November
November 1
Chapter 5, Verse 24, con’t, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.”
τὴν σάρκα ἐσταύρωσαν, tēn sarka estaurōsan, “the flesh have crucified.” The Greek verb σταυρόω, stauroo’, means to crucify or be crucified. Literally, it is to be impaled on a cross so as to be put to death. Figuratively, it means to subdue or rid oneself of sinful passions. There are two ways to look at this, in the present context, and in light of others passages from Paul concerning crucifixion and the flesh. First, we consider “have crucified” to be a completed event that happened when we accepted Jesus into our lives. It was a spiritual “operation” performed by God through which the old, unregenerate person we were was put to death and now we live by the Spirit as an overcomer of sin. This is true, but incomplete. Our soul has been made alive in Christ for sure; we are completely forgiven and our living spirit cannot commit sin. But we are still living in a body of flesh. Our sealed, saved self is presently clothed in something full of sin. The second interpretation of “have crucified” recognizes that this crucifixion, the one Paul is talking about in Galatians 5:25, is not performed on us, but by us. In Philippians 2, when Paul taught humility and encouraged believers to realize the great blessings of being in Christ, he wrote is verse 12, “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling.” Notice he did not say work in order to be saved; he said work because you are saved. In Mark 8:34, Jesus said, “If anyone would come after me, let him deny himself and take up his cross and follow me.” “Take up his cross” was Jesus clear figure of speech regarding self-denial. In Romans 6:6-14, Paul wrote, “We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace.” It is up to us, here and now, to make the conscious decision to live for God in the Spirit and not give in to the flesh. Our responsibility is to identify the works of the flesh and figuratively nail them to the cross each and every time they rear their ugly head. Thanks be to God one day we will be delivered from this body of flesh and into the glorious presence of our Savior. Until then, as believers, we must be on guard every day.
November 2
Chapter 5, Verse 24, con’t, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.”
σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις, syn tois pathēmasin kai tais epithymiais, “with [its] passions and desires.” The works of the flesh in verses 19 through 21, as one might expect, are attended by both passion and desire which, in this context, being fleshly, seek only to gratify self while ignoring God. πάθος, pathos, is the underlying noun which means inordinate affection or lust; hence, passion in the worldly sense. In many New Testament uses, the derivative used here, πάθημα, pathema, is translated “suffering,” situation that must be endured. Here, it is not about putting up with what is painful (although passion can “hurt”) but, rather, it refers to strong, inflamed, often uncontrollable emotions that drive undesirable actions. ἐπιθυμία, epithemia, “desires,” is not much different from passions. In fact, the physical longing (desire) is the natural result of the emotional longing (passion). The cravings of the human nature begin in the mind, they drive the flesh to do that which is unseemly, and if left unchecked, end in death. Paul used, strong, plain language to describe this lifestyle in Romans 1:18-32. That passage begins with, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth” (vs. 18), and ends with, “Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them” (vs. 32). Their minds become so clouded by the passions and desires of the flesh they cannot “see” the sin and death that follows. The gospel applied to such a “heart of stone” is the only rescue for such conduct.
November 3
Chapter 5, Verse 25, “If we live by the Spirit, let us also keep in step with the Spirit.
Εἰ ζῶμεν Πνεύματι, Πνεύματι καὶ στοιχῶμεν, Ei zōmen Pneumati, Pneumati kai stoichōmen, “If we live by [the] Spirit, by [the] Spirit, we should walk.” The conjunction “If,” which introduces a first class condition (if, then), can also be translated “Since” or even “In view of the fact.” “If” portrays the perception of “prove it;” i.e., “Since you claim to be saved and filled with the Spirit of God. . .” Notice also the actual word order in the verse. It renders the translation “If we live by the Spirit, by the Spirit we should walk.” This brings into focus the centrality of the Spirit in the life of a believer. The point Paul was making is clear. A person who is saved by grace and not by works, and is living their life in a manner that shows they are in Christ, is a person who is living/walking in the power of the Spirit. What does that mean? It is simple. The fruit of the Spirit will be evident in their words and deeds and they will be known for avoiding the works of the flesh. In John 14:16-17, Jesus said, “I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.” Romans 8 is a beautiful chapter concerning life in the Spirit. Verses 1-2 tell us, “There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.” And then in verses 12-15, we read, “So then, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit of God is our inward and outward testimony of relationship with God.
November 4
Chapter 5, Verse 26, “Let us not become conceited, provoking one another, envying one another.”
