Daniel: A character study.
“Dare to be a Daniel, dare to stand alone. Dare to have a purpose firm, dare to make it known.”
These words we sung out loudly in my church when I was young. I remember family worship times; being read some of the stories of Daniel, my parents exhorting us to be a Daniel, as us kids marched around the room singing, “All hail to Daniel’s band!... Dare to be a Daniel…” .
Daniel was a young man, probably of noble descent (1:3), who was taken along with much of his country, into captivity by the Babylonians in 597BC. It is assumed that Daniel was taught of God by his family, which allowed him to stand strong in the midst of overwhelming modernity and wonder, in the city of Babylon. Our first glimpse of Daniel is that he shows aptitude for learning (1.4), he is an intelligent man. Often this combination of intelligence and youth breeds arrogance, but we see none of this about Daniel. His first character trait becomes known as the young men are given a diet of choice food. Daniel decides before God that he will not partake of this food, and informs the officials of this. This self control must not have come easy, especially for one who is already noble, and likely to have eaten this rich food before. However, Daniel listens to his conscience, and humbly proposes an alternative. More than intelligence, Daniel shows wisdom in the dealing of this situation. Both Daniel and the band of young men that he led were favoured by God and given wisdom, and understanding (1:17)
This action required courage – to question the king’s command could have killed him, however this is not the only instance in which Daniel displays courage. Later when the King Belshazzar was condemned by God with the writing on the wall (5:1ff), Daniel accuses him of being arrogant (5:22f), a courageous statement! Of course, the other well know example of Daniel’s courage, is his undying faithfulness to God. When the King decreed that anyone who prays to anyone or thing would be executed, Daniel continued in his ritual of prayer, thanks giving, and asking God for help (6:10f) It is here that surely we find the mainspring of Daniel’s courage – his faithfulness to God (6:20), and unceasing prayer. Prayer is a highlight of the character of Daniel. For much of the book he is consulting God on a matter, or God is giving him dreams and visions concerning things. This prayer also reveals Daniel’s trust in God. A major part of the book concerns Daniel’s prayer and conversation regarding the return of Israel, as prophesied by Jeremiah (9:2). Daniel believed God’s promise, and laboured to that end.
Daniel also is characterised by integrity. This quality is one which people today value so highly, and it is rarely found. Just as politicians engage in mudslinging in our society, so they did in circa 500BC. Chapter 6 of Daniel retells the story of Daniel and the lions. His political peers desired to remove him, and looked for dirt on him (6:4) but his integrity in all matters meant they could find none. These shrewd men then decided to condemn him on his virtue, and the well known story follows, that Daniel’s integrity was so strong, that he would not hide the fact that he prayed to his God, the only God. A reoccurring theme in Daniel’s life is a noticeable lack of arrogance and a high degree of humility. In his revelations of dreams Daniel begins by disclaiming the credit for the interpretation. It was not his wisdom, he states, but it was revealed to him by the true God (2:30) He shuns reward for his interpretations (5:17), but also accepts such authority and responsibility as is given him (5:29, 6:2)
Perhaps the most amazing thing about Daniel’s character is how others described him. Three different Babylonians describe him as one “who has within him the spirit of the holy gods” (4:8f; 4:18; 5:11; 5:14). From this it can be inferred that Daniel was one of those rare examples of men, who had the spirit of God indwelling them. This was obvious to the people around him whom he served. An interesting thing too, is that in Ezekiel 14:14, there is mention of 3 men that God considered righteous, Noah, Daniel and Job. There is some contention whether this passage is referring to Daniel, or Danel – an ancient literary figure, which would seem more likely to be the case, because Daniel was still alive at the time of Ezekiel’s writing, but the New Bible Commentary explains that Daniel could actually be the person implicated, in light of the pattern of being recused from God’s judgement, and the men’s faithfulness. In any case, Daniel was without doubt, a righteous and Godly man.
Daniel is a man who provides a fantastic picture of what can happen in a life solely devoted to God. I hope that many more children, young people and adults will “dare to be a Daniel” and stand courageously, and intelligently for their God.
Standing by a purpose true,
Heeding God’s command,
Honor them, the faithful few!
All hail to Daniel’s band!
Dare to be a Daniel,
Dare to stand alone!
Dare to have a purpose firm!
Dare to make it known.
Many mighty men are lost
Daring not to stand,
Who for God had been a host
By joining Daniel’s band.
Many giants, great and tall,
Stalking through the land,
Headlong to the earth would fall,
If met by Daniel’s band.
Hold the Gospel banner high!
On to vict’ry grand!
Satan and his hosts defy,
And shout for Daniel’s band
- Philip P Bliss
Theological themes in Genesis
Theological themes in Genesis.
