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”

Galatians 3:23-29

 Galatians 3:23-29

The Judaizers were telling the Galatians. “Come back to Judaism; we have history, traditions, rituals, and ceremonies. To sum it up, we have Law.” Paul gives the Law its due but demonstrates that all the Law is and offer can never match what we have in Christ. The law is first indirectly described as a jailer. In verse 24 Paul says under the Law a person is under “guard” or literally “locked up together.” There is a picture here of custody at best for your own good, but it could be the darker reality of constant guilt. Imagine a raging alcoholic who is under lock and key so that they do not go out and drink themselves to death. Prison may help keep a person from addictive behaviors, but it can never cure the underlying problem. 

The second term Paul uses is tutor or schoolmaster. Neither of these English terms conveys the Greek meaning. The Greek word is “paidagogos,” from which we get the English pedagogy. This was a slave who was the constant companion of a boy from a wealthy family. Beginning at about age six until adulthood, the boy never left the house without the slave. The slave accompanied the boy to school and back, went with him to any social engagement, and was his companion on any trip or visit to the market. The slave could discipline, correct, and direct the boy. But ultimately this slave answered to the head of the house. The ultimate goal was for the boy to obey the father, but not being trusted to do so on his own, the slave would impose obedience. Before Christ came, this is what the Law did. While the law was good, it was inferior to what we have in Christ. When a person is baptized into Christ, they transition from the child that is and does good because their handler requires it into the mature Spirit-guided person who is both free and good.

Paul makes a powerful distinction by referring to an obvious distinction. The contrast is the difference between being a child under the supervision of a slave and being a mature, free adult. The old contrast of race, gender, or slavery is no longer important. All people can be free, holy-living, spiritually mature individuals in Christ by the power of the Spirit. The promised inheritance of Abraham becomes ours, along with Abraham. When given the choice, I will choose freedom over supervision every time.

“Lord, thank You for the freedom I have been given.  Freedom to live holy.  AMEN”

Galatians 3:15-22

 Galatians 3:15-22

This is one of the most challenging passages to understand in this book or even in the entire Bible. But it helps if we keep our focus on the priority of Christ. The Judaizers placed a priority on keeping, or attempting to keep, the Law of Moses, specifically circumcision. Their position was not well thought out, and Paul points this out in a couple of places. First, Paul points out that the promises to Abraham were made 430 years before the law was given. Since the promise was a covenant and since the recipient cannot unilaterally modify a covenant, clearly the law was not the source of the blessing of the covenant with Abraham. 

Second, Paul makes a very fine point that the promise was made to Abraham and his seed, putting an emphasis on seed being singular. Jewish people might say the use of the singular refers to the whole nation as a collective singular. However, clearly within that group would be those who rejected and turned away from God. Paul points out that the singular seed is Christ. What is left unstated is that all those who are in Christ are part of that singular. But unlike the singular of being a Jew, everyone who's in Christ is faithful and loyal. 

Third, Paul points out that as grand as the Law was, it wasn't able to make men righteous. In fact, what the Law did was to show men that they were unrighteous sinners and incapable of rescue either by themselves or by the Law. Nothing in the law removed their guilt completely, nor did it have the power to enable anyone to overcome their sin nature. In the beginning of the chapter, Paul points out that it is by the Spirit that they perceived Christ and began to follow. There was no provision for the work of the Spirit in the Law.

This passage reminds us of the high and holy place we have as being part of the body of Christ. This is more than a metaphor or symbolic language; rather, it is the reality that we are in Him and He is in us by the Spirit. We are the heirs of the promise, and we are the body of Christ because of the salvation He has provided.

“Lord, thank You have made me an heir of all Your promises. AMEN”

Galatians 3:1-14

 Galatians 3:1-14

Paul begins this section by asking, “Who has bewitched you?” Paul was well aware of who the Judaizers were, but his use of the word bewitched is critical. This is the only place this word is used in the New Testament and was more common in secular Greek. It meant to exercise evil power over a person, to captivate them especially by appealing to someone's vanity or selfishness. The result is that they are no longer able to think straight. The word was strongly associated with envy.

The appeal of the Judaizers was having its effect on the Gentile Christians. The power, glamour, and prestige of the Judaizers and their influential connections with the Priestly family in Jerusalem may have overawed the young Gentile believers. The problem was that the power of the Gospel did not come through keeping the law that the Judaizers advocated. Rather, it came by means of faith. This is an ideal moment to say a word about faith. The word Paul uses here for faith is not a vague, generalized knowledge or our acceptance of a fact. It is not simply cognitive knowledge or even a confidence in the truth of something. Faith is the all-encompassing reality that governs our actions and minds; that is both knowing and feeling, it shapes our identity and personality. It includes the notification to take action and the action taken. You can know of a chair, but it is only faith when you sit in it.

