GALATIANS - A Verse-by-Verse Commentary

by Thomas W. Finley

Chapter Six - Sowing to the Spirit

Sowing and reaping - 6:1-10

After contrasting fleshly living with the fruit of the Spirit, the apostle now gives some exhortations regarding how we can practically cooperate with the Spirit in loving and serving one another. The first five verses of chapter six are connected with one another, but it takes some careful thinking to make the connections. Let us go through these verses and, hopefully, see the connections.

Verse one is an exhortation to help a brother or sister who has been “caught in a trespass.” This phrase does not mean that the sinning believer has been living a lifestyle of sin for some time (as in “practice” in 5:21). Such a trespass is an isolated incident. However, it must be serious and have a significant effect upon the person committing it because it requires restoration. How is the person to be restored to a right path once he has made a significant step off the path? Firstly, the restoration should be done by “you who are spiritual.” The “you” here is plural and emphatic in the Greek. Dr. David Anderson notes that the Greek construction here is important and makes the point that this means that the restoration is not to be undertaken by a single individual. [1]

Being “spiritual” means being sensitive to the leading of the Holy Spirit, and spiritual persons also have spiritual discernment concerning the things of God (1 Cor. 2:15). The restoration is to be done “in a spirit of gentleness.” The word for gentleness is the same word we encountered in 5:23 as one of the virtues of the Spirit’s fruit. Such a restoration should not be done in a harsh or condemning way, but with gentleness and sensitivity. The Greek word for “restore” here means to mend what has been broken or torn. It was used at times of setting broken bones. Naturally, when setting a broken bone the doctor must be gentle and careful in order for the job to be done well. Otherwise, further complications will ensue. We should also note that just as broken bones need some time to heal, believers who have had a significant failure usually also take some time to heal completely before they are fully restored to their former usefulness.

Finally, Paul’s instruction is that each one who is involved in helping the Christian who has stumbled, should be “looking to yourself, so that you too will not be tempted.” Perhaps the believer who failed had a moral (sexual) failure, or an ugly incident of public drunkenness or a terrible display of temper. We should not think that we have no possibility of having the same failure or a terrible failure of another kind. If we think this way, then we are guilty of spiritual pride. The Bible warns us: “Therefore let him who thinks he stands take heed that he does not fall” (1 Cor. 10:12).

Verse two gives us the general principle that as believers we should be ready to bear one another’s burdens. Verse one gives us an introduction to this principle by providing an example of bearing another’s burden, in that case the burden of a significant failure in Christian living. Burdens are something that believers struggle under, just like a large pack is a heavy burden on the back of a soldier. Christians can carry many different types of burdens, such as sorrows from the loss of loved ones, sickness, financial trouble, marital difficulties, children who are troublesome or who have gone astray, job troubles, etc. Although all believers certainly should come to God and “cast their burdens on the Lord” (Ps. 55:22; 1 Pet. 5:7) we should also realize that God gives personal and sympathetic human help to the hurting, troubled and discouraged saints through the other members of His body.

The apostle writes that as we bear one another’s burdens we “thereby fulfill the law of Christ.” Most Bible commentators equate “the law of Christ” here with Christ’s new commandment to love one another (Jn. 13:34). That is certainly plausible, especially since in chapter five this new commandment is identified as the word that fulfils the whole law: “You shall love your neighbor as yourself” (5:14). Note carefully how John 13:34 reads: “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another” (emphasis added). Christ Himself is the great burden-bearer for all of mankind. He bore our sorrows, our pains, and our sins on the cross (Is. 53:4-6; 1 Pet. 2:24; 3:18). These were burdens that were too heavy for us. We were crushed under them with no way to handle the load ourselves. Jesus described His coming to this world this way: “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt. 20:28). Is it possible that the “law of Christ” in Gal. 6:2 is not just the new commandment given to us, but reaches even deeper – to describe the very principle of Christ’s life (see cross-references Rom. 8:2 and 1 Cor. 9:21 and the discussion of the life principle of God’s Son in the comments on Gal. 2:19)? We can certainly say in truth that when we bear one another’s burdens, such action is nothing less than Christ living out His life through us to help others.