There is a strong thread in the Apostle Paul’s teaching of Faith and Righteousness. He speaks extensively on this theme in he letter to the Galatians, and in he letter to the Romans. Also the writer of Hebrews picks up on faith and righteousness. This strong theme in the New Testament traces back to Genesis. The New Testament writers single out Abraham as the example to follow – and well they should, as the father of the nation of Jewish people. Hebrews 11:8 states, “by faith Abraham…” and details in the next verses how Abraham obeyed God without knowing the outcome (Gen 12:1) and set out on a journey. He lived as a stranger in a land that he’d been promised (Gen 13:14f) by faith. Hebrews tells us that even though Abraham was old and “as good as dead” (Heb 11:12) it was his faith that enabled Sarah to conceive and bear a son, Isaac. (Gen 21:2)
Perhaps it was the incredible test that God gave to Abraham that is the most well known act of faith in the Old Testament. God asked Abraham to sacrifice his own son – the one God had promised to him would be the father of many (Gen 22:2). Abraham’s faith was so great that he did not argue with God, but reckoned that God could raise Isaac from the dead – even though he had not seen evidence of this (Heb 11:19). His faith was of gigantic proportion, even to the point that he raised his knife to kill the son he loved (Gen 22:10). Romans reveals that Abraham’s faith in God was not a result of righteousness, but that righteousness was credited to Abraham because of his faith (Rom 4:20ff). This is a foundational principal of Christian belief.
It is not only Abraham who partakes in this righteousness and faith. This theme precedes and follows Abraham, Hebrews again offers us a guide. It was faith, that qualified Cain’s sacrifice to God and credited him with righteousness (Heb 11:4). Following on, Enoch, only briefly mentioned in Genesis (5:21-24) had such faith in God, so earnestly sought him, that God did not even allow him to die (5:24) his faith was such that he “walked with God”. The righteousness of this man, through faith must have been unparalleled before this time, and I suspect, excluding Christ, no man has been so righteous since.
Noah’s absurd faith (Gen 6:9) in building a boat on dry land, for little logical reason was seen as righteousness by God who chose him to continue on the human race. He believed God, even though the things God warned him of had never been seen (Heb 11:7). It was faith that caused both Jacob and Isaac to bless their sons and families (Heb 11:20-21) and this too became their righteousness before God.
Finally, Joseph, at the end of his days, faithfully reminds his family that they must return to the land that God had promised them, (Gen 50:24f). Again, God credited this faith to Joseph as righteousness. Hebrews points out too that the faith of these men was great, and thus their righteousness great, because they did not ever see the fulfilment of the promised God gave them, but they did not give up their belief that God would deliver in the end (Heb 11:13). These ancients were commended as righteous, because though they could not see, they believed unswervingly (Heb1:1).
This theme rings true today. We have faith in our Lord Jesus, that he has delivered us from sin, and that God will establish his kingdom in full on the earth. This is the source of our salvation, faith.
If we learn nothing else from Genesis, we must grasp this theme. Faith is the precursor to righteousness, not the other way around! Humankind can never be holy enough to please God. We do not become righteous and then have faith. Salvation is through faith alone. It always has been so.
There is a strong thread in the Apostle Paul’s teaching of Faith and Righteousness. He speaks extensively on this theme in he letter to the Galatians, and in he letter to the Romans. Also the writer of Hebrews picks up on faith and righteousness. This strong theme in the New Testament traces back to Genesis. The New Testament writers single out Abraham as the example to follow – and well they should, as the father of the nation of Jewish people. Hebrews 11:8 states, “by faith Abraham…” and details in the next verses how Abraham obeyed God without knowing the outcome (Gen 12:1) and set out on a journey. He lived as a stranger in a land that he’d been promised (Gen 13:14f) by faith. Hebrews tells us that even though Abraham was old and “as good as dead” (Heb 11:12) it was his faith that enabled Sarah to conceive and bear a son, Isaac. (Gen 21:2)
Perhaps it was the incredible test that God gave to Abraham that is the most well known act of faith in the Old Testament. God asked Abraham to sacrifice his own son – the one God had promised to him would be the father of many (Gen 22:2). Abraham’s faith was so great that he did not argue with God, but reckoned that God could raise Isaac from the dead – even though he had not seen evidence of this (Heb 11:19). His faith was of gigantic proportion, even to the point that he raised his knife to kill the son he loved (Gen 22:10). Romans reveals that Abraham’s faith in God was not a result of righteousness, but that righteousness was credited to Abraham because of his faith (Rom 4:20ff). This is a foundational principal of Christian belief.
