Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXXII)

Puritan Jonathan Edwards (1703-1758) notes that in verse three, he sees the same long, deep, narrow path in the Greek text with that in the English translation were the real person is on one side. Pretending people try to walk in between so as not to be identified for who they are. That’s why Edwards sees the Apostle Paul directing professing Christians to test themselves, using the Greek verb dokimazō to signify that they are examining or proving of a thing whether it be genuine or counterfeit. The most natural way to interpret his advice is that they should analyze themselves concerning their professed spiritual state and their actual possession of faith as a believer. It will help prove whether they are authentic disciples and genuine Christians and not false and hypocritical professors. It’s the same as when a person comes to the goldsmith with what looks like a gold coin with the impression of the king’s face, with the desire to see if it is real or imitation. It is not only the goldsmith’s job to know if it was gold, but also to see if it was legal currency. There is a difference between a gold medallion and a gold coin.^[1]

German Protestant scholar Heinrich A. W. Meyer (1800-1873) saves little mercy for those who Paul points out here as those who imagine themselves possessed of a peculiar moral worth that exempts them from the embarrassing burden of lowering themselves to help these unfortunate believers who allowed some temptation to overtake them. The fact is, according to Paul, they are really of no pressing moral issue to use them as mentors or instructors for such struggling believers. They are so far away from fulfilling the Law of the Anointed One that they are suffering from self-deception. They are not worth anything.^[2] They are like counterfeit dollar bills. They may look real, but when put under examination, they are not worth the paper used to print them. They are weak in their own opinion of right and wrong because their spiritual and moral judgment is flawed with deception.^[3]

Swiss-born Protestant theologian Philip Schaff (1810-1893), takes what Paul says here in verse three as motivation for us to be patient and caring while helping weaker believers get back on their feet because we are aware of our weakness. There’s nothing to be proud of when mentoring others as they try to get their spiritual and moral lives straightened out. We are not to overestimate ourselves. As Schaff sees it, humility is one of the rarest, but sweetest graces. Any amount of moral self-pride is worth absolutely nothing.^[4]

Anglican Bible scholar William Anderson O’Conor (1820-1894) reasons that the person who judges themselves by comparison with another person’s loss or fall, and concludes that they are reliable, have an unreal comparative superiority complex which is liable to develop into gross self-deception. Some find themselves tempted and surrender. Others are charmed but do not give in. One person is enticed, and concedes for everyone to see and is thereby disgraced, while another person experiences seduction, and yields secretly. Those who fail may mistake the people’s silence as God’s approval. If the latter person decorates themselves on their feeling of superiority, they end up fancying themselves as being something when, in fact, they are nothing. O’Conor feels the words of the following verse embodies the correction needing to be applied.^[5] Don Garlington says it is separating fact from fiction so these mature believers can discover who and what they are.^[6]

Grant Osborne observes that what Paul says here in verse three that helpers and mentors are to “take pride in themselves alone, without comparing themselves to someone else” seems rather strange. Ordinarily, being proud of oneself is thought a sin, but again we need to look at the context. “Pride” is kauchēma, “boasting,” and translated from Greek as “then they will have boasting in themselves alone and not in another.” Let us examine several translations to understand the terminology. It could mean that we are to restrict our boasting to our work, not the performance of others. The New Revised Standard Version (NRSV), the New American Standard Bible (NASB), and the Standard Version (KJV) read: “All must test their work; then that work, rather than their neighbor’s work, will become a cause for pride.”

Also, we can evaluate our work without comparison to what others have done. We see this in the New Living Testament (NLT), the New International Version (NIV), and the New English Bible (NEB). We read: “Pay careful attention to your work, for then you will get the satisfaction of a job well done, and won’t need to compare yourself to anyone else.” It is a difficult determination, says Osborne, but the second rendering seems slightly better and more in keeping with Paul’s theology and style.^[7]

Messianic Jewish writer D. Thomas Lancaster defends the fact that Paul’s statement about the “Law of the Anointed One,” is the “Torah of the Messiah.” Some Christians teach, says Lancaster that Yeshua replaced the “Torah of Moses” with the “Torah of the Anointed One.” On the contrary, says Lancaster, the “Torah of the Messiah,” is not a different Torah or even a replacement. It is re-prioritizing of the Torah under the guidance of the Master’s principle that all the commandments in the Torah hang on the two greatest commandments: love of God and love of neighbor.^[8]

It fits well in the defining, fundamental principle of Yeshua’s approach to the Torah – Love stands above, below, alongside, and in everything God did, that He did, that the Holy Spirit does, and charges us to do. Even James, the brother of our Lord, refers to it as “royal Torah.” Here’s what James said: “If you keep the royal law found in Scripture, ‘Love your neighbor as yourself,’ you are doing right.” ^[9] The Complete Jewish Bible renders it, “Kingdom Torah.” The Greek adjective basilikos that James uses means something “befitting” or “worthy of a king, royal.” And since Yeshua is the Messiah, the Living Son of the Living God, He truly is a king.^[10]

6:4-5 Find out what kind of impact you have on others, so then you can correctly evaluate your worth. You can find out if you have done any good without comparing yourself to what others have done. Keep in mind; we are only responsible for our conduct.

 EXPOSITION

When it came to self-evaluation, King David had his method. He called on ADONAI to examine him, to test him, and search his heart and mind to see what He could find.^[11] The whole purpose was to reveal to him any wrong attitude or sinful tendencies that he could not see himself. Once completed, then Paul shares his philosophy on self-evaluation. So, it’s not what others think about your effectiveness, but what others say because his teaching has deeply impacted them. Paul thought it was so important that he told the Corinthians first to examine themselves before they take communion because if they prove to be unworthy of participating, they will bring God’s judgment down on themselves.^[12] And just in case they didn’t take his message seriously in the first letter, he tells them in the second letter to look closely at themselves and test to see if they are living in the faith. Didn’t they realize that Jesus the Anointed One is supposed to be in them? That’s why, if they fail the test, then He is not residing in them.^[13]

In Paul’s mind, there was nothing more worthless than a person who pretends to be a Christian. Even King Solomon was wise enough to know that being faithless will get what’s coming to them, and it won’t be a blessing.^[14] As long as God finds a person credible as one of His children, it doesn’t matter what others think, not even if a church court determined such by during an inquisition.^[15] It reminds me of a saying I once read that goes: “If you were on trial for being a Christian, would there be enough evidence to convict you?”

As far as Paul was concerned, there was one thing for which a Christian could be proud of: that our conscience testifies that we have conducted ourselves in the world, and especially in our relations with each other with integrity and godly sincerity. We have done so, relying not on worldly wisdom but God’s grace.^[16] And the Apostle John says that this is how we know we belong to the way of truth. And when our hearts make us feel guilty, we can still have peace before God, because God is greater than our hearts. He knows everything. If we don’t think that we are doing wrong, we can be without fear when we come to God, and He grants us our requests. We receive it because we obey God’s commands and do what pleases him.^[17] I don’t think that even the Apostle John thought that many believers would reach and then stay at this level of dedication and commitment. That’s why he said earlier that if we confess our sins, God will forgive us. We can trust God to do this. He always does what is right. He will make us clean from all the wrong things we have done.^[18]

Today we are seeing some Christians who are becoming followers of high-profile ministers due to television and other forms of media. There is nothing wrong with having great appreciation and respect for the servants of God. But when it begins to divide believers into groups who feel that their idol is above all others, then it brings disharmony to the Body of the Anointed One. Paul address this very same situation in Corinth when some declared they were followers of Paul and others of Apollos.^[19]

Paul then goes on to clarify for the Corinthians that there should be no boasting about following a particular Christian leader. For they will get all, they need to hear from the Gospel whether it’s from Paul or Apollos or Peter, about the world, life and death, the present and the future. Everything they will ever need is theirs because they belong to the Anointed One, and the Anointed One belongs to God.^[20] So don’t look for someone else to take responsibility for your spiritual welfare, each Christian is personally responsible for dealing with their burdens. Don’t try to shove it off on someone else.

[1] Jonathan Edwards: A Humble Inquiry into the Rules of the Word of God Concerning the Qualifications Requisite to a Complete Standing and Full communion in the Visible Christian Church, Part 2, Sec. 9, p. 282

[2] See Galatians 2:6

[3] Heinrich A. W. Meyer: On Galatians, op. cit., pp. 249-250

[4] Philip Schaff: On Galatians, op. cit., p. 347

[5] O’Conor, William A. On Galatians, op cit., p. 95

[6] Don Garlington: On Galatians, op. cit., p. 174

[7] Osborne, G. R. On Galatians, op. cit., pp. 202–203

[8] Matthew 22:37-40

[9] James 2:8 – New International Version (NIV)

[10] D. Thomas Lancaster: On Galatians, op. cit., pp. 262-263

[11] Psalm 26:3

[12] 1 Corinthians 11:28-29

[13] 2 Corinthians 13:5

[14] Proverbs 14:14

[15] 1 Corinthians 4:3-4

[16] 2 Corinthians 1:12 – NIV (redacted by RRS)

[17] 1 John 3:19-22

[18] Ibid. 1:9

[19] 1 Corinthians 1:12-13

[20] Ibid. 3:21-23; cf. 4:6-7

One of the first things a child learns is obedience. Psychologists tell us that people are more likely to follow orders if they 1) come from someone they view as an authority, 2) to the calls of a victim that they may or may not know, or 3) feel like the only option is to obey. Psychologist Kendra Cherry MS tells us that Obedience is a form of social influence that involves performing an action under orders. It differs from compliance (which involves changing your behavior at the request of another person) and conformity (which involves altering your behavior in order to go along with the rest of the group). Instead, obedience involves altering your behavior because a lawful figure told you to do so.

Julia Thomas, practicing content writer for online publications, notes that obedience, at first thought, may seem like a straightforward concept. An authority figure tells you to do something, and you do what they say. Or, is it that you behave correctly according to the way you know they want you to act? Psychology offers this precise definition of obedience. Yet, recently, there has been some debate among psychologists about whether the accepted definition is genuinely accurate.

