Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXXVIII)

Having had the privilege and joy of pastoring one church in Germany and two churches in the USA, I often found myself explaining to some of the members why I didn’t do this or do that they felt every pastor should do. Not being a politician, I explained to them how I saw my role as pastor. First and foremost, I gave myself to the study of God’s Word. When I stepped into the pulpit, I wanted them to hear and feel that the sermon outline I was using was my own, but the message carried to their hearts belonged to God. In other words, I was the messenger, but the message was from God.

Tim Hegg also touches on the responsibility of those who teach others to be well versed themselves.^[1] But for me, on Tuesday, I would give myself to prayer and reading so that the Holy Spirit could bring to my attention what God wanted His people to hear. That generally took all morning. Then on Wednesday, I began to research the subject and build an outline so that I was able to deliver the main points for a good effect. On Thursday, I began to add my commentary to help expand the main points, which often had several sub-points. Then on Friday, I would go over the whole outline while I prayed for the Holy Spirit to give me insights that I could not supply on my own. On Saturday, I would make sure all the significant activities for the church in the coming week appeared in the bulletin. Then on Sunday, I would go in early and pray for God’s anointing to preach the message He gave me with assurance and conviction.

The afternoons were open for visitation and other duties. For me, if I did not prove to be a man of God sent by God to bring them His word, then all my other activities would be like building on sand. It would have been so easy to abandon such intense and detailed preparation for two sermons on Sunday and a Bible class on Wednesday. But I knew God called me to carry the Gospel. But how could I be a competent minister if I didn’t understand the Gospel? I had no interest in preaching someone else’s sermons (even though I often found stimulating ideas in those outlines). To be told that I didn’t visit enough, or that my bedside manners sorely needed improvement, or that I preached too long, was not pleasant, but tolerable because I was more interested in pleasing the One who sent me than the one’s He sent me to.

6:7 Another thing, don’t become conceited; don’t try to outsmart God. You will always reap the same crop as the seed you sow.

 EXPOSITION

Now Paul starts another paragraph that deals with the same topic only from a different angle. There is an old saying traced back to Jacques Abbadie (1654-1727), a French Protestant, who published a work called, “Traité de la Vérité de la Religion Chrétienne” (“Treatise on the Truth of the Christian Religion”). There, we find the following line: “One can fool some men, or fool all men in some places and times, but one cannot fool all men in all places and ages.” President Abraham Lincoln later is quoted as phrasing it this way: “You can fool all the people some of the time and some of the people all the time, but you cannot fool all the people all the time.” I’m sure the Apostle Paul would agree with this, but he added one line here in verse seven we always need to keep in mind: If you think you can fool God only once, you are only deceiving yourselves. You will harvest what you plant.

When Paul wrote the Ephesians, he tied this motto to not only a person who attempts to hide their sins from God but those who play along with them under the guise of offering the Church’s forgiveness. Paul told them with no hesitation not to be fooled by those who try to excuse sins, for the displeasure of God will be felt by all who disobey Him.^[2] Also, the Apostle James makes a point on trying to forget wrongdoing, hoping God will overlook it as well. He told his readers to 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 a person who looks at their face in the mirror and doing nothing about what they saw. They immediately go away and forget how bad they looked.^[3]

The Apostle John puts it another way; He says that if we claim we have never sinned, we are only fooling ourselves and owning up to the truth. But if we are living in the light of the Gospel, as God is in that light, then we have fellowship with each other, and the blood of Jesus, His Son, cleanses us from all sin.^[4] As the wise man, Job asked, does God want your help if you are going to twist the truth to suit yourself? Be careful because He already knows what you are doing! Do you think you can fool God the same way you can fool those around you?^[5]

