Ephesians 6:1–9

Ephesians 6:1–9

The light of the disciple’s life and the disciple community shines brightest in the dark places. The domestic life of the ancient pagan’s home was a very dark place. After addressing husbands and wives at the end of chapter 5, Paul talks about two other relationships: parent-child and master-slave.

An ancient letter from a husband to his wife, who is expecting a child, might best illuminate the harsh and dark conditions of pagan parenting. After assuring her of his affection for her, he told her when the baby was born that if it was a boy to nurture it and if it were a girl to throw it away. Under Roman law, a father could do anything to his child, from brutal abuse to outright murder. The evil inflicted on children is hard to imagine. Into this dark world, Paul says the fathers are to “bring” up”—this Greek word means to cherish or nurture and carries very tender overtones—their children in the “discipline” and “instruction” of the Lord. We tend to think of ‘discipline’ as punishment, but that is a mistaken idea. Discipline means systematic training or education. What Paul is calling for is a loving, tender, thoughtful, and intentional plan to grow a child into spiritual maturity. Without Christ a father can be decent and nice but never a great father. A great father always leads his children to the heavenly Father.

If being a child was bad in ancient Rome, being a slave was worse. The slave was thought of as a speaking tool, with the rights and privileges of, say, a hammer. Roman law said that whatever a master did with the slave was both “legal and just.” Into this wicked, dark world, Paul tells slaves, even those whose masters are still cruel pagans, to lead lives of exemplary service. This advice is the opposite of what we might expect. Rather than advice to escape, liberate themselves, or rebel, Paul insists on complete obedience and superior service. This kind of life requires a level of trust that is rooted in the core of our being and in the ultimate authority of God. The circumstances may or may not change, but God will reward us. However, that reward may be the change that He works in us.

The old habits of slave owners who have recently become Christian might’ve been hard to break. But Paul in one phrase gives the motivation for this new behavior and at the same time undermines the institution of slavery. The slave and the master are equally slaves to and before the Lord. That statement of equality and stewardship means that the master will give an account of how he treats the Lord’s slave. Slavery died not because of economics but because of the moral impact of Christian disciples.

“Lord, direct my heart and affections that I will delight in bringing anyone to You our Father. AMEN”

Ephesians 5:22-33

Ephesians 5:22-33

Since the fall of Adam and Eve in the garden of Eden, nothing has lifted up women more than Christianity. Rather than a source of oppression, it has been their great liberation. Rather than a phase along the way toward some vague equality, Christianity has placed women at their highest possible apex of life. Ancient Jewish culture treated women better than pagan cultures. But even in the Jewish community, men, according to some rabbis, could divorce their wives on a whim. Women were considered property and were not considered trustworthy enough to offer testimony in a trial. It was worse in Greek culture. A wife’s role was to have a legitimate heir for her husband and to raise that heir. For pleasure a man was expected to visit prostitutes; for companionship he was to have a concubine; and his wife was to never be seen, heard, or bothered with. Roman society was worse. It was said women were “married to be divorced and divorced to be married.” One woman married and divorced eight times in five years. Powerful men could compel a couple to divorce so he could marry the woman. Cicero divorced his wife so that he could marry a younger woman, who was wealthy, in order to take her wealth to pay his debts. Since the fall, the wickedness of man seeking to satisfy his lust has used women, in and out of marriage, as objects.

Christianity has changed that. It did not elevate women to some kind of political-economic equality based on a rivalry between the sexes. Rather, it set women up to be the objects of holy affection and care. The equality of women before God was never doubted in Christianity. There is a presumption of equality and, at the same time, presumed uniqueness in the roles of women and men. The focus on inequality in pay is indicative of our world’s enslavement to money and our mistaken association of wealth with worth. Rather than a means of economic production or cost, a husband is to view his wife as someone whom he elevates to holy living (v. 16), someone to whom he gives life providing emotional, spiritual, and physical nourishment (v. 29), and one for whom he would give up all and become one with her and then care for this unique singularity (v. 31). 

The problem is not that the Christian view of marriage and sexuality has been tried and has failed. The problem is that it has been found hard, difficult, and demanding, and so we have opted for a lesser option. The effort required to achieve a gold medal is so high that some are satisfied playing intramurals. The effort for the gold standard of Christian marriage is high, so we often settle for one that might be vaguely Christian but not so demanding. There is no better system for marriage and family than a Christian marriage.

“Lord, thank You for the high value of all of Your daughters. AMEN”

Ephesians 5:1-21

Ephesians 5:1-21

This passage is one of the most beautiful and striking descriptions of living as a faithful Christian disciple. The descriptions we see here of the moral ethic are nothing short of marvelous. As disciples, our lives are no longer lived in darkness, but rather our lives become anti-darkness; we become the light of the world. The contrast between the lives of the disciples and that of the pagan world could not have been starker. Taken as a whole, this passage is a beautiful description of a beautiful life. Taken in the individual councils, these passages give us fantastic guidance.