Verse three is connected to verse two by an introductory “for.” It is unfortunately possible that a believer would be unwilling to bear the burden of another Christian. One of the reasons would be because the unwilling believer has an attitude of superiority to the burdened believer. He may think that the believer who has been caught in a trespass has proven he is a failure, whereas the one unwilling to bear the burden considers himself a spiritual success. This is often the attitude of the self-righteous legalist, who manages to keep his own particular rules in his eyes. Or, if the burden is something besides a failure, the one with a superior attitude may feel that the burdened one should learn to handle his problems by himself with God. He may have an attitude that he is too important to be bothered with helping the weak, the troubled and the struggling. However, the person who thinks that “he is something,” being higher than others, is self-deceived. In fact, we all are nothings. We all are on the same plane – needy people who must depend upon God for everything.

In verse four the line of thought continues. Instead of comparing one’s self to others and having an inward “boasting” in the comparison, the believer should simply examine, or test, his own work before God. One translation puts it this way: “But each person should examine his own work, and then he will have a reason for boasting in himself alone, and not in respect to anyone else” (HCSB).

The Greek verb for “examine” here was used in classical Greek for the testing of ore or metals by an assayer when he placed them in a fire to reveal their quality. Yet, Paul writes in 1 Cor. 4:3, “I do not even examine myself.” Although the Greek word for “examine” in 1 Cor. 4:3 is a different word from the one used in Gal. 6:4 it still carries the thought of discovering what the quality is of the thing examined. The word in 1 Cor. 4:3 is used of a judge or a court official investigating a person for the purpose of judgment.

So how do we reconcile the idea in Gal. 6:4 of one examining his own work and Paul’s statement that he does not examine himself in 1 Cor. 4:3? I believe that there is reason to believe that the answer is found in the passage in 1 Cor. 4. There Paul states: “For I am conscious of nothing against myself.” Instead of examining himself, or being examined by other humans or a human court, Paul seems to be indicating that he is fully open to God to be examined by Him – “the one who examines me is the Lord” (see 1 Cor. 4:3-5). Paul learned how to walk in the light of God’s presence and God’s word, which gave him an indication where he was right before God and where he had a shortcoming or made a misstep.

When we humbly seek God with our whole heart and are willing to hear His voice, then we can receive His evaluation and correction. As we seek Him and spend time in His word, then the Holy Spirit enlightens us concerning our actions, our attitudes, our motives, etc. The light of His presence and His speaking from His word approves or disapproves our actions (Heb. 4:12-13; 1 Jn. 1:5, 7). We might say that placing ourselves humbly under God’s enlightenment is similar to placing ore into the fire, bringing forth the impurities and the qualities of a metal by such testing.

The examination in this verse certainly does not involve introspection. Introspection involves the practice of one looking within himself to examine his thought processes, emotions and motives. It is self-analysis. Some sincere believers have mistakenly employed introspection as a supposed path to purifying their walk before God. However, introspection is a false and dangerous way for a Christian to determine the quality of his actions or his spiritual condition. In conclusion, to “examine our work” means that we place ourselves willingly and humbly under God’s enlightenment, open to hear His approval or correction.

When 6:4 states that “then he will have a reason for boasting in himself alone,” it is not suggesting that we should be prideful or boastful about what “we have done.” The word for boasting in this verse really means rejoicing or exulting. There is a wonderful rejoicing and thankfulness within when we find that Christ has worked through our lives (Rom. 15:17-18). Such rejoicing should only be in regard to ourselves and what God has done in us, never looking to compare ourselves to others.

Verse five is again connected with the whole train of thought, as shown by the connecting “for” at the beginning of the verse. It gives the reason that each person should focus on examining his own work: “For each one will bear his own load.” This verse points to the responsibility of each believer before God as respects his conduct and the carrying out of his ministry. Importantly, the “load” in verse five should not be confused with the “burdens” in verse two. Two different Greek words are used here. The word in verse two places emphasis on the weight of the burden – there it means it is too heavy for one person. The word in verse five was commonly used of a soldier’s pack and thus it is fitting to speak of each one bearing his own load. Verse five is speaking of the responsibility of each believer to live uprightly and to carry out his assigned ministry before God. This thought certainly has in view the coming Judgment Seat of Christ where each believer will stand before Christ and be judged for the things he has done. It is for this sobering reason that each Christian should take care to “examine his own work.”

