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.
Thursday, January 21, 2010
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."
Saturday, January 16, 2010
Galatians Journal: Chapter 5, verse 26
Galatians 5:26 Let us not become conceited, provoking and envying each other.
Paul has spend the entirely of Chapter 5 encouraging and counseling the various Galatian churches about the practical application of the theology he presented in Chapters 1-4. He has discussed freedom in Christ, and walking/living by the Holy Spirit. Those are supernatural, life changing concepts. Yet, at every turn there is a warning – don’t let your freedom allow yourself to indulge in your sin nature. If you walk in the Spirit, the acts of the sinful nature should cease, the fruit of the spirit should manifest. There is an underlying, interwoven theme throughout of spiritual discipline, as seen, for example, in the previous verse.
Again, it must be emphasized that this is not the kind of discipline borne out of simply following rules or striving – Paul has spent the bulk of this chapter deriding the concept of going back to a relationship with God based on obedience to the Law, or to the rules, or on outward performance instead of an inner change. It is a discipline borne out of habit – and a habit that is founded on a RELATIONSHIP. I would compare it to a marriage. There are things, concepts, ideas, customs, traditions etc. that my wife and I have developed with each other over the years. It may range from the mundane – who makes coffee in the morning, or who regularly drives when we go out together in the car – to how we communicate, how we react to a crisis, how we make important decisions etc. We know each other so well, that all of this becomes second nature. That is how its got to become in our relationship with God.
Verse 25 makes that very connection. The underlying theme of Galatians is to set aside religion, tradition, the Law, ethnicity, politics etc. and exchange all of that for a RELATIONSHIP. A living relationship with God, through Jesus, which then transforms our relationship with each other. Paul emphasizes over and over in all of his writings in the New Testament that the barometer of our relationship with God is how we relate to each other. So in keeping with his warnings about indulging the sinful nature, here he warns about making sure that our relationship with each other stays “right.”
“Let us not become conceited” “Conceit" is commonly viewed as the concept of thinking more of yourself or your abilities than you should. But the original Greek word here goes deeper than just vanity or self-centeredness. The King James Version translates this as “desirous of vain glory.” It is the only place in the New Testament this word used. It literally means glory without reason, an eagerness for empty glory, or a conceit that simply doesn’t make sense. Like someone who is tone deaf thinking they could be a professional singer, or someone with no basic hand-eye coordination believing they could be a professional athlete. Sadly, if we look around our neighborhoods, or even more sadly, our churches, we see these two examples and others just like them to varying degrees. But even in instances where people are objectively gifted or talented, this concept, the “vain glory” can be just as bad or worse as an above average skill or natural talent is overrated in that person’s mind. The popularity of reality TV shows like “American Idol” or “America’s Got Talent” is based on this kind of “conceit.”
This kind of “vain glory” is particularly dangerous in the Body of Christ because this kind of person thinks they deserve recognition, responsibility and respect when the reality is the matter for which they want this recognition is only recognizable in their own mind. And the danger of this concept leading to “provoking and envying” in the concept of Freedom in Christ and walking in the Spirit is particularly great. Why? Because the grace and mercy of God welcomes everyone, and the kindness and acceptance we show in Christ towards each other can be interpreted as affirmation of our vainglorious conceit.
We have a tendency to indulge our sinful nature in our self centered pride. Paul is warning all of us to be objective. We need to see ourselves as Christ sees us, yes, as new creations, free from sin. But we cannot use that freedom, to exalt ourselves, or to judge others. Otherwise, we’re back to the negative side of Galatians 5:1, burdened by that yoke of slavery, or like 5:16, gratifying our “flesh,” our “sinful nature.” Because the Kingdom of God is a RELATIONSHIP above all else, keeping a right relationship with each other, and viewing that relationship through the lens of God’s reality is essential.
Paul has spend the entirely of Chapter 5 encouraging and counseling the various Galatian churches about the practical application of the theology he presented in Chapters 1-4. He has discussed freedom in Christ, and walking/living by the Holy Spirit. Those are supernatural, life changing concepts. Yet, at every turn there is a warning – don’t let your freedom allow yourself to indulge in your sin nature. If you walk in the Spirit, the acts of the sinful nature should cease, the fruit of the spirit should manifest. There is an underlying, interwoven theme throughout of spiritual discipline, as seen, for example, in the previous verse.
