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9 For swhat thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God, 10 as we pray most earnestly tnight and day uthat we may see you face to face and vsupply what is lacking in your faith?
s [ch. 1:2]
t 2 Tim. 1:3
u ch. 2:17; [Rom. 1:10]
v See 2 Cor. 13:9
 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 3:9–10.
 
9 우리가 우리 하나님 앞에서 너희로 말미암아 모든 기쁨으로 기뻐하니 너희를 위하여 능히 어떠한 감사로 하나님께 보답할까
10 주야로 심히 간구함은 너희 얼굴을 보고 너희 믿음이 부족한 것을 보충하게 하려 함이라
 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 3:9–10.
 
바울은 디모데로부터의 데살로니가 교회 성도들의 소식을 듣고 이제 감사의 기도를 드리고 있다. 
 
9절) ‘우리 하나님 앞에서’라는 표현은 ‘엠프로스덴 투 데우 헤몬’이다. 여기서 ‘엠프로스덴’은 ‘면전에서’라는 의미로 신전의식을 의미한다. ‘In front of God’, 하나님 앞에서의 정신은 우리 신앙에 있어서 매우 중요하다. 여기서 바울의 기쁨은 개인의 감정적인 것의 만족이 아니라 하나님 앞에서의 기쁨인 것이다. 복음이 전해졌고 이 복음을 듣고 궁핍과 환난 가운데서 흔들리지 않은 믿음으로 서 있는 데살로니가 성도들, 바로 이 일을 하나님이 이루셨다라는 인식과 믿음이 있기에 ‘하나님 앞에서’ 기뻐하는 것이다. 
이어지는 표현은 ‘너희로 말미암아’이다. 바울은 이 과정에서 본인의 수고와 노력을 강조할 수도 있었을 것이다. 하지만 데살로니가 성도들로 말미암은 소식으로 인해서 기뻐하고 있는 것이다. 
 
이어서 바울은 ‘능히 어떠한 감사로 하나님께 보답할까?’라고 질문한다. 이는 수사의문문으로 받은만큼 완전히 보답하는 것은 불가능하다라는 의미이다. 
시편 116:12
12내게 주신 모든 은혜를 내가 여호와께 무엇으로 보답할까
시편 기자의 이러한 고백은 주님의 은혜가 너무 커서 무엇으로도 보답할 수 없다는 사실을 강조하는 것이다. 
 
‘보답할까’라고 표현된 단어는 ‘안타포두나이’로 원형은 ‘안타포디도미’이다. 이는 되돌려주어야 할 것을 있는 그대로 되돌려주는 것을 의미하는 동사이다.(눅 14:14) 감사함으로 보답할까(유카리스티안 안타포두나이)는 감사하다(유카리스테인)라는 셈족 표현이라고 할 수 있다. 
 