μὴ γινώμεθα κενόδοξοι, mē ginōmetha kenodoxoi, “Not we should become boastful.” The last verse in chapter 5 contains a warning for all believers, do not become “vainglorious” (Amp. Bible) “seekers after empty reputation” (Barclay), or “ambitious for our own reputation” (Phillips). kendoxoi, “conceited,” “boastful” (NASB), come from two words that together mean “empty glory” and could be rendered “puffed up for no good reason.” The danger of conceit can come from thinking we are more or better than we really are. 2 Timothy 3:16-17 (KJV), “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.” Someone might read “perfect” and actually believe it means without fault. While that is true spiritually, it is certainly not true of the flesh in which all breathing Christians are “housed.” In Romans 12:1-3, Paul put it this way, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.” “Think of himself more highly” is hyperphronein, “to be high-minded,” which means haughty or arrogant. Instead, we should be sober-minded, sophronein, a person who is sensible in their dealings with others, and a person of sound judgment. Conceit is destructive and graced will never take you there.
November 5
Chapter 5, Verse 26, con’t, “Let us not become conceited, provoking one another, envying one another.”
ἀλλήλους προκαλούμενοι, allēlous prokaloumenoi, “one another provoking.” The verb προκαλέω, prokaleo’, combines pro = above, before, in front of; and figuratively is used with the idea “superior to,” and kaleo’ = to call (aloud), invite. Typically, in Greek literature, it was used to mean “challenge” or “irritate.” The form in this verse (and the only New Testament use) is middle voice and is thus a call or a challenge to some sort of combat (argument) or contest to determine superiority; hence, a provocation. This is different from provoke in Ephesians 6:4, parorgizó, “cause to be angry,” and Colossians 3:21, erethizó, “exasperate” or “stir to anger.” Regardless of which word is used, provocation usually ends in the same place, a loud, unfriendly argument with hurt feelings and sometimes estrangement. Some of the Galatians believers, especially those confused by and holding onto elements of the Law, believed themselves to be superior to those who clung to Christ and Christ alone. Paul had just reminded them, in verses 13-15, that if they let their freedom in Christ cause the flesh to get in their way, they could end up devouring one another. Remember what Jesus said, “By this all people will know that you are my disciples, if you have love for one another” (John 13:35). Theological arguing, especially in front of nonbelievers, will never bring anyone to faith.
November 6
Chapter 5, Verse 26, con’t, “Let us not become conceited, provoking one another, envying one another.”
ἀλλήλοις φθονοῦντες, allēlois phthonountes, “one another envying.” Envy is that emotion, or state of mind, that Paul included in verse 21 as part of the list of works of the flesh–those things thing fight against the spirit. Benign envy is typically just a form of admiration and it does not really want anything. Malicious envy says to itself, “I want what you have,” “I want to be just like you,” or both. The sad part of this is that envy is usually an unpleasant emotion. It grows out of comparing self to someone else and somehow finding them superior, making the envious person feel inferior, defective, or inadequate. Worse, this sort of envy can become hostile and turn into ill will and even hatred (vs. 15). When envy turn that way, and you rejoice another person’s misfortune, you have certainly turned to sin. In Titus 3, Paul wrote, “Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another” (Titus 3:1-3). But he continued, “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life” (Titus 3:4-7). This behooves all believers everywhere to avoid the works of the flesh, to show mercy, and to be kind and courteous to others, even when we disagree.
November 7
GALATIANS CHAPTER 6
Chapter 6, Verse 1, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”
The Book of Galatians is Paul’s defense of the gospel against false teaching, specifically in regard to Jewish demands to include elements of the Law (works) into salvation. More than that, over and over, he offered many clues to living a spirit-filled life–apart from works of the flesh and abounding in the fruit of the Spirit. And so he began Chapter 6 with “brothers,” adelphoi. He was definitely speaking to those believers who evidenced living by grace through faith in Christ–and Christ alone. Their comes a time in a Christian’s life when they must make up their mind as to whether they are going to “flirt” with a spirit-filled life or go “full bore” for the kingdom. Those who treat Christianity as a casual lifestyle are the very ones who are “caught” in all sorts of transgressions, works of the flesh that encumber their own life and the lives of those around them. 2 Timothy 2:22, “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.”
November 8
Chapter 6, Verse 1, con’t, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”
ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ean kai prolēmphthē anthrōpos en tini paraptōmati, “if even should be overcome a man in some trespass.” On both sides of this discovery, this is not just any man, anthropos, but a man of faith, it is brother-to-brother. Believers are not called to police the lost, or anyone for that matter, but Paul made it clear that if one brother witnesses (or hears about) another brother who has fallen to the flesh, he should, if at all possible, address the situation. The verb προλαμβάνω, prolambano’, does not mean “caught in the act” in this context. Rather, the idea is one who gets “caught up,” not on purpose, willfully seeking sin, but being overcome. It is still falling to temptation, which can happen to anyone–the difference begin actually pursuing sin as over against being caught off guard in a weak moment. When God disregarded Cain’s offering in Genesis 4, and before Cain murdered his brother Abel, God said to Cain, “And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it” (Genesis 4:7). It is like what Paul wrote in Romans 12:21, “Do not be overcome by evil, but overcome evil with good.”