Paul asked a series of questions that point out that it was by this all-encompassing reality of faith that they began their walk. It was in this faith they perceive the crucified and risen Christ, experience miracles, and endure hardship. The power of the Spirit came because of faith. None of these things came because they were keeping legal rituals. There are two points that Paul makes to support his argument. Abraham believed God, and as a result, God translated it into a spiritual covenant relationship with Abraham. That is what “credited” or “reckoned” to him as righteousness means. Abraham was right with God before all the rituals of the Mosaic Law were established. Second, Paul points out that if you want to keep the law, you must keep every law perfectly; any failure in even one part on one occasion means that you are under the curse of a lawbreaker. Only Jesus kept the law perfectly, and for that reason He was able to take our curse on Himself. Paul is not saying that we will never do “works” as a disciple. Only that our works are not the object of our hope for salvation. Jesus is our only hope.

“Lord, help me to grow in the true faith. AMEN”

Galatians 2 (in two parts)

Part 1

Galatians 2:1-10

There are pivotal moments in our lives, moments that have the potential to change everything. The attack of the Judaizers was just such a moment for the church. Had they succeeded, Christianity would have become subservient to Judaism and would have been lost. Paul is pointing out that this Judaizers version of the Christian faith was not the original faith but a later development. He does this by sharing the history of the church accepting Gentiles into the faith and that this new doctrine came much later. It only came after Paul's conversion. It only came after he visited Jerusalem 3 years after his conversion. Even 14 years after his conversion, there was still no hint of the Judaizers’ message from the Jerusalem Apostles. Clearly this perversion of the faith was an attempt by the Judaizers to hijack the Christian Church from its original faith and commitment.

We haven't the space here to explore all the possible motivations of the Judaizers; however, Paul gives a single summation: the Judaizers wanted to bring the church into bondage, as stated in verse 4. They would have made the church and Christians their slaves. Their goal was to twist the Christian faith so that they could use the church to accomplish their ends and purposes. We can't say for certain what the Judaizers would have done with the church if they had been successful. But we do know it would have been the death of Christianity. 

Religion can be a pretty powerful tool. If a person is able to control or manipulate a religious community, it can be very advantageous. In our own time we have seen various powers try to ally themselves with religious movements to advance their cause. There will always be those who will attempt to use Christianity or the church for their own personal gains. Political entities will try to build a voting block out of the church. Business interests will attempt to use the church to accomplish their financial ends and to develop a revenue stream. Advocacy groups will attempt to make their cause the cause of the church so that the church will be doing their work. 

God will not allow his church to be a tool or a pawn for some other entity. The Lord will not see His bride as a concubine for other interests. Paul didn’t care who it was behind this plot; he was going to protect the church from outside domination. We too must protect the church and our own discipleship from those forces that would enslave us to their ends and agendas. 

“Lord, never allow me to attempt to use the church for my purposes. AMEN”

Part 2

Galatians 2:11-21

This passage must be a warning for every disciple. Peter of the “Great confession”, Peter who preached the sermon on the day of Pentecost, Peter who opened the gospel to gentiles in the household of Cornelius, this Peter betrays the very faith that he helped lead. The Judaizers, who were, we believe, former priests who became Christians, began to corrupt Christianity. These men wanted to craft a kind of two-tiered faith, the higher being for Jewish disciples and the lower tier being for Gentiles. For admission to the higher level, the Gentile believer would have to accept becoming a Jew. These Judaizers would have represented the money power and elite of Jerusalem. It is worth noting that while Barnabas is described as being carried away, for Peter it seems to represent more of a choice. While Barnabas was caught up in the moment, Peter was playing the hypocrite.

There are two warnings for us about two kinds of temptation. Peter withdrew fellowship from Gentiles and is being a hypocrite. In his mind, perhaps, he held the true belief, but for the sake of appealing to the rich, powerful, and forceful individuals, he did not stand his ground. Sometimes the appeal of approval can turn even the most pious heart. Peter was more concerned with acceptance by the popular, powerful crowd than with the faith and the well-being of the Gentile believers.