-  γάρ links vv. 9f. to what precedes it as an inference in the form of a question (τίνα γὰρ εὐχαριστίαν δυνάμεθα τῷ θεῷ ἀνταποδοῦναι περὶ ὑμῶν, “for what thanksgiving are we able to return to God concerning you?”). Two things are implicit in this question. First, Paul was profoundly thankful for the continuing faithfulness of the Thessalonians. Frame (134) suggests that ἀνταποδοῦναι (“return”), which may be used either in a negative sense (cf. 2 Thes. 1:6; Rom. 12:19) or in a positive sense, as it is here (cf. Rom. 11:35), is stronger than ἀποδιδόναι. Following Milligan he argues that it has the nuance of “complete return.” With τίνα (“what”) it suggests that Paul felt unable to give sufficient thanks to God for the tremendous sense of relief and joy he experienced at hearing the good news concerning his converts at Thessalonica. Second, that Paul wished to give thanks to God for the Thessalonians suggests that the apostle had a powerful awareness of God’s working in and among his converts to enable them to remain true to their new beliefs and behavior patterns as Christians.
While the phrase περὶ ὑμῶν (“concerning you”) shows that Paul’s feeling of thankfulness was based on his readers’ steadfastness in the gospel, the phrase ἐπὶ πάσῃ τῇ χαρᾷ ᾗ χαίρομεν διʼ ὑμᾶς (“for all the joy with which we rejoice on account of you”) designates the immediate cause of his desire to give thanks to God. Best (144) claims that ἐπὶ πάσῃ τῇ χαρᾷ (“for all the joy”) was intended as a deliberate balancing of ἐπὶ πάσῃ τῇ ἀνάγκῃ καὶ θλίψει (“in all our distress and tribulation”) in v. 7. For this reason he translates ἐπί in both cases as “in.” Apparently Best understands ἐπί in v. 9 in the sense of “manner,” so that the prepositional phrase explains the manner of Paul’s thanksgiving. This, however, obscures the fact that εὐχαριστίαν ἀνταποδοῦναι (“to return thanksgiving”) is the semantic equivalent of εὐχαριστεῖν (“to give thanks”) and therefore that ἐπί is dependent on it and expresses the basis for the action contained in the verbal idea “to return thanksgiving.” For this reason ἐπί should be translated by a preposition like “for” or even “on account of” to indicate Paul’s motivation for rendering thanks, which is the tremendous joy he experienced because of the Thessalonians’ continuing faith. The reason for this joy and the ensuing thanksgiving can be seen if we look back at 2:19f., where Paul tells the readers that they are his “glory and joy” before the Lord Jesus at his coming, but this of course depended upon their remaining faithful. Thus when Paul discovered that they had continued in their commitment to Christ as Lord it was a source of tremendous joy for him, as well as a source of encouragement (3:7), and led to his desire to express in an adequate way his sense of thankfulness to God. The fact that “the joy with which we rejoiced” was ἔμπροσθεν τοῦ θεοῦ (“before God”) implies that his rejoicing was done in the context of prayer.
 Charles A. Wanamaker, The Epistles to the Thessalonians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1990), 137–138.
 
10절) 바울은 주야로 그들을 위하여 기도했다. 그 내용은 구체적으로 11-13절에 나온다. 
‘주야로’는 ‘뉙토스 카이 헤메라스’로 문자적으로는 ‘밤 그리고 낮’이지만 이는 끊임없이 기도한다는 의미이다. 마찬가지로 ‘간구하다’는 표현은 ‘데오메노이’로 ‘데오마이’의 현재 분사 용법으로 특별한 시간의 제약 없이 계속하여 기도한다는 의미를 내포하고 있다. 
‘심히’로 번역된 ‘휘페렉페릿수’는 ‘휘페르’(뛰어넘어, beyond), ‘에크’(밖으로, out of), ‘페릿소스’(보통이 아니게, extraordinally)의 합성어로 ‘보통을 훨씬 초월하여 엄청나게’라는 의미하다. 이는 최고의 강조 표현으로 바울은 자신이 얼마나 데살로니가 성도들을 향해 간절히 간구하는 지를 표현하고 있는 것이다. 
 
바울이 그렇게 심히 간구하는 목적은 두가지이다. 첫째는 그들의 얼굴을 보기 원해서이며 둘째는 데살로니가 성도들의 믿음의 부족함을 채워주기 위한 것이었다. 
바울은 계속해서 자신이 그들에게 나아가 얼굴과 얼굴을 보며 만나기를 원했다라고 고백했다. 하지만 사탄의 방해로 직접 가지는 못했지만 디모데를 보내어 그들의 소식을 듣고 감사하며 그들의 부족함을 발견하고 채워주려고 하고 있다. 
‘부족한 것을’로 번역된 ‘휘스테레마타’는 ‘휘스테레마’의 복수형으로 ‘어떤 상태에 미치지 못하여 부족한 것들’을 의미한다. 바울은 데살로니가 성도들이 주안에 굳게 서있다(8절)라고 말하면서 동시에 그들의 믿음이 부족한 상태에 있다고 말하고 있다. 하지만 이것은 성화의 과정속에 모든 그리스도인의 상태이다. 믿음이 견고하여 궁핍과 환난 가운데 분투하며 살아가는 이들에게도 계속해서 믿음의 훈련이 필요한 것이다. 우리 모두는 여전히 믿음의 성장과정, 성화의 과정가운데 있는 것이다. 
‘보충하다’라는 표현은 ‘카타르티사이’로 ‘카타르티조’의 부정과거 능동태 표현이다. 카타르티조는 ‘준비하다, 완성하다, 복구하다, 바로잡다’의 의리보 본문에서는 부족한 부분을 채움으로 온전케 한다라는 의미이다.(마 4:21, 히 11:3, 벧전 5:10) 데살로니가 인들은 여전히 믿음의 부족함이 있었다. 그 구체적인 내용은 아마도 이후에 4-5장에서 바울이 이야기하는 하나님을 기쁘시게 하는 생활이 무엇인지, 주님의 재림과 죽은자의 부활에 대한 내용이었을 것이다. 
 
