Galatians 6:8 The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life.
Paul continues his discussion of the principle of sowing and reaping. In the previous verse, Paul emphasized that no one can escape this truth. We can fool ourselves into believing otherwise, but God will not allow otherwise. Here in verse 8, Paul is building on what he has established and defined regarding the dichotomy of “living” or “walking” “ by the Spirit” and the “acts of the sinful nature” back in chapter 5.
“The one who sows to please his sinful nature” None of the other English translations of the Bible I have available have the word “please” in this verse, but it certainly fits, and illuminates the concept. Ephesians 6:12 explains that our struggles in life are not with “flesh and blood,” but with the “principalities and powers” of Satan. We are in a spiritual war. But the sowing and reaping principle involves personal responsibility in that war, and how we will be equipped to fight it. This is not a passive exercise. We don’t simply scatter the seed. We actively choose to sow either to our flesh or to our spirit.
“from that nature” You can’t reap a crop from ground where you did not sow. We have to expect that if we “feed” the sinful nature, it will grow and produce. Again, as Paul warned in verse 7 – Don’t be deceived!
“will reap destruction” The verb for “will” here is translated in the King James Version as “shall.” There is an air of inevitability here. This will happen – and, indeed, it MUST happen. I am no Greek scholar, and I don’t have enough background to truly understand how Greek sentence structure really works (I just point and click with the computer based lexicon!), but the Greek verb for “reap” appears twice in this phrase. It literally reads “shall reap of the sinful nature reap destruction.” It’s like doubly emphasized! This is a law of God’s Kingdom and the natural world that cannot be escaped.
The word translated as “destruction” literally means decay, or rotting away. It also means corruption and ruin, as well as destruction. Paul has already warned us of the byproduct of sowing to the flesh – we will reap the “acts of the sinful nature” listed in Galatians 5:19-21. Recall these are more than the stereotypical “fleshy” sins of sexual immorality and other sins of excess, but things such as jealousy, anger, envy, ambition and such. All of these things are incredibly destructive. In Romans 8:13, in a similar passage, Paul states that living according to the sinful nature leads to death. This is not meant to apply to “spiritual death” – this is not about salvation, or needing to perform and “do good” in order to please God and be worthy of entering heaven. This is about the here and now, and how what we do today plants seeds we will invariably reap tomorrow. The truth is this – if we plant to please our flesh, if we act on the whims of our sinful nature, the results are guaranteed to be the aforementioned “acts of the sinful nature.” Remember in verse 7 is says “God cannot be mocked.” He will not allow any other result.
“the one who sows to please the Spirit” The word here for “Spirit” is a word that especially applies to the Holy Spirit, the third person of the triune God, co-equal and co-eternal with the Father and the Son. This is NOT some depersonalized force, or the “spirit” of a person (as opposed to the body and soul of a person).
“will reap eternal life” The sentence structure discussed above for the previous phrases apply here as well, on the “Spirit” side of the sowing equation. Indeed, most of the verses discussing sowing and reaping in the Old Testament emphasize the disaster that flows from sowing to the flesh, of feeding the sinful nature (e.g. Job 4:8, Proverbs 22:8). Occasionally, the opposite is presented (e.g. Hosea 10:12). It is important to grasp the positive side of the sowing/reaping principle. Sowing to the Spirit produces a harvest that is positive.
In Galatians 5:21, Paul speaks of the concept of inheriting the Kingdom of God. Here, he speaks of reaping “eternal life.” In Romans 8:13, he also speaks of how living by the Spirit produces “life.” The first concept – that of “inheriting the Kingdom” – appears to emphasize a place, a “realm” if you will, that is inherited much like the nation of Israel was promised the land. The second concept, or “reaping” eternal life, appears to emphasize the blessed life enjoyed in that land.
Again, I don’t think this applies to salvation at all, but on the life we lead as Christians. The reward for sowing to the Spirit and producing fruit (Galatians 5:22-23) is enjoyed in this life (because we are walking closely with God and in harmony with other Christians) and is rewarded in the next (see I Corinthians 3:10-15). We do not “please God” by obedience, in the concept of following rules in order to be right with God and earn our salvation – no! But once we’ve been transformed by God’s power and a relationship with Him when we are truly born again, if we respond to God’s favor in love and follow the principles of righteousness, we will find reward. Not because we deserve it, but because God loves us, and because of the principle of sowing and reaping. Remember – “God cannot be mocked!”
One last thought on the principle of sowing and reaping – This is not a concept like “Kismet” or fate. It is not inevitable, as in its not irreversible. If we sow to our sinful nature, it doesn’t mean we’re doomed. It just means things will be tougher. There is always forgiveness of sins, if we repent. And the principle of "eventuality" discussed in the last verse can be thwarted, at least in part. If a farmer realizes he’s sown the wrong type of seed, he can tear it up before the plants take deep root. If we repent soon enough, we seek forgiveness from God and the people we’ve wronged before the seed takes deep root and avoid some of the bitterness of the harvest later. (The same could be said for the opposite – a shift to sowing to our flesh will spoil our efforts to sow to the Spirit, even if just a little bit. It works both ways).
One more thing – we always reap. A farmer who wants to provide for himself and his family from season to season and year to year must not consume or sell all of his harvest, or he’ll have no seed to sow for the next season. An implied part of the principle of sowing and reaping is the need to reinvest part of the harvest of “eternal life” back into the soil – to selflessly give back to others from the personal blessings we’ve received from sowing to the Spirit. Otherwise, we have nothing to continue to sow with. (And recall in the parable of the sower, Jesus explained that the harvest was greater than what had been invested in the ground!).
And in the context of this passage, this especially applies to finances. In the only other passage where Paul uses the sow/reap concept (1 Corinthians 9:6), he warns that those who sow sparingly will reap sparingly, and those who sow generously will reap generously. He’s talking about giving financially there. In Galatians 6:6, Paul is talking about the financial support of the teaching ministry. Arguably, this whole discussion of sowing and reaping was being presented in the context of financial giving. It’s the one area of “sowing” that really shows a person’s heart and true motivations. It is the ultimate litmus test for where a person is at in his or her commitment to the Lord.
Tuesday, January 26, 2010
Monday, January 25, 2010
Galatians Journal: Chapter 6, verse 7
Galatians 6:7 Do not be deceived: God cannot be mocked. A man reaps what he sows.
Here is one of the most fundamental yet most misunderstood principles in the Kingdom of God, and of life generally. Verses 7 and 8 of Galatians 6 sum up the practical applications of everything Paul discussed back in chapter 5. Indeed, this is one of the most useful and practical life lessons in all of the scriptures.
“Do not be deceived” A powerful warning! Obviously, Paul wouldn’t have offered this statement if deception wasn’t a major issue in this area. Its also in the form of a command – we need to be extra careful to guard against being deceived, against allowing ourselves to be fooled, or even fooling ourselves in this area. The Greek verb for “deceive” is a word that was often used to describe heresy or leading people away from the right path. There is an intentional element to “deception” here. I have often viewed deception, or becoming deceived, as a passive concept. Its something that happens to you when you don’t realize, such as the concept Paul seems to present back in Galatians 3:1, when he calls the Galatians “foolish” and asks the rhetorical question, “who has bewitched you?” But here, the verb use indicates willfulness. We willingly allow ourselves to believe the lie that we will not reap what we sow. To be blunt, this is evil, and if we have allowed ourselves to fall into this trap, we must repent.
