TOMS: Galatians 6

For an introduction to this series, click here.

September 15, 2007

Paul finishes this book with some very interesting instructions. They kind of run the gamut, but they are all good. 

"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. Bear one another's burdens, and so fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load." (6:1-5)

This is an important warning. The first section kind of outlines one of the main purposes of the church: that those who are spiritual leaders should help those who are struggling with overcoming sin and living a fruitful Christian life. The second part tells us the danger involved in this. It is easy to become lifted up with pride when we look at what we are doing for God, especially compared to others. Most of us tend to overestimate what we are doing and underestimate others. But we are responsible to God for our own selves and should not fall into the trap of thinking we are doing great because we are doing more than others. That's what bearing our own load means.

"One who is taught the word must share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. 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. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith." (6:6-10)

This is something I have never seen before. These are very familiar verses, but I had never really sat down and put them together like this to see that the entire context is about giving. If you have been reading this blog very consistently, you know that is something the Lord has been dealing with me about, and here we are again. It starts out by saying the one who is taught, meaning the congregation, must share with those who are teaching, namely the church leadership. The rest of the passage flows from that context. The sowing and reaping principle is true at all times and in all situations, but I had never noticed that in context it is talking about giving. That is quite interesting.

Lastly we have Paul's final warning about the Judaizers: 
"It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God." (6:12-16, ESV)

TOMS: Galatians 5

For an introduction to this series, click here.

September 14, 2007

Paul is not done with making strong statements: 
"Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. severed from Christ,You are you who would be justified by the law; you have fallen away from grace. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love." (5:2-6)

Paul says very plainly here that if you are trusting in your good works or your adherence to a system of rules to get to heaven, you will never make it. Now there are some out there who say the phrase, "fallen away from grace," teaches that people can lose their salvation. But there is so much scripture that plainly teaches that God's election is without repentance that this teaching must mean something else. It must mean that the people who can give up their belief in Christ to follow another system are not truly born again in the first place. They may be attending church, they seem to be saved or on their way there, but to embrace man-made systems is to reject Christ.

"You were running well. Who hindered you from obeying the truth? This persuasion is not from him who calls you. A little leaven leavens the whole lump. I have confidence in the Lord that you will take no other view than mine, and the one who is troubling you will bear the penalty, whoever he is. But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. I wish  those who unsettle you would emasculate themselves!" (5:7-12)

I used to think that last phrase was a somewhat dirty joke inserted by Paul, but as I was studying this a couple of years ago, I came across information about the goddess Cybele, who was one of the principal deities of Galatia and who was later added to the Greek and Roman pantheon. Her priests were all castrated men. What Paul really seems to be saying here is there is no difference between the pagan religion of their culture and adding Judaism to Christianity. They might as well go ahead and join back up with Cybelian worship as to fall into the trap of the Judaizers.

"For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: 'You shall love your neighbor as yourself.' But if you bite and devour one another, watch out that you are not consumed by one another." (5:13-15)

Now finally Paul moves from teaching about the Law to other matters. It is always vital to remember not to use our liberty as a stumbling block to others. It is very tempting, once you learn that you are free from these man-made regulations, to go too far in your enjoyment of your liberty. 

The next passage is one that is often misapplied, in my opinion: 
"But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, self-control; gentleness, against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires." (5:16-24)

This is Paul's answer to those who say that if we throw out the Law, then people will be free to live in sin. Those who are led by the Spirit of God are neither under the Law, nor do they gratify their flesh. It's really that simple. Man (with help from Satan) tries to make the Christian life a difficult burden, something impossible to do. But God says a life in the Spirit is as easy as walking. 

A small part of the second part of this passage is very popular (I'm sure you already know what I am talking about), but it is almost always divorced from its context. When Paul wrote about the fruit of the Spirit, he was actually making a contrast against the works of the flesh. I don't think Paul intended for this passage to be severely dissected and each one of his terms studied very carefully. Of course I am not saying that is wrong, but it is the result of a shallow handling of Scripture (in one man's opinion, of course). It is more important for us to see the contrast and to understand Paul's point that the working of the Spirit in our lives will lead us to lead a peaceable life with all men, while the flesh will get us in trouble.

TOMS: Galatians 4

For an introduction to this series, click here.

September 13, 2007

Paul is quite blunt in this chapter, as we shall see. It is obvious that his concern for these people is very strong, but he has to be an honest broker and tell them the truth. Anyway, the topic of sonship is very important in this chapter: 
"I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, but he is under guardians and managers until the date set by his father. In the same way we also, when we were children, were enslaved to the elementary principles of the world. But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!' So you are no longer a slave, but a son, and if a son, then an heir through God." (4:1-7)

As Christians we are adopted into God's family. As children, we are not expected to live as slaves, but free. But the Galatians were not leading a free, fulfilled life: 
"Formerly, when you did not know God, you were enslaved to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years! I am afraid I may have labored over you in vain." (4:8-11) 

This is the first of several personal statements by Paul in which he expresses deep regret for the way the Galatians are doing things. I'm sure the false teachers did not appreciate their teachings being called "worthless elementary principles of the world," but that's what Paul calls them. 