It is not only Abraham who partakes in this righteousness and faith. This theme precedes and follows Abraham, Hebrews again offers us a guide. It was faith, that qualified Cain’s sacrifice to God and credited him with righteousness (Heb 11:4). Following on, Enoch, only briefly mentioned in Genesis (5:21-24) had such faith in God, so earnestly sought him, that God did not even allow him to die (5:24) his faith was such that he “walked with God”. The righteousness of this man, through faith must have been unparalleled before this time, and I suspect, excluding Christ, no man has been so righteous since.
Noah’s absurd faith (Gen 6:9) in building a boat on dry land, for little logical reason was seen as righteousness by God who chose him to continue on the human race. He believed God, even though the things God warned him of had never been seen (Heb 11:7). It was faith that caused both Jacob and Isaac to bless their sons and families (Heb 11:20-21) and this too became their righteousness before God.
Finally, Joseph, at the end of his days, faithfully reminds his family that they must return to the land that God had promised them, (Gen 50:24f). Again, God credited this faith to Joseph as righteousness. Hebrews points out too that the faith of these men was great, and thus their righteousness great, because they did not ever see the fulfilment of the promised God gave them, but they did not give up their belief that God would deliver in the end (Heb 11:13). These ancients were commended as righteous, because though they could not see, they believed unswervingly (Heb1:1).
This theme rings true today. We have faith in our Lord Jesus, that he has delivered us from sin, and that God will establish his kingdom in full on the earth. This is the source of our salvation, faith.
If we learn nothing else from Genesis, we must grasp this theme. Faith is the precursor to righteousness, not the other way around! Humankind can never be holy enough to please God. We do not become righteous and then have faith. Salvation is through faith alone. It always has been so.
What does it mean to be a Christain??
What does it mean to be a Christian?
I’m not sure if it’s possible to give a cut and dried portrait which can be held up and be said “this is a Christian” and all else is not, because the things that are most essential are in our soul, and can’t be measured by man. The quality of love can really only be tested by God himself. Faith is not ours to judge, people are not ours to condemn.
Perhaps however I can speak of some of the doctrine, formulated over the years that give some shape to the basic tenets of belief that we hold true.
Salvation, atonement, redemption, justification and reconciliation; what do these practically mean? These things are basic beliefs of a Christian, but often end up as long words and complex theories with little relevance to life. Followers of Christ, Christians as they are called, believe firstly in salvation. I remember being an 8 year-old, singing loudly in Sunday school, “no you can’t get to heaven without, S A L V A T I O N” To be a Christian means that you are “saved”. Salvation comes from the belief that God’s original intent was for humankind to be in unbroken relationship with him, but that because of sin, humans are unable to have that relationship with God, and God’s holiness cannot allow humans to be in relationship with him. More than that, this sin, like a cancer, permeates every part of our being, causing us to be unable to live forever. Salvation is the act of God, which caused him to send his son Jesus, to earth as a human, and sacrifice him for the whole of humanity. This salvation is not something that human kind could have achieved on their own, so it is faith in Christ Jesus – unhindered belief in his sacrifice that works our individual salvation.
How it all works is not something that can be put in black and white, the way was can say a car works. It is more like atomic theory. We have these facts, and we think it might all go together like this… but we are not absolutely sure on the minute details. That doesn’t mean that it’s less true or valid, just that we’re human, our minds are finite and have trouble grasping infinite things. Salvation is like the atom, if we use the atomic theory analogy. We know that it exists. We know that it is vital to our beings. We also have figured out, through clues given in the scriptures, and by years of discussion what some of it’s components are. Like an atom, that's about all we know. Eons have passed with people coming up with all sorts of ways an atom might work. Some theories are better than others. Some work up to a point, where another theory might pick up the explanation. An atom is to small for us to fathom, salvation is too large. Nevertheless, let’s discuss what we do know.
Atonement has been described to me as ‘at-one-ment”. This is the part where God and humankind became “at one”. Literally, this is what it means. So it cannot be explained without reconciliation. Reconciliation means that God and man were separated. More than this, they were actively at war with one another. This si not to say that one was trying to kill the other in the way we have a battle, rather, God’s holiness could not allow man’s sinfulness. God is good. There is no darkness in him, and he cannot be friends with darkness. Humankind had sin in its heart. Therefore, there was war between the hearts of man, and the person of God. Erickson, a theologian describes it as “[God] is allergic to sin” The atonement brought about reconciliation. How did it all work? God, as I’ve already said, is allergic to sin. He can’t handle it. His righteousness demands soul-death for those who sin. God is however all merciful. How can one be all-righteous and all-merciful at once? God is everything! God staying true to both parts of his character demanded death, but then paid that price himself (through Jesus). It is that unfathomable mystery. That the one who demands punishment would then be the one punished, willingly! This atonement is final, there are no more repayments to be made, because Christ was perfect in nature, so he totally satisfied God’s requirement. It is because of this that God and humankind can be restored to their original, intended relationship. We are reconciled. Christ’s resurrection is very important to this idea of atonement, because it acts as a proof that the atonement worked. Like working an equation backwards to see if we’ve found the right solution, Jesus’ resurrection is proof that his death, and his attempt at reconciling God with man worked. It is our hope of salvation.