“God cannot be mocked.” The King James version translates “cannot be” as “is not.” I understand what the NIV translators wanted to convey here, and that truth is present in the original language—nothing we can do can truly serve to mock the one true God. But the original language as translated in the KJV puts the action squarely upon God. Its not just that God cannot be mocked – He won’t allow it! The word “mocked” here literally means to “turn up your nose,” or to sneer, as one would turn away from something that smelled bad, or a show of total disapproval. It is showing disdain, or having an apparent devotion to God that is mere pretense, or words not backed up by action, or the willful setting aside of God’s precepts. Its playing games with the grace and mercy of the one true God. If you put these first two phrases together in context what Paul is saying to all of us is this – You can’t fool God, and we are fools if we think we can. We inevitably delude ourselves if we think we can even try to pull one over on God. God will not allow that to happen. He won’t tolerate it. How will he expose these efforts on our part to “fool him?,” this delusion, this deception in our lives? Through the principle of sowing and reaping.
“a man reaps what he sows” The ancient world was more familiar with agricultural concepts than we are today, because the average person either grew at least a portion of his own food, or had to deal directly with those that did in order to survive. The Old Testament is filled with these kind of references, and Paul’s proverbial use of this imagery would have been quite familiar to those acquainted with Jewish traditions.
For example:
Job 4:8 “those who plow evil and those who sow trouble reap it.”
Proverbs 22:8 “He who sows wickedness reaps trouble”
Hosea 8:7 “They sow the wind and reap the whirlwind.”
Hosea 10:12 “Sow for yourselves righteousness, reap the fruit of unfailing love”
Thus, Paul was even stopping the Judiazers in their tracks, appealing to an important part of both the spiritual and ethnic tradition of the Jewish people. Of course, the agrarian nature of Greek society would have made this appropriate, too.
Another important aspect deeply connected to the warning about deception and mockery is the concept of the original word translated as “reaps.” The original Greek implies if a man sows a particular kind of seed, he reap that kind of seed, and ONLY that kind of seed. This is how God refuses to be mocked – He will not allow us to reap something we did not sow.
The spiritual principle follows the physical one. What is true for the farmer is true for the follower of Christ. Paul will explain this spiritual principle in the next verse. But if you plant corn, you won’t get potatoes. If you plant wheat, you won’t get apples. If you bury garbage on your land, there will be a stench.
And one of the principles that needs to be understood is the concept of eventuality. This is where the willful deception discussed earlier particularly comes in. All seed, of all types, looks the same to the casual observer after you’ve planted it in the field. Its underground – invisible to the naked eye. You can ask me what I’ve planted, and I can announce, “Why, I’ve planted corn of course!,” when I’ve actually planted thorns and thistles. You can’t see what I’ve planted. It will take time for the seed to grow. But whatever has been planted, it will eventually grow, especially if the field is tended and watered regularly by continued behavior. What we “sow” will eventually come to light. God guarantees it!
Here is one of the most fundamental yet most misunderstood principles in the Kingdom of God, and of life generally. Verses 7 and 8 of Galatians 6 sum up the practical applications of everything Paul discussed back in chapter 5. Indeed, this is one of the most useful and practical life lessons in all of the scriptures.
“Do not be deceived” A powerful warning! Obviously, Paul wouldn’t have offered this statement if deception wasn’t a major issue in this area. Its also in the form of a command – we need to be extra careful to guard against being deceived, against allowing ourselves to be fooled, or even fooling ourselves in this area. The Greek verb for “deceive” is a word that was often used to describe heresy or leading people away from the right path. There is an intentional element to “deception” here. I have often viewed deception, or becoming deceived, as a passive concept. Its something that happens to you when you don’t realize, such as the concept Paul seems to present back in Galatians 3:1, when he calls the Galatians “foolish” and asks the rhetorical question, “who has bewitched you?” But here, the verb use indicates willfulness. We willingly allow ourselves to believe the lie that we will not reap what we sow. To be blunt, this is evil, and if we have allowed ourselves to fall into this trap, we must repent.
“God cannot be mocked.” The King James version translates “cannot be” as “is not.” I understand what the NIV translators wanted to convey here, and that truth is present in the original language—nothing we can do can truly serve to mock the one true God. But the original language as translated in the KJV puts the action squarely upon God. Its not just that God cannot be mocked – He won’t allow it! The word “mocked” here literally means to “turn up your nose,” or to sneer, as one would turn away from something that smelled bad, or a show of total disapproval. It is showing disdain, or having an apparent devotion to God that is mere pretense, or words not backed up by action, or the willful setting aside of God’s precepts. Its playing games with the grace and mercy of the one true God. If you put these first two phrases together in context what Paul is saying to all of us is this – You can’t fool God, and we are fools if we think we can. We inevitably delude ourselves if we think we can even try to pull one over on God. God will not allow that to happen. He won’t tolerate it. How will he expose these efforts on our part to “fool him?,” this delusion, this deception in our lives? Through the principle of sowing and reaping.
“a man reaps what he sows” The ancient world was more familiar with agricultural concepts than we are today, because the average person either grew at least a portion of his own food, or had to deal directly with those that did in order to survive. The Old Testament is filled with these kind of references, and Paul’s proverbial use of this imagery would have been quite familiar to those acquainted with Jewish traditions.
For example:
Job 4:8 “those who plow evil and those who sow trouble reap it.”
Proverbs 22:8 “He who sows wickedness reaps trouble”
Hosea 8:7 “They sow the wind and reap the whirlwind.”
Hosea 10:12 “Sow for yourselves righteousness, reap the fruit of unfailing love”
Thus, Paul was even stopping the Judiazers in their tracks, appealing to an important part of both the spiritual and ethnic tradition of the Jewish people. Of course, the agrarian nature of Greek society would have made this appropriate, too.
Another important aspect deeply connected to the warning about deception and mockery is the concept of the original word translated as “reaps.” The original Greek implies if a man sows a particular kind of seed, he reap that kind of seed, and ONLY that kind of seed. This is how God refuses to be mocked – He will not allow us to reap something we did not sow.
The spiritual principle follows the physical one. What is true for the farmer is true for the follower of Christ. Paul will explain this spiritual principle in the next verse. But if you plant corn, you won’t get potatoes. If you plant wheat, you won’t get apples. If you bury garbage on your land, there will be a stench.
And one of the principles that needs to be understood is the concept of eventuality. This is where the willful deception discussed earlier particularly comes in. All seed, of all types, looks the same to the casual observer after you’ve planted it in the field. Its underground – invisible to the naked eye. You can ask me what I’ve planted, and I can announce, “Why, I’ve planted corn of course!,” when I’ve actually planted thorns and thistles. You can’t see what I’ve planted. It will take time for the seed to grow. But whatever has been planted, it will eventually grow, especially if the field is tended and watered regularly by continued behavior. What we “sow” will eventually come to light. God guarantees it!