November 9
Chapter 6, Verse 1, con’t, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”
ὑμεῖς οἱ πνευματικοὶ, hymeis hoi pneumatikoi, “you the spiritual [ones].” The adjective pneumatikoi, from pneuma = spirit, means “relating to the realm of the Spirit, that which cannot be seem with human eyes but clearly understood being in Christ. What, then, are the primary marks of a spiritual believer/Christian. First, we must consider love and obedience. A truly spiritual Christian demonstrates genuine love for God through obedience to his Word and a desire to put his will above their own. This includes love for others which can be seen in showing kindness, mercy, and grace–even to those who are difficult to love, and especially showing compassion to the lost. Then, we must have complete dependence on God. A spiritual Christian is one who shows their reliance upon God through an active prayer life and a constant readiness to surrender to his ways. And ven when times are hard they remain humble, giving glory to God for any good in their lives. A major part of the spiritual–mature–Christian life is exhibiting Spiritual Disciplines which include a constant hunger for the Word, and engagement with God through daily devotions. Living this way produces a strong desire to live holy–because he is holy, while pursuing righteousness and avoiding deeds of the flesh. And, finally, the right attitude and mindset from a Spirit-guided life. Daily walking in the Spirit will help you develop joyful generosity, making a keeping peace, opposing the ways of the world while still loving those who need Jesus, and persevering through hardships for God’s glory. In Matthew 5, the beatitudes (pure joy), Jesus said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven. “Blessed are those who mourn, for they shall be comforted. “Blessed are the meek, for they shall inherit the earth. “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. “Blessed are the merciful, for they shall receive mercy. “Blessed are the pure in heart, for they shall see God. “Blessed are the peacemakers, for they shall be called sons of God. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account” (Matthew 5:3-11).
November 10
Chapter 6, Verse 1, con’t, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”
καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, katartizete ton toiouton en pneumati prautētos, “restore such a one in a spirit of gentleness.” The verb καταρτίζω, katarizo’, used here a present imperative, indicating it is to be the habit of a “spiritual” person, combines kata = with, and artizo’ = to adjust, fit, or finish; so it means to “fit together” as in mending what is broken or making a repair. In secular Greek, it was used in regard to surgical procedures, of fishermen fixing their nets, and of those who encourage and strengthen the attitude of beleaguered people. In the context, the implication is to bring a person back to their own spiritual vigor over time, so that they are themselves mended and ready to be used fully in the community of faith. And, it is to be done in a spirit of gentleness. This is a direct reference back to 5:23 where Paul gave the elements of the fruit of the Spirit. Remember, the fruit of the Spirit is not a pick-and-choose list of good works, it is part and partial to the overall behavior of those living according to God’s Spirit in their lives. This is the only way to bring restoration to a fellow believer who is struggling. Prautes, “gentleness,” means it is done as a friend, one who care deeply because of common faith. Sometimes translated, meekness, it is to be understood as power under control–firm but not harsh, to the point but never overbearing. This is John 13:35 in practice.
November 11
Chapter 6, Verse 1, con’t, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”
σκοπῶν σεαυτόν μὴ καὶ σὺ πειρασθῇς, skopōn seauton me kai sy peirasthēs, “considering yourself lest also you be tempted.” The verb σκοπέω, skopeo’, from skopos = to take aim or spy out, means to consider for yourself, to take heed, or to observe (watch). It could be “Keep and eye on yourself. . .because, if you are not careful (maintain your own spiritual health), you could find yourself in the same shape as the one you are trying to help restore.” In this verse, the present tense indicated constant attention to our own condition. Sympathy and empathy can be dangerous feelings and both me be (should be) part of how you deal with someone. Whereas sympathy is a feeling of pity or sorrow for someone else’s misfortune, empathy is the ability to understand and share feelings of another person, as if you are experiencing them yourself. The former maintains emotional distance while the latter involved a deep connection, actively listening, and making space for a person’s feeling without judgment. The problem arises when caring turns into your own personal temptation. Most have heard the old idiom, “Birds of a feather flock together.” People tend to “hang out” with others who are like themselves in some way, like common interests. From my own personal experience, for example, be careful offering counsel to an alcoholic if you, yourself, have or have had a drinking problem. Never put yourself into a situation when you know you will be tempted. James 1:14-15, “But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.”
November 12
Chapter 6, Verse 2, “Bear one another’s burdens, and so fulfill the law of Christ.”
Ἀλλήλων τὰ βάρη βαστάζετε, Allēlōn ta barē bastazete, “One another’s burdens bear you.” The primary and simple meaning of the verb βαστάζω, bastazo’, is “bear” as in hold up on the shoulder. It can also mean to take up or pick up, and in a more figurative way it can mean “endure” (the difficult part of bearing), declare, sustain and sometimes even remove or receive. Another Greek verb that can mean bear, carry, or take up is αἴρω, airo’. Jesus used it when he said, in Luke 9:23, “If anyone would come after me, let him deny himself and take up his cross daily and follow me.” The difference between the two is nuance. Airo’ emphasizes an immediate action like picking something up at once, while bartizo’ focuses on the process of transport, the burden itself, or the act of enduring it. When we see another believer struggling with something, especially a situation that has come from works of the flesh, we must do both. we must take up their burden (because it is obvious they cannot bear it alone), and, if necessary, be willing to bear it with/for them over the long haul until it is no longer a burden. A good word to remember when we are struggling under a heavy load–one of our own or someone else’s, is what Jesus said, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30).
