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arising out of the flesh, this time putting `vain-glory' at or near the root. The remainder
of this section, which occupies verses 1-10 of chapter 6: must be studied in our next
article.
No.78. (36) GALATIANS.
Gal. 5: 10 - 6: 10 --- The Troubler and The Restorer.
Sowing and reaping (6: 3 - 10).
pp. 148 - 152
In blessed contrast with the `troubler', the Apostle places the `restorer'. The word so
translated means to `mend' as a net (Matt. 4: 21), and is found in medical works of N.T.
times for the resetting of a fractured limb. Again, in contrast with the overbearing spirit
of the troubler, Paul speaks of the spirit of meekness in which the truly spiritual seek to
restore one overtaken either `in' or `by' a fault, considering at the same time themselves
lest they also be tempted.
In chapter 6: 2 we read "Bear ye one another's burdens" yet in verse 5 "every man
shall bear his own burden". There is no contradiction here. Two distinct words are
translated `burden' and two distinct aspects of truth are presented to us. In verse 2 the
Greek word baros (familiar in the word barometer) refers to pressure or weight, and the
believer is enjoined to help his brother when thus overloaded. In verse 5, however, it is
the Greek word phortion, the lading of a ship, the freight that is a legitimate load, the
knapsack and equipment of a soldier. This can be shared with none. The Apostle puts no
stress upon doctrine when he speaks of the restoration of a brother who has been
overtaken by a fault; no word is uttered as to `right division', no warning about `things
that differ', his chief concern is the spirit in which the restoration is attempted. "The
spirit of meekness"; "considering thyself"; "bear one another's burdens". These are the
things that are stressed.
That an argument persists from verse 3 to verse 10 is apparent, for we have the links
"For", "But", "Therefore", in these verses, and the words of verse 3 are a continuation of
the Apostle's insistence upon the `spirit of meekness':
"For if a man think himself to be something, when he is nothing, he deceiveth
himself" (Gal. 6: 3).
Dokeo `to think' does not mean so much the process of thought that involves
perception and reason, it means rather to esteem, to form an opinion, which as
Dr. Bullinger in his Lexicon points out may be right (John 5: 39; Acts 15: 28); but
which may be wrong (Matt. 6: 7; John 16: 2). Here, the person who thought himself
`to be something' was wrong, for, said the Apostle `he is nothing' and so `deceiveth
himself'. There is something familiar about the words Ei gar dokei tis einai ti "For if