Friday, January 22, 2010
Galatians Journal: Chapter 6, verse 6
Galatians 6:6 Anyone who receives instruction in the word must share all good things with his instructor.
This verse seems odd at first blush. Paul is reaching the end of his letter to the Galatians. The remaining verses of Chapter 6 (vv 7-18) are like a summary of the concepts he’s been arguing/presenting in the whole letter. This seems almost out of place.
What exactly does he mean here? What is he driving at? Is Paul fishing for financial support? Are there issues with the Galatians failing to provide for Paul?
I have always viewed Paul as an example for the modern church as a leader, minister, even as an Apostle who worked to support himself rather than be a burden to the churches he served. In Acts 18, Paul worked as a tent-maker while ministering in Corinth, evangelizing the residents of the city on the weekends. He worked at what would be the equivalent of a “nine to five” job in today’s world and supported himself. In my own experience, I have come to see the concept of the full-time pastor, especially for local congregations, as a tradition that has come to be counter-productive. While there is plenty of scriptural evidence for viewing the ministry of teachers/pastors as a full time job (see, e.g., Acts 6), the modern American concept of the paid pastor often leads to too much dependence on that one person as the focal point for all the activity within a church, and a culture of performance rather than community. This is an over-generalization, to be sure, but when the local Pastor or Minister is paid by the congregation to do “just that,” there is an expectation that he will “meet their needs” – and there is more of a culture of entertainment, where the congregation will come each Sunday morning to watch the minister “perform,” rather then develop a church culture where they participate themselves, because, after all, that’s the minister’s “job.” There is a greater tendency to separate the clergy from the laity, and a dependence on the minster to do it all, and the congregation to serve as spectators. By his own example, Paul refused to succumb to that and gladly worked for a living, toiling at a regular, manual labor type job.
On the other hand (to be fair), there is evidence to show that tent making or some other form of basic work wasn’t Paul’s usual method of supporting himself, or at least not the exclusive method. 2 Corinthians 8:1-5 and Philippians 4:10-16 show that Paul was supported in his ministry by the sacrificial giving of the churches he had planted. This is not to say he didn’t also work to support himself as well, but it appears the congregations he served often helped him financially. So while my own personal experiences in my own church shows how doing without a paid Pastor works (and works extremely well, I might add) and helps to free the congregation to be more participatory and helps encourage the average person “in the pews” to come forth in the gifts God has given them, the concept of a full time paid Pastor (or at least a Pastor that is given a stipend or salary for his work in the church while also working to support himself) has its place. Like Paul, we need to be sensitive to the Holy Spirit to know when each of these models is appropriate. My reaction as I meditate on this particular passage is Christians in America – indeed all over the world – have fallen into a traditional view of church structure that is often counter-productive and stifling to the leading of the Holy Spirit. That doesn’t make the concept of a full time paid pastor wrong – but I think the weaknesses and abuses that have developed in this tradition need to be examined and even prayed through. Indeed, the theme of the book of Galatians demands that we consider this. The Judiazers of Paul’s day insisted on circumcision in order to be acceptable to God. It was “the way we do things.” To change that tradition meant a radical shift in the way people thought, in the way they “did church.” But in order to see God’s will accomplished, in order to realize the essence and truth of the Gospel, in order to “stay in step with the Spirit” (Galatians 5:25), they had to be willing to give up that tradition. We need to look at our modern church traditions, our expectations, our practices, our prejudices, and be willing to go in a different direction if the Holy Spirit is telling us to do so.
There is another aspect to verse 6 that is brought to the fore by looking at Paul’s defense of himself in 2 Corinthians 11. There, in verse 7, Paul sarcastically argues that he might have been wrong for preaching the Gospel for free. In verse 8 he muses that he “robbed” the support of other churches in order to serve at Corinth. His audience would have understood this, because in ancient times, even more so than today, the expectation was that religious and spiritual “professionals” must be paid for their services, and if they did not charge for it, the implication was “you get what you pay for.” So if the spiritual “product” was free, it must not be worth much – it must not have any relevance. In addition, Greek tradition had the great philosophers and teachers in their culture bring in a sort of “communistic” ideal, insisting that people share all things in common. In pagan religions, people were expected to pay a fee just to walk into a temple or shrine. Here, Paul seems to be suggesting that the Galatians “pony up” in a similar way for all those who provide sound, authentic teaching (implying the inclusion of himself), as opposed to providing support for those opposed to such concepts (implying the Judiazers). Some scripture scholars suggest something different altogether, and believe this is connected with special collection for the Jerusalem believers spoken of in 1 Corinthians 16:1 (although the chronology makes this hard to reconcile).
In the end, the spirit of this verse fits in with the overall themes of unified community and interpersonal relationships found throughout the book of Galatians. A congregation or local church should certainly do all it can to support (financially or otherwise) those who lead and instruct them.
This verse seems odd at first blush. Paul is reaching the end of his letter to the Galatians. The remaining verses of Chapter 6 (vv 7-18) are like a summary of the concepts he’s been arguing/presenting in the whole letter. This seems almost out of place.
What exactly does he mean here? What is he driving at? Is Paul fishing for financial support? Are there issues with the Galatians failing to provide for Paul?
I have always viewed Paul as an example for the modern church as a leader, minister, even as an Apostle who worked to support himself rather than be a burden to the churches he served. In Acts 18, Paul worked as a tent-maker while ministering in Corinth, evangelizing the residents of the city on the weekends. He worked at what would be the equivalent of a “nine to five” job in today’s world and supported himself. In my own experience, I have come to see the concept of the full-time pastor, especially for local congregations, as a tradition that has come to be counter-productive. While there is plenty of scriptural evidence for viewing the ministry of teachers/pastors as a full time job (see, e.g., Acts 6), the modern American concept of the paid pastor often leads to too much dependence on that one person as the focal point for all the activity within a church, and a culture of performance rather than community. This is an over-generalization, to be sure, but when the local Pastor or Minister is paid by the congregation to do “just that,” there is an expectation that he will “meet their needs” – and there is more of a culture of entertainment, where the congregation will come each Sunday morning to watch the minister “perform,” rather then develop a church culture where they participate themselves, because, after all, that’s the minister’s “job.” There is a greater tendency to separate the clergy from the laity, and a dependence on the minster to do it all, and the congregation to serve as spectators. By his own example, Paul refused to succumb to that and gladly worked for a living, toiling at a regular, manual labor type job.