November 13
Chapter 6, Verse 2, con’t, “Bear one another’s burdens, and so fulfill the law of Christ.”
The noun βάρος, baros, here “burdens,” properly “heavy weight,” is only used figuratively in the New Testament to denote something pressing down on one emotionally. Typically, it is something they are having difficulty carrying alone. In light of 6:1, this is likely Paul’s admonition to restore by taking on personal responsibility to bear what seems to be unbearable. This being true, we must consider that not every burden comes when a person succumbs to some sin. Many burdens arrive without warning, they are the result of outside imposition that may become emotionally crippling. In many cases, a believer may become burdened simply because they are immature and possibly weak. That is why Paul wrote, “And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:14). Each verb in this verse, admonish, encourage, and help, are present imperatives, telling us to make it our habit to assist–and be patient in doing so. But great burdens can also fall upon the spiritually strong. In 2 Corinthians 1:8-9, Paul wrote, “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead.” In verses 9 and 10 of that same chapter he declared his dependence upon God to deliver him from that burden. And in verse 11, we see how fellow believers helped bear the burden, “You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many.” Every believer, no matter their station in life, has the capacity to bear another’s burden. In prayer, we seek God’s intervention on behalf of others. James 5:16, “Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.”
November 14
Chapter 6, Verse 2, con’t, “Bear one another’s burdens, and so fulfill the law of Christ.”
καὶ οὕτως ἀναπληρώσετε τὸν νόμον τοῦ Χριστοῦ, kai houtōs anaplērōsete ton nomon tou Christou, “and thus you shall fulfill the law of Christ.” Looking carefully at the verb in this phrase, ἀναπληρόω, anapléroó, which means to fill up, fulfill, occupy, or supply, in its future indicative active form, we clearly understand that, when we actually bear the burdens of another believer, we will fulfill the law of Christ. That begs the question, “What is the law of Christ?” Paul wrote in Romans 8:3-4, “For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” Jesus did what no man could/can do. He perfectly lived a sinless life and gave his life as the substitute for sin. When a person comes to God with a repentant heart and accepts Jesus as Savior and Lord, the Holy Spirit enters the believers life and as sin is forgiven, righteousness is imputed. That is why we are called Christians. We are made (being made through daily sanctification) more like Christ. The result of that supernatural, eternal transaction is the realization that we to to love like Christ loved, we are to show compassion to those in need, and we are to serve others at every opportunity. As believers, our primary function is to love God with all our heart–and teach others how to do the same. In this, we are to pay particular attention to other believers (Galatians 6:10). We fulfill the law of Christ through action toward others, not keeping rules. When we bear burdens to help lighten a load of grief, sin, and hardships, and we do it in a community of faith (local church), we are fulfilling the law of Christ.
November 15
Chapter 6, Verse 2, con’t, “Bear one another’s burdens, and so fulfill the law of Christ.”
EXCURSUS — One Another One Another
In the household of faith (the local church), we are to, as my son is oft to say while preaching, “one another one another.” Lest someone should miss it, this is not exclusive to the New Testament church. Leviticus 19:11, “You shall not steal; you shall not deal falsely; you shall not lie to one another.” Leviticus 25:14, “And if you make a sale to your neighbor or buy from your neighbor, you shall not wrong one another.” Leviticus 25:17, “You shall not wrong one another, but you shall fear your God, for I am the Lord your God.” The Hebrew term is עָמִית `amiyth, = “another,” and also neighbor, friend, companion, or associate. In concrete terms, it was a very close comrade or kinsman. In John 13, before the Passover meal, Jesus took off his coat, wrapped a towel around his waist as a servant would do, poured water in a bowl, and washed the disciples feet. John 13:12-17, “When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them.” The issue was not really about foot washing, in particular; it was about serving one another. He continued in verses 34-35, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” And in John 15:12, “This is my commandment, that you love one another as I have loved you,” and 15:17, “These things I command you, so that you will love one another.” The Lord Jesus Christ made it perfectly clear that if we want to get the world’s attention, and we want to be able to share the gospel, we must one another one another. In Romans 12, Paul expressed it this way, “Love one another with brotherly affection. Outdo one another in showing honor” (12:10), and “Live in harmony with one another” (12:17). In Romans 14:13, he wrote, “Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.” In Romans 15:5, “May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus,” 15:7, “Therefore welcome one another as Christ has welcomed you, for the glory of God,” and 15:14, “I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another.” Paul had much more to say about it, but I believe the most important thing he said about it was Ephesians 4:32, “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” Why is this so important? 1 John 4:7-11, “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another.” The more we love the way Christ loves us, the better we will live–in our families, among our friends, and even in the presence of our enemies.
