Putting Up With

Galatians 6:1,2 “Brethren, if a man be overtaken in fault, ye which

are spiritual, restore such an one in the spirit of meekness; considering
thyself, lest thou also be tempted. Bear(941.bastazo) ye one
another’s burdens, and so fulfil the law of Christ.”

This passage was the inspiration for this study. What does it
mean to “restore” in the Spirit of meekness, or to bear someone’s
burden? I’ve heard bearing burdens described as helping someone
with their responsibilities, but is it really that simple? One key might
be in verse fourteen of the previous chapter: “For all the law is fulfilled
in one word, [even] in this; Thou shalt love thy neighbour as thyself.”

I believe verses one and two of chapter six are paired together
for a reason: This passage is instruction for dealing with souls that are
overcome with various faults. When someone has faults, it can make
getting along with them or being charitable toward them a little more
challenging. It’s easier to be pressed into faith, love, and
righteousness towards souls who are also pressing in, and whose faults
are harder to name. Souls overtaken with faults can be more
burdensome or difficult to deal with. If someone is arrogant, or mean,
or never stops talking, etc., it can make them harder to love or even to
be around. The purpose of this study is to help souls appreciate the
many serious spiritual benefits that arise from joyfully putting up with
faults in eachothers’ lives.

Luke 6:31-36(-42) “And as ye would that men should do to you, do

ye also to them likewise. For if ye love them which love you, what
thank have ye? for sinners also love those that love them. And if ye do
good to them which do good to you, what thank have ye? for sinners
also do even the same. And if ye lend [to them] of whom ye hope to
receive, what thank have ye? for sinners also lend to sinners, to
receive as much again. But love ye your enemies, and do good, and
lend, hoping for nothing again; and your reward shall be great, and ye
shall be the children of the Highest: for he is kind unto the unthankful
and [to] the evil. Be ye therefore merciful, as your Father also is
merciful.”

This passage highlights two examples which I believe represent

the extremities of a continuum. Most people we encounter in life do
not fall into the categories of either our very best friends or our worst
enemies, but lie somewhere inbetween. It is very easy to love people
that love us and are always a blessing to us, and whose faults are few.
It is so easy, as a matter of fact, that even very unrighteous people can
do it. It is extremely difficult, however, to love our worst enemies,
people who are seeking our harm and/or destruction; but the reward
for having become that loving a person matches the great level of
difficulty.

In-between those two extremes are people we are most likely to

deal with in everyday life, such as annoying friends, mean or arrogant
people as mentioned already, souls trying to live a right life but who
frequently fall short, people we know who test our tolerance, people
who don’t like us very much, people we know who we always have to
clean up after, people who smell bad, and the list goes on. Again, it’s
easier to love and be Spiritual towards people that are your closest
friends.

Pressing in to sincere love and kindness towards souls who we

view as falling short requires more spiritual strength, but there is good
news. Doing so on a regular basis will also build spiritual strength. Our
love and good works towards souls really begin to profit us more and
more as we can maintain them through increasing levels of difficulty.
There are spiritual blessings and rewards to be had in between “no
reward” and “great reward”, and as Christians, we need as many
spiritual blessings and rewards as we can get, especially if we want to
manifest love worthy of “great reward”. Having that much love is a
reward in itself.

At the heart of this study are two Greek words, Strongs number
430.anechomai {an-ekh’-om-ahee}, and Strongs 941.bastazo {bas-
tad’-zo}, when it’s used metaphorically. Anechomai has to do with
“putting up with”, while bastazo relates to “carrying”. In Galatians six,
the three places the word “bear” appears, is represented in the Greek
bastazo.

In the natural, people that lift or carry things a lot develop a

certain physical strength from doing so. In fact, this is so widely known
in Western culture that some people actually pay money to go to a
gymnasium and lift things over and over with the sole purpose of
developing muscular strength. I believe in a certain way this principle
carries over into the spiritual realm. It requires spiritual strength to
“love at all times” (Proverbs 17:17) and if we want to have great love
or charity in time of need, we better be utilizing every possible
opportunity to be exercising charity in everyday ways, especially
towards souls who might need it most. As in the natural, lifting heavier
weights requires more strength, but it also builds more strength.

2 Corinthians 11:19,20 “For ye suffer(430.anechomai) fools gladly,

seeing ye [yourselves] are wise. For ye suffer(430.anechomai), if a
man bring you into bondage, if a man devour [you], if a man take [of
you], if a man exalt himself, if a man smite you on the face.”

The thirteen appearances of anechomai in the New Testament,

two of which are in this verse, represent a very interesting word study.
We are required as Christians to suffer things, that is, to put up with
things, which range from purely for our good and edification (such as
“the word of exhortation”, Hebrews 13:22) to things that exist purely
for our harm and destruction, (like persecution, 1 Corinthians 4:12).
Although Yeshua did not complain while enduring his physical
crucifixion, “putting up with” people at one point caused him to
exclaim “…O faithless and perverse generation, how long shall I be
with you? how long shall I suffer(430.anechomai) you?…” (Matthew
17:17, Mark 9:19, Luke 9:41) It is still good to be able to see souls
rightly, not to call the wicked righteous (Proverbs 24:23-25). Ten of
the thirteen appearances of anechomai relate to “putting up with”
people in some way or another. It can range from enduring souls with
faults they have no knowledge of to enduring souls actively seeking
our death.