It was Paul’s way of saying that if you plant a sour lemon tree, don’t expect to grow Red Delicious apples. Wise man Job put it another way: My experience, says Job, shows that those who sow trouble are cultivating evil, and will harvest the same fruit.^[6] And King Solomon wrote that if you close your eyes to the facts and do not have respect for the Lord’s Word, turning your back on wisdom and spurning any advice, you will undoubtedly eat the bitter fruit of doing things your way and will have to endure the pain of your choosing.^[7] However, the prophet Hosea said that if you plant goodness, you will harvest faithful love. Plow the hard ground of your heart, and you will reap harmony with the Lord. He will come, and He will make goodness fall on you like rain.^[8]

COMMENTARY

Early church scholar Marius Victorinus (280-355 AD) notes that Paul adds another principle that harmonizes with what he said so far to prevent the Galatians from following anything besides the Gospel by coupling it with a legalistic way of life and works. Do not err, he says, for all those things which are established apart from the Gospel are error-prone. And he adds to this the necessary force to his precept with: “God,” he says, “is not mocked.” He does not say, “God knows all,” lest they should hope for some sort of cheap pardon for their error or some hidden sin. Instead, “God is not mocked,” and Paul clarifies what will happen to those who err and those who hold fast to worldly living.^[9]

John Flavel (1627-1691) writes about people who feel they are too important to be bothered by other people’s troubles. He asks them to consider that the seed they are sowing now in the lives of others is the seed planted for eternity, and will spring up again with the appropriate effects, rewards, and punishments, when you do that to them, are turned to dust, as Paul says here in verse seven. “What a person sows, they will also reap.” And as sure as the harvest follows the seed-time, so surely will shame, fear, and horror, follow sin.^[10] What Zeuxis, the famous Greek painter, said of his work when someone asked him why he was so peculiar in his work, we can confidently speak of ours, “I paint for eternity.” Oh my! how bitter will those things be before the Judgment Seat of the Anointed One, says Flavel. All will be judged based on what they did and how they did it. It is true; our physical actions are short-lived; how soon is a word or action spoken or done, and then that’s the end of it? But morally and spiritually speaking, they are permanent, written down in God’s book of account. Oh! Therefore, be careful in what you do, articulate, and act as a person who knows they must give an account.^[11]

American Puritan preacher Jonathan Edwards (1703-1758) feels that it is absurd, and even ridiculous, for any person to pretend that they have a good heart, while they live a sinful life, or do not produce the fruit of holiness in their lifestyle. Time has proven that such individuals do not love God above all. It is foolish to dismiss plain facts and experience. You will find people walking down the broadway of sin and yet flatter themselves thinking they will still go to heaven. There they will be greeted as blessed beings. Or, expect to be welcomed as sacred saints without sanctified lives. In doing so, they hope to fool of the Judge of all Judges. Edwards says we find this implied in what the Apostle Paul says here in verse seven. Don’t be misled – you cannot mock the justice of God. You will always harvest what you plant.

This is just another way of saying, says Edwards, that you are deceiving yourselves if you think you can expect to reap everlasting life in the hereafter if you do not sow to the Spirit here in this life. It is hopeless to imagine that God can be fooled by you, that He can be treated like a dummy and baffled with shadows instead of substances, and with imitation fruit instead of the excellent fruit which He expects. Not only that, but you who pretend to be real will openly be seen as false in your life before His face.^[12]

Cyril W. Emmit (1820-1903) takes the word “mocked” to mean “to turn up one’s nose at.” Archibald Robertson (1863-1934) agrees. He tells us that this rare Greek verb myktērizō is used only once in the Final Covenant, even though commonly used in the Greek Septuagint Version of the First Covenant. It comes from the root word for “nose,” and as used in verse seven, it means “turning the nose up at someone or something.” When God is the object of such scorn, it is never without punishment. Not by receiving something hurtful from God but not receiving something beneficial. Robertson believes that Paul means to say that this is “evading God’s laws which people think they can accomplish, but cannot.” ^[13]