November 16
Chapter 6, Verse 3, “For if anyone thinks he is something, when he is nothing, he deceives himself.”
Paul is still addressing the spiritual person, but in that he is issuing a warning. The first part of the admonition is in regard to “thinking.” The verb δοκέω, dokeo’, “thinks,” refers to supposition; i.e., the person has in their own mind the idea that they are more than they truly are. Philippians 2:3, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.” Again, Paul is reminding those who are walking in the Spirit to avoid letting the flesh rise up in pride. One believer should never look down upon another believer, even when the one is trying to help the other because they have fallen to some temptation. In 1 Peter 5, the elders are told be examples to those in their charge as they shepherd them. They younger believers are instructed to listen to the elders. and to all of them, Peter said, “Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you” (1 Peter 5:6). The choice is humility or pride. In humility, we serve. In pride, we harm. In Galatians 5:26, Paul wrote, “Let us not become conceited.” Conceit is self-delusion. It is that part of pride that lets your mind believe you are better than others, know more, are more capable, and should be respected. You may be more intelligent on some level, but that gives you no right to consider others inferior. What follows deceit, thinking you are more than you should, is deception. The verb φρεναπατάω, phrenapataó, “deceives,” means mislead ones own mind or to be confused from the inside out. When you deceive yourself, you cannot teach truth. It is not what a person thinks or says from their own confused/conceited mind that brings freedom. Jesus said, “The truth will set you free” (John 8:32).
November 17
Chapter 6, Verse 4, “But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor.”
Τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, To de ergon heatou dokimazetō hekastos, “But the work of himself test each.” The New Living Translation offers an easy to read dynamic translation, “Pay careful attention to your own work, for then you will get the satisfaction of a job well done, and you won’t need to compare yourself to anyone else.” Paul follows the warning against conceit (self-deception) with the clear remedy. In essence, he was saying, “Take a look at what you are actually doing that is helpful to others.” The verb δοκιμάζω, dokimazo, = discern, examine, approve, test. It is an effort to discover if something is acceptable. It is a tangible demonstration of good works. In Paul’s milieu, it was a blacksmith’s term for testing the strength of metal. In Matthew 7:1-5, Jesus said, “Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” In other words, before you try to help someone with a spiritual issue, first make sure you own heart is right with God. Paul wrote in Ephesians 5:15-18,”Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is debauchery, but be filled with the Spirit.” Spend your time wisely as you walk with God, do not act like a fool, and be filled with the Spirit. The verb πληρόω, pleroo’, to completely fill (here, plērousthe), is a present imperative in the middle voice which indicates constant, everyday filling. If you are filled with Spirit, you cannot be filled with the world, thereby making it possible to correctly examine you own life.
November 18
Chapter 6, Verse 4, con’t, “But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor.”
τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει, tote eis heauton monon to kauchēma hexei, “then as to himself alone the ground of boasting he will have.” There is nothing wrong with having personal satisfaction for a job well done. The word here for “boast,” kauchema, can be used in either a positive or negative sense, depending on the context. Typically, in the New Testament, if someone is bragging about their accomplishment with no recognition of God, the boast is a matter of sinful pride and is, therefore, a negative. On the other hand, if a person is boasting in the Lord, that is, being glad about something accomplished, but giving credit where credit is due–to God–that is a positive. In 1 Corinthians 10:13-17, Paul wrote, “But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. “Let the one who boasts, boast in the Lord.” The point is when you appraise what you do and recognize your success is the direct result of the Spirit working through you, you will give thanks to God for using you as a blessing. And your confidence in God will prevent you from comparing what you do with what someone else does. After all, your call to serve is yours, not your neighbor’s.
November 19
Chapter 6, Verse 5, “For each will have to bear his own load.”
ἕκαστος γὰρ τὸ ἴδιον φορτίον βαστάσει, hekastos gar to idion phortion bastasei, “Each for his own load shall bear.” While the concern in verse 2 is helping a believer in need, here Paul is addressing a believer’s primary responsibility for being strong and standing on their own two feet. This has both an immediate and future context. In Christ, walking in the Spirit, being filled and sanctified, every believer is supposed to discover and carry out their calling before God. In the overall context of the passage, when a person is doing his own part to the best of his ability, he is more likely going to be more aware of another’s needs, and more willing to help. God has equipped each of us (2 Timothy 3:16-17) and his Spirit has empowered us to do our part (1 Corinthians 12:4-11). In regard to the future, each one of us who knows Christ as Savior and Lord will appear at the Judgment Seat of Christ. 2 Corinthians 5:6-10, “So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight. Yes, we are of good courage, and we would rather be away from the body and at home with the Lord. So whether we are at home or away, we make it our aim to please him. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” What we do for Jesus in this life matters. Paul also referred to this in Romans 14:10-12, “Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; for it is written, “As I live, says the Lord, every knee shall bow to me,
and every tongue shall confess to God.” So then each of us will give an account of himself to God.” Our accountability should cause us to want to do our best every day.
