Calvin writes, nothing fosters mutual love more fittingly than for men to be bound together with this bond: one is appointed pastor to teach the rest, and those bidden to be pupils receive the common teaching from one mouth. For if anyone were sufficient to himself and needed no one s help (such is the pride of human nature), each man would despise the rest and be despised by them. The Lord has therefore bound His church together with a knot that He foresaw would be the strongest means of keeping unity, while he entrusted to men the teaching of salvation and everlasting life in order that through their hands it might be communicated to the rest (Institutes, 4.3.1.). Those who keep in step with the Spirit recognize this notable and glorious nature of the teaching ministry of the gospel. Spirit- led believers recognize the necessity and eternal value of allowing and enabling the ministry of the gospel to flourish. Therefore, they are eager to share in the ministry of the gospel with the one who teaches the gospel. 2. THIS TEXT GIVES US A CLEAR JOB DESCRIPTION OF THE MINISTRY: TEACHING OF THE WORD. 8
In ministry, there are a thousand pressing tasks and concerns even legitimate that can draw pastors away from the ministry of the Word (cf. Acts 6:2). Moreover, there are competing ideas models as to what a pastor is and is to do. Philip Ryken writes, These days ministers are tempted to perform many other jobs. They have become salesmen, businessmen, musicians, entertainers, comedians, janitors anything and everything except preachers. But a true minister is nothing more and nothing less than a minister of the Word. The center of my ministry must be the exposition of Holy Scripture (Galatians, p. 253). Church history has shown that the most impactful and lasting ministries are those that placed a priority on the teaching/preaching ministry of the word. The primary responsibility of a pastor is to teach and preach the Word of God (law and gospel). All other aspects of the ministry, writes Timothy George, however worthy, must be subordinate to this fundamental task, for God has chosen the foolishness of preaching to save them that believe (1 Cor. 1:21) (Galatians, p. 421). 3. THIS TEXT TEACHES US TO SUPPORT ONLY THOSE WHO TEACH THE GOSPEL. Paul s directive places a necessary check on financial support of a pastor/ministry. Not all pastors and ministries are worthy of the generous support, which Paul directs in v. 6. Those worthy of the generosity Paul commends are those who Paul says teaches the word (i.e., instructs clearly and faithfully in the gospel). In 2 Corinthians 2:17, Paul says, For we are not, like so many, peddlers of God s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. Paul, in contrast to his opponents who demanded payment for their ministries like a retailer, didn t demand money for services rendered. His motive wasn t money but rather faithful teaching of the gospel carried out in the presence of God. In 1 Peter 5:2, Peter exhorts, shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain/shameful profit/greedy for money, but eagerly False teachers are always motivated by money. Those who engage in a teaching ministry for shameful profit are to be rejected and defunded! In contrast, those who faithfully teach the gospel are to be generously funded so that the gospel can advance. Timothy George writes, there is a special relationship between those who dispense instruction in the Word of God and those who hear and receive it. A workman is still worthy of his keep, and faithful pastors should not be taken for granted but rather recognized as a special gift from the Lord, one worthy of unstinted and generous support (Galatians, p. 421). Again, the reason and motive for such generous support is not to pad the pockets of preachers. The reason and motive which comes from the Holy Spirit Himself is for the furtherance of the gospel since God in His wisdom has ordained to use men 9
as His mouth piece to teach and proclaim His gospel for its preservation and advancement. John Fonville Permissions: Permission is happily granted to reproduce and distribute this material in any format provided that you do not revise the wording in any way and do not charge a fee beyond the cost of reproduction. For web posting, a link to this document on Paramount s website is preferred. Any exceptions to the above must be approved by John Fonville. Please include the following statement on any distributed copy: By John Fonville 10