A close relative to atonement is redemption. Redemption seems to have begun from the fall. It carries with it the implication that God was missing something that he wanted to get back. The relationship between God and man was very important to God. He wasn’t going to rest until he had returned what was missing unto himself. When Humans gave themselves over to sin, God had to step in if he wanted to have a relationship with us. He did this, as I have already said, effecting the reconciliation. The battle for goodness was won on the cross – so we have been redeemed. The final part of the redemption equation comes into play at Christ’s second coming – his return to earth, which will put the final nail in the coffin of his enemy, Satan. Until then, nothing can change the fact that God redeemed his people.
Finally, when we stand before God, we are justified. I love this word! AS a human, if someone hurts me, I can forgive them, and love them, our relationship can be restored and grow. Despite this, though it may be free from the attached emotion, I will always remember the hurt. I can not, save an injury to my brain, forget that I have been wronged. God goes one better than that. The idea of justification is that God, through the sacrifice of Jesus grants us a full and complete pardon. The matter of our rebellion against him is stricken off the record! God is not tricking himself at all, but he is granting us full status. The way it works is that God looks at us, but he looks at us through a filter. That filter is the sacrifice that Jesus made on our behalf. Of course, in order to be seen in this way, we have to willingly accept that Christ’s sacrifice was both necessary and sufficient for us. This is where people talk about “have you accepted Jesus”. It requires that ‘f’ word, faith. Faith is the belief that God will see us as justified and now pure, because of Christ. If we choose not to step behind the filter, to get to God on our own merit or reject him entirely, then God will not justify us. We will be clothed in all the filth that comes from sin, and God will reject us, forever.
So what does it mean to be a Christian? It means faith, faith that Jesus is enough to enable us to stand before God. This is what salvation is. This is the difference between life and death. This new life that we now have has amazing implications! On a universal level, it means that the ground is ready for God’s kingdom to break in, as it is planted in people’s hearts. It means that because our relationship with God is reconciled, our war with the rest of mankind can end, and there can be peace in our relationships, love, and further establishment of God’s rule on this earth.
References.
Milne, B.(1998) Know the Truth(2nd ed.) Leicester: Inter-Varsity Press
Erickson, M. J., (1992) Introducing Christian Doctrine Grand Rapids: Baker Academic
Class notes, Cornerstone Community Inc, Broken Hill 2005 – Lecturer. Wagstaffe, T.
I’m not sure if it’s possible to give a cut and dried portrait which can be held up and be said “this is a Christian” and all else is not, because the things that are most essential are in our soul, and can’t be measured by man. The quality of love can really only be tested by God himself. Faith is not ours to judge, people are not ours to condemn.
Perhaps however I can speak of some of the doctrine, formulated over the years that give some shape to the basic tenets of belief that we hold true.
Salvation, atonement, redemption, justification and reconciliation; what do these practically mean? These things are basic beliefs of a Christian, but often end up as long words and complex theories with little relevance to life. Followers of Christ, Christians as they are called, believe firstly in salvation. I remember being an 8 year-old, singing loudly in Sunday school, “no you can’t get to heaven without, S A L V A T I O N” To be a Christian means that you are “saved”. Salvation comes from the belief that God’s original intent was for humankind to be in unbroken relationship with him, but that because of sin, humans are unable to have that relationship with God, and God’s holiness cannot allow humans to be in relationship with him. More than that, this sin, like a cancer, permeates every part of our being, causing us to be unable to live forever. Salvation is the act of God, which caused him to send his son Jesus, to earth as a human, and sacrifice him for the whole of humanity. This salvation is not something that human kind could have achieved on their own, so it is faith in Christ Jesus – unhindered belief in his sacrifice that works our individual salvation.
How it all works is not something that can be put in black and white, the way was can say a car works. It is more like atomic theory. We have these facts, and we think it might all go together like this… but we are not absolutely sure on the minute details. That doesn’t mean that it’s less true or valid, just that we’re human, our minds are finite and have trouble grasping infinite things. Salvation is like the atom, if we use the atomic theory analogy. We know that it exists. We know that it is vital to our beings. We also have figured out, through clues given in the scriptures, and by years of discussion what some of it’s components are. Like an atom, that's about all we know. Eons have passed with people coming up with all sorts of ways an atom might work. Some theories are better than others. Some work up to a point, where another theory might pick up the explanation. An atom is to small for us to fathom, salvation is too large. Nevertheless, let’s discuss what we do know.