Edward Huxtable (1833-1893), believes that rather than taking the word “sows” to imply this present life, and the word “reap” signaling the afterlife, we accept them as a reference to the present. What farmer sows a crop that he doesn’t expect to harvest until after he dies? On the Day of Judgment, each person will be judged not just by what they sowed in this life, but what they reaped. That’s why some will hear the words, “Well done, good and faithful servant,” while others will receive, “Depart from me.” We see in verse eight that Paul was no doubt thinking of that sown to our body’s passions being in the present. After all, we can only harvest sinful things planted in our hearts and minds while we are alive in our bodies. And then, in verse nine, Paul tells them that sowing in the spirit should never make them want to give up because they will see a harvest as long as they keep doing good.^[14]

[1] Tim Hegg: On Galatians, op. cit., p. 259

[2] Ephesians 5:6

[3] James 1:22-24

[4] 1 John 1:8, 7

[5] Job 13:8-9

[6] Ibid. 4:8

[7] Proverbs 1:29-31

[8] Hosea 10:12

[9] Victorinus, Marius: Edwards, M. J. (Ed.). On Galatians, op. cit., pp. 96–97

[10] Daniel 12:2

[11] Flavel, John: Sermon 24, p. 293

[12] Jonathan Edwards: Religious Affections, Part 3, p 1022

[13] Archibald Robertson: Word Pictures, op. cit., p. 1474

[14] Pulpit Commentary: op. cit., Galatians, Exposition, Edward Huxtable, pp. 319-320

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXXXVII)

Thomas Aquinas shares from a teacher’s point of view what Paul is saying. He notes that any student can communicate in two ways with his or her teacher. First, to receive good things from the teacher; as it is said, “Let him that is instructed in the Word communicate by sharing with others what the teacher shared with them.” They don’t need to be afraid to imitate the teacher, because even Paul told the Corinthians to be imitators of him, as he was also an imitator of the Anointed One.^[1] But there are several things to keep in mind. Paul uses the Greek noun mimētēs from which we get our English word “mime.” It allows you to quote your teacher, share what you learned from your teacher, even copy the method your teacher used to instruct you. It doesn’t mean to imitate their hand movements, facial expressions, or even their voice.

Secondly, there may be some habits or expressions a teacher uses that are not good, especially if they don’t practice what they teach.^[2] Regardless, any student who is willing to contribute to their teacher’s expenses is also communicating a warm and welcomed example of appreciation. As Paul told the Corinthians: The Lord commanded that those who speak the Good News should get their living from their work.^[3] He also informed those sent out to spread the Gospel that if someone takes them in and gives them a place to sleep and food to eat, take what the people there give you. We should reward workers with pay. But don’t go from house to house, to find a better host, stay with those who are giving you hospitality.^[4] That’s because when a teacher sows spiritual things, they don’t want to reap worldly things.^[5]

So, says Aquinas, that’s why Paul emphasizes here that students should engage their teacher by interacting with them through questions, assignments, and contributions. After all, look at how the world supports their teachers who instruct them on secular matters. They pay them a salary, whether they are competent or not. Why then are some believers so reluctant to support their pastors and teachers who are instructing them on spiritual things. What you learn in the secular world will be out-of-date in a short time, but the spiritual truths you learn will last forever. Did not Jesus say that if worldly people know the benefit of taking responsibility reimbursing teachers, will not our Father in heaven give good things to them that ask him?^[6] So if you pray for God to show you a way to help your pastor or teacher, a sure method will be found with God’s help.^[7]

In other words, the exchange between teacher and student is mutual and reciprocal. I have learned in my teaching and preaching experience that the more the student puts into their studies, the more the teacher is motivated to go deeper into the Word. Therefore, we may take Paul’s warning here to not only mean that a student should be willing to support the ministry financially but also by participation and the practical application of what they are learning. One of the things that thrills a teacher more than a paycheck is when they see a student succeed in putting what they taught them into action.