Classical experiments are the basis for many theories on obedience. Among them are experiments by Stanley Milgram and Philip Zimbardo. In his study, Stanley Milgram’s setup involved deceiving the participants. In the clinical trial, they told the subjects they were going to take part in a study of the effects of punishment on learning. In reality, the experiment focuses on people’s willingness to obey heartless authority. Each subject served as instructions on the association between pairs of unrelated words.

After they received the information, the “instructor” of the experiment and the “learner” guessing at the association of the words (an accomplice of the experimenter) sat in another room and could be heard, but not seen. Instructors were told to give the “learner” electric shocks of increasing severity for each wrong answer. If subjects questioned the procedure, the “researcher” (again, an accomplice of Milgram) would encourage them to continue. The subjects listening to this experiment were told to ignore the agonized screams of the learner, his desire to be untied and stop the experiment, and his pleas that his life was at risk and that he suffered from a heart condition. The experiment director insisted the “researcher,” must go on. One variable in this experiment was the amount of voltage to be administered.

All such experiments are designed to test how far a person will go in obeying an authority who tells them to do something that goes against their conscience. It is how Nazi Adolf Hitler was able to provoke many normal, good-natured German soldiers to torture and kill millions of Jews and Protestants before and during WWII. Communist Mao Zedong used the same technique in China and Josef Stalin in Russia. In contrast to all this, are those good and caring authorities who urge people to obey for their benefit. But, believe it or not, there are still some people today who refuse to put on their seat belt while driving, or continue texting on their cell phone even though it is the law and for their protection.

This mindset is derived from that person’s respect for authority. If the law is not much more than a helpful guideline, such as a yield sign on the highway or don’t feed the animals in a zoo, people will weigh the practicability of such recommendations to see if their rights outweigh that of the authority who posted the sign. However, when a law carries a penalty, then obedience is much more of a possibility than disobedience. This is caused by what is called “self-direction.” In other words, the person has already made up their mind to do or not to do what is ordered or requested. I was told in the military to obey any commissioned officer’s orders when it is illegal.

This seems to have been the case with Adam and Eve in the garden of Eden. Although God told them that all the other fruit-bearing trees in the garden were for their good, it was that one tree they were forbidden to eat from that got Eve’s attention. That alone may not have been enough for her disobedient act, but when the serpent added his opinion, that’s what pushed her over the edge.

The prophet Samuel had a lesson for the children of Israel. He told them that while the LORD takes great delight in the burnt offerings and sacrifices, they bring to worship and honor Him, He is much more pleased when they obey His voice.[1] And the prophet Isaiah was inspired to tell them that if they were willing and obedient to God’s instructions, they would enjoy the good things of life.[2]

Jesus told his disciples and followers that if they truly loved Him, they would do what He tells them to do.[3] And after telling the story of the one man who constructed his house on a solid foundation away from the water, and the other man who built his house on the sand at the water’s edge and when a terrible storm arrived the house on the rock remained standing but the one on the sand was destroyed and washed away, Jesus said to them, “Why are you willing to call Me your Lord and Master, but do not do what I tell you to do?”[4] This clearly shows how love is the mediator between obedience and disobedience.

The Apostle James says that if we are told the right thing to do but then don’t do it, we are only deceiving ourselves.[5] Like a person who is told not to cross a busy street until the walk light goes on is only fooling themselves into thinking nothing bad can happen to them. The Apostle Paul put it another way. He said that everyone should know that to whomever you submit your will to obey, you become their servant whether it is doing right or doing wrong.[6] If you make yourself a servant to the one who is guiding you right, then the blessings in doing so will be yours. But if you become a servant to the one telling you to do wrong, you will be the victim of all that can go wrong.

The Apostle Paul had some stern advice for young Timothy that is relevant for today. He said, understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people.

What we learn from this is that no one can use the excuse, “The devil made me do it,” or “The Spirit told me to do this.” All authority, Satanic or Sacred will not make you do anything, it’s up to you to obey or disobey. Study the consequences before making a decision. As the Apostle Paul reminds us, “The earned wages of sin is death, but the gift of God is eternal life, through Jesus the Anointed one our Lord.” That gift is based on our love for Him and our obedience to Him. – Dr. Robert R Seyda

[1] 1 Samuel 15:22

[2] Isaiah 1:19

[3] John 14:15, 23

[4] Luke 6:46-49

[5] James 1:22

[6] Romans 6:16

O DEATH, WHERE IS YOUR STING?

Jeff Sanderson is the happy pastor of the Federated Church of Bondurant, Iowa. The pastor is no stranger to the power of prayer, the existence of miracles, and the greatness of God. When any symptoms of an illness appear, go to the Great Physician above before you schedule an appointment with a physician down here.

That was Pastor Jeff’s motto, so when he experienced a sharp pain on the right side of his lower back, that’s what he did. But when the pain persisted, he knew that God had another plan. So, he went to see his PCP, who noticed his enlarged prostate and elevated PSA levels. But it didn’t seem like an emergency, so the doctor prescribed medicine intended to help shrink the prostate and suggested the pastor follow up with a urologist.

An appointment with a urologist was made, and upon examination, the doctor found nothing suspicious and explained that an enlarged prostate was fairly common for a man in his early fifties. Pastor Jeff thought he was out of the woods, so to speak, but when the pain grew unbearable over the next few days, he called to have a CT scan. Upon reading the results, the doctor suggested that he needed to be biopsied for potential prostate cancer. The pastor was an otherwise healthy middle-aged man so these things are to be expected.

A week after the biopsy, Pastor Jeff got a call from the urologist. And the words that followed were terrifying, even for a man of great faith: “I have some bad news. You have prostate cancer and it’s the most aggressive form.”

The pastor was immediately referred to the Mayo Clinic in Rochester, Minnesota for more evaluation and testing. There, they injected his body with a radioactive dye. The doctors explained that this would allow them to scan for cancer. With the radioactive dye, the parts of Pastor Jeff’s body affected by cancer would show up as fluorescent green.

Before showing the scans to Pastor Jeff, his wife, and two sons, the doctors spent some time alone in the room with the pastor, giving him a total physical. They repeatedly asked him, “Does this hurt?” Each time, the pastor replied no. The pastor’s family returned to the room, and the doctors did their best to delicately break the news. But nothing could have prepared him and his family for what the scan showed.

When the doctors turned the computer screen towards the family, Pastor Jeff’s name and birthdate were at the top of the screen. Beneath it was the outline of his body. Everybody’s eyes widened at what they saw. The pastor said, “My body was lit up like a Christmas tree. I was absolutely filled with cancer, from my knees to the top of my shoulder blades,”

The dye revealed tumors in Pastor Jeff’s abdomen and urethra, the bones in his femurs, hip bones, tailbone, his ribs, vertebra and collar bones. The tests estimated he had over 100 cancerous lymph nodes. Doctors officially diagnosed him with progressive Stage 4 Cancer. The doctors offered him no guesses on his life expectancy. After he got home, he did a Google search and found he had 12 to 14 months to live. . . at best.

“My family and I were devastated, but not without faith and hope,” said Pastor Jeff. The pastor’s two older sons joined him and his wife, Kathy, on the trip to Minnesota. But they had two younger children — Josh (10) and Lydia (8). He didn’t want to worry them, so he shared only the basics of his condition.

Then, because he didn’t want to scare his family, he turned to God with a somewhat unusual request: “For some reason, I didn’t ask Him to heal me at the time. I simply asked Him, ‘Lord, if I’m not going to die right away, could you please keep me looking normal during my chemo treatment so my kids don’t have to worry?’”

As Senior Pastor at his church, Jeff next shared the disheartening news with his congregation. And his church family did what a church family does best — they prayed! The congregation immediately gathered around their beloved Pastor and prayed. As they left the church that day, and they kept praying. Word traveled, and soon other churches and members of the Bondurant community were praying for the pastor. He says he even received multiple calls from complete strangers — Christians who were calling to let him know they were praying for divine healing.

But then, the cancer treatments began. Doctors and nurses gave Pastor Jeff a list of things to expect. They said, “You will lose your hair and your skin will turn pale. You’ll start retaining fluid in your face and ankles. Your red and white blood cell count drops dramatically, so you’ll often be fatigued. You’ll lose muscle and body tone. Your immune system will deteriorate, so don’t be surprised if you get sick a lot.”

If that were not enough, they warned him that the particular type of cancer he had was a complex and aggressive form that was self-sustaining. This meant that, while the chemo would help slow the advance of cancer, it would not be able to cure him. In other words, you are going to die slowly and it will be a rough and bumpy ride to the end. As of that moment, there was no cure for his type of cancer. If anything was going to stop it, it would have to be a miracle from God.

Despite the long list of negative side effects Pastor Jeff received from medical staff, God was faithful in answering the pastor’s special prayer for his chemo treatments. The only place he lost any hair was on his arms and legs, He never lost a hair on his head. As a matter of fact, Pastor needed three haircuts during the 18-week treatment, and the hair on his arms and legs actually grew longer! His skin never lost its tan, nor did he experience any swelling. His blood cell count — both red and white — never dipped below normal. The red count even ran on the high side! He never got sick, nor fatigued. He and his wife spent every day waking up at 5 a.m. to walk three miles, and Pastor Jeff stayed active at the gym. Through it all, he never lost any muscle tone.

In fact, the typical telltale signs of chemo were so absent that the nurses regularly assumed Pastor Jeff was just starting treatment. When he’d correct them, they were always curious as to how he was faring so well. To which the pastor always told them it was by the power of God! But his healthy outward appearance didn’t change the fact that cancer riddled his insides. And the tumors were growing to the point that he could physically feel them.

A week before Pastor Jeff and Kathy returned to the Mayo Clinic for a new round of body scans, he woke Kathy up at 4 in the morning. The pastor could feel the tumor in his abdomen, and it had grown so large that it was starting to expand under his rib cage. He shared the news with Kathy, and the two held each other as they cried together. The two returned to the Mayo Clinic and the pastor continued to feel the tumors growing. He could trace the outlines with his hands.