Oftentimes we rushed to specific verses to address specific issues such as dirty joking (v. 4), drunkenness (v. 18), or worship music (v. 19). We need to be shaped by both the general admonitions and the specific instructions; we must be careful not to miss the proper underlying motivations.

The holy life described here grows out of our desire to be like our heavenly Father. When I was a young parent, one of the lights of my day was tucking my son into bed. Words cannot express the tender emotions those memories evoke. The best description may be a feeling very akin to homesickness. Not for a place but for a person and a moment. Long before my son was born, I lost my right index finger in a work accident. One night when my son was about four years old, as I tucked him in bed, he told me that when he got bigger, he was going to cut off his finger so that we could be alike. That tender moment struck me in two ways. First, it reinforced the importance of living my life carefully as a good example. Second, I needed this beautiful childlike faith so that I would want to be like my heavenly Father. The word “imitators” comes from the Greek word from which we get the English word “mimic.” We are to mimic God in our lives. That will certainly be expressed and holy living. But how can we know what it means to mimic God? The one who most perfectly reflected the Father was Jesus. Jesus’ purpose was not strictly to be an example. His purpose was to be God’s perfect man and perfect sacrifice. Out of that life, He is our example. The motivation for us to live that kind of holy life must be because we love and want to be like our Father. No other motivation can be strong enough to change us. No outside force can root out evil. Only the love from the inside out can displace our darkness. Love your heavenly Father by knowing Him in Jesus Christ.

“Lord, help me to love You so much that I want to be like You. AMEN”

Ephesians 4:25-32

Ephesians 4:25-32

In verses 23-24, Paul tells us that the spiritual change of being a disciple will also change our conduct so that we will be becoming like our heavenly Father. In verses 25-32 he describes some of the behaviors that will result. These behaviors are by no means an attempt to earn God‘s favor or grace; rather, this is the working out into our daily lives of the new life of Christ in us.

This passage is not difficult to understand; in fact, the language is rather simple. It is, however, or can be, difficult to practice. This life of simple holiness is admirable even among non-believers. A great many people would say, ‘Yes, we should tell the truth’ or ‘We should not hold grudges’ or ‘We ought not steal.’ The guidance Paul gives us is generally well accepted. The problem for disciples and nonbelievers alike is we want exclusion or escape clauses for ourselves. We want an exception clause we can put into use in the event we feel we might need it. 

“We should tell the truth, but I had to lie about having my work done so I could go home.” 

“We shouldn’t steal, but I was a little short this month, and I just needed a little extra to get by.” 

“I shouldn’t tell dirty jokes, but I want these people to think I’m funny.” 

Scripture does not provide for us the escape clauses that we want so desperately! 

These may not seem like a big deal, but being faithful and holy in minor things is essential in two ways. First, it is in the ‘minor things’ that we establish the practices that will shape the major things. If we are in the habit and practice of lying about little matters, when an important moment comes, we will not have the commitment or habit of truth that will direct our actions. In the moment of crisis we will only say what suits us in that instant, whether it is the truth or a lie. Second, there are unexpected connections to our behaviors; they can have a profound impact on our lives. When we hold on to our anger, we are most likely not going to realize that we are giving the devil a foothold in our lives. When we steal, not only do we rob from the rightful owner, we rob from ourselves the potential to be a generous person. He who loves wealth enough to steal will most likely love it too much to be generous. Paul is very clear about what it means to and how to live a holy life. The problem is not in the understanding but in the doing. So we need to end trying to write out our own escape clause.

“Lord, convict me when I try to write and escape clause for my sinful desires. AMEN”

Ephesians 4:17-24

Ephesians 4:17-24

Having called the disciples at Ephesus to maturity in Christ, Paul recalls and, by so doing, warns them of the true nature of their former pre-Christian life. It is more than a little worrisome if a Christian talks about the sinful, Christ-less life with a sort of longing nostalgia. They recalled the “good times” without considering that those were expressions of great evil and were harmful to themselves and others and were hurtful toward God. Paul, for his part, has nothing good to say about the pre-Christian pagan life.

Paul describes graphically the downwards spiral of pagan morals in very non-flattering terms: decayed understanding, exclusion from the life of God, and because of ignorance, they became hard-hearted. This downward spiral settles into three characteristics that Paul describes in verses 18-19. First Paul says in verse 19 they are “callous” (NASB) or “having lost sensitivity” (NIV). This condition comes from the hardness of the heart (v18). The word “hardness” has as a root word “stone.” This actually became a medical term for what we might call a bone spur that results in the joint stiffening. At the beginning of the bone spur or stone, the joint hurts. But as the joint hardens and becomes useless, the pain diminishes. So the conscience at first is bothered, but as the heart hardens, it gets rid of feelings of guilt, shame, or the need for repentance. I once heard a young Christian say that he wasn’t bothered if he saw pornography. He was attempting to claim he was so mature in his faith that looking at porn didn’t bother him. Rather than maturity, it was likely evidence of a hard heart.

