Down an Unfamiliar Road

LOVE ME TENDER, LOVE ME SWEET, NEVER LET ME GO

When the police arrived on the scene, they found a 12-year-old girl named Lianna lying on the side of a country road barely clinging to life. Two men from her extended family had brutally raped this young girl and left for dead. Her face and neck were mutilated in the attack, the scars of which would remain for a lifetime. She thought for sure her life was over – that she would never again feel happiness or peace or any semblance of normality.

But that wasn’t the end of the torture, A few months after the attack, Lianna learned that she was pregnant. Her doctor saw this as just another scar from the incident. But one that he suggested could be easily remedied with a simple procedure – an abortion.

So, the doctor encouraged Lianna to have the procedure, telling her it was her right thing to do so she wouldn’t be haunted by a constant reminder of the attack. But even as a traumatized 12-year-old who experienced one of the worst things the world had to offer, this young girl asked her doctor one crucial question: Would an abortion ease her pain and help her forget about her rape? Her doctor said, “No.” Lianna decided that she would keep the baby. So, she quickly rejected abortion despite the doctor’s suggestions.  Lianna learned through this experience just how precious life is. She knew that ending this baby’s life would not heal her scars or erase the horrific events she had endured.

“If the abortion wasn’t going to heal anything, I didn’t see the point,” she said. “I just knew that I had an innocent little baby inside my body. I never thought about who her biological father was. She was my kid. She was inside of me. Just knowing that she needed me, and I needed her…it made me want to work, to get a job [to support her].”

Despite here brave defense of this little life growing in her womb, Lianna battled post-traumatic stress disorder. The memories of that day were so ugly that her mind couldn’t help but drift to thoughts of suicide from time to time. But what kept her from acting upon those suicidal impulses was the knowledge that she wouldn’t be killing just herself, but that she would also be taking the life of the daughter growing inside of her womb. “In my situation,” noted Lianna, “two lives were saved. I saved my daughter’s life, but she saved my life.” Lianna’s reaction to keep her baby is not uncommon among rape victims.

In the only major study of pregnant rape victims ever done, Dr. Sandra Mahkorn found that 75-85% of them rejected abortion, citing reasons such as the belief that abortion would just be another act of violence against their own bodies and their children, the belief that the child’s life had some intrinsic meaning or purpose which they did not yet understand. Research also shows that women who have abortions after being impregnated through rape tend to experience feelings of guilt, depression, lowered self-esteem, and resentment toward men.

Instead of the abortion easing their psychological burdens, it adds to them. 94% of women who decided to keep their child conceived through rape said abortion would not be a good solution to a pregnancy resulting from rape, while 93% of women who did have abortions said the abortion “had not been a good solution to their problems”–and they would not recommend others in their situation do the same. In fact, many women who decide to keep their child after being raped say the baby was the only good thing to come out of the experience.

Lianna’s faith in God and her decision got stronger. Her daughter gave her life new meaning. She soon found each precious smile from her baby girl, replacing her pain with something much stronger – love. And her daughter seemed to somehow be aware of her purpose as well. When Lianna’s daughter was just 4 years old, she turned to her and said, “Mommy, thanks for giving me life.” This tiny gift from God provided Lianna with all of the healing she needed. “When she said that. . . I realized that she was the one who gave me my life back.” Lianna and her daughter have developed an incredible bond. One that was worth all of the pain and suffering as far as Lianna is concerned.

“Even though the torture I was put through, if I had to go through that again just to know and to love my daughter, I would go through that again,” said Lianna. And her daughter was not the only positive thing to come out of this ordeal. Lianna travels the world as a pro-life speaker. She’s also started her own organization, Loving Life, whose mission is to promote the value of life, as well as help other victims of violence and abuse.

Even though reading a story like this raises all kinds of emotions from disgust to pity, from anger to admiration, like a beautiful oyster coming out of an ugly shell, there is a precious truth found in Lianna’s story. Sometimes, life takes us through experiences caused by others that try our souls and tests our spirit to remain faithful to God’s Word. If the person who caused it is never punished, it only adds to our misery. Even if we believe that God never lets anything happen to His children without purpose, it still does not answer our confusion and bewilderment as to why. That’s when we need to look for something to grow out of such an experience that will bring joy to our soul and cause us to thank the Lord, He brought us through victoriously.

The prophet Isaiah had a very insightful thought when he wrote, “Good people pass away; the godly often die before their time. But no one seems to care or wonder why. No one seems to understand that God is protecting them from some tragedy yet to come” (Isaiah 57:1). Even Joseph, the man with the coat of many colors, went through a terrible ordeal. But when his brothers who threw him into the empty well and then sold him into slavery came for help, Joseph told them, “As far as I am concerned, God turned into good what you meant for harm, for He brought me to this high position I have today so that I could save the lives of many people” (Genesis 50:20).

The Apostle Paul put it this way: “We don’t need to feel bad when troubles come our way. We know that troubles help us learn not to give up. When we have learned not to give up, it shows we have stood the test. When we have stood the test, it gives us hope. Hope never makes us ashamed because the love of God has come into our hearts through the Holy Spirit Who was given to us” (Romans 5:3-5); “We know that God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Romans 8:28).