The results wouldn’t be ready for them to review until later in the afternoon, so Pastor Jeff and Kathy decided to grab lunch at a nearby restaurant. They walked hand in hand with heavy hearts, when something on the ground, near the curb, caught the Pastor’s eye. It was a rubber bracelet with the message: FAITH Rx. “At that very moment, we knew that God was reminding us to put our faith in Him. And as I put the bracelet on my wrist, I knew that however things went, the Lord would make a way for my family and me to get through the storm,”

Pastor Jeff and Kathy both dreaded the inevitable news as it came time to review his scans. They felt certain his cancer must be worse. They met first with the doctor’s proctor. The pastor and his wife could not see the computer screen displaying his scan from where they sat. So, when the proctor said, “They look pretty good,” Pastor Jeff assumed he meant this relatively speaking in regards to his Stage 4 condition. “Actually, they look really good. To be honest, the scans look as good as they possibly could.”

It was then that Pastor Jeff stood up to see the computer screen with his results. Like before, the top had his name and birthdate. But the picture beneath was completely different than before. In the original scan, the pastor’s body had lit up like a Christmas tree. But in this scan, there wasn’t so much as a speck of fluorescent green. “Where’s my cancer?” Pastor Jeff asked. The proctor replied, “You don’t have any!”

Pastor Jeff fell to his knees before God. As tears of joy and amazement streamed down his face, he praised the Great Physician who had healed him. Excitedly, he told the proctor all about the Lord of miracles and the power of prayer. The proctor confirmed that all of the pastor’s vitals — his kidney functions and blood worked — checked out perfectly. And there was no earthly explanation for it!

The proctor left the room to go share the scans with the doctor. And for the first time, Pastor Jeff thought to check for the tumors he’d been able to feel in his body just that morning before the scans. He’d actually been able to trace the outline of the one in his abdomen, which had grown so much in size that it was putting pressure on his rib cage. Yet, checking now, it was completely gone, as was the pressure under his rib cage! The scans were so good that the proctor came back explaining there was no need for the doctor to see him. Pastor Jeff had literally walked in with Stage 4 cancer, and through God’s divine healing, walked out the same day cancer free!

An elated Pastor Jeff and Kathy left the Mayo Clinic. Their next stop was at the John Stoddard Cancer Center in Des Moines. Part of this checkup included checking his weight, where he received indisputable proof of the miracle that had transpired. The Pastor came in a full 12-pounds lighter only two days after doctors weighed him at the Mayo Clinic. He’s remained the same “lighter” weight ever since. In fact, his smaller waist finally forced him into buying new jeans. “The Lord had removed 12 pounds of cancer from my body,” Pastor Jeff exclaimed!

Nearly a year after his miraculous healing, Pastor Jeff continues to be in great health. All of his routine blood work checks remain excellent, as do his PSA levels. His story is so incredible that folks have started giving him superhero apparel to wear. He says he loves to tell them that the only true superhero is JESUS!

This is precisely what the Apostle Paul meant when he says, “We walk by faith, not by sight!” As Pastor Jeff reflected over his cancer journey and the blessing of divine healing, he thought of the beautiful picture that had formed in his mind of the miracle that waits for all of those who believe:

“One day we will stand before the Lord and He will scan our lives. While we are fully aware of the cancer of sin within us, the Lord will choose, by His grace and forgiveness, to declare all who put their faith and trust in Him to be SIN CANCER FREE! Now that will be the greatest miracle of all!”

This type of faith that Pastor Jeff exhibited is not new. The prophet Jeremiah said, “O Lord, if you heal me, I will be truly healed; if you save me, I will be truly saved.” (Jeremiah 17:14). If you believe the Lord can save you, can you not also believe He can heal you? And the Apostle Peter reminds us that “He Himself carried our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds, we are healed.” (1 Peter 2:24). Now, if He absorbed the effects of sin in His body, can it not also be that if He is in union with us and we are in union with Him the healing power He carries is there for us? Pastor Jeff was right, it starts and ends with faith. That’s what Jesus told the woman who touched the hem of His garment, “Daughter, your faith has healed you. God in peace and be free from your suffering.” (Mark 5:34) – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXXI)

I remember while working in Switzerland and the early stages of my advanced readings in psychology. My good departed friend and mentor, Dr. William D. Alton, talked with me about what the Swiss physician and author Paul Tournier said in a book. Dr. Tournier indicated the best way to help yourself is by helping others. [1] It mirrors a quote of Mahatma Gandhi, who said: “The best way to find yourself is to lose yourself in the service of others,” as well as the ancient Chinese proverb that goes, “A giver is more fortunate than a receiver.” Even President John F. Kennedy borrowed this theme when he made his famous statement, “Ask not what your country can do for you, but what you can do for your country.” ^[2]

I also recall talking on the phone with Francis Schaeffer, who established L’Abri Fellowship in Switzerland, to make arrangements for joining his Bible study at the U.S. Consulate in Zurich. In one of his speeches, Dr. Schaeffer spoke about merely standing by while others are hurting. Said Schaeffer, “The Bible is clear here: I am to love my neighbor as myself, in the manner needed, in a practical way, in the midst of the fallen world, at my particular point of history. This is why I am not a pacifist. Pacifism in this poor world in which we live – this lost world – means that we desert the people who need our greatest help.” Unfortunately, there are many spiritual pacifists in the church; they are ready to sing, pray, praise, and worship God, even pay their tithes, but don’t ask them to carry someone else’s burden.

At the same time, Paul has a word for the errant believer who mature believers are helping and supporting: Since you are the one who stumbled, don’t expect others in the congregation to bear all your burdens for you.  In other words, don’t remain “self-focused.” Stop blaming the rest of the church for your problems.  It will only lead to disharmony, frustration, discouragement, and even depression. Thank God every day that the Holy Spirit sent someone to assist you. Thank Him for his timing in keeping things from getting worse and the hill to climb, becoming much higher. You may have let someone offend you; yes, some person misled or mistreated you. But remember, what they did to you is only 10% of the problem; 90% of the outcome belongs to you and how you respond.

Another issue that often plagues those trying to cope with failure is when they take the words of wisdom and comfort they are receiving as an insult instead of being objective. We must help them understand we are talking about their sin, not their soul; we are discussing what got them into trouble, not that they got into trouble. Martin Luther made an enlightening comment on this verse when he said that we all have burdens, but sometimes God does not want us to carry them all by ourselves. How many of you can testify to the embarrassment you’ve experienced in having to finally allow someone else to offer you a helping hand with your burden or deal with your problems? So, if it is challenging for you, keep that fact in mind when you extend help to others.

Even though Paul does not mention it, many Bible scholars feel that the Law of the Anointed One Paul refers to here is found in the words of Jesus, “So now I am giving you a new commandment: Love each other. And just as I have loved you, you should love each other. When the world sees you showing love to one another, then they will know you are My disciples.” ^[3] My, oh my! What a rebuff to the Judaizers who were continually harping on keeping Mosaic Law. I can hear Paul saying: So, you legalists want to fulfill all the commandments; you want to do everything right according to the “do-good” laws? Well, here’s one for you; try doing what Jesus said and see if it isn’t much better than the laws you follow. The requirements you want to impose are a burden in themselves. But here’s a commandment that lifts the load and, in so doing, pleases the heart of God.

6:3 If you believe you’ve accomplished a lot, when in fact, you’ve accomplished very little, you are only fooling yourself.

EXPOSITION

Since Jews depended on their good deeds to justify being part of God’s family and heirs to the fortunes in the world-to-come, Paul has some bad news. When you bring it before God, it will be considered the same as trash. Solomon used an excellent illustration to point out their hypocrisy when he said that the person who makes a big deal out of promising to help but ends up doing nothing, is like a big cloud hovering over the desert without producing one drop of rain.^[4] I’m sure you’ve heard of many politicians who promise everything just to get elected, but years later, when they leave office, they’ve not fulfilled even one of them. Solomon goes on to say that they are even worse than a typical fool because they are arrogant fools.^[5]

Paul wants the Galatians to know what he also told the Romans. God has given me a special gift, and that is why I have something to say to each one of you. Don’t think that you are better than you are. You must see yourself just as you are seen. Decide what you are by the faith God has given each of us. So, live in harmony with each other. Don’t be too proud to enjoy the company of ordinary people. And don’t think you know it all!^[6] He echoed the same theme with the Corinthians.^[7]

It was an essential principle for Paul. He also told the Corinthians they should stop fooling yourselves. If they think that as a believer they are above average in intelligence using the world’s standards of evaluation, it would be better if they put this aside and be a fool for God rather than letting it become a hindrance in receiving true wisdom from above.^[8] Paul told Timothy that only false teachers and immoral impostors use claims of specialized knowledge to deceive many; in the same way, Satan fooled them.^[9]

The Apostle James felt that his readers should know that they must do what God’s teaching says; don’t just listen and do nothing. When you only sit and listen, you are fooling yourselves. Hearing God’s instructions and doing nothing is like looking at your face in the mirror and doing nothing about what you saw. You go away and immediately forget how bad you looked. You might think you are a very religious person. But if your tongue is out of control, you are fooling yourself. Your careless talk makes your offerings to God worthless.^[10] John Gill tells us that the Jews have a saying that goes like this: “Whoever is thought of as ‘something,’ or thinks of themselves as ‘something,’ should have never been born.” ^{[11] [12]}

COMMENTARY

Robert of Melun (1100-1167) takes Paul’s reference here in verse three as a slap against those who think they are something special, when in fact, they are nothing at all. He is calling out those who are so preoccupied with their virtues and merits; they don’t have time to fool with needy spiritual brothers and sisters by being kind and gentle with them with words of encouragement. Such people, says Robert, may think they look useful to others, but in God’s eyes, they are a disgrace, and anything they may do does not count. They are going astray by their misleading ideas of self-righteousness. It’s one thing to deceive others, but it’s just as harmful to fool yourself.