Atonement has been described to me as ‘at-one-ment”. This is the part where God and humankind became “at one”. Literally, this is what it means. So it cannot be explained without reconciliation. Reconciliation means that God and man were separated. More than this, they were actively at war with one another. This si not to say that one was trying to kill the other in the way we have a battle, rather, God’s holiness could not allow man’s sinfulness. God is good. There is no darkness in him, and he cannot be friends with darkness. Humankind had sin in its heart. Therefore, there was war between the hearts of man, and the person of God. Erickson, a theologian describes it as “[God] is allergic to sin” The atonement brought about reconciliation. How did it all work? God, as I’ve already said, is allergic to sin. He can’t handle it. His righteousness demands soul-death for those who sin. God is however all merciful. How can one be all-righteous and all-merciful at once? God is everything! God staying true to both parts of his character demanded death, but then paid that price himself (through Jesus). It is that unfathomable mystery. That the one who demands punishment would then be the one punished, willingly! This atonement is final, there are no more repayments to be made, because Christ was perfect in nature, so he totally satisfied God’s requirement. It is because of this that God and humankind can be restored to their original, intended relationship. We are reconciled. Christ’s resurrection is very important to this idea of atonement, because it acts as a proof that the atonement worked. Like working an equation backwards to see if we’ve found the right solution, Jesus’ resurrection is proof that his death, and his attempt at reconciling God with man worked. It is our hope of salvation.
A close relative to atonement is redemption. Redemption seems to have begun from the fall. It carries with it the implication that God was missing something that he wanted to get back. The relationship between God and man was very important to God. He wasn’t going to rest until he had returned what was missing unto himself. When Humans gave themselves over to sin, God had to step in if he wanted to have a relationship with us. He did this, as I have already said, effecting the reconciliation. The battle for goodness was won on the cross – so we have been redeemed. The final part of the redemption equation comes into play at Christ’s second coming – his return to earth, which will put the final nail in the coffin of his enemy, Satan. Until then, nothing can change the fact that God redeemed his people.
Finally, when we stand before God, we are justified. I love this word! AS a human, if someone hurts me, I can forgive them, and love them, our relationship can be restored and grow. Despite this, though it may be free from the attached emotion, I will always remember the hurt. I can not, save an injury to my brain, forget that I have been wronged. God goes one better than that. The idea of justification is that God, through the sacrifice of Jesus grants us a full and complete pardon. The matter of our rebellion against him is stricken off the record! God is not tricking himself at all, but he is granting us full status. The way it works is that God looks at us, but he looks at us through a filter. That filter is the sacrifice that Jesus made on our behalf. Of course, in order to be seen in this way, we have to willingly accept that Christ’s sacrifice was both necessary and sufficient for us. This is where people talk about “have you accepted Jesus”. It requires that ‘f’ word, faith. Faith is the belief that God will see us as justified and now pure, because of Christ. If we choose not to step behind the filter, to get to God on our own merit or reject him entirely, then God will not justify us. We will be clothed in all the filth that comes from sin, and God will reject us, forever.
So what does it mean to be a Christian? It means faith, faith that Jesus is enough to enable us to stand before God. This is what salvation is. This is the difference between life and death. This new life that we now have has amazing implications! On a universal level, it means that the ground is ready for God’s kingdom to break in, as it is planted in people’s hearts. It means that because our relationship with God is reconciled, our war with the rest of mankind can end, and there can be peace in our relationships, love, and further establishment of God’s rule on this earth.
References.
Milne, B.(1998) Know the Truth(2nd ed.) Leicester: Inter-Varsity Press
Erickson, M. J., (1992) Introducing Christian Doctrine Grand Rapids: Baker Academic
Class notes, Cornerstone Community Inc, Broken Hill 2005 – Lecturer. Wagstaffe, T.
Galatians 6:1-5
Galatians was a letter written by Paul (1:1) to the church in Galatia (1:2), a situation removed from today by vast distances of time and geography. The issue that it addresses specifically - those who are demanding that the gentiles become Jewish to be Christian(1:14) is not one we see so much today, but the surrounding issues and thoughts speak to us loud and clear at this present time. The major theme of life in the spirit is timeless, as is his practical advice on unity. The portion in Galatians 6:1-5 is one such passage that we need to take heed of.
Paul has been expounding on life in the spirit for the past chapter of Galatians. “Stand firm!” (5:1), “be free”, “serve one another in love” (5:13) “live by the Spirit” (5:16). He gives these instructions and more, contrasting the fruit of a spirit filled life with a life lived for self (5:16- 26), So now the obvious question is, how do we deal with those who fall out of step with the spirit, what of them?
