MARCH 2 / MARCH 9, 2014
PRACTICAL INJUNCTIONS (PART II)
INTRODUCTION:
1. The Apostle had in the previous chapter exhorted Christians to ‘by love serve one another” (Verse 13), and also cautioned against a temper which would hinder such loving service. (Verse 26)
2. In this chapter he gives some further directions, which if duly observed, will both promote the one and prevent the other of these.
3. Having contrasted those who walk in the Spirit with those who walk after the flesh, he immediately addresses those who are spiritual as to their duty to help the weak.
a) Those who walk after the flesh are the most likely to “bite and devour one another” (Ch. 5:15), but those who are spiritual will be considerate of others.
b) Those who walk in the Spirit are spiritually strong, and therefore not only willing, but able to help their weak brethren. (Rom. 15:1)
4. It is the duty of every believer, of everyone, that is, who lives in the Spirit, to also walk in the Spirit, and thus, to be spiritual and strong.
I. IT IS THE DUTY OF THOSE WHO ARE SPIRITUAL TO DEAL TENDERLY WITH THOSE OVERTAKEN IN A FAULT. (VERSE 1)
A. THE CASE PUT FORTH WHICH CALLS FOR THE TENDER CARE OF THE SPIRITUAL. “If a man be overtaken in a fault.”
1. It is not any specific instance, but a common case. “If any man…” It could be any one of us at a given time.
2. The man is said to “be overtaken,” that is, taken by surprise of a temptation, and brought into sin. It is one thing to be overtaken, and quite another to deliberately continue to commit sin.
B. THE DUTY OF THOSE WHO ARE SPIRITUAL IN SUCH CASES IS MADE CLEAR. “Those who are spiritual, restore such a one.”
1. This is not the duty of ministers only, but also of others who are spiritual.
2. Let every Christian seek to be spiritually qualified for such restoration of a brother or sister.
3. The original word for restore means to set in joint. This is done by leading the brother to repent of the fault, and seek pardoning mercy, and then humbly return to his place of duty.
C. THE MANNER IN WHICH THIS DUTY IS TO BE DONE IS PRESCRIBED. “…with the spirit of meekness, considering thyself, lest thou also be tempted.”
1. It is not to be done in wrath and passion, but in meekness. Reproofs can be ineffective when given in a wrong spirit. The aim of our intervention is restoration, not alienation.
2. A very good reason why this should be done in meekness is that we too are susceptible to temptation. “…considering thyself, let thou also be tempted.”
II. IT IS ALSO OUR CHRISTIAN DUTY TO BEAR ONE ANOTHER’S BURDENS. (VERSES 2, 3)
A. THIS BEARING OF BURDENS MIGHT APPLY TO THE MINISTRY OF RESTORATION JUST MENTIONED. (VERSE 1)
1. Such cases call for forbearance and compassion.
2. We do in such instances bear one another’s burdens, and we do it in love, thus “fulfilling the law of Christ.”
B. THIS BURDEN-BEARING LIKELY INTENDS THE MORE GENERAL EXPRESSIONS OF LOVE TO THE BRETHREN IN WHICH WE FULFILL THE LAW OF CHRIST. (VERSE 2)
1. We must be ready to afford to our brethren the comfort, counsel, the help and assistance which their circumstances require.
2. In so ministering to brethren in need, we “fulfill the law of Christ.” (Verse 2)
a) This is to act in agreement with law of Christ’s precept, which is the law of love. (Jn. 13:34; 15:12; James 2:8)
b) This is also agreeable with His pattern and practice, which have the force of law to us. (Heb. 4:15; I Jn. 2:5, 6)
3. Though Christians are freed from the yoke of the Mosaic Law, they are under the law of Christ. Therefore, instead of laying unnecessary burdens on others, we fulfill the law of Christ by bearing one another’s burdens. This is a very easy yoke to bear, because we bear it with Christ. (Matt. 11:28-30)
C. THE CHIEF HINDRANCE TO SUCH CONDESCENSION AND SYMPATHY IS HUMAN PRIDE AND CONCEIT, WHICH THE APOSTLE HERE NOTES. (VERSE 3; SEE ROM. 12:15, 16)
1. Conceit disposes one to censure and condemn our brethren instead of bearing with their infirmities, and restoring them who are overtaken in a fault.
2. Conceit does not know meekness, and will not admit the possibility of also being tempted. Nevertheless, he that thinks he stands has need to take heed lest he fall. (I Cor. 10:12)
3. It becomes us to accept the Apostle’s exhortation in Phil. 2:3. “Do nothing through strife, nor vain-glory; but in lowliness of mind let each esteem others better than himself.”
4. Self-conceit is but self-deceit, as it is inconsistent with that charity which we owe to others. (Ch. 5:14; I Cor. 13:4)
III. EVERY CHRISTIAN IS WELL ADVISED TO PROVE HIS OWN WORK. (VERSES 4-6)
A. THE APOSTLE DIRECTS US TO SERIOUSLY AND IMPARTIALLY EXAMINE OUR BEHAVIOR BY THE RULE OF GOD’S WORD.
1. By “work,” he chiefly intends our doings or actions.
2. From the connection of this exhortation with what goes before, it appears that if we were to seriously do this we would see how little reason we have to be conceited respecting ourselves, or severe in our censure of others.
3. The better we are acquainted with our own hearts and ways, the less liable we shall be to despise others, and the more disposed to show compassion to them in their times of trouble and affliction.