So, when unfortunate and even life-changing things happen to fall on us unexpectedly, start looking for the good that can come out of it rather than being obsessed with all the bad that things that never happen. I tend to believe that Jesus thought this way as He staggered up the via della rosa carrying His cross. And look at what happened because He saw the pearl of great price that would come out of this ugly shell of punishment and torture. Besides, He did it all for you and me. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXXVI)

Hans Dieter Betz also points out another maxim used by Paul that had its origin in Greek Philosophic writings. Here he says in verse four that “Everyone should test their actions, to be satisfied in their work.” We find the same sentiment in the writings of Epictetus.^[1] No doubt, this concept was developed early on in the human race, going back to Cain and Abel. Before you judge someone else’s work, examine your own to make sure you can be proud of it.

Cain thought his sacrifice to God was better than Abel’s. So, when God chose Abel’s lamb over Cain’s produce, he could not stand the disappointment and embarrassment. So out of anger, jealousy, and envy, he killed his young brother to get even. What Paul saw in the Galatians involved believers driven to arguing with each other because they judged their good deeds to be better than those of their fellow Christians.^[2]

D. Thomas Lancaster continues showing the connection between the Torah of Moses and the Royal Torah of Jesus, the Anointed One. Just as Jesus cautioned against humiliating or embarrassing others, Paul also supports the same treatment. But both were drawing from the Torah and Oral Rabbinical teachings of their day.^[3] For instance, in the Babylonian Talmud, we read that Rabbis taught: “Therefore, you shall not do wrong to one another.” ^[4] Also, when it is said: “And if you sell nothing to your neighbor, or acquire nothing from your neighbor, you will not wrong one another.” ^[5] So the Rabbis ask, can you be trusted that you will not do wrong to each other? Can we believe you will not verbally make charges of wrongdoing against them? If a person is repentant, you need not keep going over their wrongdoings. Remember your past deeds. If this person is the child of a convert, no need to be irritated with them. Remember the deeds of your ancestors.^[6]

6:6 Here’s one more thing. Since you are learning God’s Word, you should share all the good things you have with your teacher.

Some commentators believe that Paul now gets into the area of stewardship. The Greek verb koinōneō Paul uses here means “to become a sharer, be made a partner.” In Paul’s day, that often implied giving the teacher or preacher a place to stay with meals, along with any other needs they may have. The only time we hear of Paul accepting money was when he collected funds for those underprivileged believers back in Jerusalem. Also, when the congregation in Antioch sent out Paul and Barnabas, they must have given them sufficient funds to cover their travel. So, Paul was suggesting that the Galatians support their spiritual teachers. Perhaps Paul was thinking ahead to those who would one day take his place doing missionary work in bringing and teaching the Gospel to new believers in the churches there.

The early church adopted the Jewish tithe system since many of them initially met in synagogues. Paul mentions this, “Don’t you realize that those who work in the temple get their meals from the offerings brought to the temple? And those who serve at the altar get a share of the sacrificial offerings.” ^[7] But Paul was aware that more than tithing was needed to keep evangelism alive in spreading the Good News about Jesus to those who had not heard.

Perhaps this idea of the listeners helping to meet the need of the teaches was enforced in the minds of the Apostles base on what Jesus said before sending out the first missionaries, that they should not carry any money with them – gold or silver or copper. Don’t carry a purse. Take only the clothes and sandals you are wearing. A walking stick is not necessary. Give a worker what they need.^[8] In other words, no matter where they went, if money or clothes or transportation or even food were required, those who were glad to see them would provide for them.

Paul uses an illustration from his day and culture to explain this. He told the Corinthians, it is written in the Law of Moses: “When a work animal is being used to separate grain, don’t keep it from eating the grain.” ^[9] When God said this, was He thinking only about work animals? No. He was talking about us. Yes, these written things are for our benefit. So, those plowing and those separating grain ought to expect some of the leftover grain for their efforts. We planted spiritual seed among you, so we should be able to harvest from you some things for this life.

Surely that is not asking too much, says Paul. Others have this right to get things from you. So surely, we have this right also. But we abuse this right. No, we take responsibility for everything ourselves so that we will not stop anyone from obeying the Good News of the Anointed One. Indeed, you know that those who work at the Temple get their food from the Temple. And those who serve at the altar get part of the offered sacrifice on the altar. It is the same with those who have the work of telling the Good News. The Lord commanded that those who preach and teach the Good News should earn a living from their work.^[10]

Therefore, Paul’s emphasis here is not solely on tithing and giving, but also principle. As a pastor, I never thought of the income I received as a “salary.” Not once did I take it as repayment for the care I gave as a spiritual shepherd. What I did for my flock was done out of love; it was a gift and did not require any reimbursement. I received the tithe as God’s way of supporting me in the ministry to which He called me so that I could clothe and feed my family, as well equip myself to do the work He gave me to do.

I can remember when my father pastored a rural church in Iowa where farmers, with little cash, brought eggs, milk, chickens, and vegetables to the parsonage so that my mother could feed us. I felt blessed because, as a small boy, I loved to eat raw sweet potatoes. They were like carrots to me and sure tasted better than a dollar bill. I love them to this day, especially sweet potato fries. People would also donate flour sacks with printed designs on them. My mom used them to make clothes for my sisters. Also, farmers who had gasoline pumps on their farms for their machinery often filled up my dad’s car. I guess you could call that sharing the good things they had.