November 20
Chapter 6, Verse 6, “Let the one who is taught the word share all good things with the one who teaches.”
Here is a verse about responsibility and availability wrapped in the idea of sharing. Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον, Koinōneitō de ho katēchoumenos ton logon, “Let share the [one] being taught in the word.” The verb κατηχέω, katécheó, is from kata = down, according to, plus echos = a loud noise; properly “sound down,” and by implication, “nuanced repitition,” the idea being to catechize; i.e., teach foundational truths. So learning the fundamental truths of the Bible is really a matter of insistent repetition. The learner must make himself available to hear what is taught over and over until it is understood with clarity. In 2 Timothy 2:15, Paul said to Timothy, Σπούδασον σεαυτὸν, Spoudason seauton, “Hasten yourself.” The verb means to “give diligence to;” ESV = “Do your best,” NLT = “Work hard,” KJV = “Study,” BSB = “Make every effort.” The present tense in Galatians 6:6 indicates they were constantly learning through systematic instruction designed to teach the word for discernment in life. Every believer would do well to learn all they can, as quickly as they can, for as long as they can–so that they will be able to share their faith effectively, testify of their faith efficiently, and walk in their faith consistently.
November 21
Chapter 6, Verse 6, “Let the one who is taught the word share all good things with the one who teaches.”
In the Greek text, the word for “share” is first in the sentence (see previous vs. 6 note). The verb κοινωνέω, koinóneó, = to participate (share in) and comes from koinonos = to share with others. The implication is sharing one’s possessions in some sort of mutual experience. The image is sharing equally. The associated noun is koinonia, fellowship. Many commentators regard this as a call for those taught to pay those teaching. Paul wrote in 1 Timothy 5:17-18, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” While this may be part of the argument, payment for services rendered in the context seems woefully lacking. Here, the teacher and student “share,” koininos — “all things good.” Those good things are moral excellences discovered by walking in the Spirit and evidenced by the fruit of the Spirit. The one teaching has rescued a troubled believer, held him accountable while holding him up, and created an opportunity for revival and growth by sharing every available resource to nurture spiritual health. Sometimes, that is simply sitting down to talk, sometimes it is an invitation to attend a small group of believers who care for one another, and sometimes it is an encouragement to share with others who are struggling. The goal here is recovery and edification. That is why the local church is so important. Paul wrote, “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:24-25). That Day, the day of Christ’s return, is nearer than ever before.
November 22
Chapter 6, Verse 7, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.”
Μὴ πλανᾶσθε, Mē planasthe, “Not be deceived.” The verb πλανάω, planao’, from πλάνη, plane’ = error, wander, cause to roam, is variously translated, deceive, deceives, deceived, deceiving, mislead; properly, it means to cause to stray from the straight path and, figuratively, it means to lead astray from righteousness. Practically, it refers to being seduced to wander away from truth. There are two kinds of deception: deception by one person/entity upon another, and self-deception where one wanders by their own choice. Those who live by the flesh are led by the prince of the power of the air (Ephesians 2:2), Satan, the great deceiver. Peter warned believers in 1 Peter 5:8, “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.” the verb “devour,” καταπίνω, katapino’, can also be rendered “overwhelmed,” which is exactly what the world wants to do to Christ followers. But more to the point, in the present context, self-deception is just as destructive as worldly deception. This phrase can easily be rendered, “Stop leading yourself astray.” If a person, believer or not, goes looking for a way to ignore or wander from truth, they will find it at their fingertips because false teaching is everywhere. The remedy for falling to temptation is resisting in faith. 1 Peter 5:9, “Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.”
November 23
Chapter 6, Verse 7, con’t, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.”
Θεὸς οὐ μυκτηρίζεται, Theos ou myktērizetai, “God not is mocked.” Thumbing one’s nose is a sign of derision, disrespect, contempt, or defiance, made by putting the thumb on the nose, hold the palm open, and wiggling the fingers toward someone. The verb μυκτηρίζω, muktérizó, from μυκάομαι, mukaomai, “snout” (where an animal moan originates), properly means “to turn up the nose,” and is used figuratively as “scornful disdain. In 2 Corinthians 13:5, Paul wrote, “Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test!” If we fail to “check up” on ourselves, we are walking in willful ignorance. Doing so, when we know the truth (know it in our heart, or simply know it as fact) and deny it, which leads to ungodly behavior, we are thumbing our nose at God. when a person disregards God, spiritual consequences, and sometime physical consequences, are close at hand. The arrogance of self-deception that results in believing you can get by God reveals true spiritual hypocrisy. Mocking God, in the context of this verse, is treating his commands, his grace, and his ultimate authority with contempt and exposes insincere faith. The story of Ananias and Sapphira in Acts 5 is a perfect example of the fallout that can follow ignoring God. They sold land, lied about the proceeds, and fell dead. Acts 5:11, says, “And great fear came upon the whole church and upon all who heard of these things.” Everyone would do well to remember that God. . .is not mocked.