It is foolish and woefully arrogant to think we are ready to tackle

very difficult things if we refuse to become thoroughly exercised in the
more moderately difficult things “as we have opportunity” (Galatians
6:10).

Colossians 1:11 “Strengthened with all might, according to his

glorious power, unto all patience and longsuffering with joyfulness;”

While patience and longsuffering with joyfulness can be

exercised toward situations, and should, the value of exercising of
these things toward people is far more important and valuable. This
verse might be a thesis for this study, where we need to arrive at with
our charity.

Colossians 3:8-14 “But now ye also put off all these; anger, wrath,
malice, blasphemy, filthy communication out of your mouth.’ Lie not
one to another, seeing that ye have put off the old man with his deeds;
And have put on the new [man], which is renewed in knowledge after
the image of him that created him: Where there is neither Greek nor
Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor]
free: but Christ [is] all, and in all. Put on therefore, as the elect of God,
holy and beloved, bowels of mercies, kindness, humbleness of mind,
meekness, longsuffering; Forbearing (430.anechomai) one another,
and forgiving one another, if any man have quarrel against any: even
as Christ forgave you, so also [do] ye. And above all these things [put
on] charity, which is the bond of perfectness.”
 We’re instructed to put off certain things and to put on certain
things, which correspond to the old and new man. Loving others
despite themselves is a form of cross-bearing. When it is most difficult
to love, doing it anyway is directly contrary to the will of the flesh,
which would rather “fly off the handle” in anger. When we yield to the
works of the flesh, it is contrary to and at the expense of the fruits of
the Spirit, and vice-versa. When we walk in one, we are mortifying the
other. Walking in good works as the Spirit allows when it is most
difficult for the flesh is the ultimate way to work love into your
character.

Romans 2:4 “Or despisest thou the riches of his goodness and
forbearance and longsuffering; not knowing that the goodness of God
leadeth thee to repentance?”

While this verse is only part of a context, to understand this

verse, it helps to understand what the word forbearance means. It is
an archaic usage that is defined “a delay in enforcing or a suspension
of or refraining from enforcing debts, rights of action, rights, privileges,
claims, or obligations…the act of forbearing: the exercise of patience
or restraint…the quality of being forbearing: indulgence toward
offenders or enemies: LONGSUFFERING, LENIENCY. Synonymous with
“patience”. The adjective is described as “marked by calm patience
especially under provocation: slow to expression of resentment or acts
of punishment or retaliation: PATIENT…synonymous with TOLERANT,
CLEMENT, LENIENT, MERCIFUL, INDULGENT…” (Webster’s Third
International Dictionary, Unabridged. Gove et al. P 886)

The vast majority of souls around us dwell in a state of

unperfectedness. God deals with this in a very patient, meek, and
humble way. Instead of being quick to execute wrath or continually
picking at their faults, his doing good to and giving souls time to
choose and learn in turn instructs them and provokes them to return
love to Him. His love provokes love. We can partake of these riches
and be fellow helpers together with him, leading souls to repentance in
this same, nurturing way.

Continuing to love and “carry” souls through their faults and

trials has a strong healing and restoring effect. I believe this is the
meaning of Galatians 6:1. There is a time for reproof, but it is very
important to understand that REPROOF IS NEVER A SAFE ALTERNATIVE
TO BEARING WITH SOMEONE, merely an addition to bearing with
someone. It is wise to be careful to intervene in situations primarily
when it is for others’ good, their benefit, their healing, and not so much
when things are getting on our nerves or more selfish reasons. Keep in
mind Galatians 6:5, that these souls’ faults can make them a burden
to themselves, a burden which they have no choice but to bear until or
unless God delivers them.

Proverbs 19:11 “The discretion of a man deferreth his anger; and [it
is] his glory to pass over a transgression.”

Glorious. The Spirit of meekness is going to be passing over

transgressions much of the time. To have a “laid back” attitude
towards souls wronging you makes for a much more edifying
relationship.

One thing to point out in relation to Galatians 6:1, relates to the

phrase “ye which are spiritual”. If you are one in the habit of yielding
to anger, you are not yet spiritual, but carnal, bringing forth the works
of the flesh. It is not your place or office to seek to restore souls by
rebuking or instructing, as you are one still in need of instruction and
restoration. Later you can worry about others. First worry about you.

Romans 12:17-21 “Recompense to no man evil for evil. Provide

things honest in the sight of all men. ’If it be possible, as much as lieth
in you, live peaceably with all men.’ Dearly beloved, avenge not
yourselves, but [rather] give place unto wrath: for it is written,
Vengeance [is] mine; I will repay, saith the Lord.’ Therefore if thine
enemy hunger, feed him; if he thirst, give him drink: for in so doing
thou shalt heap coals of fire on his head.’ Be not overcome of evil, but
overcome evil with good.”

If they will not be healed, if they will not turn to Yeshua but
embrace and defend their faults, your perfection and meekness toward
them will help manifest and judge them. This is especially true in the
context of interpersonal conflicts. If you are strictly loving and doing
good to someone who is clearly wronging you, the situation is
relatively black and white, and God can safely take sides and remain
just.

Jeremiah 12:5 “If thou hast run with the footmen, and they have
wearied thee, then how canst thou contend with horses? and [if] in the
land of peace, [wherein] thou trustedst, [they wearied thee], then how
wilt thou do in the swelling of Jordan?”

If we cannot tolerate the faults of the spiritually poor among

ourselves, how do we expect to be charitable and tolerant of what the
rich among our adversaries will put us through in times of persecution?