We hear a lot today about paying teachers and professors on the principle of merit; the better the teacher, the higher the salary and the longer the tenure. I wonder how long some pastors would last if the congregations shared their tithe with them based on the merit system? Before I left to go work in the Philippines, I heard about a movement to form a Preacher’s Union to guarantee better wages. Needless to say, that idea died a quick and deserved death.

Paul told the believers in Corinth how he felt about this, “If I spread the Good News, I have no reason to feel special, that’s what God called me to do. I would feel miserable if I didn’t spread the Good News! But by spreading the Good News willingly, I feel energized. If I spread the Good News unwillingly, I’d only be going through the motions.  So, what is my reward?  I have the privilege of spreading the Good News without making those who receive it reimburse me for it. This way, I won’t take support away from those appointed there to spread the Good News.” ^[11] In other words, I want you to support my missionary efforts so that when I show up somewhere to minister, it won’t require the local congregation to start paying me instead of continuing to support their pastor.

Chrysostom, the great communicator, had an impressive view on this topic. He concludes that while the dignity given to a teacher brings joy, the same token represses his spirit because of the necessity of requiring the aid of those who are his students. In other words, unless the students paid tuition, the teacher would not be able to teach. Therefore, since they are paying for what they want to learn, then give the teacher the proper amount of support. But under no circumstances should a teacher be reduced to begging for money to teach.

In this light, Chrysostom notices that in addition to what Paul said so far, he also shows the Galatians how to cultivate kind feelings. He trained them to recognize the importance of supporting their teacher and in being gentle with those who are hurting. By this means it generates close fellowship on both sides. Chrysostom notes that Paul states earlier about the joy that comes from teaching. Otherwise, why should he continue to feed the dull-minded Jews with manna when their stubbornness has reduced the Apostles to asking for aid? Paul aimed to focus on the great benefits of humility and love, and that those studying might not be ashamed of their teachers who wore no expensive garments, and perhaps, even looked a little tattered and worn. After all, having to ask for aid sometimes borders on disgrace. But it doesn’t have to be when their teachers are ones who stand in boldness to urged their students to learn to be more loving, caring, and kind to each other and those around them.  As a result, they will benefit when they refuse to judge everyone by their appearance.^[12]

Early medieval scholar Haimo of Auxerre gives a unique view of what Paul is saying here. He talks about those who benefit from the ministry of the teacher’s expertise but offer nothing but excuses as to why they are unable to share what they have with the teacher to support their ministry. The problem is that many of them are not being truthful. You cannot be untruthful with God, nor can you fool God. He deciphers all the secrets of our hearts. So, to all the students of Gospel teachers, Haimo has a word of caution: if when you say that you cannot possibly pay the teachers their wages, for your own need overwhelms you, they will understand. But do not deceive yourself, as if you can somehow trick God. You don’t need to give everything. Furthermore, if you know you will be getting money from the sale of your crops or from what someone owes you, let the teacher know you will send it to them later. You’ll never know how much a teacher will appreciate even the smallest of contributions.^[13]

[1] Epictetus: Discourses, Bk. 1, Ch. 20; Bk. 2, Ch. 12

[2] Hans Dieter Betz: On Galatians, op. cit., p. 302

[3] Leviticus 19:17

[4] Ibid 25:17

[5] Ibid. 25:14

[6] Babylonian Talmud: Seder Nezikin, Baba Mezi’s, folio 58b

[7] 1 Corinthians 9:13

[8] Matthew 10:9-10

[9] Deuteronomy 25:4

[10] 1 Corinthians 9:9-14

[11] 1 Corinthians 9:16-19

[12] Chrysostom: Homilies on Galatians, loc. cit.

[13] Haimo of Auxerre: Commentary on Galatians, loc, cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXXV)

What Kelly seems to be saying here is that it is his business to act consistently with the new place in which grace has put him. We should not confound being a moral person and being a righteous Christian. One of the most dangerous errors in Christendom is that these two things get lumped together. The proof is the distinctive blessing and mark of being a Christian. The most challenging thing in Christianity is for people to know what it is to be Christians, and by faith in the Anointed One take their stand as a Christian. That is, the simplest and most obvious truth is that the last thing a Christian person should have to think about is where they stand with God. And no wonder! Satan’s aim is that people become unsure of themselves as Christian. He wants them always slipping into what they are not. The results are apparent: God receives no place in their hearts, and God denies them any place in His heart. People forget the Anointed One in all of this confusion.^[1]

Thomas Croskery (1830-1886) comments on what Paul said about each believer’s testing themselves and evaluating their performance. It is not a mere call for self-examination, though that is a commanded duty which tends to deepen our sense of weaknesses and need of a strengthened faith. There is a sort of introspection which might only build up self-importance. Still, a dependable inspection of examining one’s performance under similar conditions in which the stumbled believer found themselves is available. The danger of self-deception is mainly subjective. The purpose of correction is the standard applied to the work done for a fellow believer.