Again, it must be emphasized that this is not the kind of discipline borne out of simply following rules or striving – Paul has spent the bulk of this chapter deriding the concept of going back to a relationship with God based on obedience to the Law, or to the rules, or on outward performance instead of an inner change. It is a discipline borne out of habit – and a habit that is founded on a RELATIONSHIP. I would compare it to a marriage. There are things, concepts, ideas, customs, traditions etc. that my wife and I have developed with each other over the years. It may range from the mundane – who makes coffee in the morning, or who regularly drives when we go out together in the car – to how we communicate, how we react to a crisis, how we make important decisions etc. We know each other so well, that all of this becomes second nature. That is how its got to become in our relationship with God.
Verse 25 makes that very connection. The underlying theme of Galatians is to set aside religion, tradition, the Law, ethnicity, politics etc. and exchange all of that for a RELATIONSHIP. A living relationship with God, through Jesus, which then transforms our relationship with each other. Paul emphasizes over and over in all of his writings in the New Testament that the barometer of our relationship with God is how we relate to each other. So in keeping with his warnings about indulging the sinful nature, here he warns about making sure that our relationship with each other stays “right.”
“Let us not become conceited” “Conceit" is commonly viewed as the concept of thinking more of yourself or your abilities than you should. But the original Greek word here goes deeper than just vanity or self-centeredness. The King James Version translates this as “desirous of vain glory.” It is the only place in the New Testament this word used. It literally means glory without reason, an eagerness for empty glory, or a conceit that simply doesn’t make sense. Like someone who is tone deaf thinking they could be a professional singer, or someone with no basic hand-eye coordination believing they could be a professional athlete. Sadly, if we look around our neighborhoods, or even more sadly, our churches, we see these two examples and others just like them to varying degrees. But even in instances where people are objectively gifted or talented, this concept, the “vain glory” can be just as bad or worse as an above average skill or natural talent is overrated in that person’s mind. The popularity of reality TV shows like “American Idol” or “America’s Got Talent” is based on this kind of “conceit.”
This kind of “vain glory” is particularly dangerous in the Body of Christ because this kind of person thinks they deserve recognition, responsibility and respect when the reality is the matter for which they want this recognition is only recognizable in their own mind. And the danger of this concept leading to “provoking and envying” in the concept of Freedom in Christ and walking in the Spirit is particularly great. Why? Because the grace and mercy of God welcomes everyone, and the kindness and acceptance we show in Christ towards each other can be interpreted as affirmation of our vainglorious conceit.
We have a tendency to indulge our sinful nature in our self centered pride. Paul is warning all of us to be objective. We need to see ourselves as Christ sees us, yes, as new creations, free from sin. But we cannot use that freedom, to exalt ourselves, or to judge others. Otherwise, we’re back to the negative side of Galatians 5:1, burdened by that yoke of slavery, or like 5:16, gratifying our “flesh,” our “sinful nature.” Because the Kingdom of God is a RELATIONSHIP above all else, keeping a right relationship with each other, and viewing that relationship through the lens of God’s reality is essential.
Friday, January 15, 2010
Galatians Journal: Chapter 5, verse 25
Galatians 5:25 Since we live by the Spirit, let us keep in step with the Spirit.
Paul appears to be summing things up, and ties this discussion back to its beginning in Galatians 5:16. But the word translated as “live” is different here.
In Galatians 5:16, Paul says “live by the Spirit.” In the Greek, the work “live” is peripateo, which literally means to walk, to make one’s way, as to make progress. We discussed that concept back in verse 16, and found that “walking” in the Spirit was a decidedly Hebrew concept. The Jewish culture connected the concept of walking with living, as a relationship, like two people walking together, so that to walk in the Spirit meant to regulate, conduct, and to pass one’s life in a close relationship with God.
Here, however, Paul uses a different word for “live.” The Greek word for “live” in verse 25 is zao. It literally means “to live” as in breathe, implying the physical aspects of life, such as respiration, pulse, being awake, being conscious, to be quick, alive, or lively. There is sense of vibrant athleticism about this word. It means to be among the living, as opposed to being dead.
This word has deep, multiple layers of meanings. It is derived from the Greek word zoe, which is root word and most common term in Greek for “life.” This term implies a life that is full of animation and vitality – the absolute fullness of life. In its verb form here, it means to pass life in the manner of living and acting as a mortal, or as a character in a drama. But even more, it implies the ENJOYMENT of life -- to have true life, a life worth living. It implies an active life, a full life, a blessed life. In the context of Christianity, it is a life that is endless in the Kingdom of God. It is used as a metaphor to show life in full vigor, to be fresh, strong, and efficient. As an adjective, it means “powerful” and “efficacious.” In Psalm 19:5, the sun is described as a “champion,” rejoicing to run his course. The word here for “life” fits in that – if we “live” using this word, we live a life like a champion, rejoicing as we win the victories in our lives laid out before us by God. Indeed, when Jesus speaks of “living water’ in John 4, this is the exact same word He uses – meaning water that has a vital power in itself, exerting the same kind of power over our souls and lives.