On the other hand (to be fair), there is evidence to show that tent making or some other form of basic work wasn’t Paul’s usual method of supporting himself, or at least not the exclusive method. 2 Corinthians 8:1-5 and Philippians 4:10-16 show that Paul was supported in his ministry by the sacrificial giving of the churches he had planted. This is not to say he didn’t also work to support himself as well, but it appears the congregations he served often helped him financially. So while my own personal experiences in my own church shows how doing without a paid Pastor works (and works extremely well, I might add) and helps to free the congregation to be more participatory and helps encourage the average person “in the pews” to come forth in the gifts God has given them, the concept of a full time paid Pastor (or at least a Pastor that is given a stipend or salary for his work in the church while also working to support himself) has its place. Like Paul, we need to be sensitive to the Holy Spirit to know when each of these models is appropriate. My reaction as I meditate on this particular passage is Christians in America – indeed all over the world – have fallen into a traditional view of church structure that is often counter-productive and stifling to the leading of the Holy Spirit. That doesn’t make the concept of a full time paid pastor wrong – but I think the weaknesses and abuses that have developed in this tradition need to be examined and even prayed through. Indeed, the theme of the book of Galatians demands that we consider this. The Judiazers of Paul’s day insisted on circumcision in order to be acceptable to God. It was “the way we do things.” To change that tradition meant a radical shift in the way people thought, in the way they “did church.” But in order to see God’s will accomplished, in order to realize the essence and truth of the Gospel, in order to “stay in step with the Spirit” (Galatians 5:25), they had to be willing to give up that tradition. We need to look at our modern church traditions, our expectations, our practices, our prejudices, and be willing to go in a different direction if the Holy Spirit is telling us to do so.
There is another aspect to verse 6 that is brought to the fore by looking at Paul’s defense of himself in 2 Corinthians 11. There, in verse 7, Paul sarcastically argues that he might have been wrong for preaching the Gospel for free. In verse 8 he muses that he “robbed” the support of other churches in order to serve at Corinth. His audience would have understood this, because in ancient times, even more so than today, the expectation was that religious and spiritual “professionals” must be paid for their services, and if they did not charge for it, the implication was “you get what you pay for.” So if the spiritual “product” was free, it must not be worth much – it must not have any relevance. In addition, Greek tradition had the great philosophers and teachers in their culture bring in a sort of “communistic” ideal, insisting that people share all things in common. In pagan religions, people were expected to pay a fee just to walk into a temple or shrine. Here, Paul seems to be suggesting that the Galatians “pony up” in a similar way for all those who provide sound, authentic teaching (implying the inclusion of himself), as opposed to providing support for those opposed to such concepts (implying the Judiazers). Some scripture scholars suggest something different altogether, and believe this is connected with special collection for the Jerusalem believers spoken of in 1 Corinthians 16:1 (although the chronology makes this hard to reconcile).
In the end, the spirit of this verse fits in with the overall themes of unified community and interpersonal relationships found throughout the book of Galatians. A congregation or local church should certainly do all it can to support (financially or otherwise) those who lead and instruct them.
Thursday, January 21, 2010
Galatians Journal: Chapter 6, verses 4 & 5
Galatians 6:4 Each one should test his own actions. Then he can take pride in himself, without comparing himself to somebody else, 5 for each one should carry his own load.
Two verses today.
“Each one should test his own actions.” The word used for “test” here means to examine, to prove, or to scrutinize. It implies a very careful, meticulous overview. It is also a test to prove authenticity – to see whether what you have is the “genuine article.” This Greek word was used to describe the process of testing precious metals such as gold or silver to prove whether genuine or not. The same word is used in 1 Corinthians 11:26, and is translated as “examine,” where Paul exhorts us to carefully examine our lives to be sure we are worthy, or in the right “spirit,” to take the Lord’s Supper. This word implies a great personal responsibility – Paul has just spent a good portion of the letter warning us about how easy it is to fall back into the bondage of relying on the law, or on our own performance, and about caving in to our flesh. But the “test” here is not for a grade – this is not an exam like we have in school, or a test of skill or ability. Rather, its like the kind of experiments we used to run in junior high science class – a ph test – where we are simply determining whether what we have is indeed what we thing it is. Paul expounds on this in 1 Corinthians 3:11-15, where he explains how our works will be ultimately judged by God. If what we have accomplished in life is done from a selfish motivation (“wood, hay or straw”), it will not survive the fire of God’s judgment. If, on the other hand, our works were motivated by the Holy Spirit, from the heart of God, and done in selfless service to others, they will survive the fire and endure for eternity (“gold, silver, costly stones”). Remember on the old television game shows like “Jeopardy” or “The Newlywed Game,” one of the prizes each contestant would be awarded was the “home version” of the television show, so they could “play at home?” Here in Galatians 6:4, Paul is showing how we can do a little “home version” of the “big show” that will play out at the end of time, and figure out midstream whether what we’re doing is what God’s wants us to be doing, and whether what we’re doing will survive the fires of judgment.
“Then he can take pride in himself” I think the NIV misses the mark somewhat by translating this as “pride.” “Pride” has such negative connotations in the context of the Bible. The original word here deals with the concept of glorifying in your accomplishments. While it carries with it the connotation of boasting, its not necessarily negative. The old saying “its not boasting if you can do it” comes to mind. Even that carries with it the negative connotations of ego and selfish pride, but it begins to scratch the surface of what Paul is really getting at here. When the Chicago White Sox won the Word Series in 2005, the team celebrated in an extravagant way on the field and in the locker room. That’s the sort of thing I think Paul is driving at here – it’s taking personal satisfaction in doing a good job, and celebrating that feeling with exuberance. There is the implication of great joy here, rejoicing for the commendations of our Master, of doing what God wanted us to do. Even the World Series championship is an inexact comparison, although it helps us see the community/relationship component – this is not like running a race and winning as an individual – this is truly a “team effort.” But there are no trophies or prizes here. The glory is in the accomplishment itself, and in itself alone – in Christ alone!
“without comparing himself to somebody else” The New American Standard translation renders this section of the verse as “having a reason for boasting in himself alone.” There is no need to compare with others. Ultimately, the “test” here is to prove that our actions are motivated by something other than our own self-promotion. Therefore, we shouldn’t care about accolades, or accomplishment, or our standing within the church community. Our motivation should be to serve. This also ties in with Galatians 5:26, and Paul’s warning about conceit and “vain glory.” We need to keep a sober and objective view of ourselves and what we are trying to do to serve God and each other.
Verse 5: “for each one should carry his own load” The word here for “carry” is the same word used back in verse 2, but he emphasis in context is different. It implies a lighter touch. It implies we will all be equal to understanding this concept and calmly and submissively receive the “load” spoken of here. This is indeed the sober, objective recognition that all of us have a sin nature, all of us fall short, and that we all need each other.
The word for “load” here, however is different than in verse 2. It’s the diminutive form of the word – implying something small, or on a smaller scale. The word was commonly used by the ancient Greeks to describe the cargo of a ship – a “load,” yes, but one that is manageable and designed to be so. This is the exact same word used in Matthew 11:30, when Jesus says, :”My Yoke is easy, my burden is light.” There is an expectation Christ places on us with regards to how we live our lives, but it is not an oppressive burden of performance, as the law requires. In the context of this passage in Galatians, this is simply an encouragement to see ourselves as we are – imperfect, carrying our own faults and personality issues, and dealing with them properly and responsibly. The underlying emphasis is on getting along with and serving others. Again, the primary foundational principle of the Kingdom is being in a RELATIONSHIP.
Two verses today.