Croskery goes on to say that the result will be that the work stood the test. As John says here in verse five, none of us is perfect! But it doesn’t mean we cannot gain ground in being confident, not concerning the other – the person with whom we are comparing ourselves to. We may test our performance, but we cannot apply this to the other person. Paul does not mean to say whether the test will be favorable or unfavorable. Judging oneself by close examination would discover, along with graces and virtues, many frailties and fallibilities. Any glory that might come will not be in ourselves, but the mercy and love of the Lord. We do not design a self-examination to leave us satisfied with ourselves or even free from doubts and fears but to lead us to the Lord for new pardon and grace. It is a useful disciplinary effort that should not lead to tormenting oneself, but bring confidence, to have the test applied to our work.^[2]

Marvin Vincent (1834-1961) points out that in telling the Galatians to help struggling believers to carry their burden, it was another way of informing stronger believers that they have no right to claim moral superiority over weaker Christians. That’s because each person’s self-examination will reveal their infirmities. They may not be the same as the one there are helping. And becoming absorbed in assisting the limping and struggling believers, it will leave them no time to make comparisons between themselves and the people given to them for mentoring. But it will also not provide them with a license to stop dealing with their burdens by using it as an excuse. Just be thankful that your responsibility is not as heavy as the one who is fallen, and you are trying to help them stand.^[3]

August H. Strong (1836-1921) uses an image to illustrate what Paul meant by telling those who are firm believers never to think of themselves as superior to their fellow weaker believers. He imagines that he has a small candlestick and compares it with his brother’s wick and comes away rejoicing. Why not compare it with the sun? Then he will lose his pride and self-righteousness. For instance, if you stand on top of an anthill or Mount Everest, the distance to the sun is nearly the same. He then goes on to tell the story of a princess praised for her beauty but had no way to verify the compliments paid her except by looking in the glassy surface of the pool. But a trader came and sold her a mirror. Then she was so shocked at her ugliness that she broke the mirror in pieces. So, we look into the mirror of God’s law, compare ourselves with the Anointed One who is reflected there, and end up hating the mirror which reveals us to ourselves.^{[4] [5]}

Methodist Theologian Joseph A. Beet (1840-1924) comments on what Paul means by self-exultation in comparison to someone else. He points out that we find similar words in the same sense in Paul’s Letter to the Romans.^[6] We are all prone to indulge in a self-exultation based upon a comparison of ourselves with others who seem to be inferior to us, says Beet. A conspicuous example of this was the Pharisee and the civil servant.^[7] Therefore, self-exaltation is unrealistic. The inferiority of others is no measure of any person’s absolute worth. But a consideration of God’s work in us and through us, leaving out of sight all comparison with others, may give rise to sincere gratitude and triumphant joy that He has condescended to use us as agents of good: for all such is rejoicing in God. Paul himself is an excellent example of this.^[8] Moreover, if we limit our celebration to actual results (each one his work), our happiness will frequently be turned into profound self-criticism. In Paul’s letter to the Corinthians, we find the same thought as in this verse, more fully developed.^{[9] [10]}

Frederic Rendall (1840-1906), a contributor to the Expositor’s Greek Testament, talks about the load or burden Paul speaks of here in verse five. He believes we can apply it to the backpack usually carried by a porter or a soldier on the march.^[11] Edward Huxtable has the same view that, as a soldier, everyone is to bring their pack.^[12] Jesus used the same word when He mentioned that His yoke is easy, and His burden is light.^[13] The Greek noun phortion that Paul uses here sounds very much like our English word “portion.” Jesus and Paul might be thinking of a yoke that sits on the wearer’s shoulders. Two buckets hang from this yoke for carrying water. This yoke is different than the one that ties two oxen together to pull a wagon. It provides us a contrast to a load of obedience to the Law the Judaizers wanted to place on the shoulders of the Galatians and the one Paul offered by grace from Jesus.[14]

British Methodist minister George G. Findlay (1849-1919) speaks about Paul’s warning to the Galatians not to provoke one another and cause disharmony. History tells us that the Galatians with the French temperament were prone to fancy themselves as superior to others, even among themselves. The thing that struck Findlay was that even the gifts of the Spirit were sometimes a cause for pretension. It occurs when the more gifted members of the assembly manifested this attitude in the form of arrogance and pride on their side and brought discontent and envy to the other side. Where there is such social tension among believers, it is in danger of causing a collision almost any time. It can also create, says Findlay, a sense of indifference that does not permit such proud members to stoop down and help restore a weak believer who desperately needs help.^[15] This warning by Findlay should make us see if those in the assembly are the more gifted in tongues, prophecies, words of knowledge and words of wisdom are also the most involved in helping those who need guidance and counseling. If they are not, that certainly should lower their esteem.

Bible historian William M. Ramsay (1851-1939) gives us an overall picture of what Paul wrote the Galatians up until now. In Galatians 1:1 through 5:12, he was pre-occupied with reviving the Galatians by recalling what he preached to them and how they received. Then, from Galatians 5:13 onward to 5:26, he defines the life they should be living with the help and power of the Holy Spirit. They should be exhibiting the Fruit of the Spirit in all its virtues and graces for the world to see the benefits of being part of the Anointed One’s assembly. Now in Galatians 6:1-10, he outlines the ministry of recovery and reconciliation those who have not yet grown in their sanctified life and are still struggling with reoccurring moral failures and periods of spiritual weaknesses. It all begins and ends with the strong helping the weak to get up and keep moving forward.