-  3:10 Although Timothy’s report about the Thessalonians’ faith and love was very positive, he also shared with Paul some areas of concern. So Paul prays that God will allow him to return to the church and “supply what is lacking.” Since Satan prevents Paul from going back (2:18) and doing this in person, the apostle does it instead by means of a letter: the second half of this letter (4:1–5:22) takes up those matters where their faith is “lacking.”
 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2154.
 
-  Paul indicates the constancy of his prayer requests for the Thessalonians in the words νυκτὸς καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι (“night and day praying earnestly”). The unusual adverb ὑπερεκπερισσοῦ communicates the intensity of Paul’s prayer as well as the intensity of the desire that lies behind his prayer request. As Bruce (68) notes, “Paul is fond of compounds expressing superlativeness” (cf. ὑπερπερισσεύειν in Rom. 5:20; 2 Cor. 7:4; ὑπεραυξάνειν in 2 Thes. 1:3; ὑπερεκπερισσοῦ in 1 Thes. 5:13; ὑπερλίαν in 2 Cor. 11:5; 12:11, etc.). ὑπερεκπερισσοῦ δεόμενοι literally means something like “making requests quite beyond all measure.”
Paul mentions two things concerning which he petitioned God. First, he reports to his readers that he prayed εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον (“to see you face to face”). He had already told them that he desired to do this (2:17f.; 3:7), and by mentioning it here as a part of his regular prayer life he reiterates his genuine commitment to return to the Thessalonians. This seems to reflect very clearly the occasion of the letter. Paul seeks to keep open the possibility of his own return to Thessalonica while reassuring his readers of his continuing concern for them.
Second, he explains why he wished to return. Because his departure from the Thessalonians was apparently abrupt, he tells his converts that he wants to return καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν (“to complete the deficiencies of your faith”). Paul has in mind the opportunities that a visit would afford for giving his converts further personal instruction and exhortation, the very thing that his letters were intended to do in his absence (cf. Lyons, Pauline Autobiography, 218). The neuter plural τὰ ὑστερήματα (“deficiencies”) when taken with the genitive τῆς πίστεως ὑμῶν (“of your faith”) indicates a concern not for a lack of faith on the part of his readers but for the need to deepen their understanding and encourage their Christian behavior. Timothy had been sent to begin this task (3:2), but Paul informs his readers that he still wishes to come to them and personally continue their instruction in the faith. Paul shows here a profound awareness of the need to continue the process of resocializing the Thessalonians into the Christian way of life (see comments on 2:11f.). Although he desired to do this in person, his letter to the Thessalonians was intended to serve as a substitute for his presence, just as Timothy had substituted for him when he had visited them. In the light of this, we may understand 4:1–5:22 as an attempt by Paul to make good the deficiencies in his converts’ understanding of their new faith and its requirements with respect to their ethical conduct. Thus 3:10 helps to prepare for the parenetic material in chaps. 4–5.
 Charles A. Wanamaker, The Epistles to the Thessalonians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1990), 138–139.
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Bear One Another’s Burdens
6 Brothers,1 oif anyone is caught in any transgression, pyou who are spiritual should restore him in qa spirit of gentleness. Keep watch on yourself, lest you too be tempted. 2 rBear one another’s burdens, and sso fulfill tthe law of Christ. 3 For uif anyone thinks he is something, vwhen he is nothing, he deceives himself. 4 But let each one wtest his own work, and then his reason to boast will be in himself alone and not in his neighbor. 5 
For xeach will have to bear his own load.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 6:1–5.