Next, the Apostle wants the Galatians to recall what it was like when he first came to them:
"You did me no wrong. You know it was because of a bodily ailment that I preached the gospel to you at first, and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. What then has become of the blessing you felt? For I testify to you that, if possible, you would have gouged out your eyes and given them to me. Have I then become your enemy by telling you the truth?" (4:12-16)

This is the passage which many point to as proof that Paul's "thorn in the flesh" was an eye problem. It very well may have been, but I think it was left vague so that we all may be encouraged by Paul's example. These people loved Paul when he came to them, and they cared for him. But now they have been led astray by these false teachers, and Paul takes it personally. I'm sure these believers had no idea they were hurting Paul by adopting some of these practices, but Paul said they were. This is a perfect example of the concept presented in Hebrews 13:17, which reads: "Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you." Clearly Paul was doing a lot of "groaning" as he watched these trusting believers be led astray by the Judaizers.

Finally, Paul brings an analogy between Isaac and Ishmael to demonstrate the relationship between Christians and Jews in this church age: 
"I wish I could be present with you now and change my tone, for I am perplexed about you. Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother. For it is written, 'Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor! For the children of the desolate one will be more than those of the one who has a husband.' Now you, brothers, like Isaac, are children of promise. But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. But what does the Scripture say? 'Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.' So, brothers, we are not children of the slave but of the free woman." (4:20-31, ESV)

As I have mentioned before, it can be dangerous for us to come up with such allegories from the Bible. But as Apostles and inspired, Paul and the other writers had the authority to draw analogies like this. Paul said that Hagar represents the Jews of the church age. They are (temporarily of course) outside the promises of God. God's promises have fallen to the spiritual children, the church. Now of course this passage is used to prove the idea that God is through with any sort of dealings with the Jews, but there is too much other scripture that proves otherwise. Ishmael, Hagar's son, represents those who try to mix Christianity and Judaism, namely the Judaizers.  Paul's command to the Galatians about the Judaizers comes straight from the mouth of Sarah: "Cast out the slave woman and her son!" 

TOMS: Galatians 3

For an introduction to this series, click here.

September 12, 2007

Paul has a very important question to ask in this chapter:  
"O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?" (3:1-3)

Paul does not even provide an answer to this question, because it is so obvious. This is the critical question of the book, and it blows the lid off of legalism. I have heard lots of legalists defend their false teaching by saying that they are not saying you need to follow their rules in order to be saved, but they say these rules are for Christian living. Paul says here that definition is too narrow. Yes, adding man's works to salvation is certainly legalism. But Paul points out that sanctification is just as much a part of salvation as justification. The legalists say that yes, the Lord is able to bring a lost person to justification, but the Lord needs some help in sanctifying that person. He needs my rules to help the young Christian live the life. Now of course there are some obvious rules for Christian living in the Bible that are not negotiable. But to tell a Christian that they are not right with God if they don't do exactly what you do is just as much a sin as it is to tell someone they need to do some penance each day in order to go to heaven.

The rest of the chapter tells us about the example of Abraham, and how we are justified as Abraham was: by faith. 
"Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— just as Abraham 'believed God, and it was counted to him as righteousness'? Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, 'In you shall all the nations be blessed.' So then, those who are of faith are blessed along with Abraham, the man of faith." (3:5-9)

"Christ redeemed us from the curse of the law by becoming a curse for us— for it is written, 'Cursed is everyone who is hanged on a tree'— so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith." (3:13-14)

Paul explained that Moses' law put people under a curse, since no one could perfectly keep it. Christ's death took away that penalty. Paul explains the purpose of the law: 
"Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise." (3:21-29, ESV)

The purpose of the law was to act as a guardian or baby sitter until the more perfect way of faith was revealed. Certainly the law was spiritual - read the Psalms if you doubt that - but salvation has always been through faith.

Now the passage about Jew/Greek, slave/free and male/female is an important passage for us to understand. Feminist theologians (yes, they are out there, and it is a growing movement) use this passage to point out that Paul is teaching here that there are no different roles for males and females in the church. They would be those who would discount the "husband of one wife" requirement for pastors as either sexist or not really written by Paul and therefore not as authoritative. If you read this in context, Paul is comparing the male/female to the Jew/Greek relationship, saying that just as God views males and females as equal, He views Jews and Greeks as equals.