When we arrive at verse six we may think that Paul has shifted topics. However, I believe a careful overview of this entire section (6:1-10), which contains some practical exhortations, indicates that it is tied together with some key ideas or principles. Please consider that the following may constitute key principles in this passage, which have already been introduced earlier in the letter: (1) v. 2. “Bear one another’s burdens and so fulfill the law of Christ.” This is a basic principle of a Spirit-led life – caring for others in the body of Christ (see 5:14); (2) v. 5. “For each one shall bear his own load.” Here is the principle of responsibility before God, which carries with it the matter of future accountability (see 5:5, 21); (3) vs. 7, 8. Here the matter of sowing to the flesh or the Spirit is noted, with consequences. The theme of the flesh and the Spirit as two contrary forces has already appeared in the letter (3:3; 5:16-23). The consequences of the believer choosing the flesh or the Spirit are related to future recompense for the believer (see 5:5, 21). These basic principles seem to constitute the fundamental elements of this passage, whereas the practical instructions (6:1, 4, 6, 9-10) all seem to relate to these basic principles lived out.

We can only guess why Paul selects the matter of financial giving to teachers as a specific exhortation in this section. It is of interest that the historical background here is such that Gentile temples collected fees from worshippers. The Jewish religious system had clear demands for expected support of the temple system and the priests. But the Christian faith, new to these Galatian Gentiles, had no “regulations” for giving. All giving was voluntary and here Paul is reminding them of the importance of giving voluntarily to support good teachers (certainly not the legalists).

The giving here is a matter of “bearing one another’s burdens,” as an elder especially active in teaching normally must put aside at least some secular work (see 1 Tim. 5:17). The Bible also mentions traveling teachers, an example of those devoting themselves significantly to teaching, as those who should be supported (Titus 3:13-14; 3 Jn. 3-8). The Bible states that “the laborer is worthy of his wages.” The teacher serves other believers in helping them know the truth. Those who are taught serve the teachers by helping them with their financial needs. This is a mutual sharing, and verse six says “share all things.” The verb “share” here is koinōneō, which means to “enter into fellowship.” Through the teaching and the giving a fellowship is realized.

Although verses seven and eight reveal a broad principle, this principle is surely connected to the practical instruction in verse six. Unfortunately, the “flesh,” man’s fallen nature, loves money and wants to hold onto it for its own pleasures. When money is kept for selfish motives, that is a sowing to the flesh. But the use of one’s finances is only one example of the principle of sowing and reaping. There are two great “fields” in which a believer can sow for a crop – the field of the flesh and the field of the Spirit. When a believer sows to the flesh he aims to satisfy the “desire of the flesh,” and, conversely, when he sows to the Spirit he aims to satisfy the “desire of the Spirit” (5:17). We should also keep in mind that the flesh in Galatians is not marked simply by the ugly deeds of the flesh (5:19-21), but also by the effort of the flesh to live up to some standard for God’s approval (3:3).

In the principle of “sowing and reaping,” the “seed” sown is always smaller than the crop realized, and the harvest does not come until a period of time passes. This is where the one who sows may deceive himself, not recognizing the harvest that he will reap. Verse seven is probably better translated as “Do not be deceiving yourselves.”[2] I use this translation because the believer is really not being deceived by anyone other than his own thoughts. He thinks a little sowing to the flesh is not a problem for him and he can get away with it. But the next phrase in verse seven tells us that “God is not mocked.” That is, you can’t mock God by attempting to defy His unbending principle: “for whatever a man sows, this he will also reap.”

Verse eight explains the sowing and reaping principle in more detail. By sowing to the flesh, the person will eventually reap something - “corruption” (this Greek word can also be translated “ruin” or “destruction”). In terms of his life now, the believer who sows to the flesh somewhat freely will later reap an increased moral decay in his life. We have all seen this happen to people, both believers and unbelievers. No one can escape the principle. The more we sow to the flesh, the greater the moral decay becomes evident in our lives over time. Not only does the harvest arrive later, but the quantity of seed sown influences the size of the crop (2 Cor. 9:6). Some of us have seen believers whose lives in later years have turned out poorly. I have witnessed believers who have gotten divorced after many years of marriage and now live to indulge their flesh and their worldly desires. It seemed like they were doing alright in earlier years, reading their Bibles and going to church. But, in their unseen moments they were sowing to the flesh with some evil or worldly habits. Eventually, they reaped a crop that could be seen by others.