The reason such people are useless to God, says Robert, is that they cling to those things that have no value with God. As the old saying goes: They are so heavenly minded they are of no earthly good. Instead, they should be holding on to that which means everything to God. They should cling to the One who suffered greatly on their behalf, who humbled Himself to become like one of them to help them with their weaknesses, handicaps, and burdens, even though He was God. For everyone who fails to take hold of the One who exists for eternity has nothing to look forward to in the future. All they have is what they possess now. Heaven will hold no rewards for them.^[13]

Matthew Poole (1624-1670) believes that the term “deceiving themselves” should be understood as a person nourishing and entertaining a false high opinion of their value to humanity. Paul was not bashful in pointing out earlier that it’s all because of pride that people hold such egotistical views of who they are that far exceed expectations. It then becomes the cause of their gloom and doom in dealing with other offenders. It is especially true when they are aware of their own spiritual and moral weaknesses and are just as vulnerable to the same temptations. It is the pride and excessively high opinions of ourselves that make us despise or neglect others struggling with their burdens, and thereby forget the Law of the Anointed One, which is the Law of Love. Therefore, that’s why the Apostle correctly added humility and modesty to the fruit of the reborn spirit.^[14]

William Burkitt (1650-1703) takes note of how the Apostle Paul strikes at the root of the sin of pride and self-conceit, namely when they judge their competence with those who are worse than they are, which most likely will stir up pride and arrogance. They use the same measuring stick on their importance, and others, except the numbers on the ruler, are inches for others and feet for themselves. Burkitt sees Paul directing them to gauge their influence with those who are more influential to see how they measure up. Furthermore, to prove the value of their works by the rule of God’s Word, not by the example and practice of others. Then they will be able to find matters over which they can rejoice in their commitment, in the testimony of God’s Word, and the silent applause of their consciences. That way, they need not celebrate over the failings and infirmities of others, thinking it makes them look better.^[15]

[1] Tournier, Paul, A Place for You

[2] Kennedy, John F., Inaugural Address, Washington, D.C., Friday, January 20, 1961

[3] Matthew 13:34-35

[4] Proverbs 25:14

[5] Ibid. 26:12

[6] Romans 12:3, 16

[7] 1 Corinthians 3:18; 8:2; 2 Corinthians 3:5; 12:11

[8] Ibid. 3:18

[9] 2 Timothy 3:13

[10] James 1:22-23, 26

[11] Midrash Kohelet (Ecclesiastes), folio 79a

[12] John Gill: On Galatians, op. cit., p. 167

[13] Robert of Melun: On Galatians, op. cit., (Kindle Location 1698)

[14] Matthew Poole’s Commentary on the Holy Bible – Book of Galatians, op. cit., (Kindle Location, 1691-1697).

[15] William Burkitt: On Galatians, op. cit., p. 341

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXX)

Hans Dieter Betz sees what Paul says here about how to handle situations when a member of the assembly of believers gets out of line. It may come from an already established saying among Christians. It is similar to what Jesus said about the two greatest commandments, that together they fulfill the whole Law. Only here in verse two, Paul says, “Carry each other’s burdens, and this way you will fulfill the Law of the Anointed One. Surprisingly, this is also echoing a saying by Greek writer^[1] Euripides about sharing everything with others^[2] and Plato.^[3] We can accept that such a maxim as part of everyday human logic, to help your neighbor with things they cannot do on their own. But Paul puts it into a different frame when talking about how we should commission mature believers to help a fellow believer who fell into temptation’s baited trap.

Modern theologian Robert Gundry feels that the term “burdens” represents hardships that weigh down a person physically, emotionally, and socially. To bear one another’s burdens is to take such responsibilities on yourself through loving helpful deeds and thus obey the command to love your neighbor as you love yourself,^[4] which Paul now calls “the Law of the Anointed One.” ^[5] He goes on to say that when it comes to each person performing their duties, this stresses individual responsibility. It’s not the same as testing someone else’s work, which is God’s prerogative. In light of this, the evaluation of individuals depends on how they help carry the workload on behalf of others, not on that person’s performance. It gives us reason enough to test one’s work. In other words, you can trust a strong spiritual Christian to bear two burdens: the care and mentoring of those who need guidance and assistance, as well as simultaneously carrying their own obligations and responsibilities in the process.

Grant Osborne makes a great observation on verse two, and what Paul says interpreted as repeating the warning of verse one, with the “burden” being sins. It is more likely that Paul intends a broader application by including the trials and difficulties of life, including every type of problem and struggle believers face that keep adding up until there are too heavy for one person to carry. By helping someone like that, says Paul, they are “fulfilling the Law of the Anointed One.” However, it’s more likely that Paul was pointing to the future: “In this way, you will fulfill the law of the Anointed One,” showing the future effectiveness of community full of goodwill.

But Osborne makes another reflection. By fulfilling the Law of the Anointed One, it could refer to the Anointed One as the final interpreter of the Mosaic law. Or, it could refer to the Law (Torah) of the Messiah, the ultimate teaching of Jesus in the Gospel that is distinct from the Mosaic law and yet completes it. While the first option is possible, the instructions in this letter make it unlikely that the “Law of the Anointed One” would be linked with the Mosaic ordinances.

It means, says Osborne, that “Law of the Anointed One” refers to the Mosaic Law fulfilled by love in the Law of the Anointed One. In other words, the Anointed One’s Law of Love completes itself in sharing the struggles of others. Of course, it does not mean that love is the sole virtue in His Law, for it includes all of the ethical and moral teachings of Jesus. So, both love and right living before God are essential. Love not only fills up all that is included in Christian ethics but provides the motivation for ethics – life in the Spirit.^[6]

Likewise, Christadelphian^[7] speaker Duncan Hester feels that we must not understand the “Law of the Anointed One” in the same way we view “the Law of Moses.” By doing so, we merely exchange one legal code for another. God’s spirit of grace does not legally demand anything done by works, but by the same token, it requires our full measure in love. So, in our living and thinking, we must constantly be asking: What would Jesus do in this same situation? Is this the way God’s Spirit would direct us? Do our actions meet the test of doing everything with love? That is what Paul meant by “living in the Spirit.” In other words, are we following the example provided for us by Jesus? When we naturally find the answers to some on the practical dilemmas which may arise in our lives, says Hester, then we are living according to the mind of the Spirit.^[8]

Alfred E. Bouter notes that the Pharisees and the Judaizers would put burdens on other people, but they would do nothing to help them.^[9] It also serves as a very reasonable cautioning in using Christian liberty. Christian liberty targets other Christians for help. If there is one affected by a catastrophe, for example, lost their house or spouse, or something else very serious happened, that is assisting with a tremendous burden. In such cases, others are there to help carry that burden.^[10] But that’s not all. New believers can be assigned responsibilities, as well as those on the Christian path for a long time. They are told to read their Bible, have prayer time, attend church, get involved with church ministries, watch how they behave themselves when they are around unbelievers, and all the codes of the Church itself. But how often are these given to them with no promise to help them learn and grow? That is where the church fails their weakest sometimes, and they then wonder why they’ve stopped coming to church.

Don Garlington brings up an idea that expands the concern over those who have been suddenly caught by temptation in a trap, or grasped suddenly in temptation’s snare. All the focus does not need to concentrate on the individual, but on the body of believers. The Greek verb “restore” (katartizō) in this setting signifies “repair” (to a former good condition), “to put a dislocated member of the body into its proper place.” When a professing Christian falls into error or sin, they become, as it were, a disoriented member of the spiritual body of the Anointed One, incapable of properly performing its functions, and occasioning pain and inconvenience to the other members of the body. Paul’s concern is for the individual, but it is equally for the spiritual body of believers in its corporate dimension.^[11] He calls upon the spiritual to perform pastoral care, not merely for one person’s cause but for the sake of many.^[12]

What is so remarkable is that it then says, “. . . and so fulfill the law of the Anointed One.” It is again a significant subject in itself. We are not under the Law of Moses; it is what the Galatian Epistle is all about. The Law of Moses cannot justify us, cannot save us, cannot sanctify us, cannot help us live holy lives. Instead, we are under the Law of the Anointed One, and by fulfilling these reprimands, by putting them into practice, we fulfill the Law of Moses. The Lord makes this clear in John, chapter thirteen, for example, when He gave an example by washing the feet of His disciples. It is the Law of Anointed One, and we find other expressions in the Final Covenant that summarize the same Law.

In the Gospels, the expression “the Law of the Anointed One” is not mentioned, but we see the principles. The Lord said we should love one another as He has loved us,[13] that we should love one another even to the point we would give our life for a brother or sister.[14] This Law of the Anointed One called in the Book of James “the Law of liberty.” It is also called the perfect Law of liberty,[15] and the Royal Law.[16] We are under the Law of the Anointed One, not the Mosaic law.

The law of liberty does not mean that we are lawless; Paul explains this to the Corinthians,[17] that he is lawfully subject to the Anointed One. But being under His Law implies we have real liberty; it is to do what He desires us to do with joy. The Law of the Anointed One is what He has in mind for us, and it is our desire also because our new nature desires to faithfully do what He wants us to do. It is the topic here in verse two, and it is a broad theme in the Final Covenant. It is another of those subjects for you to study privately.

This concept of fulfilling the commandments of the Anointed One would not have been intolerant with the Jewish converts since this was already an accepted principle in Jewish thinking. For instance, comments by the Rabbis on Ecclesiastes 11:8, say: “The Law which a man learns in this world is vanity, in comparison to the Law of the Messiah.” ^[18]  And the utmost commandment that our Lord repeated over and over again was that we love one another as we love ourselves. The Jewish commentary goes on to say: “…whoever he is that is something or thinks in himself that he is ‘something,’ it would be better for him if he had never been created.” ^[19] There is no reason that as a Jewish scholar, Paul was unaware of these teachings and sought to apply them to the Christian life so that the Jewish believers would have even less opposition to his message.