Finally, in Galatians 6:11-18, Paul points out that any success and advancement they experience, all honor, praise, and glory goes to God for His love and mercy. It also goes to Jesus the Anointed One, His Cross, His suffering, His resurrection and His position as head of the assembly of believers, and to the Holy Spirit for His guidance, wisdom, and daily comforting presence.^[16] Unfortunately, a lose-lose curse exists in many spiritual realms today. It prevents those in dire need from reaching out to others they trust. It also blocks their path to those able to help in the strictest confidence to assist them so they can continue with their life and ministry.

It goes like this: if you do reach out to a trusted colleague and share with them a problem or misdeed that under most circumstances would ruin your reputation and cost you your ministry, it puts them in a very indefensible situation. If your confession is kept confidential and assists you in overcoming your weakness to receive forgiveness from God for your failure, you can make restitution. That way, you don’t end up having to testify and implicate those who helped you cover it up to hide your mistake. Nor will you be in danger of being ruined, but they will be as well for keeping your error a secret.

J. B. Phillips 1908-1982) gives us a paraphrase here of verses one through five that provides us with his understanding of what Paul is saying. Phillips writes: “As brethren, I appeal to you. Act in a brotherly spirit. I have just charged you to shun vain-glory, to shun provocation and envy. I ask you now to do more than this. I ask you to be gentle even to those whose guilt is flagrant. Do any of you profess to be spiritually-minded? Then correct the offender in a spirit of tenderness. Correct and reinstate him. Remember your weakness; reflect that you too may be tempted someday, and may stand in need of like forgiveness. Have sympathy, one with another. Lend a ready hand in bearing your neighbor’s burdens. So, doing you will fulfill the most perfect of all laws —the law of Christ. But if anyone asserts his superiority, if anyone exalts himself above others, he is worth nothing, he is a vain self-deceiver. Nay, rather let each man test his worth. If this stands the test, then his boast will be his own, it will not depend on comparison with others. Each of us has his duties, his responsibilities. Each of us must carry his load.” ^[17]

[1] John Kelly: On Galatians, op. cit., p. 172

[2] Pulpit Commentary: op. cit., Galatians, Homiletics, Robert Croskery, pp. 318-319

[3] Marvin Vincent: Word Studies, op. cit., pp. 173-174

[4] See James 1:23-24

[5] August H. Strong: Systematic Theology, op. cit., Vol. 2, p. 306

[6] Romans 4:2

[7] Luke 18:11

[8] Cf. Romans 15:17; 1 Corinthians 9:15ff; 2 Corinthians 1:12; 11:10

[9] 2 Corinthians 10:12-18

[10] Joseph A. Beet: On Galatians, op. cit., p. 165

[11] Frederic Rendall: On Galatians, op. cit., p. 189

[12] Pulpit Commentary, op. cit., Galatians, Exposition, Edward Huxtable, p. 297

[13] Matthew 11:30; cf. 23:4; Luke 11:46

[14] Matthew 11:28-29

[15] George G. Findlay: On Galatians, op. cit., pp. 390-391

[16] William M. Ramsay: On Galatians, op. cit., p. 456

[17] J. B. Phillips: On Galatians, op. cit., p. 295-296

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXXIV)

Augustine concludes by insisting that just because a person receives praise from others for their good works, it does not lessen their responsibility to remain humble. Indeed, Augustine wished that people did not heap praise upon each other unless they were also ready to give helpful criticism. Not to do so is showing favor rather than showing firmness. They shouldn’t be afraid of offending by giving less praise. Augustine decided not to go into all the pretenses and stories that people make up about themselves to get approval from others. There is nothing more sinister than for people to blindly grab at every mistake or slip-up they see in another individual. Such conduct comes from sheer conceit and rejects God’s speaking to the heart? Getting joy out of helping another believer is no less significant than when you deal with your bad conduct.^[1]

Ambrosiaster also condemns those whose efforts at righteousness are to impress God and look good in front of other people. He writes that they are: “acting out of the stupidity of a puffed-up heart.” In Ambrosiaster’s mind, such a person wants to obtain a reward for their righteousness in this life because they have no hope of one in the future. As such, they prove themselves unrighteous because what they are doing is only inventing righteousness based on a false premise. To be genuinely fair means putting others first, and by recognizing that each person, including themselves, know their faults better than anyone else.^[2]

In Victorinus’s mind, no one should go into action dealing with errant believers with a sense of being more holy and more mature than the one who needs help. It involves the contempt they have for those who trust in their virtues and graces so much they continuously encourage them to help bear their brother’s or sister’s burden. As such, they are not prone to correct them with a kind and sweet admonition. So, says Victorinus, such people are themselves nothing before God, and since their deeds are not pleasing to God, they have led themselves astray and, in so doing, deceived themselves. And the reason they are nothing is that they do not cling to the One, who suffered their shortcomings and lowered Himself to be humble for their sake even though He is God. Therefore, since they do not cling to the Everlasting One, they end up holding on to themselves.^[3]