Paul begins by reminding them all of their relationship in Christ addressing them as “Brothers”. He says that if someone is “caught in a sin” those who are spiritual should be the ones to restore them, but they too should be careful not to sin. (6:1). The word ‘caught’, does not as we might suppose, refer to a person whose hidden sin is made open. Paul uses (Grk) Prolambanō, meaning to take one off guard, or surprised (Thayer). This is a sin which has crept up on a person, and suddenly they find themselves in a place they never intended to be. So here we find that Paul’s advice is for a specific situation, a specific kind of sin. The kinds of people are listed in 5:21 & 26 are not those this advice is pertaining to, the person, who knowingly and wilfully sins. The people who are caught up in a sin should be gently restored by those who are spiritual. Phneumatikos (Grk) means those who are filled with and governed by the spirit (Thayer). Previous to 6:1, Paul says “Since we live by the Spirit, let us keep in step with the Spirit” (5:25) Paul is talking to all the Galatians here, so everyone should in theory fit this profile of being spiritual. Paul says that we know the spiritual person by the fruits in their lives (5:22). It’s not necessarily the person of highest rank in a church, or the person who knows the most about the scriptures, or leads a “righteous” life, the spiritual one is simply one who walks in the Spirit and displays the evidence of it. The spiritual ones are to restore their wayward brother or sister gently (6:1). The full meaning of restore, is to strengthen, perfect, complete, make one what he ought to be. 1 Peter 5:10 uses this same word, to say that God will, after we have suffered, restore us himself, to make us firm and steadfast. Paul also uses Katartikosō to say, “aim for perfection” (2 Cor 13:11). It’s like bringing a person back to full health or the person who is aiming for fitness, and so actively striving to that end. Paul uses a continuous present tense for gently, which implies patience and perseverance (Vines). Like our physical health, restoration of our spiritual self is not an instant matter.
This verse also holds a warning. Watch out! (6:1) There is the chance that the rescuer could also be caught in temptation. The implication is that we need to actively take heed, the same kind of looking, skopeō (Grk) being used as we look at the unseen, (2 Cor 4:18) and looking out for other people’s interests (Phil 2:4). More than merely observing, Vines tells us that this requires mental focus. The temptation that may be faced is not the kind of testing that comes from God (Heb 11:17), but an inward enticement to sin. James 1:14 talks about this kind of temptation, that comes from within us, and when we indulge it, leads us to death. There are two possible ways a person, when restoring another could be tempted. Firstly there is the sin of pride, that they are helping the other person, and are therefore “better” and less prone to sin, and the other kind where in focusing on the other person, they neglect their own spiritual battle, and are caught themselves.
The second verse carries this charge; “Carry each other’s burdens, and in this way you will fulfil the law of Christ.” Paul has already reminded the Galatians of their relationship in Christ (6:1), and now he tells them to act this out by carrying, bastazō (Grk) to put on ones self and endure, each other‘s burdens. This he repeats in Romans 15:1, “We who are strong ought to bear (bastazō) with the failings of the weak” we are not to merely pity or look down on them as we run ahead, but to help them along, carrying some of their burden. The burdens are a weighty kind. The Greek, baros always implies heaviness, some thing that is hard to carry (Thayer). In doing this, Paul says that we fulfil the law of Christ. What is the law of Christ? Matt 22:37, Jesus said that the greatest commandment was to love God and our neighbours, the Law and the Prophets hang on this. So then, the Law of Christ is simply, love. By sharing the load of our family, we obey Christ’s law. This practically means that the love we show will look like that depicted in 1 Cor 13, most specifically in this case that we won’t be keeping score and being impatient (2 Cor 13:4) with those whose burdens we help carry.
Paul’s next warning is about right thinking in regard to our own value. If we think that we are something when we are not, we are deceived (6:3). Again, Paul uses strong language here. Pataō (grk) means to give a false impression, but this is not the word Paul uses. The word is phrenapataō (Grk) to deceive in one’s mind, with subjective fancies (Thayer). This is serious, because the person actually believes that they are better than they are. To be yourself fooled puts you into a very dangerous position, because the person who believes themself to be safe when they are in fact not, are blind to the traps and fall in. Such a person, as Paul has already warned could get “caught” like the brother in verse 1. Instead, each person is to test their own actions (6:4). Dokimazō (grk) suggests a test to prove if a thing is genuine or not (Thayer). Thankfully the word also has an expectation that the proving is not a negative test with the intention of finding guilt, beyond reasonable doubt, but to find that the work is indeed genuine.(Vine) 2 Cor 8:8 Paul uses dokimazō to say that he wants the Corinthians to show the genuineness of their love. Having thus proved the genuine quality of their own action, each person can then have a valid ground for rejoicing [ kauchema (Thayer)] in their own actions. Paul said, this then leaves no need for us to compare ourselves with others (6:4) which could then lead to the sinful kind of pride. Paul again exhorts the believer to right thinking about themselves in Romans 12:3. Humility in our thoughts is the antidote to the pride that can easily creep into our lives.