As an illustration, imagine an ex-convict living a stable Christian life for some time. However, financial problems and despondency raise the specter of returning to a life of crime. Don’t get on his case for not working when many job opportunities are available and don’t start giving him money just to get him by for another week. Instead, help him look for employment by using your resources as well as those provided by the unemployment office. If he does not have transportation, find other friends who are free to drive him to the unemployment office to apply for work.  If you happen to know someone who has a job opening, put him into contact with them, but don’t go and get the job for him.

In other words, pick up part of the load; share their burden with them. Then, as they regain strength in their spiritual life, you can begin to coach them on how to solidify their reputation as a Christian and enjoy the full support and communion of their church and fellow believers. Don’t feel like you must become some sort of spiritual Superman and deliver everything they need without any involvement on their part.  In other words, take the pieces of their burden you can carry, but not the whole thing.

[1] Betz, Hans Dieter: On Galatians, op. cit., pp. 298-299

[2] Orestes by Euripides: Scene 1, Electra

[3] Phædrus by Plato; Meno by Plato

[4] See Galatians 5:14

[5] Gundry, Robert H., Commentary on Galatians, op. cit., loc. cit.

[6] Osborne, G. R., On Galatians: Verse by Verse, op. cit., pp. 199–200

[7] As mentioned before, The Christadelphians are a worldwide community of Bible students whose fellowship is based on a common understanding of the Scriptures. Their name comes from Colossians 1:2: “to the saints and faithful brethren in Christ which are at Colossae…”. In the original Greek, this phrase is “Delphos en the Anointed One,” which was rephrased into “Christadelphian.”.

[8] Hester, Duncan: On Galatians, op. cit., Kindle Location 1637

[9] Matthew 23:4

[10] Bouter, Alfred E., On Galatians, op. cit., p. 82

[11] Cf. 2 Corinthians 2:1-10

[12] Garlington, Don: On Galatians, op. cit., p. 171

[13] John 15:12

[14] 1 John 3:4; Ephesians 5

[15] Galatians 1:25

[16] Ibid. 2:8

[17] 1 Corinthians 9

[18] Midrash Kohelet, folio 83a

[19] Ibid., folio 79a

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXIX)

Cornelius a Lápide (1567-1637), comments on Paul’s directions that believers should help each other in carrying their burdens. He determined that these burdens were, first of all, “the weakness of others.” Of course, this does not mean “physical” weakness in their body, but “spiritual” weakness in their faith. However, Lápide does not feel that this includes their irritability and harsh words spoken in haste, nor their moodiness and irritable disposition. Lápide believes that a better interpretation of “burdens” would be whatever oppresses a fellow believer. It would include their illnesses, battles with depression, their sinful tendencies. In quoting Augustine, Lápide says we should be feet to the lame, eyes to the blind, and a cane to the elderly.^[1] Richard Longenecker feels that Paul is talking about a believer’s “oppressive” burdens.^[2] It might also include demanding and severe discouragement.

Anglican Vicar Cyril W. Emmit (1820-1903) infers that this reference to the Law of the Anointed One does not point to the Gospels or those unwritten things the Apostles preached, but the Law of the Messiah’s Kingdom,^[3] as illustrated in our Lord’s Sermon on the Mount.^[4] And George Barker Stevens (1854-1906) emphasizes our understanding of the Greek noun nomos that Paul uses when speaking of “law.” It identifies the Law of Moses, the law of the land; the laws of the believer’s assemblies; the laws of nature, etc. In other words, something that established to describe a command or a predictable outcome. But here in verse two, he uses it to point out the “Law of the Anointed One.”

As such, it would be more of a principle than an ordinance. Jesus the Anointed One taught and illustrated in His life what He also required of His disciples to share their abilities and resources in helping the needy and less fortunate. In this case, the Law of the Anointed One became known as the “Law of Love.” Love God, love your neighbor, love each other. That is the main principle by which Christians and the Church should operate.^[5] In his paraphrase of verse two, Stevens calls this the “true Law,” which we are to obey is that of the Anointed One, which requires us through love, to share the cares and sorrows of others.^[6]

Puritan Bible scholar Thomas Croskery (1830-1886) sees Paul pointing out that there are no divisions of spiritual-moral classes in God’s assembly of believers. The Apostle tells believers that the sins and infirmities of others are not to be merely endured but taken up as burdens. In other words, don’t just stand there and watch them suffer, do something! It takes more than counseling to “support the weak, to be patient toward all others.” Travelers are often called on to carry the burdens of their comrades who become faint along the way. It would be a dangerous thing for the weak if healthy believers were to ignore them and force them to carry their burdens unassisted.

Martin Luther said that “a Christian must have strong shoulders and stout legs to carry the load, that is, the weakness of the brethren,” quotes Croskery. The Christian life is a burden-bearing experience, but, after all, it is something far short of the supreme Sacrifice – “We ought to lay down our lives for the brethren.” ^[7] Let us, therefore, help them carry their transgressions upon our hearts to God’s throne room of grace and mercy, as well as giving a shoulder for them to lean on as they continue to walk toward deliverance. Any contentment we experience is not the exercise of our Christian liberty. Instead, it is a joyful celebration of their forgiveness and restoration to a rightful place in the assembly of believers.[8]

Vice-Principal of Wells Theological College, Edward Huxtable (1833-1893), takes what Paul says here about sharing each other’s tasks as a notice for every healthy believer in offering to carry the heavy loads of one another. In other words, don’t wait until asked to help. Sometimes believers get so involved with their affairs they don’t seem to have time for others who are in greater need of help. The supposition that the Apostle Paul was glancing at the burden of Mosaic observances was not the problem of those who only follow the Messiah’s teaching, but that seems far-fetched, says Huxtable. Most of these problems of the weaker believer are ones they bring on themselves, for which some Christians feel it is not their responsibility to help out. If they brought it on themselves, then let them deal with it. These can be such as things as an uneasy conscience, difficulties in their domestic, social, or Church relations, monetary needs, or other responsibilities.

But the precept of reaching out in care and compassion seems to go beyond the requirements of the particular case of an errant brother or sister. It applies to all the needs, spiritual or secular, which we deal with ourselves. The important thing is the fulfillment of the Anointed One’s Law in the form of sharing one another’s obligations. Many have supposed the word “Law” used here applies to a specific commandment; for example, Christ’s new commandment that we should love one another. The Apostle James may have had the same thing in mind when he writes of the “royal law.” ^[9] Paul, however, never uses the term in this sense in his writing. It seems better to take it to mean the whole moral institution of the Anointed One, whether conveyed in distinct teaching or His example and spirit of action. Whatever the case may be, please God first, your brother or sister second, and yourself last.^[10]

An American theologian Benjamin Wisner Bacon (1860-1932), who taught at Yale Divinity School, feels that we should better understand Paul’s reference to the “Law of the Anointed One.” It is not to a specific teaching, even though the “new commandment” to love one another is at the center of the Anointed One’s Law.^[11] Instead, by using the word “law,” Paul is speaking of the “Jesus’” principle of rulership, the constitutional principle of His kingdom.^{[12] [13]} Instead of looking at what Jesus said in His teachings, look at them as a platform for truth. It is one thing to go by what a law says, and another thing to operate based on a principle. The Jews conducted themselves based on the commandments in the Law. Christians are to behave themselves based on the principles of the Gospel.

Samuel L. Brengle (1860-1936), a Commissioner in the Salvation Army who dealt with many of those with spiritual faults and moral failures, agrees with Paul that we should deal gently with them lest we grieve the Spirit and they become backsliders. He noticed that when professing Christians press down hard on backsliders, it is usually only a question of time before they backslide further. We can reasonably believe that in their hearts, they regressed, not rushed, into sin. Remember, in the very act of killing the rebellious Absalom, Joab himself rebelled against the expressed wish and command of his king, though he did it under the cloak of loyalty.^[14] Brengle likewise says that those who are severe in their dealings with sinners and backsliders under cover of zeal for righteousness and devotion to truth are themselves rebelling against the example and attitude of Jesus. Unless they repent, the world will surely witness their fall.^[15]

Sunday School teacher J. L. Nye (1881-1965), collected stories to go with certain scriptures. He shares an incident that occurred in England around the year 1656. It seems that the United Kingdoms’ court system was in shambles. Judges made their laws and easily bribed to give a favorable verdict. It so happened that a rich gentleman died and left his estate to his two sons. The younger son at home decided to take it all by declaring that his older brother was dead and buried. But he decided to make it official. So, he hired a judge and some jurors to announce his brother officially dead. But Matthew Hale was a highly respected lawyer, and judge, appointed recently as the Chief Justice of the King’s Supreme Court (1671-1676), heard about the trial and what was planned by the younger brother.

So, he learned where the trial was held and went to the village. He borrowed the clothing of a local mill worker and joined the crowd inside. Somehow, he convinced the younger brother to put him on the jury. Since he looked like an uneducated mill worker, he got the job. When the giving of the bribes began, they gave each juror ten pieces of gold. But when they came to Hale, seeing that he was nothing but a low-class mill worker, they gave him only five gold pieces. Once they distributed the bribes, the jury handed in their verdict. They declared older brother had no right to get any part of the inheritance. But before the judge could gavel the trial over, the poorly dressed mill worker stood up and addressed the judge. “Hold it, my lord, said the mill worker! We are not unanimous on this verdict. These other jurors received ten pieces of gold in bribery, and I got only five.” “Who are you, shouted the judge? Where do you come from?”