November 24
Chapter 6, Verse 7, con’t, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.”
Having grown up on a very large farm, I understand the law of sowing and reaping. Using the word “law” is exactly accurate because it is always true. That which is sown will always produce a harvest of whatever was put in the ground. Always. Wait. What about weeds? This is where the law might seem confusing or even be doubted if the one thinking about it is not clear on the intent. As important as the seed is, the soil must be prepared to get the expected harvest. [NOTE: The soil cannot clean itself. The soil must be tilled and made ready for sowing by the sower.] In the parable of the sower (Matthew 13) Jesus made all this clear. The farmer (sower) is assumed to be planting in good soil. That is borne out in verse 23. The sower must plant his seed in good soil to get an amazing harvest. Casting seed on rocks, unprepared ground, or among weeds (verses 4-7) will result in little to no harvest. Of course, the Matthew 13 parable concerns the gospel being shared as Jesus explained in Matthew 13:18-23. But the concept is really the same here in Galatians 6. Everywhere a person goes, if they spend much time at all, they “sow” their self into the environs of the location. What they say and do has an effect on others at the same location. If the place is worldly and their contribution is worldly, the expected result will ultimately lead to death. That is what works of the flesh produce. However, if a true believer takes good seed (the gospel) into worldly territory and works the soil (a clear witness of saving grace in Christ), the soil can be changed and produce that which is good–the harvest being a new believer. And when this cycle is repeated over and over, the harvest may be a hundred fold. Sow good seed.
November 25
Chapter 6, Verse 8, “For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.”
Paul has moved from the general law of sowing and reaping to the particular practice and it results. In Galatians 5:16-25, he gave a comparison and/or contrast of walking in the Spirit versus walking in the flesh. Here, in 6:8, he gives the result of choosing one over the other. The key to understanding this verse is in its beginning. The phrase ὁ σπείρων, ho speirōn, “the [one] sowing,” give us the verb σπείρω, speiro’, = “to scatter;” it is in the present tense which can be rendered, ” the one continuously as their habit sowing. . .” If the habit of a person’s life is worldly, and they are living in a way that displays continual evidence of “sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these” (5:19-21), they can expect φθοράν, phthoran, “corruption.” This noun form is based on the verb φθείρω, phtheiro’, = “to ruin,” or figuratively, “to cause moral decay” which leads to destruction. Now, that is not to say that a person living by the Spirit will never get caught up in worldly activity. That is why Paul wrote Galatians 6 in the first place. The thing we must remember is that living in these bodies of flesh, and still having an ego that does not want to relent, we run the danger of self-reliance. And when we try to do life on our own, ever for a brief moment, sin lies at the door (Genesis 4:7).
November 26
Chapter 6, Verse 8, con’t, “For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.”
This is one of those places in the New Testament where knowing what it means to be in Christ is incredibly important. Why? It is because someone might read this part of verse 8 and think if they do enough good, they will go to heaven. But, the truth is, no one is going to “sow to the Spirit” unless they are already saved. In 1 Corinthians 2:11-14, Paul wrote, “For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” And in 2 Corinthians 5:16-17, he wrote, “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” Those who are in Christ are very much different than they way there were before they were saved. Their view of the world is different as is their way of thinking. It is quite natural for a believer to sow to the Spirit. Because we are reconciled to God by faith in Christ, the Holy Spirit who indwells us empowers the fruit of the Spirit in us. Also, the longer and closer we walk with the Spirit, the more difficult it becomes to pick up the habits of the flesh. That is why Paul wrote, “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. Therefore go out from their midst, and be separate from them, says the Lord” (2 Corinthians 6:14-17b). In fact, we should be so different from the world that they do not want to hang around us. But we should love their souls so much that they listen when we tell them about the saving grace of Jesus.
November 27
Chapter 6, Verse 8, con’t, “For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.”
EXCURSUS: Making Choices As A Christian
Joshua was Moses’ protege’, his “assistant,” and the one called by God to succeed Moses as leader of the Hebrew people as they entered the Promised Land. He saw it all; the walls of Jericho falling, the sin of Achan; he saw the sun stand still, he allotted territory to all the tribes; and at the end of his life, he called all the tribal leaders together and said to them, “Now therefore fear the Lord and serve him in sincerity and in faithfulness. Put away the gods that your fathers served beyond the River and in Egypt, and serve the Lord. And if it is evil in your eyes to serve the Lord, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the Lord” (Joshua 24:14-15).
In a sense, life is simply a series of choices. On any given day, our mundane decisions include what to wear, what to eat, and where to go. Every day is a new day and each day we must choose how to live, never knowing if some of our decisions will have far-reaching effects on ourselves and others. So, how do we form a habit that guides us to make informed, righteous decisions instead of getting caught in a moment where we follow the flesh instead of the Spirit?