Martin Luther shares a personal experience on the need to support the church’s ministers and teachers. He shares that as often as he read the warnings of the Apostle pointing out that the churches should support their pastors and raise funds for the relief of impoverished Christians, he was half ashamed to think that the great Apostle Paul had to touch upon this subject so frequently. In writing to the Corinthians, it required two chapters to impress this urgent matter on them. He would not want to discredit the congregation he served there in Wittenberg, Germany, the same way Paul shamed the Corinthians by urging them at such length to contribute to the relief of the poor. It seems to be a by-product of the Gospel that nobody wants to contribute to the maintenance of the Gospel ministry, says Luther. Unfortunately, when some preach the devil’s doctrines, people are too-generous in their voluntary support of those who deceive them.^[8]

John Calvin believes that Paul was not only laying down a principle that would be followed by the church in centuries to come but based on the fact that the teachers and ministers of the Word were, at that time, neglected. Calvin laments the fact that this shows the lowest form of ingratitude. How disgraceful is it to defraud those who feed their souls! – to refuse an earthly compensation to those from whom they receive heavenly benefits! Though it is improper to take too much time in complaining or to be too demanding of a preacher’s rights, yet Paul found himself called upon to challenge the Galatians to perform this part of their duty.

Calvin is convinced that Paul was ready to do so because he had no private interest in the matter. He was concerned about the universal benefit this would have on the Church, without any regard to his advantage. He saw that because the Word itself was not highly esteemed, they neglected the ministers of the Word. It is one of Satan’s tricks to defraud godly ministers of support; it deprives the Church of such ministers. An earnest desire to preserve a Gospel ministry led to Paul’s recommendation that we should pay proper attention to ethical and faithful pastors.^[9] So it appears that what upset Paul during his day, was also an upsetting problem in Calvin’s day.

I like what William A. O’Conor implies about the meaning of Paul’s words here in verse six, where he says that there is a lot of distorting influence in comparing oneself to others that often arises between those who are teaching and those there to learn. It is easy to misjudge another person as to their being what they claim to be, or if they are pretending to be something they are not. If a student believes their teacher does not possess the qualifications that impress them, they will often stop listening. And if teachers conclude that a student does not show the promise for greatness they are looking for, they offer only crumbs instead of the whole loaf.[10]

I learned while studying oriental philosophy at the University of North Dakota, and then living in Asia that Masters of various arts hope that their Deshi (“disciple”) ended up becoming even better than they are. Still, under Jesus, the Master, a mathētēs (“learner, pupil disciple”), can never exceed His mastery. They continue learning and learning.

George G. Findlay (1849-1919) makes a valid point when interpreting what Paul says here in verse six about those learning should provide for their teachers all the good things they have. While some have interpreted this to mean money and goods, Findlay believes it goes beyond that. It involves the unity of the Church, and in that sense, believers are to render help to their teachers with whatever kind of spiritual gifts they have. Believers have no right leaving all the burdens of the Church’s ministry up to the leaders. The battles should not be fought and worn by Church ministers alone. That will cause the laity to become lazy and begin criticizing the leaders because they did not do a sufficient job in handling their responsibilities. Everything, says Findlay, depends on spiritual fellowship, bound together with the strength of love that knits all the members of the Anointed One’s body as one, so they can do together what none of them can do alone.^[11]

While I lived and ministered in Germany, I learned about what they call the “Church Tax.” The government collected “worship taxes” that they portioned out among all the congregations according to their membership size. But after I returned to the States, I learned that under pressure, from those who did not attend or belong to a church, the government decided that only those who were members must continue paying this tax. Needless to say, the support coming to the churches from the government dropped dramatically. The churches then were forced to start collecting tithes from their members.

Hans Dieter Betz sees another maxim that Paul was familiar with but repeated it in such a way that Betz calls “puzzling.” Paul said, “The one who receives instruction in the Word should share all good things with their instructor.” It appears that Paul is adding to what he already said in verses four and five. In other words, are both based on the concept of introspection before expectoration – be thankful for what you’ve received so you can better judge what you give. The emphasis is on the activation of the process, not the amount of the process. It also assumes one group of mentors with those they are mentoring or teachers with those they are teaching.^[12] One of the disappointments that many pastors and Bible teachers experience is that despite all their research, preparation, and delivery of God’s Word, those who receive it seldom if ever share it with anyone, they just keep it to themselves. It would be like a farmer planting a crop of corn and putting all of it in their pantry for personal use.