At that moment, Matthew Hale pulled off his stained mill clothes to reveal his royal robes. “My name is Matthew Hale; I am from Westminster Hall. I am the Chief Justice of the Kings Supreme Court. Get off that bench, you scoundrel!” The chief justice voided the verdict and ordered that the older son receive his portion of the inheritance. Says, Nye, the Chief Justice, put on the clothes of a miller just for this older brother. In the same manner, Jesus put on the clothes of a carpenter. But at the right moment, when all of humanity was about to be declared unfit to receive any part of God’s inheritance, He stood up and revealed Himself as the Messiah, the Son of God. Then he paid the price on our behalf to cancel the death sentence over our heads so that we all could be part of His inheritance. So, the Anointed One did that for us, can we not do the same for others?^[16]

[1] Cornelius a Lipide: On Galatians, op. cit., p. 331

[2] Longenecker, Richard N. On Galatians, op. cit., Volume 41, 13845

[3] Emmit, Cyril W., On Galatians, op. cit., p. 59

[4] Matthew 5-7

[5] Stevens, George Barker: The Pauline Theology, 1892, op. cit., pp. 164-165

[6] Ibid. Modern Paraphrase of Galatians, p. 44

[7] 1 John 3:16

[8] Pulpit Commentary: op. cit., Galatians, Homiletics, Thomas Crockery, p.317

[9] James 2:8

[10] Pulpit Commentary, op. cit., Galatians, Exposition, Edward Huxtable, pp. 295-296

[11] See Galatians 5:14

[12] Mark 10:42–45; cf. Philippians 2:5–11

[13] Bacon, Benjamin W. On Galatians, op. cit., p. 106

[14] 2 Samuel 18:1-33

[15] Brengle, Samuel L., On Galatians, Soul Winner’s Secret, Ch. 16, p. 81

[16] J. L. Nye: Anecdotes, op cit., pp. 123-124

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXVIII)

6:2 Also, be willing to share by helping them with their problems. When you do so, you are faithfully obeying the Law [principles] of the Anointed One.

EXPOSITION

During his learning period, while sitting under the instruction of the great Jewish teacher, Gamaliel, Paul no doubt heard about the way Jews are supposed to help out those who are struggling with a load too heavy for them to carry. We see it exemplified in the Levitical laws of the First Covenant, where Moses talks about how we should treat each other. And he illustrates compassion with this motto: if you see an animal that cannot walk because it has too much to carry, you must stop and help that animal. You must help that animal even if it belongs to one of your enemies.^[1]

But Paul knew he was dealing with some Pharisee Judaizers who Jesus called out as worthless leaders, especially of the spiritually handicapped. He named them “know-it-alls of the Law” who will not be treated lightly by the Lord because they load down with so many burdens of dos and don’ts they cannot carry, and when they fall, they do not lift one finger to help them.^[2] That’s why Paul warned the Romans not to become so complacent with their manners and customs that they will not stop to help others unless it makes them look good in the eyes of others.^[3]

In observing some of the things that were going on among the believers in Thessalonica, Paul told them to warn those who became lazy in their service to God, comfort those who are frightened, take tender care of those who are weak, and be patient with everyone.^[4] Because by doing so, they will carry out the teachings of the Law because they do it in the name of Jesus the Anointed One. Perhaps one of the Apostles told Paul about the time Jesus washed all of their feet, and then He informed them that this was an example He was giving them to follow. In other words, said Jesus, do to others what I did to you.^[5]

Classical Bible scholar John Gill tells us that the Jews speak of the law of the Messiah as preferable to any other. For instance, in their Midrash Kohelet (Interpretive Commentary on Ecclesiastes), “The law,” they say, “which a person learns in this world is worthless in comparison to the ‘the law of the Messiah.’” By fulfilling it means, “doing it, acting in obedience to it,” and “completing it,” which cannot be done by sinful creatures.^{[6] [7]}

In the second application of the fruit of the reborn spirit, Paul explains how we can help this same restored fellow believer keep on going and not give up. Remember, they are dealing with restoration and renewal, not reprimand and rebuke as well as the problem that got them into trouble in the first place. Early English translations render the Greek verb bastazō as “bear,” allowing readers to understand it as removing the whole load and placing it on oneself. While the primary intent of the word means to assist, it does not suggest that we take everything on ourselves and permanently make their problems our problems. If we do, we will then try to work things out for them all by ourselves, and they will become codependent on us for everything.

It denotes: “to lift, sustain, motivate,” which suggests doing something to temporarily take enough of the load off their shoulders so they can stand to move on. It also allows them time to consider all the options available in finding a permanent solution to their difficulty. In so doing, we can free them up to cope with the issues that got them into the mess, to begin with, without the pressure of simultaneously seeking immediate reinstatement and regaining the goodwill of the pastor and congregation.

COMMENTARY

Early church writer Victorinus of Pettau now makes note that here Paul returns to addressing the whole congregation so that every person would help other people with their heavy burden of faults. That way, what one suffers becomes easier to deal with by having help to make the necessary modification. For this is what it means to “bear burdens: to endure the weakness of another person patiently” and “correct it.” ^[8] In other words, after Paul gives his charge to each individual to bear some responsibility in helping out those who are weak, he now makes sure that the whole body of the Anointed One realizes that it is a joint effort. Just like one depends on their arm to reach down to pick up a child in danger, the hand must grasp that child, and then the legs carry it to safety.

Chrysostom illustrates this with the building of a house. The material for the foundation is different than that used for the floors. Plus, they design the ceilings differently than the walls. So, it is, in the foundation, floors, walls, and roof of the Body of the Anointed One. The same thing applies to the organization of our bodies. As members work with each other, they do not require that each one function the same way. What each contributes in common constitutes both the frame of the body and the structure of a building.^[9] In other words, when attempting to help a fellow believer, keep in mind the role they play in the local assembly of the Anointed One. You would certainly expect a different function for the usher than you would for an assistant pastor. That’s why in one of his sermons, Chrysostom says living a failure-free life is impossible. Paul also exhorts the Galatians not to scrutinize the shortcomings of others severely. Instead, be compassionate enough to help them deal with their failures so that their own may, in turn, receive help from others.^[10]

Jerome says we must admit sin is a burden, as the psalmist affirms.^[11] This burden the Savior bore for us, teaching by His life what we ought to do. He bears our iniquities and grieves for us and invites those who are cast down by the burden of sin and the Law to take up His light yoke of virtue.^[12] Therefore, the one who does not demean their brother or sister’s salvation is the one who must extend their helping hand as needed. As long as they are real, they should cry with them that weep; they should offer to share their burden. Try to imagine how they would feel if they committed the same sin. Such is the person who fulfills the Law of the Anointed One through love.^[13]

Theodoret of Cyr advises us to look at it this way: You have one shortcoming but not another. The neighbor’s case is the opposite. They have a weakness, but not the one you have. You must help them with theirs, and they help you with yours. This way, the Law of Love fulfilled. By “the Law of the Anointed One” (“Law of Christ” – the “Anointed” – NIV)  here in verse two, Paul means the Law of Love, for Jesus Himself said, “I give you a new commandment, to love one another.” ^{[14] [15]} It is a clear signal that Love is a two-way street. When you hear someone say, “love yourself,” that’s a one-way street. It is better to say: Love what others see in you about yourself.

Pope Leo the Great has a fascinating commentary on what Paul says here in verse two about fulfilling the Law of the Anointed One. When speaking of the Law of the Anointed One as the love for unity, it means only those who feel no guilt when they become weary in helping others. So, let those who grow impatient listen to what Paul is saying. Didn’t they know that it is better to be patient than potent? As King Solomon said, “He who controls his temper is better than a war hero, he who rules his spirit better than he who captures a city.” [16] Pope Leo feels that winning a victory over a city from without by power is not as impressive as conquering it from within by patience. The same is true with the mind.^[17]

A later medieval scholar, Bruno the Carthusian (1030-1101), interprets Paul’s encouragement that believers bear one another’s burden, is focused on those in the congregation that are respected and held in high esteem because of their ministry. And by sharing such people’s hardships, it means to suffer with them through prayer and fasting so that the individual can find forgiveness. Our divine Counselor will fulfill the Law, even though He who knew no sin took our sins upon the cross, and in so doing, was bearing the burden of those who could not do so on their own.[18] The Anointed One gives us a model to use when helping an erring brother or sister to get back on the right track and continue on their way the heaven’s reward.

Martin Luther gives his view of how by helping the weak believer carry their load fulfills the will of the Anointed One. For Luther, the Law of the Anointed One is the Law of love. Jesus the Anointed One gave us no other law than this law of mutual respect. To love means to bear another’s burdens. Christians must have strong shoulders to carry the responsibilities of their fellow Christians. Faithful pastors will recognize many errors and offenses in the church, which they oversee. In civil affairs, an official has to overlook much if he is fit to rule. If we can have patience with our shortcomings and wrong-doings, we ought to be patient with the weaknesses of others.

In other words, do not put more emphasis on their faults than we do for ourselves. Luther points out that those who do not act impartially expose their lack of understanding of the Law of the Anointed One. Love, according to Paul, believes all things, hopes all things, endures all things.[19] Jesus did not issue this commandment for those who deny His being the Anointed One. Neither is it intended for those who continue to live in sin. Only those who are willing to hear the Word of God and then inadvertently fall into sin to their great sorrow and regret, carry the burdens which the Apostle encourages us to bear. Let us not be hard on them. If the Anointed One did not punish them, what right have we to do it?^[20]

[1] Exodus 23:5

[2] Luke 11:46

[3] Romans 15:1

[4] 1 Thessalonians 5:14

[5] John 13:14-15

[6] Midrash Kohelet, folio 83a

[7] Gill, John: On Galatians, op. cit., p. 166

[8] Victorinus, Marius: Commentary on Galatians, loc. cit.

[9] Chrysostom, op. cit., loc. cit.

[10] Chrysostom: The Nicene and Post-Nicene Fathers, First Series, Galatians Ch. 6, p. 100

[11] Psalm 38

[12] Matthew 11:30

[13] Jerome: On Galatians, Edwards, M. J. (Ed.). p. 93

[14] John 13:34

[15] Theodoret of Cyr:  On Galatians, Edwards, M. J. (Ed.). op. cit., p. 94

[16] Proverbs 16:32 – Complete Jewish Bible

[17] Gregory the Great: The Book of Pastoral Rule, op. cit., Part 3, Ch. 9, p. 543

[18] Bruno the Carthusian: Commentary on Galatians, op. cit., loc. cit.