Thomas Aquinas (1225-1274) speaks about Paul’s admonishment that these believers support one another, not only in the healthy being compassionate with the weak, but the whole body supporting those with this ministry. He offers specific thoughts for consideration: He notes that there are three reasons why love is linked explicitly with the Law of the Anointed One. First, because by it, the New Law distinguishes itself from the Old Law. The Old Law is a law of fear, but the New Law is a law of faith. Secondly, because the Anointed One expressly proclaimed His Law in terms of Love: “Your love for one another will prove to the world that you are my disciples;” ^[4] again: “I give you a new command: Love each other. You must love each other as I have loved you.” ^[5] Thirdly, because the Anointed One fulfilled it and left us an example of how to fulfill it, for He carried our sins out of Love: “Yet it was our grief He bore, our sorrows that weighed Him down. And we thought His troubles were a punishment from God, for His sins!” ^[6] “He bore our sins in His body on the tree, that we may cease from sinning and live for righteousness. His wounds healed you.” ^[7] That’s why, then, we ought to carry one another’s burdens out of love, so that we may fulfill the Law of the Anointed One.^[8]

John Trapp (1601-1669) tells believers to be thorough in self-examination. Making it easy on oneself, in the beginning, will only double the effort in the end. Anyone who does not keep their balance on the tightrope of life will end up falling off before they reach the end. Many people create their miserable existence because they’ve made up their minds and are focused on the way they think things should be. They are always looking outward and never inward. How few are there, then, that suddenly turn around and ask themselves, why did I do that? As the Lord declared to the prophet Zephaniah: When that time comes, I will search Jerusalem with lamps and punish those who sit complacent in their sins like wine left sitting out, who say to themselves, “Adonai will do nothing to us neither good nor bad.” ^{[9] [10]}

John Wesley (1703-1791) wrote in his journal after morning devotions on Sunday, August 10, 1740, he was reading verse three here in Galatians six, and these are the thoughts that crossed his mind: I earnestly warned all who had tasted the grace of God. First, not to think they were justified before they had a clear assurance that God had forgiven their sins, bringing in calm peace, the love of God, and dominion over all sin. Second, not to think themselves anything after they had this, but to press forward for the prize of their high calling, even a clean heart, thoroughly renewed after the image of God, in righteousness and true holiness.^[11]

Adam Clarke (1760-1832) takes Paul’s statement that every person will bear their burden as meaning that they must accept responsibility and accountability for both action and inaction that brought on the dilemma that overwhelmed them. Every believer must expect to be dealt with by the Divine Judge on their character and conduct. The more significant misconduct of another will not excuse their misdemeanors. Every believer must give an account of their behavior before God. Therefore, why not address it here and now so it can be fixed so it will not have to be accounted for as broken in the afterlife.^[12]

John Brown (1784-1854) feels that Paul’s statement that those picked to be mentors and instructors of the overtaken by faults should first check and see what others think of them. As Brown puts it, they must show their true colors. Check and see if those they’ve helped before are still fully restored and even helping others. Or why is it only a façade, and once they ended their so-called help, nothing was changed. Those individuals were no more ready to bear their burdens than they were before. These people only fancy themselves to be mentors and instructors. Real mentors and instructors are those who’ve been down the same path as these stumbling believers and were able to make it back to sound moral and spiritual help. So, they know what these people are going through.^[13]

Philip Schaff (1819-1893) makes an excellent point here in his comments on verse five. Some scholars take what Paul says here about each person must carry their burdens as renouncing what he said early about helping those who are weak by sharing part of their responsibilities. But not so, says Schaff. Paul is talking here to the stronger believers in the congregation and letting them know that they are not to lay aside their responsibilities while they deal with the problems of those who need help. What would you think of a pastor who gave up preaching so he or she could spend more time counseling their members? Only when others see us accomplishing our tasks that they are willing to trust our working with them to start performing their own. Schaff points out that Paul is fond of making contradictions and differing expressions as being complementary truths.^{[14] [15]}

Then Charles J. Ellicott (1819-1903) contends that anyone who wishes to find out if they have anything to boast about, let them search through their actions and not come to a conclusion based on a contrast between their own supposed virtues and the failure of others. Christians like the Apostle Paul find these things a sincere and thankful acknowledgment of blessings and successes^[16] or in afflictions and weaknesses.^[17] These exhibit the mercy and mighty power of the Lord to finish what He started in the believer.^[18] That’s why those chosen to help and those helped will allow everyone to see just how good and merciful He is.^[19]

On this same subject of one examining themselves, John Montgomery Boice hints that this testing and examination to gain approval does not necessarily reflect on past accomplishments or performance, but their current mindset. They are to see if they do have a sense of pride about their superiority to the one needing help. Also, would they see this task as a stepping stone to stepping up? And do they have no concern that they too may be vulnerable to the same temptation catching them unawares by being set as a trap to snare them? If so, they are not ready to help someone else because their attitude and behavior would betray them as being full of prideful and, therefore, would look down on the one they were assigned to restore as a pitiful person.^[20]

North Ireland member of the Protestant group, the Plymouth Brethren, William Kelly (1821-1906), believes that Paul admonition in verse five that everyone should bear their burdens contains helpful language. We find that responsibility rests on the relationship between the depth of know-how and the degree of knowledge concerning what is involved. Kelly says to his audience that if he is a man, he is responsible as such. So, if he fails and sins, this will earn him the necessary judgment. Being a Christian, he is liable according to that position and privilege. The position he enjoys in the Christian community determines his accountability. Even as a man, he is also a Christian man, and with that comes additional responsibilities.[21]

[1] Augustine of Hippo: Commentary on Galatians, loc. cit.