Critics of Paul (I don't know how you can claim to be a Christian and be a critic of Paul, but nevertheless) say this passage and a few others prove that Paul approved slavery. Paul's epistles have to be interpreted in the political context in which they were written. Rome was the ultimate authority. If Paul had written his epistles in say, early 19th century America, I think Paul would have been supportive of those who were trying to abolish slavery. But Paul saw that Christianity is not a movement for political change, but instead is a simple, everyday life. And if that means living in a world where there is slavery, we need to make the best of it.

TOMS: Galatians 2

For an introduction to this series, click here.

September 11, 2007

In this chapter Paul continues to describe his experiences as an apostle in order to prove that the Judaizers were false teachers: 
"Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. Yet because of false brothers secretly brought in— who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you." (2:1-5) 

When Paul and his group came to visit Jerusalem, the apostles accepted them, even the uncircumcised Gentiles. They did not expect Titus to be circumcised, but these new teachers, who certainly have less authority than the apostles, were telling them they had to be.

"When they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. Only, they asked us to remember the poor, the very thing I was eager to do." (2:7-10)

These false teachers claimed their authority from the apostles in Jerusalem. Paul's point here is that their claim of authority is a lie, since the apostles clearly endorsed Paul's ministry. It is interesting that Paul threw in the part about giving to the poor, which doesn't seem to be relevant. But it was important to Paul, and it should be more important to churches in our time. It is a shame that the government's welfare state has pitted working people against the poor. A lot of people I know resent the poor, because they benefit from our tax dollars. If the government would get out of the way, the poor would be better off because people would have more money and the poor would receive more meaningful gifts.

Back to the text, the story becomes more personal: 
"But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, 'If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?'" (2:11-14)

So even Peter and Barnabas were led astray by these people. These Galatians were in good company in that they were not the only ones deceived. Next Paul clearly states that the Law is insufficient for salvation: 
"We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified." (2:15-16)

This is an important point that Paul will bring up later in the book: no one, including the Galatians, was saved by the law; all were saved by grace through Christ. So trying to add in something later is dangerous and is an insult to the power and sufficiency of Christ.

"I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if justification were through the law, then Christ died for no purpose." (2:20-21, ESV)

Lots of people like to quote verse 20, but they miss the point of the passage. A life in Christ does not answer to man-made rules (not that Moses’ Law was man-made, but the imposition of it on the church was) but is answerable only to God Himself. The Judaizers (and the Galatians who followed them) were nullifying the grace of God by adding their own rules to their salvation. I don't want to steal my thunder from the first part of Chapter 3, but it needs to be said now.

TOMS: Galatians 1

For an introduction to this series, click here.

September 10, 2007

The main purpose of this book is to remind the Galatians that they are free in Christ and do not need to follow the Judaizers, the people who were preaching that they needed to become like Jews - even including circumcision - in order to be true Christians.

Paul has no tolerance for this teaching: 
"I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed. For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ." (1:6-10)

This is a very serious matter. This is not just a difference of opinion. Paul said that those who preach this false gospel should be accursed. He also adds something interesting: these false teachers are preaching in order to please men. Now if you were to ask them, of course they would deny that they were preaching to please men. But that is exactly what they were doing. They were more interested in perpetuating error than in finding out the truth for themselves. This is another common problem today. Some preachers just teach what they have always been taught instead of digging for the truth themselves.

The rest of this chapter and most of chapter 2 gives us some historical background into Paul's ministry and some insight into how the false doctrine of the Judaizers got started. I guess I could separate this out and treat it as one whole passage, but it is quite lengthy. It is more convenient to use the chapter divisions. I put the rest of the chapter here: 

"For I would have you know, brothers, that the gospel that was preached by me is not man's gospel. For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. But when he who had set me apart before I was born, and who called me by his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone; nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus. Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. But I saw none of the other apostles except James the Lord's brother. (In what I am writing to you, before God, I do not lie!) Then I went into the regions of Syria and Cilicia. And I was still unknown in person to the churches of Judea that are in Christ. They only were hearing it said, 'He who used to persecute us is now preaching the faith he once tried to destroy.' And they glorified God because of me." (1:11-24, ESV)

Notice that Paul is quite insistent that he is not preaching a gospel he received from men, not even from the apostles. It is from this passage that we learn that he went to the desert for a time, where the Lord personally taught him. Even when he came back to Jerusalem, the only apostles Paul saw were Peter and James the Lord's brother. How James became an apostle is an interesting question in and of itself. We know that James was the leader of the church in Jerusalem, even more so than Peter and the other apostles, who even though they are not mentioned much in Acts did scatter abroad teaching. Anyway, the main point of this passage is that Paul is preaching the gospel of Christ which he received directly from Him, and these false teachers are preaching a gospel of men. The thought continues in the next chapter.