Jewish writer W. A. Liebenberg reminds us of what Paul is saying here in verse six about those taught the Teachings of which Paul spoke was the Torah because, at that time, the Christians did not have any Bible. Even Yeshua said, “The Torah I teach is not my Torah but the Torah of Him who sent me.” ^[13]  So then, who do some Christian pastors and Bible-teachers think sent Yeshua? If therefore, the Messiah’s Torah is YaHWeH’s Torah, as Yeshua declares, then these verses prove that we must be careful not to dilate our exposition of the Scriptures by not rightly dividing the Word of Truth. It will, and has, led millions of Christians to oppose the Torah of YaHWeH and the very words of their Redeemer, Yeshua. Because of that, it has caused millions of Jews to despise Yeshua, the Apostle Paul, and the Final Covenant!

I will say there is guilt on both sides. Many Christians forget, when Jesus referred to the Word of God, He referred to the Torah, the Prophets, and the Writings. So, if Jesus thought it worthy enough to quote in His teachings and sermons, then who are we to make light of the First Covenant? Also, the Jews refuse to accept that Yeshua, the Messiah came to compete the work intended for the Torah, which it could not do. It could condemn, but not forgive. Yeshua provides by perfectly fulfilling the Law, and thereby offering forgiveness for sins. Why not let go of words on parchment and turn to the Living Word for instructions on satisfying the Law?

[1] I Corinthians 11:1

[2] Matthew 23:3

[3] I Corinthians 9:14

[4] Luke 10:7

[5] I Corinthians 9:11

[6] Matthew 7:11

[7] Thomas Aquinas: Commentary on Saint Paul’s Epistle to the Galatians, loc. cit.

[8] Martin Luther, Commentary on Galatians, loc. cit.

[9] John Calvin: Commentary on the Epistle of Paul to the Galatians, loc. cit.

[10] O’Conor, William A. On Galatians, op. cit., pp. 97–98

[11] George G. Findlay: On Galatians, op. cit., pp. 406-407

[12] Hans Dieter Betz: On Galatians, op. cit., pp. 304=305

[13] John 14:24

When you think of being compassionate for someone or having compassion on an individual because of what they are going through, that’s only half the story. Having compassion literally means “to suffer together.” Among emotion researchers, it is defined as the feeling that arises when you are confronted with another’s suffering and feel motivated to relieve that suffering. Compassion is not the same as empathy or altruism (selflessness), though the concepts are related. Therefore, the definition of being compassionate is showing kindness and empathy to others in an effort to relieve their suffering.

So, compassion is not just a feeling, it is an act of one’s will. That’s why we often hear it said, “They showed such compassion.” Thus, psychologist Emma Seppälä says we should not confuse compassion with empathy. Empathy, as defined by researchers, is the instinctive or emotional experience of another person’s feelings. It is, in a sense, an automatic mirroring of another’s emotion, like tearing up at a friend’s sadness. Altruism[1] is an action that benefits someone else. It may or may not be accompanied by empathy or compassion, for example in the case of making a donation for tax purposes. Although these terms are related to compassion, they are not identical. Compassion often does, of course, involve an empathic response and altruistic behavior. However, compassion is defined as the emotional response when perceiving suffering and involves an authentic desire to help.