[2] Ambrosiaster, op. cit., p. 31

[3] Marius Victorinus, op. cit.

[4] John 13:35 – New Living Translation (NLT)

[5] Ibid. 13:34 – New Century Version (NCV)

[6] Isaiah 53:4 – Living Bible (LB)

[7] Isaiah 40:11 – New English Translation (NET)

[8] Thomas Aquinas, op. cit.

[9] Zephaniah 1:12

[10] John Trapp: On Galatians, op. cit., p. 587

[11] The Works of John Wesley, Vol., Journals, Oct. 14, 1735 – Nov. 29, 1745, Sunday 10, 1740, p. 306

[12] Adam Clarke: Commentary on Galatians, loc. cit.

[13] John Brown: On Galatians, op. cit., p. 84

[14] Cf. Philippians 2:12, 13; 2 Corinthians 12:10

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

[16] 2 Corinthians 10:17

[17] Ibid. 11:30; 12:5

[18] Ibid. 12:9

[19] Charles J. Ellicott: On Galatians, op. cit., p. 143

[20] John Montgomery Boice Expositor’s Bible Commentary: op. cit., On Galatians, Kindle Location 9820

[21] Kelly, William, On Galatians, op. cit., pp.156-160

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXXIII)

Even the fiery prophet Jeremiah took this same position of personal responsibility. Especially when the Lord told him that He could search people’s hearts and know their motives so that He could bless them appropriately. The Lord matched their character with their conduct to see if they were real believers or only pretending.^[1] And restoration prophet Ezekiel echoed the same theme when passed on the Lord’s word that all lives belong to Him – both the parent’s life and the child’s life are equally His – so that only the one who breaks His commandments will pay for their errors.^[2] So even under the First Covenant, each individual was responsible for their conduct and faithfulness to God’s Word.

Therefore, it is no surprise that Jesus repeated what was said by the Father when He told his hearers that the Son of Man would come again with His Father’s glory and with His angels. And He will reward everyone for what they did.^[3] That’s why Paul made sure the Roman believers understood their responsibility in living for the Anointed One in the way He told them to live through His Word.^[4] But this personal responsibility has two sides. One indicts the believer and the other fellow believers. That’s why Paul asked the Romans, why do you judge your brother or sister in the Anointed One? Or why do you think that you are better than they are? We will all stand before God, and He will judge us all. Yes, the Scriptures say, “As surely as I live,” says the Lord, “Everyone will bow before me; everyone will say that I am God.”^[5] So each of us will have to explain to God about the things we do.^[6]

Besides, Paul also included the Corinthians in his instructions on personal responsibility. He made it clear to them that all will stand and be judged by the Anointed One. Everyone will get what they deserve. A reward is coming for whatever they did – good or bad – when they lived in this earthly body.^[7] So don’t think that because you evade punishment down here, God forgets everything once you stand before Him. Even when the Apostle John saw the future, he was told by Jesus the Anointed One that all the assemblies of believers will realize that He is the one who knows what people feel and think. And He will repay each one for what they have done.^[8]

As Jewish scholar David Stern points out: Instead of bringing a new Torah, Yeshua upholds the Torah’s true meaning. In so expounding it, He “fulfilled” it, that is, He “filled it full.”^[9] He insisted that the Torah not be subverted by human tradition.^[10] God wanted us to preserve it.^[11] Its spirit takes precedence over its letter,^[12] and that obedience to it now implies both following him,^[13] while guided by the Holy Spirit.^[14] Paul, too, made these same points.^[15]  What the Torah is not, either by God’s intent or by its nature, is legalism.^[16] Instead, those who bear one another’s burdens, thereby loving their neighbors as themselves,^[17] are fulfilling the Torah’s true meaning, which the Messiah upholds and does not revoke. It is not a new Torah, “not”… a new command. On the contrary, it is an old command, which you have had from the beginning.^{[18] [19]}

But Paul is not through with his word of advice to those in Galatia who might think of themselves too essential or too high in the church hierarchy to have their work evaluated; to see if they have been productive. Paul has a quick and trustworthy rebuke, “You are only fooling yourself. You are not that important.” Does Paul mean that even the highest in church leadership is not exempt from being held accountable for how much or how little they did for God’s kingdom? Does it also suggest that they are not to be questioned when they take credit for something completed in their department but not by their effort?

Paul goes on to explain how each believer needs to commit to carrying as much of their load as they can so as not to be an unnecessary burden on others, that way they can feel good about themselves and be blessed when other believers tell them “Well done.”  Furthermore, Paul cautions: don’t try to outdo someone else or keep comparing yourself to others to see who the best is or a better team player in the church’s mission.  Do what God gave you the talent to do, and do it to the best of your ability.  A good usher should have the same sense of being a good servant of the Anointed One as a choir leader or a bishop.  As long as we do what God called us to do and perform it to the best of our abilities, we all stand equal in the eyes of God and should be respectfully treated the same way by each other.