“Each one should test his own actions.” The word used for “test” here means to examine, to prove, or to scrutinize. It implies a very careful, meticulous overview. It is also a test to prove authenticity – to see whether what you have is the “genuine article.” This Greek word was used to describe the process of testing precious metals such as gold or silver to prove whether genuine or not. The same word is used in 1 Corinthians 11:26, and is translated as “examine,” where Paul exhorts us to carefully examine our lives to be sure we are worthy, or in the right “spirit,” to take the Lord’s Supper. This word implies a great personal responsibility – Paul has just spent a good portion of the letter warning us about how easy it is to fall back into the bondage of relying on the law, or on our own performance, and about caving in to our flesh. But the “test” here is not for a grade – this is not an exam like we have in school, or a test of skill or ability. Rather, its like the kind of experiments we used to run in junior high science class – a ph test – where we are simply determining whether what we have is indeed what we thing it is. Paul expounds on this in 1 Corinthians 3:11-15, where he explains how our works will be ultimately judged by God. If what we have accomplished in life is done from a selfish motivation (“wood, hay or straw”), it will not survive the fire of God’s judgment. If, on the other hand, our works were motivated by the Holy Spirit, from the heart of God, and done in selfless service to others, they will survive the fire and endure for eternity (“gold, silver, costly stones”). Remember on the old television game shows like “Jeopardy” or “The Newlywed Game,” one of the prizes each contestant would be awarded was the “home version” of the television show, so they could “play at home?” Here in Galatians 6:4, Paul is showing how we can do a little “home version” of the “big show” that will play out at the end of time, and figure out midstream whether what we’re doing is what God’s wants us to be doing, and whether what we’re doing will survive the fires of judgment.
“Then he can take pride in himself” I think the NIV misses the mark somewhat by translating this as “pride.” “Pride” has such negative connotations in the context of the Bible. The original word here deals with the concept of glorifying in your accomplishments. While it carries with it the connotation of boasting, its not necessarily negative. The old saying “its not boasting if you can do it” comes to mind. Even that carries with it the negative connotations of ego and selfish pride, but it begins to scratch the surface of what Paul is really getting at here. When the Chicago White Sox won the Word Series in 2005, the team celebrated in an extravagant way on the field and in the locker room. That’s the sort of thing I think Paul is driving at here – it’s taking personal satisfaction in doing a good job, and celebrating that feeling with exuberance. There is the implication of great joy here, rejoicing for the commendations of our Master, of doing what God wanted us to do. Even the World Series championship is an inexact comparison, although it helps us see the community/relationship component – this is not like running a race and winning as an individual – this is truly a “team effort.” But there are no trophies or prizes here. The glory is in the accomplishment itself, and in itself alone – in Christ alone!
“without comparing himself to somebody else” The New American Standard translation renders this section of the verse as “having a reason for boasting in himself alone.” There is no need to compare with others. Ultimately, the “test” here is to prove that our actions are motivated by something other than our own self-promotion. Therefore, we shouldn’t care about accolades, or accomplishment, or our standing within the church community. Our motivation should be to serve. This also ties in with Galatians 5:26, and Paul’s warning about conceit and “vain glory.” We need to keep a sober and objective view of ourselves and what we are trying to do to serve God and each other.
Verse 5: “for each one should carry his own load” The word here for “carry” is the same word used back in verse 2, but he emphasis in context is different. It implies a lighter touch. It implies we will all be equal to understanding this concept and calmly and submissively receive the “load” spoken of here. This is indeed the sober, objective recognition that all of us have a sin nature, all of us fall short, and that we all need each other.
The word for “load” here, however is different than in verse 2. It’s the diminutive form of the word – implying something small, or on a smaller scale. The word was commonly used by the ancient Greeks to describe the cargo of a ship – a “load,” yes, but one that is manageable and designed to be so. This is the exact same word used in Matthew 11:30, when Jesus says, :”My Yoke is easy, my burden is light.” There is an expectation Christ places on us with regards to how we live our lives, but it is not an oppressive burden of performance, as the law requires. In the context of this passage in Galatians, this is simply an encouragement to see ourselves as we are – imperfect, carrying our own faults and personality issues, and dealing with them properly and responsibly. The underlying emphasis is on getting along with and serving others. Again, the primary foundational principle of the Kingdom is being in a RELATIONSHIP.
Wednesday, January 20, 2010
Galatians Journal: Chapter 6, verse 3
Galatians 6:3 If anyone thinks he is something when he is nothing, he deceives himself.
The literal meaning of the original Greek in this verse is pretty close to what we actually get in the English translation here in the NIV – except perhaps the word “anyone” might be better translated as “whoever,” but the implication of these words in the context of the rest of the Chapter give us a deeper and more specific sense of what Paul is really saying. This is more than just a proverb. If a person thinks they are “something,” well, that implies a person who is much too self important. Paul has just discussed conceit and “vain glory” in verse 26 of Chapter 5. The “something” here certainly fits in with that discussion and description. He or she obviously thinks a whole lot more of themselves than they should, and hold themselves above others. They are just too important to condescend to the level of those “caught in sin” in Galatians 6:1, to have to get their hands dirty or sully their own precious reputations by stepping down and helping to shoulder the burdens of another Christian as commanded in the precious verse. “Nothing” here implies someone who is a nobody except in his own estimation, in hi sown mind. “Deceives” here implies a deep fog – a delusion, but also an implication that the person is cheating themselves.
I picture the person who thinks they are “something” here as being a step or two beyond the “conceited” person of Galatians 5:26. This is someone who is otherwise marked by Christian maturity – an active member of the church, perhaps even in a position of responsibility or authority. They have already received the benefit of having more mature believers (those who are “spiritual” per Galatians 6:1) who have helped these self-anointed “Somethings” by carrying their burdens and deal with sins they have been caught in (per Galatians 6:1-2), But now, these “Somethings” think they are better than all that. The thought of returning the kindess paid to them by those who helped bear their burdens is repugnant – for whatever reason: fear, the busyness of life, obsession with wealth, job, or family, or a focus on being recognized etc. In thinking they are “too good” or “too important” to be intimate with those who immature is a delusion that deprives them of all the blessings that flow from such selfless service. If walking closely with the folks the world sees as “nothing” and helping them deal with sin and bondage in their lives fulfills the law of Christ (see the previous verse), to shy away from this concept is to be in opposition to the law of Christ. As I’ve repeated over and over again, RELATIONSHIP trumps everything. For it’s the promise of Galatians 3:16 that is the product of God’s relationship with man. While correct theology – knowing and believing the truth is absolutely essential, to place our own concerns and desires ahead of the relationship God has commanded us to be a part of is akin to denying the basic truth of the Gospel. How many of us have known people who believe in all the right things, but aren’t really following God? Or use the truth of the Gospel for their own selfish motives, or to put others down, and exalt themselves? Or simply refuse to answer the call in their life to get involved with the “someones” who are “caught in sin” back in 6:1 – the unlovable, the undesirable, those who need help but might not be the same color, ethnicity, denomination, or economic group? That is the great tragedy – that is the heresy Paul is fighting and great tragedy and heresy we fight in American churches today.