Because we have a right judgement of ourselves, each of us is to carry our own load (6:5). Again in the English we see that we are to carry a load. The Greek reveals though, that in this case it is a different load. In verse 1 the load is baros a weight. Here is is phortion (Grk) that is just something to be carried (Vine). There is no feeling of weight; simply that it is our allotment, our responsibility. This is what we will present before God at judgement. (Vine) A similar theme to this is found in 1 Cor 3:13, where Paul says that our work will be tested with fire. If it is of poor quality, such as straw wood and hay – of little eternal value, it will be burned up. Only that which is valuable in God’s sight will last for us to present to him.
In the situation the Galatians faced with the Judaisers, this advice from Paul would have been extremely applicable. There would have been people who while desiring the truth, fell into the sin of legalism, and other things. The church here needs to know how to deal with these people, and the process is different than for dealing with those who knowingly and boldly sin. This may even have been an approach that Paul had to take with Barnabas and others who were caught up in wrong thinking and action (1:13)
In so many instances we see people who love God being caught unaware by a sin which has crept into their life. Suddenly they are overtaken by it, and they say “but I never knew that it was happening”. It only takes small steps for sin to overtake us. The answer, Paul has already given us. “Keep in step with the Spirit” (5:25). In fact this passage on how to deal with those who fall out of step is sandwiched by advice on life in the Spirit. 6:7- 10 say that what we sow, we reap. If we practice life in the spirit, then that is the result we will have in our lives. If we unknowingly little by little move away from that, be it because of conceit, envy or otherwise (5:26), we will need to be recalled and restored by our family in Christ.
References,
Thayer, J., H (1896) Thayer’s Greek-English Lexicon,(4th ed) Peabody; Hendrickson
Vine, W. E., Unger, M. F., White, W.,(1985) Vine’s Complete Expository Dictionary of Old and New Testament Words, Nashville: Nelson
The Holy Bible, New International Version (1984) Zondervan Bible Publishers
Paul has been expounding on life in the spirit for the past chapter of Galatians. “Stand firm!” (5:1), “be free”, “serve one another in love” (5:13) “live by the Spirit” (5:16). He gives these instructions and more, contrasting the fruit of a spirit filled life with a life lived for self (5:16- 26), So now the obvious question is, how do we deal with those who fall out of step with the spirit, what of them?
Paul begins by reminding them all of their relationship in Christ addressing them as “Brothers”. He says that if someone is “caught in a sin” those who are spiritual should be the ones to restore them, but they too should be careful not to sin. (6:1). The word ‘caught’, does not as we might suppose, refer to a person whose hidden sin is made open. Paul uses (Grk) Prolambanō, meaning to take one off guard, or surprised (Thayer). This is a sin which has crept up on a person, and suddenly they find themselves in a place they never intended to be. So here we find that Paul’s advice is for a specific situation, a specific kind of sin. The kinds of people are listed in 5:21 & 26 are not those this advice is pertaining to, the person, who knowingly and wilfully sins. The people who are caught up in a sin should be gently restored by those who are spiritual. Phneumatikos (Grk) means those who are filled with and governed by the spirit (Thayer). Previous to 6:1, Paul says “Since we live by the Spirit, let us keep in step with the Spirit” (5:25) Paul is talking to all the Galatians here, so everyone should in theory fit this profile of being spiritual. Paul says that we know the spiritual person by the fruits in their lives (5:22). It’s not necessarily the person of highest rank in a church, or the person who knows the most about the scriptures, or leads a “righteous” life, the spiritual one is simply one who walks in the Spirit and displays the evidence of it. The spiritual ones are to restore their wayward brother or sister gently (6:1). The full meaning of restore, is to strengthen, perfect, complete, make one what he ought to be. 1 Peter 5:10 uses this same word, to say that God will, after we have suffered, restore us himself, to make us firm and steadfast. Paul also uses Katartikosō to say, “aim for perfection” (2 Cor 13:11). It’s like bringing a person back to full health or the person who is aiming for fitness, and so actively striving to that end. Paul uses a continuous present tense for gently, which implies patience and perseverance (Vines). Like our physical health, restoration of our spiritual self is not an instant matter.