1절) 신령한 너희는, 본문에서 말하는 신령한 이들은 누구를 말하는가? 여러가지 해석이 있는데 첫번째는 갈라디아 교회안의 영지주의자들이라고 말하기도 하고 두번째는 비꼬는 형태로 ‘신령한 자들’이라고 말한다고 보기도 한다. 앞서 말한대로 교만하고 헛된 영광을 구하며 서로 질투하는 자들에게 비꼬는 말을 하고 있다는 것이고 세번째는 긍정적인 의미로 말그대로 신령한, 성숙한 이들로 영적 어린아기가 아니라 장성하여 자신의 일에 책임을 질줄 아는 이들을 향해 말하고 있다고 보기도 한다. 어떤 교파는 성도들을 추구자, 구원받은 자, 성화된 자(the seeker, the saved, the sanctified)로 구분하기도 했다. 중요한 것은 교회안에 영적으로 성숙한 이들은 성령의 열매의 지도하에 인도함을 받는 삶을 살아야 한다. 그렇기에 교회안에 연약한 자들이나 범죄한 자들에 대해서 주도적으로 이들을 회복시키고 화해시키기 위해서 노력할 책임을 가지고 있다. 
- Paul addressed his advice to “those who are spiritual,” the pneumatikoi. Again, there has been much scholarly debate about who these “spirituals” were. W. Schmithals, among others, has argued on the basis of this word that Paul was addressing here an incipient party of Gnostics whose disruptive activities among the Galatians had occasioned Paul’s letter in the first place.115 Although later Gnostics did use the word pneumatikoi as a term of self-designation, there is no reason to believe that Paul was here addressing such a self-conscious heretical group. Another, more plausible interpretation has been set forth by those who detect a note of irony and sarcasm in Paul’s use of this term in the Galatian context. Given the picture that has already emerged of a group of fractious Christians consumed by arrogance, conceit, and selfish ambition, we can well imagine that a group of “Holy Joes” and “Pious Pollys” had formed themselves into a cadre of moral watchdogs and were self-righteously lording it over their less “advanced” brothers and sisters. If we accept this interpretation, then Paul would, in effect, have been saying: “Listen to me, those of you who think you’re so ‘spiritual.’ You talk as though you’ve swallowed the Holy Ghost, feathers and all! If you’re so ‘spiritual,’ then demonstrate your spirituality by acting responsibly and lovingly with your fallen brothers and sisters.”116
It seems best, however, to understand the “spirituals” in the same kind of positive sense Paul used it in 1 Cor 2:15–3:4. There the apostle contrasted the “spiritual” believers at Corinth with those who were sarkikoi, “fleshly,” worldly minded, that is, those who had to be fed on milk instead of meat because they were spiritually immature. They were, so to say, baby Christians more concerned with status and self-gratification than with the mind of Christ or service toward others.117
In Gal 6:1, then, “those who are spiritual” are identical with those Christians who walk in the Spirit, are led by the Spirit, and keep in step with the Spirit. Some early Methodist church registers contained three columns for listing those persons who attended services of worship: the seekers, the saved, and the sanctified. Paul was not here dividing the body of Christ into a two- or three-tiered society. However, he was acknowledging the fact that believers can and do sin and fall. While all sin is detestable before God and should be resisted as the plague, certain transgressions are especially hurtful to the fellowship of the church and must be dealt with according to the canons of Christian discipline. Those who are spiritually minded, that is, those whose lives give evidence of the fruit of the Spirit, have a special responsibility to take the initiative in seeking restoration and reconciliation with those who have been caught in such an error.