The literal meaning of the original Greek in this verse is pretty close to what we actually get in the English translation here in the NIV – except perhaps the word “anyone” might be better translated as “whoever,” but the implication of these words in the context of the rest of the Chapter give us a deeper and more specific sense of what Paul is really saying. This is more than just a proverb. If a person thinks they are “something,” well, that implies a person who is much too self important. Paul has just discussed conceit and “vain glory” in verse 26 of Chapter 5. The “something” here certainly fits in with that discussion and description. He or she obviously thinks a whole lot more of themselves than they should, and hold themselves above others. They are just too important to condescend to the level of those “caught in sin” in Galatians 6:1, to have to get their hands dirty or sully their own precious reputations by stepping down and helping to shoulder the burdens of another Christian as commanded in the precious verse. “Nothing” here implies someone who is a nobody except in his own estimation, in hi sown mind. “Deceives” here implies a deep fog – a delusion, but also an implication that the person is cheating themselves.
I picture the person who thinks they are “something” here as being a step or two beyond the “conceited” person of Galatians 5:26. This is someone who is otherwise marked by Christian maturity – an active member of the church, perhaps even in a position of responsibility or authority. They have already received the benefit of having more mature believers (those who are “spiritual” per Galatians 6:1) who have helped these self-anointed “Somethings” by carrying their burdens and deal with sins they have been caught in (per Galatians 6:1-2), But now, these “Somethings” think they are better than all that. The thought of returning the kindess paid to them by those who helped bear their burdens is repugnant – for whatever reason: fear, the busyness of life, obsession with wealth, job, or family, or a focus on being recognized etc. In thinking they are “too good” or “too important” to be intimate with those who immature is a delusion that deprives them of all the blessings that flow from such selfless service. If walking closely with the folks the world sees as “nothing” and helping them deal with sin and bondage in their lives fulfills the law of Christ (see the previous verse), to shy away from this concept is to be in opposition to the law of Christ. As I’ve repeated over and over again, RELATIONSHIP trumps everything. For it’s the promise of Galatians 3:16 that is the product of God’s relationship with man. While correct theology – knowing and believing the truth is absolutely essential, to place our own concerns and desires ahead of the relationship God has commanded us to be a part of is akin to denying the basic truth of the Gospel. How many of us have known people who believe in all the right things, but aren’t really following God? Or use the truth of the Gospel for their own selfish motives, or to put others down, and exalt themselves? Or simply refuse to answer the call in their life to get involved with the “someones” who are “caught in sin” back in 6:1 – the unlovable, the undesirable, those who need help but might not be the same color, ethnicity, denomination, or economic group? That is the great tragedy – that is the heresy Paul is fighting and great tragedy and heresy we fight in American churches today.
Tuesday, January 19, 2010
Galatians Journal: Chapter 6, verse 2
Galatians 6:2 Carry each other's burdens, and in this way you will fulfill the law of Christ
“Carry each other’s burdens” The original Greek word for “carry” here implies hardship and difficulty. The Kind James Version translates it as “bear.” It speaks of a need for endurance – this load is heavy. (as opposed to Galatians 6, verse 5, where the “load” is not so heavy).
“Burdens” literally means something heavy, a great weight, or something extremely troublesome. In context, it is referring to troublesome, vexing moral faults. (see 6:1). In Romans 15:1-3, Paul makes a similar admonition, where he instructs “strong” Christians who need to “bear with the failings of the weak and not to please ourselves.” It goes on to say that we all are to “please his neighbor for his good, to build him up” and points to the example of Christ, who bore in himself (voluntarily) man’s hostility towards God when he died on the cross.
Thus the concept of bearing another’s burden here means much more than empathy. We are to endure the faults of others, patiently, as a service to them, to help them grow in Christ. This is a sacrifice – not done to build ourselves up, but selflessly, following Christ’s example. This is an act of ultimate service.
It must also be done in a spirit of complete and abject humility. The phrase “carry each other’s burdens” would have evoked a particular image in the Roman world. Of course, servants or slaves were required to carry burdens for their masters, but there was also a common practice called “impressment.” Roman soldiers could require the locals in the provinces occupied by the Empire to carry something for them – on the spot, at a mere command. The person so instructed would have no choice but to obey. A scriptural example of this is found in Mark 15:21 where Simon of Cyrene is pressed into service to carry the cross for Jesus. This was a prevalent practice throughout the Roman world. This whole concept conjures up an image of subservience, demanding much more than a momentary act of kindness, more than the convenience of helping that person carry something for that moment. Indeed, it demands commitment. It demands humility. It demands a total laying down of our lives for the sake of others. The local citizens begrudgingly carried the load of the soldiers only as far as they had to. Paul is instructing us to voluntarily take the soldier’s load, and carry it as long as is needed – even for a lifetime.
“fulfill the law of Christ” The only other reference to a “law of Christ” I can find in the New Testament is in 1 Corinthians 9:21, where Paul explains he is not free from God’s Law, but is under Christ’s Law. In the context of the rest of the letter, I can’t believe Paul is referring to adhering to a set of rules Jesus laid down in the Gospels. Rather, he is speaking of the essence of Jesus’ message, portrayed in the words Christ spoke, and the examples He gave. He is speaking of the character of Christ, imparted to us supernaturally through the transformation and evolution of walking in the Holy Spirit as discussed in Chapter 5. The “law of Christ” is the fulfillment of the promise made to Abraham discussed in Chapter 3. It is a living, loving relationship with Jesus expressed supernaturally in our relationship with each other. To paraphrase a favorite phrase of my pastor, it’s “where the rubber meets the road.”
There is further and deeper implication when we look at the word translated as “fulfill.” It implies more than just “doing,” or even “completing,” but to perfectly observe. Paul argued back in Galatians 3:10 that it was impossible to fulfill the law of Moses no matter how hard we might try. Here, however, it IS possible to perfectly fulfill the “law of Christ” because what we do to so fulfill it is done as a response to the transformation that has taken place within us – it is a relationship based on being welcomed as a beloved child (see Galatians 3:25 – 4:7). Jesus has given us everything we need to fulfill Christ’s law. “Fulfill” also implies that we will complete what is lacking in our obedience. Indeed, anything we try to do in and of ourselves won’t be enough. We need the presence of Christ in our lives, the filling of the Holy Spirit, to accomplish this kind of selfless, humble service. And in so doing, we are bound inextricably close both to Jesus and the person whose burden we are carrying – in a close, intimate walk – a RELATIONSHIP! And that is the fundamental difference between the concept argued by the Judiazers of Paul’s day (or legalists today) and the truth of the Gospel. Its not about following rules, changing what we do, adopting the culture and practices of a particular group, or trying to overcome our own shortcomings. No, its all about an intimate relationship with the one, true living God. It is indeed all about RELATIONSHIP!.
“Carry each other’s burdens” The original Greek word for “carry” here implies hardship and difficulty. The Kind James Version translates it as “bear.” It speaks of a need for endurance – this load is heavy. (as opposed to Galatians 6, verse 5, where the “load” is not so heavy).