Paul says that as a result of this callous heart, they have given themselves over to “sensuality.” This ‘giving up’ or ‘giving over’ literally means betrayal; they have betrayed themselves into slavery. The word “sensuality” has too often been portrayed as warm, soft, exciting, and/or desirable. The word used here actually carries a connotation of violence. Sensuality is to God‘s intent for sex what rape is to gentle marital intercourse. But don’t miss this point: the person giving him or herself into slavery is the one who is being abused. In sensuality we betray ourselves, become the slave, and are abused as a result.

Caught in this addictive cycle Paul says that they work at impurity with an aggressive greed v-19. They work at sensuality like a miser, trying to gain wealth. Working hard to satisfy the evil, there is almost no depth to which an evil person will not go. Parents have pimped out their children. Pedophiles have molested toddlers. Addicts have stolen from helpless and aged parents. Perverts abused and then cannibalized their victims. How deep is man’s evil when he works at it? It can spiral down to depths that we don’t want to consider. May we never make light of or speak with nostalgia for the old days before we came to Christ.

“Lord, help me to hate sin the way You hate sin. AMEN”

Ephesians 4:1-16

Ephesians 4:1-16

The transition between chapters 3 and 4 is marked by the word “therefore” and shifts the emphasis of a letter from doctrine to behavior, from orthodoxy to orthopraxy. This passage is a beautiful description of the functional unity of the body of Christ. It works toward the conclusion of the church and its individual parts, the people, maturing into a body that fits the head and lives in perpetual support and love for each other. Working backwards from there, we see that this mature body is a result of the functionality of the works the church does, which is based on unique gifts. This in turn is a result of the unity of the foundation of the church. Verses 4-6 are a powerful statement of the oneness of the church.

Sadly, unity is not what we see in the church today. Some have said that Satan’s greatest victory in his long war against God has been the divisions he has created within the church. It has hampered our effectiveness; it has compromised our maturity; and worst of all, it has broken the heart of God. My own tradition, or fellowship, began primarily as a unity movement. Ironically, it has become divided into three major parties with numerous subsets. Thankfully, God‘s grace is greater than even our disunity, and that ought to call us to pursue unity.

There’s little we can do, especially as individuals, about the great divisions between Roman Catholicism, Eastern Orthodoxy, and Protestant Christianity, nor even the schisms that occur within our own fellowships or denominations. However, the practical call for unity Paul gives us is not at the macro level but at the micro level. In verse three we see we are called to persevere, guard, or keep intently the unity of the Spirit. Unity is the Holy Spirit’s responsibility, not ours. Our goal is to protect it. How do we do that? Working back to verse two, we see how. Opportunities in the sphere, are guided by love, and we see four behaviors or character traits of which we are capable and for which we have a responsibility: humility, gentleness, patience, and forbearance. Space does not allow us to study each of these words in great detail, but we are capable of practicing these. We can’t change or affect the head of denominations, the pope, or even our local preacher. But we can all impact those near us by these practices.

“Lord, may my life and work always be toward godly unity.  AMEN”

Ephesians 3:14-21

Ephesians 3:14-21

This has been called the boldest prayer ever prayed. This picks up from where Paul interrupted himself back in verse one. Verses 14-19 are one complex sentence, and for those who love to diagram sentences, this would be a worthy challenge. In short, Paul prays that Christians would be strengthened so that Christ may dwell in their hearts and that they would comprehend the length, breadth, and depth of what Paul purposely omitted saying. We can’t say definitely what he was referring to. He also prays that disciples would know the love of Christ and that they may be filled with the fullness of God. Or to simplify it more and paraphrase it slightly, “I pray that He would grant you to be strengthened so that Christ may dwell in your hearts so that you may be filled up to all the fullness of God.” Clearly in this devotion we cannot fully deal with such a sentence, but we can look at it and apply the key themes.

First, in that cultural context, it was thought that the pagan god lived in the temple. The pagan Ephesians believed that their goddess lived in the temple dedicated to her in that city. But there is no structure or building that is the temple of the one true God. Rather, the temple of God is the church, the people. It is important to note that the “your” in verse 17 is plural. Paul is not talking about Christ dwelling in the individual hearts of believers but the collective hearts of all the people of the church. There are no Lone Ranger Christians.

The second key point Paul makes is that the goal of every believer is to be “filled up” to the fullness of God. If a person is a Christian, then their goal is to be like their heavenly Father. Our goal is to be filled with their character and the holiness of God. To accept sin as a given or to tolerate sin in our life is counter to God’s expressed purpose for us. For a person to say, “I know that is what God wants, but I want and will choose something else,” is to defy God. To say, “That is not what God means” is to presume you know more than the Scriptures; you aren’t that smart. God‘s purpose for us is to be like Him; to neglect that purpose or pursue anything else is foolish.