115 See W. Schmithals, Paul and the Gnostics (Nashville: Abingdon, 1972), 46–51. E. Pagels indicates how later Gnostics actually interpreted Gal 6:1: “Paul directs the pneumatics specifically to restore the psychics who are caught in sin and need (6:1–2). In doing this ‘fulfill the law of Christ,’ the only law the pneumatics recognized, the ‘law of love’ (5:14)” (Gnostic Paul [Philadelphia: Fortress, 1975], 111).
116 The ironic interpretation has been favored by H. Schlier, Der Breif an der Galater, KEK 7, 10th ed. (Göttingen: Vandenhoeck & Ruprecht, 1899), 270, and R. A. Cole, The Epistle of Paul to the Galatians, TNTC (Grand Rapids: Eerdmans, 1965), 172.
117 See C. H. Talbert, Reading Corinthians (New York: Crossroad, 1989), 4–11. See also B. Pearson, The Pneumatikos-Psychikos Terminology in 1 Corinthians (Missoula: Scholars Press, 1973).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 409–410.

본문에서 바로잡다라고 번역된 단어는 ‘카타르티조’라는 단어로 문자적으로 질서를 세우다, 원래의 상태로 회복시키다라는 의미이다. 마 4:21; 막 1:19에서 그물을 깁는데 사용된 단어이다. 또한 의학적인 단어로 ‘부러지거나 어긋난 뼈를 맞추다’라는 의미로 사용되었고 고전 1:10에서 바울은 윤리적 문제, 분쟁속에서 화합할 것을 요구하는데 사용하였다. 
- But how is this to be done? The lapsed brother or sister should be “restored gently.” The word for “restore” is katartizō, literally “to put in order,” “to restore to its former condition.” Elsewhere in the New Testament (cf. Matt 4:21; Mark 1:19) this same word is used for the mending or overhauling of fishnets. It was also a part of the medical vocabulary of ancient Greece, where it meant “to set a fractured or dislocated bone.” In 1 Cor 1:10 Paul used the same word in an ethical sense exhorting the strife-torn Corinthian believers to put aside their dissensions so that they may be “restored” to unity in thought and purpose. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 411.

본문은 마 18장에서 형제의 죄를 처리하는 방법을 떠오르게 한다. 처음에는 1:1로, 나아가 두세사람이 증참하고 이도 듣지 않으면 교회의 이름으로 말하고 마지막에는 출교시키는 것이다. 갈라디아 교회를 향한 바울의 이러한 가르침은 예방적인 차원의 조치라고 볼 수 있다. 교회안에서 이러한 범죄한 일이 없어야 하겠지만 사후 조치도 필요하고 예방적인 차원에서 미연에 이러한 일들을 대비할 필요가 있다. 본문에서 이러한 일을 처리하는데 중요한 원리는 바로 온유한 심령이다. 이는 그저 눈감아주는 것도 아니며 원칙만을 내세우며 재단하는 방식도 아니다. 이러한 화해의 프로세스는 반드시 민감함과 심사숙고하는 이해심을 가지고 접근해야만 한다. 

2-3절) 짐(burden)은 ‘바로스’로 문자적으로 무거운 무게 혹은 돌로 어떤 이에게 먼거리를 옮기게 요구하는 것을 의미한다.(마 20:12) 
- 짐의 실제 : 유혹, 시험의 짐도 있고 도덕적 실수의 결과로 요구되는 짐이 있다. 육체적 질병, 정서적 장애, 가족들의 위기, 실업, 사탄의 압제등이 있을 수 있다. 죄로 인해 창조의 실제가 파괴되었기에 신자들도 울부짖는다. 
 - 자만의 신화(The myth of self-sufficiency) 
- 상호관계의 명령(The imperative of mutuality)
- 그리스도의 법을 따르는 삶(Living by the law of Christ)

4절) 살피다는 ‘도키마조’라는 단어로 뜨거운 불로 금의 순도를 결정하기 위해서 테스트 하는 것을 말한다. 
- The word for “test” is dokimazō, which is the word used for the fiery testing of gold so as to determine its purity. This verse has important implications for Christian spirituality, and we do well to heed its message in our own individual lives. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 417.