Thus, Paul is connecting our life in the Spirit with vitality, power, and the newness of life in Christ. When we connect this “life” with the concept of “life” back in verse 16, we have a vital, living relationship with God through the Holy Spirit as we proceed through our life, day by day.
“let us keep in step with the Spirit.” But there is still a connection with “walking” right here in verse 25. But once again, the word is different. The King James Version translates the word here as “walk,” while the NIV renders it “keeping in step.” The Living Bible says “walking in line.” The original Greek is a verb that is used to describe soldiers marching in a line, implying discipline, order , timeliness, and regularity.
Interestingly, it is also a metaphor for achievement. It envisions marching forward, but to do so prosperously, to turn out well, or to succeed. Victory! Thus, as Paul sums up this discussion of how to live and walk by the Spirit, he is saying that because we live a vibrant, powerful, exciting and enjoyable life in and through the Holy Spirit, we need to take on the discipline inherent in that concept, as a soldier would, and “march on” to success and prosperity in the Lord. The “walk” certainly won’t necessarily be easy, but the fruit discussed in the previous verses is well worth the “march.”
Paul appears to be summing things up, and ties this discussion back to its beginning in Galatians 5:16. But the word translated as “live” is different here.
In Galatians 5:16, Paul says “live by the Spirit.” In the Greek, the work “live” is peripateo, which literally means to walk, to make one’s way, as to make progress. We discussed that concept back in verse 16, and found that “walking” in the Spirit was a decidedly Hebrew concept. The Jewish culture connected the concept of walking with living, as a relationship, like two people walking together, so that to walk in the Spirit meant to regulate, conduct, and to pass one’s life in a close relationship with God.
Here, however, Paul uses a different word for “live.” The Greek word for “live” in verse 25 is zao. It literally means “to live” as in breathe, implying the physical aspects of life, such as respiration, pulse, being awake, being conscious, to be quick, alive, or lively. There is sense of vibrant athleticism about this word. It means to be among the living, as opposed to being dead.
This word has deep, multiple layers of meanings. It is derived from the Greek word zoe, which is root word and most common term in Greek for “life.” This term implies a life that is full of animation and vitality – the absolute fullness of life. In its verb form here, it means to pass life in the manner of living and acting as a mortal, or as a character in a drama. But even more, it implies the ENJOYMENT of life -- to have true life, a life worth living. It implies an active life, a full life, a blessed life. In the context of Christianity, it is a life that is endless in the Kingdom of God. It is used as a metaphor to show life in full vigor, to be fresh, strong, and efficient. As an adjective, it means “powerful” and “efficacious.” In Psalm 19:5, the sun is described as a “champion,” rejoicing to run his course. The word here for “life” fits in that – if we “live” using this word, we live a life like a champion, rejoicing as we win the victories in our lives laid out before us by God. Indeed, when Jesus speaks of “living water’ in John 4, this is the exact same word He uses – meaning water that has a vital power in itself, exerting the same kind of power over our souls and lives.
Thus, Paul is connecting our life in the Spirit with vitality, power, and the newness of life in Christ. When we connect this “life” with the concept of “life” back in verse 16, we have a vital, living relationship with God through the Holy Spirit as we proceed through our life, day by day.
“let us keep in step with the Spirit.” But there is still a connection with “walking” right here in verse 25. But once again, the word is different. The King James Version translates the word here as “walk,” while the NIV renders it “keeping in step.” The Living Bible says “walking in line.” The original Greek is a verb that is used to describe soldiers marching in a line, implying discipline, order , timeliness, and regularity.
Interestingly, it is also a metaphor for achievement. It envisions marching forward, but to do so prosperously, to turn out well, or to succeed. Victory! Thus, as Paul sums up this discussion of how to live and walk by the Spirit, he is saying that because we live a vibrant, powerful, exciting and enjoyable life in and through the Holy Spirit, we need to take on the discipline inherent in that concept, as a soldier would, and “march on” to success and prosperity in the Lord. The “walk” certainly won’t necessarily be easy, but the fruit discussed in the previous verses is well worth the “march.”
Thursday, January 14, 2010
Galatians Journal: Chapter 5, verse 24
It's been quite a while since I posted an entry in my "Galatians Journal." Part of the reason I've held off is I was planning on presenting some of this material as part of a teaching message for my church. Well, I did that last night, so now I can resume sharing my notes on Galatians without "letting the cat out of the bag," so to speak.