“Burdens” literally means something heavy, a great weight, or something extremely troublesome. In context, it is referring to troublesome, vexing moral faults. (see 6:1). In Romans 15:1-3, Paul makes a similar admonition, where he instructs “strong” Christians who need to “bear with the failings of the weak and not to please ourselves.” It goes on to say that we all are to “please his neighbor for his good, to build him up” and points to the example of Christ, who bore in himself (voluntarily) man’s hostility towards God when he died on the cross.
Thus the concept of bearing another’s burden here means much more than empathy. We are to endure the faults of others, patiently, as a service to them, to help them grow in Christ. This is a sacrifice – not done to build ourselves up, but selflessly, following Christ’s example. This is an act of ultimate service.
It must also be done in a spirit of complete and abject humility. The phrase “carry each other’s burdens” would have evoked a particular image in the Roman world. Of course, servants or slaves were required to carry burdens for their masters, but there was also a common practice called “impressment.” Roman soldiers could require the locals in the provinces occupied by the Empire to carry something for them – on the spot, at a mere command. The person so instructed would have no choice but to obey. A scriptural example of this is found in Mark 15:21 where Simon of Cyrene is pressed into service to carry the cross for Jesus. This was a prevalent practice throughout the Roman world. This whole concept conjures up an image of subservience, demanding much more than a momentary act of kindness, more than the convenience of helping that person carry something for that moment. Indeed, it demands commitment. It demands humility. It demands a total laying down of our lives for the sake of others. The local citizens begrudgingly carried the load of the soldiers only as far as they had to. Paul is instructing us to voluntarily take the soldier’s load, and carry it as long as is needed – even for a lifetime.
“fulfill the law of Christ” The only other reference to a “law of Christ” I can find in the New Testament is in 1 Corinthians 9:21, where Paul explains he is not free from God’s Law, but is under Christ’s Law. In the context of the rest of the letter, I can’t believe Paul is referring to adhering to a set of rules Jesus laid down in the Gospels. Rather, he is speaking of the essence of Jesus’ message, portrayed in the words Christ spoke, and the examples He gave. He is speaking of the character of Christ, imparted to us supernaturally through the transformation and evolution of walking in the Holy Spirit as discussed in Chapter 5. The “law of Christ” is the fulfillment of the promise made to Abraham discussed in Chapter 3. It is a living, loving relationship with Jesus expressed supernaturally in our relationship with each other. To paraphrase a favorite phrase of my pastor, it’s “where the rubber meets the road.”
There is further and deeper implication when we look at the word translated as “fulfill.” It implies more than just “doing,” or even “completing,” but to perfectly observe. Paul argued back in Galatians 3:10 that it was impossible to fulfill the law of Moses no matter how hard we might try. Here, however, it IS possible to perfectly fulfill the “law of Christ” because what we do to so fulfill it is done as a response to the transformation that has taken place within us – it is a relationship based on being welcomed as a beloved child (see Galatians 3:25 – 4:7). Jesus has given us everything we need to fulfill Christ’s law. “Fulfill” also implies that we will complete what is lacking in our obedience. Indeed, anything we try to do in and of ourselves won’t be enough. We need the presence of Christ in our lives, the filling of the Holy Spirit, to accomplish this kind of selfless, humble service. And in so doing, we are bound inextricably close both to Jesus and the person whose burden we are carrying – in a close, intimate walk – a RELATIONSHIP! And that is the fundamental difference between the concept argued by the Judiazers of Paul’s day (or legalists today) and the truth of the Gospel. Its not about following rules, changing what we do, adopting the culture and practices of a particular group, or trying to overcome our own shortcomings. No, its all about an intimate relationship with the one, true living God. It is indeed all about RELATIONSHIP!.
Monday, January 18, 2010
Galatians Journal: Chapter 6, verse 1
Galatians 6:1 Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted.
As we begin the final chapter of the book of Galatians, we find Paul continuing in his transition from the practical application of the theology and spiritual principles he had presented in the first 4 chapters of the letter to our personal lives, and personal relationship with God in the concepts of “Freedom in Christ” and “Walking in the Spirit” to taking those same concepts and applying them to our interpersonal relationships within the Body of Christ.
“Brothers” -- Despite the criticism Paul levels at the Galatians throughout the letter, he never doubts the authenticity of their faith or their basic relationship with Jesus. I find this incredibly encouraging. As often as I fall back into the old, worldly concepts of relying on “the rules” to feel right with God; as often as I use ethnicity and culture (especially the “culture” and practices of my own church compared to others) to define who I am, who “they” are, and who “we” are; as often as I indulge my sinful nature and take advantage of the freedom I have in Christ – my relationship with Jesus isn’t based on a report card as to how I’m doing in these areas. When I am trapped in these failures, it means I have sought fulfillment or pleasure in something other than my relationship with Jesus. I may have fallen, but I’m still a “brother.” Keeping a good relationship with both God and my “brothers” is vital.
“If someone is caught in a sin” The King James Version (a translation that is an attempt at a word for word translation of the original Greek, as opposed to the translation I prefer, the New International Version, which translates by looking at not just the words, but their use in context and phrases) renders the word for “caught” here as “overtaken.” While I am not a Greek scholar by any stretch of the imagination – I just use a computer based lexicon to try and deepen my understanding – the original language and its meaning in context sheds some interesting light on this concept. The original word rendered as “caught” here and as “overtaken” in the King James is difficult to translate into English. It implies the concept of forestalling, stopping, or hindering something in advance, like preventative medicine, or deploying the troops to quell a riot before it starts. It also carries the connotation of crime prevention – stopping a person before they can act. There is also an element of surprise here – the person being caught either doesn’t know he’s doing wrong, or doesn’t think he’ll be caught. There is also a sense of inevitability in the word – the “overtaken” aspect implies being overwhelmed, conquered, and beaten.
But “caught” here must also be viewed from the other side – the ones who see the sin in us. A fish can be “caught,” but the fisherman also “caught” the fish. The admonition here is on the latter. The warning/advice here is meant for those of us who see another Christian – a “brother” – in sin. Both sides are ultimately helped in this equation.
“You who are spiritual” By “spiritual,” Paul means mature. Despite all the issues Paul is trying to address in the Galatian community, he recognizes that many of them truly “get it,” have a solid relationship with Jesus, and are “deep” enough and mature enough to deal with these kinds of sensitive issues. Again, I find this incredibly encouraging.. Compare this to 1 Corinthians 3: 1-3, where Paul is addressing the entire Corinthian congregation, including the leaders, I presume. He castigates them for “not being ready” for a deeper walk with God. Because I see a deep connection between the churches of Galatia and my own church, and the other churches in the area within and around my home town in the sense of a timely, “rhema,” prophetic word from God, again – I find this all very, very encouraging.
“should restore him gently” The word for “restore” here has multiple meanings. It means to repair, and was used to describe the setting of broken bones, mending fishing nets, bringing factions together, or to complete a project to its finish. It also means to equip, to fit out, like a soldier preparing for battle by putting on his armor and gear. It means to put in order, arrange, or adjust, like tuning a car’s engine. In the ethical sense, it means to strengthen, perfect and help make a person what they ought to be.