[19] 1 Corinthians 13:7

[20] Luther, Martin: Commentary on the Epistle to the Galatians, op. cit., loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXVII)

Dutch theologian Alfred E. Bouter disagrees somewhat with other Bible scholars as to what conditions led to a believer being suddenly surprised that they were in the grips of a temptation they did not see coming. We are not talking about someone continually living in sin, nor is it someone consistently living in a wrong relationship or a sinful lifestyle or corrupt attitude. It no doubt involves some person who went off the beaten path. Furthermore, it is not this individual’s regular course of living a holy life that they were following. Additionally, the temptation did not suddenly come out of the dark and astonished them with it being so deadly. Eventually, we find that it involved something that took place in the past when they took a wrong turn, hoping to get back on track before their error is exposed.

Bouter then offers an example of one of those Galatian believers influenced by the Judaizers and overtaken with all the religious legal requirements. He missed the mark (that is what sin is), but not only that, a trespass is something that means you are out of step. The Apostle Jude writes in his epistle “to him that can keep you without stumbling.” ^[1] It is beautiful to see that Paul addresses the believers as brethren here. We have seen how he was in despair over them in chapter four, but also how he had confidence in them because they were true believers, and convinced of the work God did in them. When a person gets out of step with the Spirit, Bouter says, there are many things to do in finding a remedy. One of those is to find a mature spiritual mentor to help restore them. Another is to seek help in humility. And lastly, to take a good look at themselves so they can address their weakness and lack of commitment. ^[2]

Jewish writer Tim Hegg has his conceptualization of fallen believers who got caught responding to temptation. He likens them to a ship filling with water and slanting to the side. If they do not plug the leak, it won’t be long before the liner sinks. Then raising the vessel will be a lot harder, and getting it back on an even level above water will prove difficult. The craft is the Church, the failing believer is the leak, and all the passengers are their fellow believers in the congregation. That’s why Paul warns those who are trying to stop the dripping must be careful so that they do not become part of the problem. In other words, just don’t stand there and watch the ship filled with water. Do something! But be careful so that you don’t make the leak bigger.^[3]

Christian Messianic writer D. Thomas Lancaster, notes that Paul speaks of those considered “spiritual” as taking the lead in helping restore those gone astray from the Gospel. He points out those who walk in the light of the Torah with the leading of the Holy Spirit. It includes those conducting godly lives with the fruit of the reborn spirit guiding them. Among this fruit is “gentleness.” Paul makes this a necessary virtue for those restoring and correcting erring believers who strayed from the truth. It is a commandment that flows directly from the Torah through Paul’s pen onto the parchment of this letter: “Do not hate your fellow citizen in your heart, but rebuke your neighbor frankly so that you won’t carry around sin because of them.” ^{[4] [5]}  The sin Moses talked about is hatred for one another. We find the same warning in the teachings of Jesus and the Apostles.[6]

I was taught in grief and bereavement counseling, that the person who serves as a counselor should never say to the person needing help, “I know what you’re going through; I know how you feel, or I understand what you’re dealing with.” The counselor may know the facts, some of the details, or even perceive the emotions expressed. Still, only the person themselves can personally experience what that event did to them emotionally, mentally, psychologically, and physically. So, it is the mission of the counselor to help them deal and cope with the difficulties they are living through, not what the counselor may imagine them to be. Otherwise, they will be thrown totally off course in their effort to recover and suffer depression and despair. It certainly is true when helping a believer grapple with some error in their words or deeds against God’s Word or will.

I remember hearing this illustration used years ago by Dr. Billy Graham, taken from a scientific experiment done in the late 1800s: “Drop a frog in hot water, and it will jump out immediately. Put a frog in the water at room temperature and then slowly heat it to a boil, and the frog will cook itself to death.” In that same vein, Paul tells the Christians in Galatia that their fellow believers can find themselves going astray from God’s will because of the influence that constant temperature of temptation has on their sinful-self.  Therefore, they must learn how to minister using the fruit of transformed love in their spiritual oneness with the Anointed One to deal with such lapses in the most effective way.

Paul offers excellent illustrations of “situation-solution” in verse one. Let’s look at them in the order in which they appear in the sentence.  Paul talks about the situation of a believer being “caught” in a compromising state. The Greek word for “caught” means to prevent someone from getting away with something to avoid responsibility and punishment. Today we would equate it to being uncovered by an exposé instead of entrapment. Here we sense a lapse of time. In other words, something a person had habitually been doing for some time, and finally, the truth comes out.

In searching for a solution, they discover they got into this predicament because of what the KJV translates as “fault,” and the NKJV renders as “trespass.” Paul’s uses of a Greek noun paraptōma which means, “A mental lapse or deviation from what one knows to be right and true.” Here we see the old sinful-self being allowed to carelessly lead someone into a trap because of not being careful; of not paying attention to the danger involved. In other words, dabbling in immoral activities just for the fun of it, only to find out it has taken over the heart and mind.

We are not dealing with those who deliberately and maliciously sin. Anyone who tried walking through the house at night without turning on the lights can point to their swollen toe and say, “I should have been more careful!” Then there is the driver staring at an accident as he drives past. After he smashes into the car ahead of him, he laments: “I didn’t watch where I was going!”

Paul continues his “situation-solution” approach by noting that the conditions require someone who is spiritually stable and blossoming with the fruit of the spiritual oneness with the Anointed One is called on to help the brother or sister. They are staggering from the wounds they’ve received in being careless and getting caught. In doing so, we must be careful not to approach a hurting believer by concentrating solely on their fleshly weaknesses and pointing out all the mistakes they’ve made; it comes across as a form of being on trial and receiving judgment. Don’t keep hitting them on the head like a Mexican Piñata, continually asking, “Why did you do this? How could you have done that? What were you thinking when you said ‘Yes’?” You cannot beat this sin out of them. Instead, encourage and motivate their spiritual oneness with the Anointed One to take back control, so any victory in overcoming will be theirs, not some solution we forced on them.

In choosing the proper solution, we need to apply the right remedy. Paul recommends helping this person to be “restored.” This Greek verb katartizō infers something on the mend, like a broken bone. What an excellent insight! Especially for those whom the Holy Spirit calls on to help nurture someone discovered practicing or involved with deeds not pleasing to God. As a result, they wandered away from His will. The Christian approach to restoration should not be punitive but curative. We should treat getting caught as a blessing to them from God, so they can repent and be given time to heal. But don’t lead them to believe it will all go away overnight to downplay the seriousness of what happened to them.  Stick with them, encourage them in their spiritual rehabilitation; don’t judge them, or make them feel they only have one chance to get it right with God, or He will grow impatient with them.

In a previous lesson, Paul talked about a fruit of the spiritual oneness with the Anointed One called “gentleness,” and described it as a soothing balm to be put on wounds to help them heal.  Gentleness is firm but tender; keeps its eyes focused on the task at hand; it does not let its attention stray to other things.  Paul does this with a warning to the mentor involved in the healing process: do not come across as “holier than thou” because we are not exempt from making the same unintentional mistake they did. Embarrassing them makes them feel spiritually inferior and not worthy of our or God’s love. It’s the last thing we want to do when helping restore a fellow Christian who allowed themselves to drift into letting the sinful-self, get the upper hand.

Only eternity will reveal the damage done in past years when church members were unceremoniously drummed out of the fellowship because they made an error in judgment; or a weak moment of surrender to their sinful-self.  Sometimes their dismissal was not based on a spiritual fault, but their failure to keep some church ordinance having to do with attire, cosmetics, hairstyle, source of entertainment, or even failing to participate in some church ritual or following some church rule. Too bad, they were unable to employ Paul’s teaching as a model on how to restore them in love tenderly. For sure, love transformed into the reborn spirit’s fruit gentleness did not prevail in many of those cases in Galatia.

Imagine what would have happened if Jesus got rid of Peter because of his denials? Told James and John to leave, over their desire to be first in the kingdom? Refuse to talk with Thomas due to his doubts, and reject Paul because of his earlier persecution? Judas Iscariot excused himself. To whom would Jesus’ have said “upon this rock” and who preached on the Day of Pentecost, then went to Cornelius’s house to preach the Gospel to Romans? Who would have been the one standing at the cross with His mother, first to the tomb on resurrection Sunday, and given the Book of Revelation? Who would have been the one to verify the nail scars in Jesus’ side and wound on His side except for the doubting Thomas? And would the seven Gentiles in Asia ever have been evangelized and brought into the body of the Anointed One without Paul? And what about believer’s past and present who were restored and became shining lights for the message of salvation. You and I may be one of them.

[1] Jude 1:24

[2] Bouter, Alfred E., On Galatians, op. cit., p. 81

[3] Hegg, Tim: On Galatians, op. cit., p. 253

[4] Leviticus 19:17

[5] Lancaster, D. Thomas: On Galatians, op. cit., pp. 260-261

[6] 1 John 4:20

Lauren Conrad, reality television star, one said, “I think a good friend, to me, is all about trust and loyalty. You don’t ever want to second-guess whether you can tell your friend something.”

Psychologist Dr. Michael J. Hurd writes that loyalty is widely considered a virtue. And psychology generally falls into line behind widely accepted virtues as a measure of mental health.

Is loyalty actually healthy, wise, and good? Subconsciously, most people probably equate loyalty with integrity. Integrity refers to consistency between your ideas/principles and your actions. Loyalty is an extension of this principle. It applies to upholding your ideals, but — more specifically and concretely — loyalty concerns the people in your life who are important to you.

Here’s where it gets complicated for many: Most of us choose friends and romantic partners based on vague or unidentified feelings alone. When it comes time to be loyal — or disloyal — to friends or associates, we’re unclear on what we’re actually being loyal to. As a result, we’re left with nothing else but feelings.

If you live your life consciously, by a set of convictions and principles, then you deliberately select your friends and loved ones accordingly. If you value integrity and honesty, for example, then you not only seek to practice it but to find people who do the same. Ditto for any other virtue you consciously hold near and dear to your heart and mind: intelligence, intellectual honesty, productivity, and rationality.