1- Pray — Every day and all the time we should begin the decision making process by asking God for wisdom.
2- Counsel — We should seek godly counsel from pastors, elders, or other mature believers who can provide a wise perspective.
3- Listen — Be open and attentive to the Holy Spirit’s guidance, which can come through a sense of peace and conviction.
4- Motives — Examine your heart and mind to ensure your motivations are pure and not driven by fear, selfishness, or deception.
5- Faith — Ultimately, make your decisions in faith, trusting God to make all things work together for good, especially when you have sought his will.
6- Circumstances — Be mindful of what you are facing and do the necessary research to gather facts, but do not let them override biblical principle.
7- Patience — If clarity is not immediate, pause to consider the timing of a matter. Sometimes, waiting is better. When you are not sure what to do, do not do anything until God’s peace brings clarity to your mind. And be sure not to let emotions get in the way.
Choose to be bold in Christ, not in self.
November 28
Chapter 6, Verse 9, “And let us not grow weary of doing good, for in due season we will reap, if we do not give up.”
Τὸ δὲ καλὸν ποιοῦντες μὴ ἐνκακῶμεν, To de kalon poiountes mē enkakōmen, “And [in] well doing, not we should grow weary.” The verb ποιέω, poieo’, = to make or to do, generally refers to single act. The form used here, poiuntes, is a present active participle, meaning a continual and progressive action. It can be thought of as “The more good you do, the more you will do good.” The idea is perseverance. There is an old expression that says, “It is always good to do right, but it is never right to do wrong.” Sometimes, doing right (good) may not feel good because of the response you receive. But you must remember God does not call us to measure response; he only calls us to do what is right in his sight as we do our best, over and over, to lead people toward him. We are to be consistent in our love and kindness, in helping those in need, in being faithful (especially to our spouse), and in sowing to the Spirit [love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control]. Doing good is always just about the doing, never about the results.
November 29
Chapter 6, Verse 9, con’t, “And let us not grow weary of doing good, for in due season we will reap, if we do not give up.”
It is probably fair to say that everyone who does much of anything grows weary at one time or another. It might also be true that those who do little become weary of the inactivity. Either way, weariness is part of life and can be physical, emotional, spiritual, or all of them at the same time (total exhaustion). The verb is ἐκκακέω, ekkakeo’, combing ek = out from or to, and kakos = “inwardly bad,” and is sometimes used to mean worthless, depraved or injurious. Some translations render this phrase “do not get tired,” while the Amplified Bible says “let us not lose heart.” The point is do not let yourself be discouraged to the point of giving up. Being weary (tired, exhausted) can come from hard, continuous labor, emotional anxiety, and grief. Deep distress caused by loss, disappointment, or misfortune can trigger weariness. Anguish, like that experienced by King David, can lead to exhaustion and feeling completely crushed. When desired results do not materialize, after a long season of prayer about a specific situation, it can lead to a broken spirit, discouragement, and feeling weary and drained. Feeling distant from God or struggling with doubt can cause spiritual exhaustion. Facing opposition, temptation, and suffering can be a major source of weariness. The answer to not falling into weariness, even when there seems to be good reason, is dogged endurance. Paul wrote in Philippians 3:12-16, “Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. Only let us hold true to what we have attained.” Or as the old hymn well states, “My hope is built on nothing less, than Jesus blood and righteousness. I dare not trust the sweetest frame, but wholly lead on Jesus name. On Christ, the Solid Rock, I stand, all other ground is sinking sand.” Our weariness requires the ministry of Christ and the help of others who will hold us up.
November 30
Chapter 6, Verse 9, con’t, “And let us not grow weary of doing good, for in due season we will reap, if we do not give up.”
Remember in verses 7 & 8, Paul declared God will not be mocked and everyone will reap what they sow; to the flesh, reap destruction, to the Spirit, reap eternal life. Here, in verse 9, Paul is speaking about the latter, those who sow to the Spirit. As R. G. Lee put it in his 1919 sermon, there is going to be a “Payday Someday.” In his more than 1,200 times preaching that sermon which, by the way, addressed those who sow to the flesh, he would always end with “No man can evade God’s laws with impunity. All of God’s laws are their own executioners.” Conversely, every believer should understand that God see everything you do for His glory and His kingdom. You might feel overlooked now and your labor in the vineyard of life may bring on that lonely feeling of “nobody cares,” but one of these days there will be a payday for you, too. Now, I know we do not serve God for the “fringe” benefits; we serve him because we love him. Paul refers to both types of people in Colossians 3:23-25, “Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ. For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.” “No partiality” simply means God always acts in his own holiness and righteousness. Specifically, to those who sow to the Spirit, Paul wrote, “no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him” (1 Corinthians 2:9). In due season, when the time is just right, Christ followers will receive blessings which in this life are unimaginable.
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