On the other hand, it is beautiful to witness believers who steadily over the years have been sowing more and more to the Spirit. They are genuinely seeking the Lord, spending time in His word, and seeking to live uprightly before Him. They confess their sins immediately upon conviction and turn back to His ways. They increasingly learn how to live by grace, depending upon the Lord in faith. They seek to practice dying to self and letting Christ live in them by faith. They seek to follow the Spirit. After many years it becomes more and more evident that they have been sowing increasingly to the Spirit.

Although we can see this principle of sowing and reaping at work in this life, there is good reason to think that Paul is pointing specifically in this verse to the outcome (the “reaping”) that occurs at the Judgment Seat of Christ with its impact on the next life, in “the age to come” (the millennium). The primary reason for this interpretation is Paul’s statement about reaping eternal life (v. 8), combined with his statements in verse nine. The reader should recall the discussion under Gal. 5:21 about inheriting the kingdom. In that discussion there is a chart comparing some features of the 1,000 year kingdom with the eternal kingdom. One of the features noted there for the overcomers is the reward of a magnified enjoyment of eternal life in the millennial age. In addition to the verses noted there (Lk. 18:30; Rev. 2:7, 17; 3:4-5,12), we could also add Jn. 12:25, which indicates that the disciple who loses his life (dies to self) in this world “will keep it for eternal life,” meaning he will enjoy life in the world to come (ESV).

Our appearance before the Judgment Seat of Christ will be a time where we are recompensed for how we have lived now. “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor. 5:10). The word “recompense” means to “receive back.” We will receive back, or reap, what we have done. The recompense can be “good or bad” – positive or negative - depending upon the nature of our doings, whether they are good or bad. Those who have practiced sowing to the Spirit and confessing their sins will reap the positive recompense of this extra enjoyment of eternal life during the coming age. Those who have practiced sowing to the flesh will reap a negative recompense of “ruin” at that time. We cannot define here all that this “ruin” might entail, but it will be a significant loss.

Verse nine reads: “Let us not lose heart in doing good, for in due time we will reap if we do not grow weary.” “Doing good” here means caring for others through sowing to the Spirit, following the desire and leading of the Spirit. It does not mean just “doing good things” according to mere human evaluation. There are many charitable organizations, some Christian and some not, which perform good acts of care for people. However, here the Bible is talking about “doing good” that is according to the Spirit’s working, the things done through the prompting and the empowerment of the Holy Spirit (see the discussion of “goodness” as part of the fruit of the Spirit in Gal. 5:22).

The phrase “in due time” points to the ultimate time of reaping – at the Judgment Seat of Christ. Notice, however, the qualification of this potential reaping – “if we do not grow weary.” This means that our final reaping depends upon our steadfastness and endurance in doing good, sowing to the Spirit. Two reward passages show how endurance in being faithful to do the will of God is needed for a good reward in the coming kingdom. “Therefore, do not throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God, you may receive what was promised” (Heb. 10:35-36). “If we endure, we will also reign with Him” (2 Tim. 2:12a).

Verse ten is a concluding verse to this section (6:1-10) as it begins with “So then.” The verse reads: “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (ESV). It is significant that the “doing good” is modified by the phrase “as we have opportunity.” The Greek word for “opportunity” here is kairos. It is not just “time” as such. In other words, the verse does not mean do good as you find time or have time. The word kairos as used here means a fixed and definite time when things are just right. It seems to me that this verse is a sister verse to Eph. 2:10, which reads, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.” There are good works which God, in His foreknowledge and sovereignty has prepared for each believer to walk in. These are not good works that we just dream up on our own and set about doing them. No, these are good works which God has prepared, and if we are sensitive to the Spirit we can recognize them and cooperate with God in carrying them out (“walk in them”).

Our aim should be to walk in close fellowship with our Lord each day. When we do this, we will discover that there will be occasions along the path of our life where the Spirit is gently nudging us to carry out some task of good towards someone. The “good” we do may be something very small, like speaking an encouraging word, visiting a person, or serving others in a small practical task. Or, God may impress us that we need to do something much more significant that involves a commitment on our part of a great deal of time, energy or money. If we “sow to the Spirit” by following the Spirit’s leading in carrying out the good work, then we can be sure that the Spirit will accomplish something through us for His glory and the kingdom of God, leading on to reward. These good works can have as their beneficiary unbelievers, as God is gracious to all. Yet, the verse mentions that those of the “household of faith” are most often the particular beneficiaries of these good works. So these last two verses pick up the fundamental ideas of bearing the burdens of others, bearing our own “load” of responsibility as a Christian, and sowing to the Spirit and reaping a good reward.