Adam Hanft, a brand strategist who also writes and speaks on business and cultural trends for a variety of print, television, and online media, says that loyalty is an emotional concept with strong unconscious components…not measurable through direct reporting. That means you can’t ask people, “Why are you loyal to this brand, ideology, person’s character, or group’s mission?” and get an explicit answer. Often, they will say because of the product, the service, or the people. They aren’t consciously misleading; rather, they are largely unaware of the associations that drive loyalty.

For instance, says Hanft, to inspire more loyalty, a small business should create a caring relationship and establish a mutual basis “where obligations are involved.” Both sides have accountability – each is to keep its word and behave “justly” toward the other. The brand needs to treat customers with respect, fairness, and consistency – all the characteristics of healthy interpersonal relationships. At the same time, the customer needs to respect the brand. For example, if a company makes the mistake of pricing an item at a certain amount, but next week it goes on sale, the customer who bought high cannot take advantage of the low price. That customer will not remain loyal because the chain of mutual respect is broken. The customer will feel cheated and shop elsewhere.

If this works for business, it will also be effective in families, neighborhoods, churches, etc. That’s why Jennifer White, a clinical counselor who focuses on mental wellness, notes that loyalty is one of the most weaponized words she has encountered. Companies, business partners, even friends, families, and significant others sometimes demand this from you. It is a misleading word and has questionable psychology behind it.

Here are the unfortunate truths about it. It creates a hierarchy. Very often, the person or group who demands loyalty has something you need; it could be a job, knowledge, money, love. They demand that you are loyal to them, and they will reward you for it. They will put themselves in a dominant position and will create a dependency. Very often, you give more than you actually will receive back, or you might never really get what they promised you.

It can also damage your self-worth. When loyalty is demanded by a company, partner, family member, friend, association, or group, it means very often that no matter what they do, you stay with them and support them. In good and also in bad times. You might even classify this as a noble act, you are there also in bad times, however, the bad times might be there more often than the good times. It tries to question your morals and integrity to yourself. You might even be given a task you cannot fulfill and wonder why you are not good enough already. People who demand loyalty will feed into your belief that you need them and cannot reach any goals by yourself without their help. They will create a dependency on them, which very often is an illusion.

Furthermore, it stops healthy criticism. The person or company that demands loyalty stop you from asking questions or criticizing what they are doing. You automatically assume that what they say, do, or demand is the correct way. They put themselves and their decision making above yours. Often, they might hide facts or knowledge from you; you might not be able to see the whole picture. They might ask you to trust without telling you the entire story. As we want to be a good and kind human being, we might obey and see the good in it.

In addition, it stops you from growing. You might develop a tunnel vision, believe that you will see results soon, or will be rewarded for your loyalty. In doing this, you might not explore other options. He has seen companies that demanded loyalty through hard times and did not reward their people after all, not even with words. Especially job-based loyalty can end up with working overtime, which leads to exhaustion, anxiety, and depression.

While these views and concepts are accepted in secular society, how does loyalty affect a person’s relationship to God, His Word, and the Family of God – the Church? While the KJV does not use the word “loyal” or “loyalty,” it does express the sentiment of loyalty.

King Solomon said, “Never let loyalty and kindness leave you! Tie them around your neck as a reminder. Write them deep within your heart.” [1] He also said, “A friend is always loyal, and a good friend is born to help in time of need.” [2] And he made it clear that friends come and friends go, but a loyal friend sticks by you like family.” [3]

However, the NIV does translate several Old Testament Hebrew words as loyal but does not do the same with any New Testament Greek words. That’s why loyalty is proven more in action than in words. Of course, we all know about the Apostle Peter’s false pledge of loyalty to Jesus.^[4] Nevertheless, the New Testament does speak of “faithfulness” in the same sense as loyalty.

Jesus defines it this way: “The one who remains loyal to the end will be saved.” [5] Then, our Master asks, “Who is the wise and loyal servant that the master trusts to give the other servants their food at the right time?” [6] He also quotes a satisfied landowner who responded to his servant’s industrious actions that improved the estate, “You did well. You are a good and loyal servant. Because you were loyal with small things, I will let you care for much greater things.” [7]

The Apostle James speaks of this same loyalty found in His children. He says, “God blesses those who patiently endure testing and temptation. Afterward, they will receive the crown of life that God has promised to those who love [and are loyal to] Him.” [8]

And the Apostle Paul speaks of love this way: “If you love someone, you will be loyal to them no matter what the cost. You will always believe in them, always expect the best of them, and always stand your ground in defending them.” [9]

But one test of loyalty that stands out is Ruth’s devotion and loyalty to her husband’s mother. Naomi told her to say behind and enjoy life in a familiar environment where she was used to the manners and customs of her people. But Ruth would not agree. Instead, she pleaded with Naomi, “Don’t beg me to leave you or to stop following you. Where you go, I will go. Where you live, I will live. Your people will be my people, and your God will be my God.  And where you die, I will die, and there I will be buried. I ask the Lord to punish me terribly if I do not keep this promise: Not even death will separate us.” [10]

Can we honestly say the same to our spouse, our family, a friend, our God, our Savior, and our Comforter? One thing we never need to worry about is their loyalty to us. God said it Himself, “So be strong and courageous! Do not be afraid, and do not panic…For the Lord your God will personally go ahead of you. He will neither fail you nor abandon you.” [11] And Jesus prayed to the Father, saying, “I give them eternal life, and they will never perish. No one shall snatch them away from Me.” [12] So, that leaves the final question. Can He depend on you to be as loyal to Him as He is to you? – Dr. Robert R Seyda

[1] Proverbs 3:32 – New Living Translation (NLT)

[2] Ibid. 17:17

[3] Ibid. 18:24

[4] Matthew 26:33, 35

[5] Ibid. 24:13

[6] Ibid. 24:45

[7] Ibid. 25:21 – New Century Version

[8] James 1:12

[9] 1 Corinthians 13:7 – The Living Bible

[10] Ruth 1:16-17 – New Century Version

[11] Deuteronomy 31:6

[12] John 10:28 – The Living Bible

GOING OUT ON A LIMB

25-year-old Alyssa Pfannenstein of Minnesota headed to the park over Labor Day weekend with her 4-year-old daughter and her boyfriend, Justin. While her daughter played, Justin and Alyssa set up a hammock between two large birch trees. The two lovebirds cuddled together in the hammock as they watched and laughed as Alyssa’s daughter joyfully danced around, enjoying her freedom to run and play.

It was quiet, except for a few birds chirping. The couple had a lot to look forward to and dreamed of a bright future. Alyssa’s daughter was one of the main objects of their love. They wanted to give her a happy home and a joyful life. She had been without a dad for some time, now she was going to have one that loved her.

Suddenly, the midday calm was broken by a loud crack! Before the couple could find out where it came from, they felt their hammock drop out from under them. Little did Justin or Alyssa know, one of the birch trees was completely rotten on the inside. As a result, it came crashing down and landed on top of Alyssa, hitting her in the back and the head. “It was surreal, said Justin, at that moment there was no time to respond because it happened so quickly.”

The impact left Alyssa motionless, but conscious, lying on the ground. Yet, somehow, she remained calm through the whole terrifying ordeal. Rather than worry about herself, she bravely comforted Justin and her daughter. “Her composure quieted me and her daughter down and made us believe everything would be OK,” Justin recalled.

At the hospital, the family learned the freak accident shattered Alyssa’s C5 vertebrae. At that moment, she was completely paralyzed from the neck down. Friends and family prayed, as well as set up a GoFundMe page to help raise money for medical bills. And as news of the accident spread, more and more people lifted Alyssa up in prayer.

Despite her terrifying experience, Alyssa remained just as self-assured and optimistic as the day the accident happened. Rather than focus on the many obstacles left to overcome, Alyssa was determined to celebrate each victory, encouraging her family to do the same.

Alyssa underwent extensive surgery to remove bone fragments and repair her damaged spine. Afterward, she started regaining some mobility in her arms, as well as feeling in her body. The prayers are working! “We want to appreciate every miracle,” Justin exclaimed. “Accidents happen, and we will get through this like anything else.” And already there have certainly been miracles to celebrate!

Determined to get better, Alyssa quickly defied her doctor’s expectations. There were setbacks too, but Alyssa has kept her positive outlook through all of it. As Alyssa continued to stabilize, doctors moved her from the hospital to a rehab facility. And with her upbeat attitude and determination, everyone was hoping and praying she’ll make a full recovery!

Alyssa’s positivity in the face of such a tragic event was truly inspiring. It began to inspire others to adopt the same attitude. “There’s no sense in feeling sorry for myself,” she said. “Why keep thinking about what I may have lost instead of what I have to gain?”

Her family and friends saw this faithful woman thanking God for each and every blessing. And how incredibly thankful she was that the accident happened to her, rather than her daughter. Sometimes things go horribly wrong, and we just don’t ever know why. It’s a time when, like Alyssa, we need to cling to our faith and trust God to carry us through.

Alyssa’s family and friends report that she is still so positive and is getting stronger. She has overcome complete paralysis; her movements are a bit quicker, and her determination has already defied what doctors predicted. After overcoming a couple high fevers and low blood pressure, she is now stable. She is now receiving treatment from the best spinal facility in Minnesota.

We may not suffer such a paralyzing accident that makes us physically immobile, but we can be paralyzed emotionally by things that haunt us from the past, or a situation we find ourselves in at the moment, or even fears of what is facing us in the future. But yielding to that sense of “I can’t do it” or “I’ll never make it,” will only keep us mentally bed-ridden and of little use to ourselves, our family, even our Church.

Instead of letting things like this freezing us in place, do what Alyssa did, look forward to the way you want to be, and start taking one step at a time. You don’t need to do it on your own. You have God’s Spirit dwelling in you. You have Jesus, who is willing to walk with you. You have friends and family who will cheer you on. And you have God’s destiny for your life that you need to reach with His help. You must decide to do it, or don’t do it. It’s all up to you. – Dr. Robert R Seyda