Galatians 5:24 Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires.
“Those who belong to Christ Jesus” Paul has spend a great deal of space discussing the issues of slavery in this letter in Galatians 4:8-11 and 4:21-31. But there, the emphasis was on slavery to sin, or slavery to the law. Here, he says we “belong” to Christ. In other passages elsewhere in his writings, Paul connects the concept of slavery to our relationship with Jesus. In Romans 6, he says that we have been set free from sin, and are “slaves to righteousness.” (v.18). In Romans 6:22, he makes a similar statement, that we are free from sin, and are now “slaves of God.” Ephesians 6:6 gives instruction to slaves – literal, real-life slaves who are also believers – to obey their earthly masters even when they aren’t watching, as if “slaves to Christ.” Paul is plainly stating that we belong to Jesus – implying that we are His property, but by NOT using a comparison to the concept of slavery here, the sense is this is something voluntary on our part. Not the issue of ownership of our selves -- that is established as a fact -- but that we have willingly assented to it. I suppose we are indeed slaves of Christ, but we have agreed to those terms. There is also an implication of benevolence on the part of our master!
“have crucified the sinful nature” Paul has used crucifixion as the model for the transformation of our nature in our relationship with Jesus in Galatians 2:20. There the emphasis was on the death of our entire being (our old nature) and that the life we lead now is no longer “us” – that is to say, our old nature – but its Jesus living in us. (I guess we really DO belong to Christ!). The current verse focuses on crucifying or putting to death the sinful nature – the flesh, that which is in us that is opposed to God. But is there really a practical difference? In Galatians 2:20, Paul says “I am crucified with Christ,” here he says the sinful nature is crucified, but, really, before we came to Christ, all we had was a sinful nature. That concept has to die, regardless, if we are to live in Christ. And the death here is total – complete. One of the arguments emphasized by the Judiazers over and over again that Paul was making a case against the concept in this letter to the Galatians (as well as for the Pagan philosophers of the day) was there had to be rules, or the Law, in order to prevent unbridled passion from taking control. Paul, however, has also emphasized over and over that obedience to rules in and of itself leads to failure, in that the one who strives to obey a set of rules will ultimately fall short somewhere. In addition, the “wages of sin is death” (Romans 6:23). Paul’s remedy for this is complete death in Christ. The verb tense used here is both past and perfect, to signify that the event is completed. It is impossible to die to sin gradually. Paul encourages us – no, he commands us – to accept our completed righteousness by faith, and learn to live accordingly, which is the whole point of the previous discussion in Galatians 5:19-23. One more thing – by using the term “crucify,” Paul means to do more than just emphasize a oneness with Christ in His death. It implies that this death of our sinful nature is the utter destruction of its power over us. It also implies that this death is attended with intense pain. No matter how we conceive it, the end of our sinful nature is painful. But the freedom in Christ that comes from it is worth it.
“with its passions and desires.” The word translated as “passions” here is rendered “affections” in the King James Version. The original Greek work implies suffering, misfortune, calamity, evil, and affliction. This is hard for our modern sensibilities to understand. But its like the title to the movie “The Passion of the Christ.” It is the enduring of suffering and affliction. This almost seems like the wrong word use here. We usually connect passion with sensuality or sexuality, or the unbridled commitment to something -- i.e. "a passion for gourmet food" -- and that appears to fit into the concept of “sinful nature” and “flesh.” Yet, if we give ourselves wholly over to “passion,” as is the case if we are indulging our flesh, it only leads to pain and suffering. This goes hand and with the word “desires” (translated as “lusts” in the King James), which means a craving, a longing, or a deep desire for what is forbidden. In other words, LUST. These are the things that are crucified.
Yet, I am sure that all of us struggle with the “acts of the sinful nature” which Paul discusses earlier in Galatians 5 all the time. Paul goes into a deeper analysis of this struggle in Romans chapters 6 through 8, and even here, where Paul presents the “Freedom” we have in Christ (Galatians 5:1) and the concept of walking/living in the Spirit (Galatians 5:16) as a matter of fact, the underlying issue of a struggle is obvious – this is truly a death that compares with crucifixion! There will continue to be struggles as we walk in the newness of life in Christ. But these issues stem from our inability to grasp hold of this new life, of holding on to the Promise. We often make poor choices, or strive to achieve holiness by following the rules rather by living in the Spirit. Those kinds of choices are always before us, and dealing with it righteously, in Christ, in our freedom and concept of new creation, this is all part of the purpose for Paul writing this letter to the Galatians.