Life Application

Gal. 6:1-10 really give us a lot to think about, and to pray about. We should be awakened to the significant principle that bearing one another’s burdens is an action that fulfills the law of Christ. This fact should be constantly with us, encouraging us to take on the attitude in Phil. 2. “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others” (Phil. 2:3-4, ESV). These verses in Philippians are great verses to memorize and pray over, asking God to work this attitude within us.

Then there is the principle that reads: “For each will have to bear his own load” (Gal. 6:5, ESV). We must carry with us always the fact that we are servants of Christ. We all have a responsibility to live His life as a testimony before the world, and to carry out His work. This is our highest responsibility as a human, and must be a priority we place above our other human responsibilities, such as earning a living or caring for our family. Yes, we must earn a living and we must care for our families. Yet, we cannot even do that properly without first picking up our responsibility as servants of Christ. We should never think that only “full time ministers” or “leaders” are God’s servants. This thought is against the truth of the Bible. Christ has called us all to serve Him, and each one of us will give an account to Him for our service when He returns (Matt. 25:14-30; Lk. 19:12-26).

Lastly, we should not deceive ourselves that sowing to the flesh will not have any significant consequences. Conversely, we should not think that sowing to the Spirit will not bring us any significant benefit. If we think like this, then we are deceiving ourselves. “For whatever a man sows, this he will also reap” (Gal. 6:7). God promises significant reward to those who are faithful to sow to the Spirit. He also warns of significant loss to the believer who thinks he can get away with sowing to the flesh. Like most humans, we want to “take it easy,” and not be too strict with ourselves. But, God has called us to responsibility. In His redemption of man He is recovering man’s high calling to be a responsible steward for the living God. Such a calling may seem too difficult for us to carry out well, but that is true only if we look at our own resources - what we have just in ourselves. But God has given us grace in the person of His Son. He is our source of power and strength to accomplish all that God requires of us. I encourage you to pray about these things.

Closing remarks stressing the cross of Christ and the new creation – 6:11-18

At this point Paul has discharged his main purpose in writing the letter so he moves on to a close. Verse 11 mentions that he writes large letters at this point with his own hand. This is likely because he had someone else write all of the previous portion for him at his dictation. Using a scribe in such a way was not uncommon. Paul did the same thing in 1 Cor. 16:21; Col. 4:18; 2 Thess. 3:17. The use of “large letters” seems likely due to an eye condition (4:15).

Verse 12 reveals an awful truth about legalistic preachers. They aim to make an outward show of their “success” by having their listeners fall in line with the outward regulations they preach, or perhaps even anything visible they can brag about (buildings, number of people in attendance, budgets, etc.). In this case, they strove to get the Galatian believers circumcised. When the Jews made converts to Judaism some Gentiles agreed to circumcision as an introductory commitment to keeping the Jewish law. Similarly here, circumcision for the Galatian believers would be a gateway commitment to keep the Law. To promote man’s religious doings through his self-effort does not stir up persecution. But to preach the cross of Christ, which testifies to the total impotence of man’s works before God, brings indignation and persecution from religious, self-righteous persons. (See the comments on 5:11.) Verse 13 tells the truth that the Judaizers did not even keep the law themselves! But, they do want to boast about what they can “accomplish” through their ministry. Boasting and legalism go together in a very natural pairing because legalism calls forth a man’s best external religious efforts, and boasting follows with “I did it!”

Now Paul tells of his boast. He has nothing to boast of that he himself has done, but only what Christ has accomplished on the cross. In His cross, Christ has crucified the world to the believer and the believer to the world. Both the world and the believer have been judged at the cross. The world here especially points to the religious aspect of the world system since the context is circumcision in the prior and following verses. The result is that the religious world no longer has any power to motivate or control Paul. His orientation is Christ Himself, a person, not a system of rules and regulations (Gal. 2:19-20).