In the context of this conversation about holy maturity, Paul explodes into praise in verses 19–21. These verses are about spiritual maturity and holiness; let us not cheapen them to try to make them about our agenda or pet projects. These verses are not about a great big ministry, a big house, a new car, or some of our enterprises. It is about God‘s work in us to develop in us holiness.

“Lord, be at work in my will so that I conform to Yours. AMEN”

Ephesians 3:1–13

Ephesians 3:1–13

Here Paul explains powerfully and beautifully the culmination of God’s great plan to bring all nations to Himself. Paul may have been a little ADD, or he may have been very excited about the marvel of what God was doing. He begins and then digresses. Verses 2-13 are sort of a parenthetical statement. Note in verse one and in verse 14 he says, “For this reason I…” What is in between these verses is Paul’s digression into the beauty of God’s plan to redeem all mankind. 

Part of our fallen human nature is to assume that those who are different are in some way inferior. The Jews took this to an extreme. The fact that Paul would believe that God loved non-Jews was nothing short of miraculous. This welcoming of all men to God was only possible by grace. The cross is the focal point of all history. Having received that amazing news, Paul was compelled to share the good news with everyone. Paul did not consider himself a prisoner of Rome or of Nero. Rather, he was captivated by the mystery of Christ. That which captivates us we are bound to share. Which may explain why so many believers never share their faith. They know it well enough to live a semi-good moral life or at least to feel guilty if they don’t. But a shallow knowledge of the gospel will never captivate us or be enough to compel us or excite us enough to share it.

This mystery is not something hard to figure out. But something that has been hidden all along and now has been shown. Like a gift in the box, it was hidden, but now it is seen. Paul describes this mystery in three ways: “fellow heirs,” “fellow members of the body,” and “fellow partakers of the promise.” The term “fellow heirs” is from the word, which at its root means “with lot” or we might say “by dice.” Casting lots was a way to decide who would get what in terms of inheritance. Once the lot was thrown, it was settled ownership once and for all. This means that once and for all, Gentiles are inside of God‘s grace. Next he used the term “fellow members”; literally this means “with” or “together body.” Paul may have coined this word. The best description we might have is the Borg from the Star Trek TV show. The interrelationship between Jews and Gentiles is so extreme that it would be impossible to separate one or the other out of the body. If you did this, it would no longer be the body of Christ. The final description is “fellow partakers.” This is in fact a triple compound word from the words “with,” “change,” and “have.” It means, “the change that has come because of what we have shared.” 

The gospel changes everything; it isn’t just that we go to heaven when we die. That is only a part of the Gospel message. It also means that all that was lost in Eden is regained and Christ and we share, Jew and Gentile alike, in Him.

“Help me Lord to have the passion for the Gospel that is captivating.  AMEN”

Ephesians 2:11-22

Ephesians 2:11-22

All men are equally lost, but not all men are equally aware of being lost. That awareness of being lost is the first step in our coming to God. Paul describes being lost in what we might call five degrees or expressions of our separation. First, Gentiles who are physically uncircumcised lack the physical sign or evidence of a relationship with God. Second, they were not part of the chosen people, the nation of Israel, the people called to bear witness to God. Third, they did not share in the covenants that promised any relationship with God. Fourth, they were without hope; there was no better future for them. Fifth, and finally, they were without God. The word used here is atheist.

“But,” here Paul places emphasis on the word “now.’ In verse 13, we have been brought close by the blood of Christ. And we have peace because of what Christ has done. Likely Paul had Isaiah 57:18-21 and his mind as he wrote these words. There is peace and healing in the Lord, but there is no peace for the wicked, those who are outside of Christ. It is worth noting that anyone who is outside of Christ is wicked, regardless of his or her conduct. Paul subtly explains the terms of the peace accomplished by Christ. First there is the peace between two groups (or more) of people. Anywhere we can find a dichotomy and hostility in the world, we can also find peace if we find it in Christ, Jew-Gentile, Greek-Barbarian, Roman citizen – non-citizen. But even greater, the barrier between this one common humanity and God is now removed. Access to God is now a possibility by Jesus‘ work on the cross.

Paul would have been well aware of the barriers that were part of the Jewish temple worship. There were the barriers beyond which a Gentile who came to the temple was not allowed to pass. There was the barrier of the veil in the temple that separated the holy place from the most holy place. Paul would’ve been aware that when Jesus died, the veil was torn into. In His body on the cross, Jesus removed and eliminated the hostility that separates people from each other and from God. What is more, these new united people are becoming a temple made to fit perfectly together. Since we are the temple, we must never forget the purpose of the temple: to be the presence of God on earth and to serve the God of heaven from here on earth.