Galatians 5:24 Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires.
“Those who belong to Christ Jesus” Paul has spend a great deal of space discussing the issues of slavery in this letter in Galatians 4:8-11 and 4:21-31. But there, the emphasis was on slavery to sin, or slavery to the law. Here, he says we “belong” to Christ. In other passages elsewhere in his writings, Paul connects the concept of slavery to our relationship with Jesus. In Romans 6, he says that we have been set free from sin, and are “slaves to righteousness.” (v.18). In Romans 6:22, he makes a similar statement, that we are free from sin, and are now “slaves of God.” Ephesians 6:6 gives instruction to slaves – literal, real-life slaves who are also believers – to obey their earthly masters even when they aren’t watching, as if “slaves to Christ.” Paul is plainly stating that we belong to Jesus – implying that we are His property, but by NOT using a comparison to the concept of slavery here, the sense is this is something voluntary on our part. Not the issue of ownership of our selves -- that is established as a fact -- but that we have willingly assented to it. I suppose we are indeed slaves of Christ, but we have agreed to those terms. There is also an implication of benevolence on the part of our master!
“have crucified the sinful nature” Paul has used crucifixion as the model for the transformation of our nature in our relationship with Jesus in Galatians 2:20. There the emphasis was on the death of our entire being (our old nature) and that the life we lead now is no longer “us” – that is to say, our old nature – but its Jesus living in us. (I guess we really DO belong to Christ!). The current verse focuses on crucifying or putting to death the sinful nature – the flesh, that which is in us that is opposed to God. But is there really a practical difference? In Galatians 2:20, Paul says “I am crucified with Christ,” here he says the sinful nature is crucified, but, really, before we came to Christ, all we had was a sinful nature. That concept has to die, regardless, if we are to live in Christ. And the death here is total – complete. One of the arguments emphasized by the Judiazers over and over again that Paul was making a case against the concept in this letter to the Galatians (as well as for the Pagan philosophers of the day) was there had to be rules, or the Law, in order to prevent unbridled passion from taking control. Paul, however, has also emphasized over and over that obedience to rules in and of itself leads to failure, in that the one who strives to obey a set of rules will ultimately fall short somewhere. In addition, the “wages of sin is death” (Romans 6:23). Paul’s remedy for this is complete death in Christ. The verb tense used here is both past and perfect, to signify that the event is completed. It is impossible to die to sin gradually. Paul encourages us – no, he commands us – to accept our completed righteousness by faith, and learn to live accordingly, which is the whole point of the previous discussion in Galatians 5:19-23. One more thing – by using the term “crucify,” Paul means to do more than just emphasize a oneness with Christ in His death. It implies that this death of our sinful nature is the utter destruction of its power over us. It also implies that this death is attended with intense pain. No matter how we conceive it, the end of our sinful nature is painful. But the freedom in Christ that comes from it is worth it.
“with its passions and desires.” The word translated as “passions” here is rendered “affections” in the King James Version. The original Greek work implies suffering, misfortune, calamity, evil, and affliction. This is hard for our modern sensibilities to understand. But its like the title to the movie “The Passion of the Christ.” It is the enduring of suffering and affliction. This almost seems like the wrong word use here. We usually connect passion with sensuality or sexuality, or the unbridled commitment to something -- i.e. "a passion for gourmet food" -- and that appears to fit into the concept of “sinful nature” and “flesh.” Yet, if we give ourselves wholly over to “passion,” as is the case if we are indulging our flesh, it only leads to pain and suffering. This goes hand and with the word “desires” (translated as “lusts” in the King James), which means a craving, a longing, or a deep desire for what is forbidden. In other words, LUST. These are the things that are crucified.
Yet, I am sure that all of us struggle with the “acts of the sinful nature” which Paul discusses earlier in Galatians 5 all the time. Paul goes into a deeper analysis of this struggle in Romans chapters 6 through 8, and even here, where Paul presents the “Freedom” we have in Christ (Galatians 5:1) and the concept of walking/living in the Spirit (Galatians 5:16) as a matter of fact, the underlying issue of a struggle is obvious – this is truly a death that compares with crucifixion! There will continue to be struggles as we walk in the newness of life in Christ. But these issues stem from our inability to grasp hold of this new life, of holding on to the Promise. We often make poor choices, or strive to achieve holiness by following the rules rather by living in the Spirit. Those kinds of choices are always before us, and dealing with it righteously, in Christ, in our freedom and concept of new creation, this is all part of the purpose for Paul writing this letter to the Galatians.
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