This verse also holds a warning. Watch out! (6:1) There is the chance that the rescuer could also be caught in temptation. The implication is that we need to actively take heed, the same kind of looking, skopeō (Grk) being used as we look at the unseen, (2 Cor 4:18) and looking out for other people’s interests (Phil 2:4). More than merely observing, Vines tells us that this requires mental focus. The temptation that may be faced is not the kind of testing that comes from God (Heb 11:17), but an inward enticement to sin. James 1:14 talks about this kind of temptation, that comes from within us, and when we indulge it, leads us to death. There are two possible ways a person, when restoring another could be tempted. Firstly there is the sin of pride, that they are helping the other person, and are therefore “better” and less prone to sin, and the other kind where in focusing on the other person, they neglect their own spiritual battle, and are caught themselves.
The second verse carries this charge; “Carry each other’s burdens, and in this way you will fulfil the law of Christ.” Paul has already reminded the Galatians of their relationship in Christ (6:1), and now he tells them to act this out by carrying, bastazō (Grk) to put on ones self and endure, each other‘s burdens. This he repeats in Romans 15:1, “We who are strong ought to bear (bastazō) with the failings of the weak” we are not to merely pity or look down on them as we run ahead, but to help them along, carrying some of their burden. The burdens are a weighty kind. The Greek, baros always implies heaviness, some thing that is hard to carry (Thayer). In doing this, Paul says that we fulfil the law of Christ. What is the law of Christ? Matt 22:37, Jesus said that the greatest commandment was to love God and our neighbours, the Law and the Prophets hang on this. So then, the Law of Christ is simply, love. By sharing the load of our family, we obey Christ’s law. This practically means that the love we show will look like that depicted in 1 Cor 13, most specifically in this case that we won’t be keeping score and being impatient (2 Cor 13:4) with those whose burdens we help carry.
Paul’s next warning is about right thinking in regard to our own value. If we think that we are something when we are not, we are deceived (6:3). Again, Paul uses strong language here. Pataō (grk) means to give a false impression, but this is not the word Paul uses. The word is phrenapataō (Grk) to deceive in one’s mind, with subjective fancies (Thayer). This is serious, because the person actually believes that they are better than they are. To be yourself fooled puts you into a very dangerous position, because the person who believes themself to be safe when they are in fact not, are blind to the traps and fall in. Such a person, as Paul has already warned could get “caught” like the brother in verse 1. Instead, each person is to test their own actions (6:4). Dokimazō (grk) suggests a test to prove if a thing is genuine or not (Thayer). Thankfully the word also has an expectation that the proving is not a negative test with the intention of finding guilt, beyond reasonable doubt, but to find that the work is indeed genuine.(Vine) 2 Cor 8:8 Paul uses dokimazō to say that he wants the Corinthians to show the genuineness of their love. Having thus proved the genuine quality of their own action, each person can then have a valid ground for rejoicing [ kauchema (Thayer)] in their own actions. Paul said, this then leaves no need for us to compare ourselves with others (6:4) which could then lead to the sinful kind of pride. Paul again exhorts the believer to right thinking about themselves in Romans 12:3. Humility in our thoughts is the antidote to the pride that can easily creep into our lives.
Because we have a right judgement of ourselves, each of us is to carry our own load (6:5). Again in the English we see that we are to carry a load. The Greek reveals though, that in this case it is a different load. In verse 1 the load is baros a weight. Here is is phortion (Grk) that is just something to be carried (Vine). There is no feeling of weight; simply that it is our allotment, our responsibility. This is what we will present before God at judgement. (Vine) A similar theme to this is found in 1 Cor 3:13, where Paul says that our work will be tested with fire. If it is of poor quality, such as straw wood and hay – of little eternal value, it will be burned up. Only that which is valuable in God’s sight will last for us to present to him.
In the situation the Galatians faced with the Judaisers, this advice from Paul would have been extremely applicable. There would have been people who while desiring the truth, fell into the sin of legalism, and other things. The church here needs to know how to deal with these people, and the process is different than for dealing with those who knowingly and boldly sin. This may even have been an approach that Paul had to take with Barnabas and others who were caught up in wrong thinking and action (1:13)
In so many instances we see people who love God being caught unaware by a sin which has crept into their life. Suddenly they are overtaken by it, and they say “but I never knew that it was happening”. It only takes small steps for sin to overtake us. The answer, Paul has already given us. “Keep in step with the Spirit” (5:25). In fact this passage on how to deal with those who fall out of step is sandwiched by advice on life in the Spirit. 6:7- 10 say that what we sow, we reap. If we practice life in the spirit, then that is the result we will have in our lives. If we unknowingly little by little move away from that, be it because of conceit, envy or otherwise (5:26), we will need to be recalled and restored by our family in Christ.
References,
Thayer, J., H (1896) Thayer’s Greek-English Lexicon,(4th ed) Peabody; Hendrickson
Vine, W. E., Unger, M. F., White, W.,(1985) Vine’s Complete Expository Dictionary of Old and New Testament Words, Nashville: Nelson
The Holy Bible, New International Version (1984) Zondervan Bible Publishers