“Lord, help me to live out my reality of being part of Your temple. AMEN"

Ephesians 2:1-10

Ephesians 2:1-10

In this passage Paul describes the marvel by which we are changed from corpses to works of art. The first problem everyone must overcome in their coming to Christ and their life as a disciple is to comprehend the extreme evil of our conditions before and apart from Christ. We would like to imagine ourselves as pretty good folks who at worst might need a little touch here or there. Paul says in “Trespasses and Sins” that is either minor occasional infractions or all-out gross rebellions, we are a corpse. The picture is more than lifelessness; it carries the ideal of rot, filth, and decay—a physical nightmare. Jesus did not come to make nice people better; there are no nice people, nor to make bad people good; we are all worse than bad. The purpose of Christ was to make dead people alive. The analogy of a dead body is especially powerful because a dead body can’t do anything to improve itself but can only go on to greater levels of decay. It is completely helpless to solve its own problem. We need to remember that the disgusting condition is not the result of only horrific acts of evil but also those things we might think are inconsequential things or minor trespasses. 

The rescue is not a result of any act of holiness or goodness we can accomplish. We accept His grace but are but passive participants of what God does because of His mercy motivated by His love. Mercy carries the implication of actions that treat the misery caused by sin. Verse 6 has given rise to a number of fantastic and complex explanations about our spiritual place in the universe. But all things being equal, the simplest answer is most likely the best. The language of v. 6 is shared in Romans 6:4 and Col 2:12 to refer to baptism. In baptism God seats us in the heavenly order as a people who are to do good works or live holy lives. The manifestation of His greatness is accomplished in our holy living. Again, this life is itself not the result of our goodness but God’s great grace. As a result we are God’s workmanship, that is, His highly crafted, skillfully produced work of an artisan, made for the purpose of good works. The life of good works is vital for the disciple, not as a way to earn salvation, but because it is our new life. Good works are as much a part of who we are as walking, talking, breathing, and eating. The person who claims to be a disciple but isn’t living holy needs to examine themselves and ask if they are a corpse or a work of art. 

“Lord, grant that I will live holy because that is what You made me to do. AMEN”

Ephesians 1:15-23

Ephesians 1:15-23

What we pray about tells us a great deal about our faith. When the priority of our prayer life is getting stuff, health, wealth, and happy circumstances, our faith is very likely shallow. What we see Paul praying for and on behalf of the Ephesians was something very different. His prayer begins that they would have a spirit, not specifically the Holy Spirit, but their own spirit or attitude of “wisdom and revelation.” Wisdom means the ability to apply the truth to life’s circumstances. Revelation means to understand the truth. The man who cannot understand the scripture is no better off than the man who has no scripture. The man who doesn't apply what he knows is no better off than an ignoramus.

Paul prays that they will have the eyes of their heart enlightened or opened. It is sadly too frequent that as believers we are oblivious to what is available to us. Paul wants believers to see with their hearts. “Heart” for the ancients was not the emotion but the desire or the will. What Paul wants is for disciples to have a clear vision of the right desires based on three key points.

The first is the “hope of His (Christ’s) calling.” Hope is a preferred vision of the future. We all have hope. It is that future in which our deep heart desires are fulfilled. God has for us a very specific preferred vision of our future. That hope must displace our self-made hope; there isn't room for two hopes in our heart. Never forget God's hope for us is always better.

Second, and related to that, we see “the riches of the glory of His inheritance in the saints.” So what is this rich inheritance in us? It is that ‘something’ we all lost in Eden and has been restored in Jesus and will be ours again. It has already begun in us and will be fulfilled in the new heaven and new earth.

Finally, Paul also wants us to comprehend “the power towards us who believe.” An eternity with God would not be very joyful for a person who does not want to be with Him or who does not love Him. But the power of becoming a person who would want to be with God is already at work in us. This gives us the power to cope with the challenges we face. It gives us the power to see not from a momentary perspective but from the holy perspective. It is the power that works out in daily living, the eternal life that has already begun in us. By the hope of His calling, by the riches of His glory, and by His power towards us, we are living from the throne room of Heaven even while here on earth.

“Lord, give me the wisdom to apply the understanding of the truth. AMEN”

Ephesians 1:1-14

Ephesians 1:1-14

Paul's letter to the Ephesians is a dynamo of truth and application. If Romans is Paul's systematic theology, then we might call Ephesians his explosive theology. While less orderly, it explodes from Paul's love for the gospel and the audience. Sometimes digressing, sometimes leaping forward, but always exalting the gospel. In fact, Ephesians 1:3-14 is actually one excited sentence that poured off of Paul's pen. In English we have broken it up, but for Paul it was one breathless race toward the conclusion in verse 14: “to the praise of His glory.” It would be a great thing to study in detail every verse and every word of the sentence and book, but for our purposes we will look at two words that can shape us as disciples.

In verse 4 Paul says that we should be “holy and blameless” before God. God’s intention for us from before the beginning of time is that we would be holy and blameless. We must avoid two mistakes as we consider being holy and blameless. The first is to say, “I am forgiven; that makes me perfect, so check that box off.” While that is true, it misses the point Paul is making. The second mistake we might make is to say, “I can't do that, so why even try?” Both of these stem from a misunderstanding of the words holy and blameless. The word holy means different or separate. The temple was holy because it had a different purpose. The Sabbath was holy because it was set apart and different from other days. God is holy because He is completely different from all else. We are to be holy, which is different from other people because we are set apart for God. To be a holy person does not mean that God wants us out of our community to be a monk in the desert. Rather, we are different in our world, a difference that should be obvious.