B. THE APOSTLE OFFERS TWO PERSUASIVE ARGUMENTS TO ENCOURAGE US IN THIS DUTY. (VERSES 4, 5)
1. First, if the findings are good, or serve to steer us in the right way, we shall have reason for comfort and peace in a good conscience before God. (Verse 4)
a) This, he intimates, would be a better reason for joy and satisfaction than to be able to rejoice in another.
b) We have nothing in ourselves to boast of, yet we may have within us reason for rejoicing if our conscience can witness that our actions meet with God’s approval.
c) It is better to have the testimony of a good conscience before God than to have the good opinion of others.
2. Second, it is our own conduct for which we must be ultimately responsible. (Verse 5) “For every man shall bear his own burden.” (Compare Rom. 14:10-12)
IV. CHRISTIANS ARE HERE EXHORTED TO MAINTAIN THEIR MINISTERS. (VERSE 6)
A. THAT GOD HAD SET SOME IN THE CHURCH TO BE MINISTERS WAS CLEARLY COMMON KNOWLEDGE. “…him that teacheth.” (See Eph. 4:11, 12)
1. As there are some to be taught (discipled) there must be some who are apt to teach. (I Tim. 3:2)
2. The office of the ministry is a divine institution, which is not common to all, but is confined to those whom God calls and qualifies for the work.
B. IT IS IN THE WORD OF GOD THAT MINISTERS ARE TO TEACH AND INSTRUCT OTHERS. “Let him that is taught in the Word…”
1. The chief duty of ministers of the Gospel is to preach the word, feed the flock, and declare the whole counsel of God. (II Tim.4:2; I Pet. 5:2; Acts 20:27)
2. They are to give attendance to reading, to exhortation, to doctrine (I Tim. 4:13); they are not to become entangled with the affairs of this life. (II Tim. 2:4)
C. IT IS THE DUTY OF THOSE WHO ARE TAUGHT IN THE WORD TO SUPPORT THOSE WHO ARE APPOINTED TO TEACH THEM. “Let him…communicate unto them that teacheth in all good things.”
1. “All good things” means all things needful for their comfortable subsistence.
2. Since ministers are to give themselves to the ministry of the Word, while they are sowing to others spiritual things, they should reap their carnal things. (See also I Cor. 9:11, 13, 14)
V. CHRISTIANS ARE NEXT CAUTIONED AGAINST SELF-DECEPTION WHICH WOULD MOCK GOD BY BEHAVIOR THAT IS INCONSISTENT WITH OUR PROFESSION. (VERSES 7, 8)
A. IT IS VAIN TO HOPE OF ENJOYING THE REWARDS OF THE CHRISTIAN FAITH WHILE LIVING IN NEGLECT OF ITS DUTIES. (VERSE 7)
1. In reference to the duty just mentioned in Verse 6, it is sin and folly to endeavor to use some pretense as an excuse for not supporting ministers.
2. In a general sense, the Apostle supposes that many are apt to excuse themselves from the works that make manifest true faith, especially works that require personal sacrifice.
3. The inexorable law of sowing and reaping make it impossible to reap what we have not sown; or something other than what was sown; or to reap where we have not sown.
4. This law also assures us that whether we sow good seed or evil seed, we will reap more abundantly than we sow.
B. THERE ARE TWO KINDS OF SOWING AND CONSEQUENTLY, TWO KINDS OF HARVEST. (VSE. 8)
1. Note the singular individuality, “HE that soweth to HIS flesh.” Those who live carnal, sensual lives, who spend their thoughts, and care, and time about the flesh, must expect no other fruit from such a course than corruption. They may attain a short-lived enjoyment, but misery and ruin will be the final harvest.
2. Those who sow to the Spirit, who under the guidance and influence of the Spirit do live a life of devotedness to God and of service to His people, may depend upon it that of the Spirit they shall real life everlasting.
3. So essential is this evidence of saving faith, that it is here spoken of as if eternal life were its reward. “He that soweth to the spirit…shall reap life everlasting.” (Compare John 5:29; Rev. 2013) Of course, all of our good works are fruit of the Spirit and flow from His gracious operation in us.
4. Hypocrisy in religion is mockery and great folly, since God sees through the disguises and will judge not according to profession but practice.
IV. CHRISTIANS ARE FURTHER CAUTIONED NOT TO BE WEARY IN WELL DOING. (VERSE 9)
A. THE REASON FOR THIS CAUTION IS OUR PRONENESS TO GROW WEARY IN WELL DOING.
1. We are all subject to weariness in body and in spirit.
2. We are very apt to tire in duty, particularly in the area of doing good to others.
B. THE VERY GOOD REASON GIVEN FOR WHY WE SHOULD GUARD AGAINST WEARINESS. “For in due season we shall reap if we faint not.”
1. It is the hope of the harvest that keeps the husbandman diligent in labor.
2. We have a bountiful harvest guaranteed if we remain faithful.
3. It will come “in due season.”
VII. ALL CHRISTIANS ARE HERE EXHORTED TO DO GOOD IN THEIR PLACES. (VERSE 10
A. WE ARE TO SEIZE EVERY OPPORTUNITY FOR DOING GOOD WHICH PROVIDENCE BRINGS OUR WAY. “As we have therefore opportunity…”
B. WE ARE TO DO GOOD TO ALL MEN GENERALLY. “…unto all men.”
C. WE ARE TO DO GOOD TO THE BRETHREN ESPECIALLY. “…especially unto them who are of the household of faith.”
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