자기를 돌아보는 것과 자기반성은 다르다. 
- First, there is a great difference between introspection and self-examination. The former can easily devolve into a kind of narcissistic, spiritual navel-gazing that has more in common with types of Eastern mysticism than with classic models of the devotional life in historic Christianity. True self-examination is not merely taking one’s spiritual pulse beat on a regular basis but rather submitting one’s thoughts, attitudes, and actions to the will of God and the mind of Christ revealed in Holy Scripture. To “test” or “prove” something presupposes that there is some external standard or criterion by which the quality or purity of the object under scrutiny can be measured with accuracy. No higher or better standard can be found for this important exercise than the law of Christ Paul had just extolled. This does not mean, of course, that we should not seek the assistance of fellow believers in the process of self-examination. An important part of bearing one another’s burdens is to offer spiritual guidance and friendship to one another, holding each other accountable to the high calling of God in our lives. Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 417.

자기 반성은 크리스찬의 삶에서 서로 경쟁하며 자랑하는 것과 관계 있다. 고린도 교회안에서 영적인 은사가 발현되었는데 이것을 자랑하면서 자신들처럼 영적 은사를 가지지 못한 자들과 비교하고 평가하였다. 그런 자들을 향해서 각각 자기 자신을 시험하라고 바울은 요구하고 있는 것이다. 앞서 우리에게 제시된 성령의 은사라는 기준속에서 자신을 평가할때 이전보다 더욱 온유해졌는지? 더욱 충성스럽고 정직하고 더 사랑하며 오래참고 있는지를 시험하라는 것이다. 이렇게 정직하게 자신을 살필때 경쟁이 아니라 자기 고백을, 자만이 아니라 겸손을 낳게 될 것이다. 

5절) 본문에서는 각각 자기의 짐을 질것을 요청한다. 이는 2절에서 서로의 짐을 지라고 요청하는 것과 배치되는 것처럼 보인다. 하지만 각각의 구절에 사용된 동사를 살펴보면 그 의미를 이해할 수 있다. 2절에서의 짐은 혼자 지기에는 무거운 짐으로 이를 함께 질 것을 요청 한 것이고 본문 5절에서의 짐은 ‘포션’으로 선박에 싣는 짐, 병사의 배낭, 나그네의 짐을 의미하는 것으로 마땅히 스스로 감당해야할 무게의 짐을 말한다. 우리의 인생속에서 홀로 질 수 없어서 반드시 함께 나누어 져야하는 짐이 있는가 하면 다른 사람이 대신 져 줄 수 없는, 홀로 감당해야할 무게의 짐이 있다. 
- On first blush it seems that Paul had flatly contradicted himself within the space of three short verses. In 6:2 he instructed the Galatians to “carry each other’s burdens.” Now in 6:5 he said that each one “should carry his own load.” This apparent discrepancy is easily resolved when we realize that Paul was using two different words to refer to two disparate situations. The word translated “burdens” in v. 2 (barē) refers, as we have seen, to a heavy load, an oppressive weight, which one is expected to carry for a long distance. But the word for “load” in v. 5 is phortion, which is used elsewhere to refer to a ship’s cargo (cf. Acts 27:10), a soldier’s knapsack, or a pilgrim’s backpack.129 J. Stott correctly delineates the difference between the two “loads” in Gal 6: “So we are to bear one another’s ‘burdens’ which are too heavy for a man to bear alone, but there is one burden which we cannot share—indeed do not need to because it is a pack light enough for every man to carry himself—and that is our responsibility to God on the day of judgment. On that day you cannot carry my pack and I cannot carry yours.”130
On several occasions throughout this commentary we have had occasion to note that Galatians, while not laden with apocalyptic imagery or extensive discourses on last things, nonetheless presupposes a strong eschatological orientation. Here in v. 5 Paul placed the verb in the future tense (bastasei) to indicate that he was thinking not merely of an individual’s carrying his own weight or bearing his own responsibility here in this life but more particularly the future reckoning that every Christian must make before the judgment seat of Christ.

129 Moffatt translates this verse, “Everyone will have to bear his own load of responsibility.” Burton correctly notes that no sharp distinction can be drawn between these two words as such (Galatians, 334). However, the context in Gal 6 clearly shows that Paul had two distinct meanings in mind.
130 Stott, Only One Way, 159–60. Cole has suggested that Paul may be here taking one final glance toward the Judaizers, reminding them that they should be less concerned with “counting scalps” than with their own standing before God on the coming day of judgment (Galatians, 175).

 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 418.


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