Even though this verse emphasizes the religious aspect of the world system, the fact presented here is that on the cross the entire world system was judged. Today’s world system is under the control of the devil (1 Jn. 5:19). This system is comprised of many features, such as education, entertainment, commerce, hobbies, family life and tradition, and religion. These features may not be inherently sinful, but the devil uses the system to deceitfully usurp people from loving God and doing His will (Eph. 2:2; Jas. 4:3-4; 1 Jn. 2:15-17).

The world system is like a strong magnet that attracts men to it. And the fallen nature of man is like a piece of iron that is strongly attracted to the magnetic system. What can break this attraction so that we can be free to follow the Lord? It is a “spiritual fact” that the cross of Christ has broken this attraction. “But may it never be that I should boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.” The cross has set us free from the strong pull and control of the world over our lives. This verse is one that every believer should memorize and appropriate by faith in prayer to God often. I testify that I use this verse often in my own life in simple prayer before the Lord, claiming its truth in order to free me from the magnetic pull of the world. The power of the work of Christ’s cross is released when we stand in faith upon this great spiritual truth.

Verse 15 adds to the comments of verse 14. It further explains the work of the cross. Since the religious world, as part of the world system, has been judged at the cross, the matter of circumcision as a religious rite means nothing. Since circumcision has no value, it is only logical that lack of circumcision certainly has no value before God either. Both mean absolutely nothing! The only thing that matters with God is the new creation He has brought about through the death and resurrection of Christ. The new creation is the church, the body of Christ (Col. 3:10-11). Individual believers are in this new creation (2 Cor. 5:17).

Verse 16 says: “And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God.” What Dr. Robert Wilkin writes may be the meaning here of “walk by this rule.” Wilkin writes: “Paul wishes peace and mercy for those who walk consistent with the idea that what matters is the new creation, not circumcision or uncircumcision.” [3] The term, “the Israel of God,” probably does not refer to all the physical descendants of Jacob. Rather, it seems to refer to those who are born as Jews but also are born again as spiritual children of God, “children of promise” (see Rom. 9:6-8).

The expression “the Israel of God” may look forward in anticipation of the final remnant of Israel that will be saved at the very end of the age - “so all Israel will be saved” (Rom. 11:26). Some Bible teachers think that the verse should be translated as “even upon the Israel of God.” This would equate the new creation (the church) with Israel. However, this view is problematic. Firstly, every other NT reference using the term “Israel” refers to people of Jewish birth, not the church. Secondly, the grammar of the verse uses “upon” twice (upon them and upon the Israel of God), seemingly indicating two different entities. Thirdly, those who equate the church with the “Israel of God,” teach that the church has replaced Israel completely as God’s people and now God has no future plans for national Israel. That view is clearly against Scripture as God has a future plan for national Israel (Rom. 9-11). The nation of Israel has only been temporarily set aside and is under a partial hardening due to their rejection of the Messiah (Rom. 11). A surviving remnant of national Israel will return to the Lord in faith during the great tribulation (the last three and a half years of this age).

In verse 17 Paul wrote: “From now on let no one cause trouble for me, for I bear in my body the brand-marks of Jesus.” The Judaizers had troubled the Galatian believers (1:7; 5:12), interfering with their progress in the Christian life and threatening to cause Paul’s work among them to be in vain (4:11). Paul now presents his credentials to these troublers – the scars he has received in his appointed service to his master. “Brand-marks” were placed on a slave in the culture of that time to show that he belonged to a certain master. Paul was an apostle of Jesus Christ (1:1) and the Judaizers should recognize his unique credentials. The final verse closes with the epistle’s theme of grace – giving an encouragement to each believer to experience grace.



Seekers of Christ Seekers of Christ Seekers of Christ Seekers of Christ Seekers of Christ

And you will seek Me and find Me, when you search for Me with all your heart" (Jer. 29:13, NASB)

[1] Anderson, Bewitched, p. 221. Anderson also comments: “The place for going it alone is in Matthew 18:15 when someone has sinned against you. Then you first go alone to the offending person. That is not the situation here.”

[2] Greek scholar Kenneth Wuest takes this translation approach also. He takes the verb as being in the middle voice. Wuest translates it: “Stop leading yourselves astray.” (Wuest)

[3] Wilkin, pp. 856-857.