The second word in this couplet, “blameless,” is not well understood. We think of the word meaning having never done anything wrong. That kind of person would certainly be blameless, but that is not what we are looking at here. The word literally means “no blemish” and was the requirement for a sacrificial animal. A blemish is that which spoils the reputation or causes the blame. Blameless is descriptive of a pattern of life. It is one thing to say something sharp once but different to have a consistently sharp tongue with everyone. Blameless or unblemished describes the person who is not hiding a pattern of consistent sin. The point here is being the real deal. The absence, complete absence, of sin in our lives is the goal; “holy and blameless” is descriptive of the journey we walk by grace to get to being the real deal.

“Lord, help me to be holy and blameless.  AMEN”

Galatians 6:10-18

 Galatians 6:10-18

The cross makes all the difference in the world. The Judaizers were deeply hypocritical in that they pretended to be the purest about keeping the Law of Moses. But Paul charges that all they were really after was a tally sheet of people that they had circumcised. This circumcision campaign would put them in good standing with their overlords among the Jews. It would also keep them from having to pay the high price of persecution for being a follower of Christ. It was, all in all, nothing more than a self- or man-centered religious scheme. 

In contrast, Paul points to the cross. The cross sets apart the disciple from the world and the world from the disciple. Being crucified to the world, the disciple dies to all the advantages that the world has to offer. In a general sense the disciple dies to the carnal and sinful pleasures of the world, but there is more to it than that. For the Judizers, there are two advantages to their system: it would offer protection from persecution because of its association with the law, and it gave the arrogant pride of self-satisfaction to works of religion. 

Paul would rather place his confidence in the work of Christ on the Cross rather than the work of men expressed on his privates. Is it worth noting here that Paul is equating “the world” to circumcision, even though circumcision was part of the Old Testament covenant? He does this because there are only two religious systems in the whole universe: the cross, where God is at work, and the world, where man is at work. Keeping the Mosaic Law is no more capable of saving a man than the dark rituals of pagan sacrifices. There is the Cross and there is everything else.

It is wise to take the measure of two things: what is sad and what is done. We can hear the arguments of both the Judaizers and Paul, but what has each done? The “marks” of the Judaizers will be circumcision. This is the very mark of turning away from confidence in Christ because of suffering and attempting to please man. The marks on Paul’s body were clear for all to see: the scars from stonings and whippings received in the presence of the Galatians. If the Judaizers were going to argue against Paul, Paul would allow his scars to argue against them. The word Paul uses, “brand mark” (NASV), is the root of our word stigma. This was a technical word and was a reference to the ancient pagan practice of devotees of Dionysus being branded with a leaf and vine as evidence of their commitment to their god. The disciple needs no brand or tattoo as a mark of his or her faith. The brands they bear are the scars of life and service; these are the marks of a disciple.

“Lord, mark my life as a life of holiness and service. AMEN”

Galatians 6:1-10

Galatians 6:1-10

We are tempted to look at Galatians 6 as a bit of practical advice Paul throws in as he concludes this little book. While he is offering practical advice for daily living, it is more than that. The behavior described is the logical application of the first five chapters of Galatians. We might sum up all this practical advice with the words of Paul in verse two, “the law of Christ.” While the Judaizers claimed that by keeping the law of Moses a person earned their salvation. In truth we know we have been saved not by earning, but we are living under a law that directs us toward holy living. We see in these 10 verses three practical expressions of this different law.

First, this law of Christ is proactive. While the law of Moses was restrictive, consisting mostly of do not do this or that. The law of Christ is proactive. We see repeatedly that as disciples of Christ we are to go out of our way to aid others. Second, we also see in the law of Christ that we are individually responsible. Which seems to conflict with the aforementioned principle. We are told to think clearly about ourselves, to examine the work we do, and to carry our own burden. Paul is not being inconsistent; rather, he is teaching healthy and appropriate roles in life. We must understand what is our responsibility and what is not and not take responsibility for what is not our stuff, even while helping others with their burdens. The third principle is that our faith, the law of Christ, works from the inside out, not the outside in. The desire to live holy, to be faithful, to do what the Lord wants begins from the inside and works its way to every aspect of our lives. It is less of a problem when our outward actions do not yet live up to the desires for holiness than when our outward actions are merely a façade to cover up internal corruption.

In verse 10 Paul gives us insight that we have often ignored in the church. In recent times the church has often expended much of its time, effort, and resources on good social causes that are so broad and general that they are not effective. Paul indicates the primary recipient of the churches’ “benevolence” ought to be the community of faith. All the efforts of the church to “virtue signal” by being engaged in vague and various causes don’t advance the gospel, nor do they aid the believers, nor do they solve the addressed problem. Stupidity that is well-intentioned is still stupid and is not to be confused with Christian graciousness.