Many of the challenges we find in congregations today seem to be repeats of what Paul was trying to get the Galatians to stop doing.  Anytime a church member starts thinking they are better than the rest and feels themselves to be more crucial than others, they are seeking more love and attention from everyone just to show their high standing.  But Paul says that when the fruit of the spiritual oneness with the Anointed One operates in the body of the Anointed One, you will often hear one believer say to another, “You are important to our church.  Here, let me help you with your burden; what can I do for you to make things easier on you, so you can do what the Lord gave you to do even better?”  Remember, you may need that person to help you one day with your burden.

But it doesn’t stop there. The fire of the Holy Spirit is quenched in the congregation by those who think of themselves as being more important than other members. Because of their false pride, they refuse to accept any assistance when others reach out to them because they feel embarrassed.  Furthermore, since they often do hold significant positions in the church, their burdens begin to affect their performance, and everybody suffers.

Paul is saying to the Galatians, never hesitate to reach out to help your fellow believers when they need assistance, and never hesitate to accept help from your fellow believers when you know you need support.  Listen to what Paul told the Philippian believers, “Don’t be conceited; don’t try to keep up with others.  Rather, be considerate; take the lead in putting others first. Don’t only look out for your interests, but take an interest in others, too. In so doing, you will have the same attitude that the Anointed One Jesus had.”^[20]

Paul includes this in his appeal to the Philippian church by pointing out how Jesus, though He was God, did not think of clinging to His equality with God. Instead, He gave up His divine privileges; He was born as a human being and took the humble position of a servant.  The question is not can we do more than that, but can we do any less? Therefore, everyone should humble themselves and be prepared to help those without any position in the church. It allows for every member of the congregation to look up to each other. That way, some members won’t look down on others. But, as Paul clearly illustrates, none of this is possible without transforming love in the form of the fruit of the spiritual oneness with the Anointed One being present in each believer’s heart.

COMMENTARY

Chrysostom sees a message here in what Paul is saying about each believer is responsible for their growth and development in the calling given to them. For him, Paul gives plenty of reasons why no one should boast against another. At the same time, Paul corrects the boasters so that they quit entertaining egotistical thoughts about themselves by reminding them of his errors from the past, and pressing upon them what he went through carrying a heavy, heavy burden of guilt for his actions against God’s called-out people.^[21] In other words, don’t let an opportunity to offer advice and counsel to a wayward believer become an occasion for the adviser to brag about their accomplishments and successes. Instead, empathize with the slumping brother or sister because the adviser him or herself knows how hard it is to live up to everyone’s expectations despite not being as strong as others consider them to be.

For Jerome, we can read verse three in two distinct ways. The first is obvious: “If someone thinks they are something when they are nothing, they deceive themselves,” says Jerome. The second reading is deeper and meaningful. It goes: “If someone thinks they are something, by this very fact, what they believe is based on self-evaluation. Not because of concern for their neighbor, but their work and successes. Being content with their virtues, causes them to become nothing due to arrogance and deception.” The meaning of this passage links it to circumcision and the Law in the following way: One who is spiritual yet has no compassion for his neighbor, despising the lowly because of his self-elevation, is his deceiver, not knowing that the spirit of the law adds up finally to loving one another^[22]

Augustine feels that when Paul talks in verse two about fulfilling the Law of the Anointed One, he is referring to our Lord’s commandment to love our neighbor as ourselves. Augustine calls this the “Law of Love.”  It will then prevent the believer who is giving the counsel from thinking more highly of themselves than they do the one they are counseling. He goes on to caution the stronger believer not to fall into the trap of taking a measure of their importance, but let others give him that assessment. How can you deal with another believer’s conscience when you do not listen to your own, especially when it is under the control of the Holy Spirit? It sounds like Chrysostom, Jerome, and Augustine were graduates of Clinical Pastoral Education (CPE).

[1] Jeremiah 17:10; cf. 32:19

[2] Ezekiel 18:4

[3] Matthew 16:27

[4] Romans 2:6-9

[5] Isaiah 45:23

[6] Romans 14:10-12

[7] 2 Corinthians 5:10-11

[8] Revelation 2:23; 20:12-15; 22:12

[9] Ibid., 5:17

[10] See Mark 7:1-23

[11] See Matthew 19:3-9

[12] Cf. Matthew 5: 21– 48, 12: 1– 15; Luke 10: 25– 37, 13: 10– 17; 2 Corinthians 3: 6

[13] Matthew 19: 21

[14] See John 14:26, 15:26, 16:13

[15] Cf. Romans 3:31; 7:6, 12, 14; 8:3; 2 Corinthians 3:6; Acts of the Apostles 21:20-24

[16] Galatians 2:16b, 3:23b

[17] Ibid. 5:14

[18] 1 John 2:7

[19] Stern, David H. Jewish New Testament Commentary, op. cit., (Kindle Location 16266-16275)

[20] Philippians 2:3-5

[21] Chrysostom, op. cit.

[22] Jerome: On Galatians, Edwards, M. J. (Ed.). op. cit., p. 94

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