Psychologist Heather S. Lonczak tells us that Compassion is as vital to life as the air we breathe. For in the absence of compassion, how many benevolent, selfless, and heroic deeds would have happened throughout history? She then lists a number of things about compassion that have proven beneficial. For instance, compassion promotes social connection among adults and children. Social connection is important to adaptive human functioning, as it is related to increased self-esteem, empathy, well-being, and higher interpersonal orientation.
And there are others. Compassion is related to increased happiness. Compassion is related to higher levels of well-being. Compassionate love is associated with higher patient survival rates, even after adjusting for social support and substance use effects. Patient-reported clinician empathy and compassion is related to increased patient satisfaction and lower distress. Brief expressions of compassion expressed by doctors are related to decreased patient anxiety.
Also, compassion has a mediating effect on the link between religion and aggression among adolescents. Stated another way, a relationship between religion and aggression was diminished among youths rated higher in compassion and self-control. Compassion-focused therapy is reported as a promising therapeutic approach for individuals with affective disorders characterized by high self-criticism.

Furthermore, compassion promotes positive parenting by improving parent-child relationships (i.e., more affection and less negative affect. Consequently, there are various mindfulness-based parent training approaches and parenting. Compassion within classrooms is related to increased cooperation and better learning. Compassion for teachers, as expressed by colleagues, is linked to increased teacher job satisfaction, organizational commitment, and a sense of emotional vigor.

Compassion expressed as a function of service work is related to improved health and well-being among volunteers. Self-compassion has a number of proven psychological benefits, such as reduced PTSD symptom severity, and lower levels of psychopathology in general. Self-compassion is linked to more positive aging. The combination of self-compassion and optimism is beneficial for depression-vulnerable people.

Low habitual self-compassion and high self-criticism are related to a higher risk of depression. Self-compassion is linked to various aspects of general well-being, such as Self-compassion reduces burnout and fosters important adaptive qualities among medical professionals. Self-compassion buffers the negative impact of stress. If you are still having difficulty in bringing the expression of compassion into focus, just think of Jesus of Nazareth and Mother Theresa.

As Christians, we must also be interested in finding out what the Bible has to say about compassion. The prophet Isaiah asks an intriguing question, “Can a woman forget her nursing child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you.” [2] And the prophet Jeremiah states during a time of lamenting, “The steadfast love of the Lord never ceases; His compassion never comes to an end.[3] Then the Psalmist adds his definition of God’s compassion, “But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness.” [4]

And our Lord Jesus also was known for His compassion. Matthew tells us that, “When Jesus saw the crowds, He had compassion for them, because they were harassed and helpless, like sheep without a shepherd.” [5] And in another place, Matthew tells us that “When Jesus went ashore, He saw a great crowd, and He had compassion on them and healed their sick.” [6]

The Apostle Peter also knew what compassion was, so he told his readers, “Finally, Be agreeable, be sympathetic, be loving, be compassionate, be humble.” [7] And the Apostle John was of the same mind when he wrote, “If anyone has the world’s goods and sees his brother in need, yet has no compassion for him, how does God’s love abide in him?” [8]

Last but not least, the Apostle Paul joins in by saying, “Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.” [9] And to the Philippians Paul wrote, “Is there any encouragement from belonging to Christ? Any comfort from his love? Any fellowship together in the Spirit? Are your hearts tender and compassionate? Then Paul tells the Colossians,  So, chosen by God for this new life of love, dress in the wardrobe God picked out for you: compassion, kindness, humility, quiet strength, discipline. Be even-tempered, content with second place, quick to forgive an offense. Forgive as quickly and completely as the Master forgave you. And regardless of what else you put on, wear love. It’s your basic, all-purpose garment. Never be without it.” [10]

So, the next time you speak of someone as having compassion or even claim having been compassionate to a friend in need, remember compassion without collaboration is merely a thought without any feeling. And no one wants to be known as being such a person. The Bible gives us plenty of examples to follow. Therefore, prior to deciding on being compassionate to somebody, be ready to become involved. – Dr. Robert R Seyda

[1] Altruism is the behavior of a person that benefits another at their own expense.

[2] Isaiah 49:15

[3] Lamentations 3:22-23

[4] Psalm 86:15

[5] Matthew 9:36; See Matthew 15:32; 18:27; 20:34

[6] Ibid 14:14

[7] 1 Peter 3:8

[8] 1 John 3:17

[9] 2 Corinthians 1:3-4

[10] Colossians 3:12-13

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