“Lord, help me to live out the Law of Christ. AMEN”

Galatians 5:13-26

 Galatians 5:13-26

One of the challenges we all face is how can we be good without rules to tell us what is good and evil? Legalists of every age have used this challenge to argue for strict adherence to the code of conduct they propose. Two points must be made. First, neither Paul nor the Christian faith will ever argue that behavior is unimportant. In fact, Christian behavior ought to be of the highest quality and holiness. But there is no sense in which salvation can be achieved by the merit of good works. Second, Paul will show that the power to overcome evil comes from the Holy Spirit. The Holy Spirit comes not through the law but by the grace of Christ. No law, neither Mosaic nor any current form of rule-keeping, can compare to the Holy Spirit’s power to overcome sin.

No one can doubt the power of our carnal and sinful nature. It is like an irresistible itch that, when scratched, becomes more intense, grows larger, and spreads. Every person that has tried has found that against sin ‘willpower’ is helpless. All the rules and laws and proclamations of how evil something is will not reduce its attraction one bit. Often we will engage in sin, pamper it, and make arrangements for it without actually planning or thinking about it. All the while knowing it is evil because the rules tell us so. Never doubt that our flesh will triumph over law in one way or another. The works of the flesh will show up in various forms. Even as one form of evil is defeated, another will surface.

But when we are filled with the Spirit, the terms of the struggle change. We will still have to make an effort to cooperate with God’s Spirit, and He will produce in us the fruit of the Spirit. It is incredibly important to see that it is the Spirit producing the fruit and not us. There is no merit of our own. He is the one making it happen. And while the law is ineffective at changing hearts or behaviors, no law opposes or could oppose the fruit of the Spirit. All the promises of the Judaizers for a better faith proved hollow, capable of neither right standing with God nor producing genuinely better behavior. The faith we have in Christ is neither a license to sin nor lower morals; rather, it is the power to be and to do right by the Spirit.

“Lord, produce in me the fruit of the Spirit. AMEN”

Galatians 5:1-12

Galatians 5:1-12

Paul begins to summarize his arguments in this passage showing that without Christ we are without hope. Verse 1 would be better attached to the last verse of chapter 4. Galatians 5:1 has often been taken out of context and used as a political proof text, for political sermons, about political freedom. This is not at all a political or national freedom of which Paul speaks. In Christ we are free but in keeping the law a person is a slave to the law. So what does it mean to return to the law?

First the redemptive work of Christ is set-aside in an attempt to be saved by the law. Second it means that accepting one part of the law a person must also keep the entire law. If there is anything less than perfect obedience to every part and aspect of the Law then the law does not save, it only condemns. Third, those who have decided to return to the law as their hope of salvation have severed themselves from Christ. The word severed here means to make it inert or powerless. If we want to be justified by keeping the law we have taken ourselves out of the realm where Christ has any impact or influence. What a terrible state to have fallen from grace.

Paul also put circumcision in its place. For those who trust in Christ, the reality of circumcision or non-circumcision is of no effect. This distress about circumcision didn’t come from Christ. Nor did it come from Paul. If Paul still taught circumcision, he would not be persecuted by the Jews and would have protection from Roman pressure as well. No, this business didn’t come from Christ or Paul. Ultimately this attempt to crossbreed Christianity and Judaism would fail. In verse 12 Paul makes a strong and somewhat humorous point, suggesting the Judaizers should castrate themselves. Since they seem to be so interested in surgery on men’s private parts, they ought to take it to the next level. In doing so they would keep themselves from reproducing literally as well as metaphorically. There were numerous cults that practiced castration of their priests. Perhaps to Judaizers, with all the talk about circumcision, they should prove their commitment is just as strong. Paul here shows us that sometimes we can teach by making fun of dumb ideas.

“Lord, forbid that I would attempt to justify myself by good works. AMEN”

Galatians 4.31

 Galatians 4.31

What Paul wrote in this passage was possibly the most stinging rebuke he could have possibly directed toward the Judaizers. It was also a statement of prophecy that at the moment may have seemed impossible. Paul uses an allegory, the only time this word is used in the New Testament, to make several comparisons between the Law and faith in Christ. The Judaizers would, no doubt, have claimed to be sons of Abraham. Paul points out that Abraham had sons by two women, actually several, but these two have special standing. In ancient times it was not uncommon for a slave girl to have a child by the master of the house, which would be considered the son of her mistress. This child would have a different standing than simply a child of a slave. The child would be the quasi-legal child of the master’s wife while being biologically the son of a slave. That was the condition for Ishmael. 

While no list can be fully descriptive in this case, a list of contrasts will be helpful. Abraham has two sons:

• One was by a slave girl. One was by a free woman.

• One was the result of non-spectacular natural circumstances. One was the result of supernatural intervention.

• One is a symbol of the law, Mt. Sinai, and earthly Jerusalem. One is the symbol of the Faith, Mt. Zion, and Heavenly Jerusalem.