Recall that gentleness is one of the fruits of the Spirit. (Galatians 5:23) Again, this all fits into the concept of RELATIONSHIP. I like the use of the word “restore” here to describe the setting of broken bones. You can’t do that by yourself. You need others. You need the Body of Christ. Yet, this process must be done “gently” or more damage could result. Holy Spirit inspired gentleness is the proper way to address faults. This is not usually the way its done in the church today. Legalism is the way sin is addressed. But legalism leads to confronting spiritual issues by fleshly means. The answer from the legalist – e.g. the Judiazers in Paul’s day – was to follow the rules more closely, and change outwardly so “they” fit in better with “us.” There is no place in their world for truly meeting the spiritual need of others. The fruit of the Spirit of gentleness implies humility and examining ourselves before we correct someone else. Here in our American culture, we have a lot of trouble with humility.
“But watch yourself, or you also may be tempted.” Obviously, we must take care when confronting sin in others. We may tempted to join them in their sin – its so easy to take on that “yoke of bondage” again (see Galatians 5:1) or to indulge the sinful nature (see Galatians 5:16). But the concept of temptation here means much more than lust or envy, or the concept of having the sin of the person being confronted becoming like “forbidden fruit” to the one doing the confronting. The legalist is haughty and judgmental, and condemns those who are “caught in sin.” In Romans 2, there is a warning about judging others improperly, and a statement that those who pass judgment in such a manner “are condemning yourself, because you who pass judgment do the same things.” While time and the space constraints of this blog/notebook will not permit me to present a full analysis and explanation here, in short, those who make “bitter root” judgments, those who pass judgment on things that are not important in the grand scheme of God’s worldview, they have those judgments come back on themselves – condemning them, even cursing them, if you will – to fall into the very sinful behaviors they have judged so improperly. Self-righteousness will lead to a very bitter harvest in this situation. I believe it is self-righteousness that Paul is warning us to here with regards to being "tempted."
As we begin the final chapter of the book of Galatians, we find Paul continuing in his transition from the practical application of the theology and spiritual principles he had presented in the first 4 chapters of the letter to our personal lives, and personal relationship with God in the concepts of “Freedom in Christ” and “Walking in the Spirit” to taking those same concepts and applying them to our interpersonal relationships within the Body of Christ.
“Brothers” -- Despite the criticism Paul levels at the Galatians throughout the letter, he never doubts the authenticity of their faith or their basic relationship with Jesus. I find this incredibly encouraging. As often as I fall back into the old, worldly concepts of relying on “the rules” to feel right with God; as often as I use ethnicity and culture (especially the “culture” and practices of my own church compared to others) to define who I am, who “they” are, and who “we” are; as often as I indulge my sinful nature and take advantage of the freedom I have in Christ – my relationship with Jesus isn’t based on a report card as to how I’m doing in these areas. When I am trapped in these failures, it means I have sought fulfillment or pleasure in something other than my relationship with Jesus. I may have fallen, but I’m still a “brother.” Keeping a good relationship with both God and my “brothers” is vital.
“If someone is caught in a sin” The King James Version (a translation that is an attempt at a word for word translation of the original Greek, as opposed to the translation I prefer, the New International Version, which translates by looking at not just the words, but their use in context and phrases) renders the word for “caught” here as “overtaken.” While I am not a Greek scholar by any stretch of the imagination – I just use a computer based lexicon to try and deepen my understanding – the original language and its meaning in context sheds some interesting light on this concept. The original word rendered as “caught” here and as “overtaken” in the King James is difficult to translate into English. It implies the concept of forestalling, stopping, or hindering something in advance, like preventative medicine, or deploying the troops to quell a riot before it starts. It also carries the connotation of crime prevention – stopping a person before they can act. There is also an element of surprise here – the person being caught either doesn’t know he’s doing wrong, or doesn’t think he’ll be caught. There is also a sense of inevitability in the word – the “overtaken” aspect implies being overwhelmed, conquered, and beaten.
But “caught” here must also be viewed from the other side – the ones who see the sin in us. A fish can be “caught,” but the fisherman also “caught” the fish. The admonition here is on the latter. The warning/advice here is meant for those of us who see another Christian – a “brother” – in sin. Both sides are ultimately helped in this equation.
“You who are spiritual” By “spiritual,” Paul means mature. Despite all the issues Paul is trying to address in the Galatian community, he recognizes that many of them truly “get it,” have a solid relationship with Jesus, and are “deep” enough and mature enough to deal with these kinds of sensitive issues. Again, I find this incredibly encouraging.. Compare this to 1 Corinthians 3: 1-3, where Paul is addressing the entire Corinthian congregation, including the leaders, I presume. He castigates them for “not being ready” for a deeper walk with God. Because I see a deep connection between the churches of Galatia and my own church, and the other churches in the area within and around my home town in the sense of a timely, “rhema,” prophetic word from God, again – I find this all very, very encouraging.
“should restore him gently” The word for “restore” here has multiple meanings. It means to repair, and was used to describe the setting of broken bones, mending fishing nets, bringing factions together, or to complete a project to its finish. It also means to equip, to fit out, like a soldier preparing for battle by putting on his armor and gear. It means to put in order, arrange, or adjust, like tuning a car’s engine. In the ethical sense, it means to strengthen, perfect and help make a person what they ought to be.
Recall that gentleness is one of the fruits of the Spirit. (Galatians 5:23) Again, this all fits into the concept of RELATIONSHIP. I like the use of the word “restore” here to describe the setting of broken bones. You can’t do that by yourself. You need others. You need the Body of Christ. Yet, this process must be done “gently” or more damage could result. Holy Spirit inspired gentleness is the proper way to address faults. This is not usually the way its done in the church today. Legalism is the way sin is addressed. But legalism leads to confronting spiritual issues by fleshly means. The answer from the legalist – e.g. the Judiazers in Paul’s day – was to follow the rules more closely, and change outwardly so “they” fit in better with “us.” There is no place in their world for truly meeting the spiritual need of others. The fruit of the Spirit of gentleness implies humility and examining ourselves before we correct someone else. Here in our American culture, we have a lot of trouble with humility.
“But watch yourself, or you also may be tempted.” Obviously, we must take care when confronting sin in others. We may tempted to join them in their sin – its so easy to take on that “yoke of bondage” again (see Galatians 5:1) or to indulge the sinful nature (see Galatians 5:16). But the concept of temptation here means much more than lust or envy, or the concept of having the sin of the person being confronted becoming like “forbidden fruit” to the one doing the confronting. The legalist is haughty and judgmental, and condemns those who are “caught in sin.” In Romans 2, there is a warning about judging others improperly, and a statement that those who pass judgment in such a manner “are condemning yourself, because you who pass judgment do the same things.” While time and the space constraints of this blog/notebook will not permit me to present a full analysis and explanation here, in short, those who make “bitter root” judgments, those who pass judgment on things that are not important in the grand scheme of God’s worldview, they have those judgments come back on themselves – condemning them, even cursing them, if you will – to fall into the very sinful behaviors they have judged so improperly. Self-righteousness will lead to a very bitter harvest in this situation. I believe it is self-righteousness that Paul is warning us to here with regards to being "tempted."
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