• One meant slavery. One meant freedom. 

• One woman was naturally fertile and spiritually barren. One was naturally barren and spiritually fertile.

• One was not a blessing and would provide limited offspring. One was a blessing to all people with innumerable offspring. 

• One son was a persecutor. One son was persecuted.

• One was ultimately expelled. One received the inheritance. 

The Galatians were confronted with a dramatic choice. They can choose Ishmael, who was a dark and disgraced figure, as their ancestor spiritually, and their mother a slave. Or they can choose Abraham, who served as a type for God, and as their mother, a free woman, the church. We do not need to offer more than a passing glance at the church as our mother and the bride of Christ. As the Judizers read this passage, they were no doubt furious because it was insulting, true, and irrefutable. We must never imagine that any rule-keeping can ever compare with the delight of being a child of grace. 

“Thank You Lord for my spiritual heritage. AMEN”

Galatians 4:12-31

 Galatians 4:12-31

This passage is so personal and the appeal so strong that it has the feel of a letter from a lover attempting to prevent a breakup. While we don’t fully understand verse 12, the general meaning is Paul saying, “I have a personal issue with you.” In fact, Paul refers to the gracious treatment he received at their first meeting as an appeal to their loyalty to one another. We do not know what the illness was that brought Paul to Galatia. Specific speculations are pointless, but in general, Paul was ill in such a way that he could not hide it. It might be tempting to reject someone who is making bold claims about God’s plan and power and at the same time is desperately and dangerously ill. The Galatians did not ‘despise’ or ‘loathe’ Paul (v. 14). “Despise” means to count as nothing or throw away.  “Loathe” means, literally, to ‘spit out,’ being utterly distasteful. Whatever Paul’s wrecthed condition might have been, rejection was the expected reaction. But instead they treated him like he was an angel or indeed as if he were Christ Himself. 

In fact, they were so compassionate they would have given him their own eyes. If taken as physical eyes, this may be in reference to the illness. It may be metaphorical, in which case the comment about the eyes may refer to the ability to see a way forward. Paul’s illness, treatment, and the recent defection of John-Mark may have left Paul in a state of extreme depression and discouragement. Paul might have been nearing the breaking point, and the Galatians’ love and faithfulness to the Gospel helped him pull through. 

With such a history of tender affection, how can they now be leaving their mature faith? It is because a rival is coming to them and attempting to steal their hearts. Paul is warning them that this new suitor is bad for them. Telling someone that the person who is attempting to woo him or her is a bad actor is never easy. In v. 17 Paul says, “They eagerly seek you…” We can almost imagine a person of nefarious character trying to seduce a good young man or woman. Those who offer such a warning are often not well received. It is heartbreaking to see someone who has had their lives ruined by such bad characters and relationships. Paul is watching this happen among a number of churches in the region. In this letter Paul has been bold even to the point of being harsh. But what else could he do for the church he loves? 

“Lord, help me to love the way Paul loved Your church. AMEN"

Galatians 4:1-11

 Galatians 4:1-11

Kindergarten rules are pretty good for 5-year-olds. However, if a person is grown and in the workplace and they need those kinds of rules, there is something wrong. Kindergarteners have every aspect of their lives dictated for them because there is something missing that keeps them from being able to act independently. That internal absence means that every aspect of their lives must be governed by a rule. A child lives in a world with many rules and almost no freedom because of that internal insufficiency. What is that internal insufficiency? Maturity.

Any person who wanted to live under the Law of Moses, which is what the Judaizers wanted, wanted to be a spiritual kindergartener. In verse 3 Paul mentions the ‘elemental things’ or ‘rudimental principles.’ The Greek word literally means ‘one in a row.’ Think of the ABC’s or of a class of 5-year-olds being lined up at school to walk down the hall to go to the bathroom. It carries the implication of a Sesame Street level of learning and maturity. The law is for those who have an internal lack or insufficiency of maturity. Paul tells us what fills that lack.

We see in verse 4 a picture of maturity, the fullness of time, when the time was right. God sent His Son under this ABC system to inaugurate a whole new system. In the new system, rather than pupils or students stuck perpetually in a school for the immature, we are taken out of that system and adopted. Because of this adoption we are given the Holy Spirit at the moral and character center of our lives, our hearts. And from that center we call the God of the universe our Abba, Father, or Dad.

What we see here is the stark contrast between living under the law and under grace, and we are offered the choice. We can choose between perpetual immaturity or the opportunity to grow up. We can have a life of forever learning the ABC’s of behavior or learning the wonders of Christ. We may opt for a life of slavery or a life of freedom. It is possible to remain a student forever, or we can become a son. Accordingly, God will forever be our schoolmaster or our Father. We may either spend our time counting every day or enjoying every day.

The law, like kindergarten, has its place and can give us some foundational education, but if a grown person wants to live their whole life in kindergarten, something is very wrong. A person wanting to live by the Law has an equally deep spiritual problem. 

“Lord, thank You that You are my Abba. AMEN”