The second warning is that of Barnabas. While Peter appears more manipulative and cunning, Barnabas falls under the influence of peer pressure and perhaps nostalgia. The return to the simple, predictable “good old days” combined with the “everyone is doing it” appears to have led Barnabas astray. We must never underestimate the power of our own desire for emotional comfort and security. Attempting to return to the past and having the company of people like us can offer that security. The problem is the past, and the people, as good as they feel, may be wrong.

We see here a picture of Paul standing alone, the sole voice of the Gospel. He did not enjoy the warm nostalgic feelings nor the approval of a powerful group of influential people. That lonely place is not uncommon for the disciple. Standing alone for what is right is the only place to stand. 

“Lord, give me the courage to stand for what is right, even if I stand alone. AMEN”

Galatians 1 (in two parts)

Part 1

Galatians 1:1-10

At a very early stage the Christian faith is in serious danger of being lost. The grace of Christ has been extended to non-Jews. This brought a world of difficulty. Jews enjoyed a special political position in the Roman Empire, and Christianity was upsetting that balance. Additionally, for generations the relationships between Jews and Gentiles had been carefully managed as a matter of ceremonial purity and principle. Christianity was changing everything. Some Jews decided that they would create a solution that would return things to the status quo. Gentiles would be admitted to the Christian faith but only if they committed to being Jewish by converting to Judaism. The effect would be that the gospel would become a subset or just one more splinter of Judaism. It would, in effect, end Christianity. Paul's written response to this threat is this letter. There are two key points Paul makes in this first chapter. First is what Paul is saying. Second, by what authority is he saying it?

Paul is so passionate that he says if anyone, man or angel, should preach another gospel message (which would be a forgery), that person should live under God's eternal curse (verse 8). In verse 4 Paul gives a brief but powerful description of the gospel and expresses the superiority of the Gospel over Judaism. There are three key points Paul brings out. First, Christ gave Himself for our sins. Jesus was no mere prophet of Judaism. He was the sacrifice that took away our sins, the sacrifice to which all Old Testament sacrificial systems pointed and were preparing. Second, His sacrifice delivers us from a world bent on evil. Everything in this world is working to do evil and harm to God's most cherished creation: human beings. The Law of Moses was ultimately unable to effect a rescue from the evil world, especially the evil within each of us. Only Christ’s sacrifice can actually rescue us. Third, this rescue was no accident or fluke. The events of the cross were the specific intent of our God and Father. Jesus didn't die as a hapless victim of circumstance but as the eternally planned sacrifice God wanted.

The attack to which Paul is responding would make Christianity a footnote in the history of Judaism. But in reality the old covenant is the cover page to the great story of God's Plan of Redemption.

“Help me Lord, to see the centrality of Christ in all things. AMEN”

Part 2

Galatians 1:11-24

There are three measures that must always be taken into account: what is said, what is done, and by what authority. In the first part of this chapter, Paul talks or repeats the message of the Gospel in verse 4. In this half of the chapter, Paul addresses what was done and by what authority. What was done was the remarkable change of life that was his. Paul was “the head of his class” in terms of his passion for the law. His persecution of the church was not a deviant or radical expression of his Judaism. It was a logical working out of what he believed. In his attacks on the Christians, he likely thought of the story of Phineas in Numbers 25. This is a story worth reading. Phineas’ act to end corruption in Israel turned God's wrath away and was accredited to Phineas as righteousness. Saul's attitude and attacks on the church were equally extreme. In verse 13, Paul describes his attacks on the church by saying, “I used to persecute,” the word that is used to describe a hunt where the quarry was relentlessly chased to exhaustion. The word “beyond measure” literally means “to throw beyond.” To understand this, compare an NFL quarterback to a Pop Warner kid in how far they could throw a football. That is how far beyond anyone else’s Paul's hunting for Christians went. He also uses the word “destroyed”; this means to “lay waste.” There was nothing left behind after Paul’s attacks. But suddenly he went from the persecutor to a committed follower. Talk is cheap. The measure of what is done proves the claims or change to be true or false. There could be no doubt concerning the change in his life.

As a result of this change, Paul began to teach. But who gave him this message? Some of the opponents doubted the legitimacy of Paul's preaching because they questioned his authority or commissioning. Paul is emphatic that he did not receive his commission or call from anyone or anything other than Christ himself. After his encounter with Christ on the road to Damascus and his subsequent conversion, Paul went to Arabia for a sort of one-on-one time with Jesus. There he would have received his message from Christ. We do not know if Jesus physically appeared or if Paul had visions. That is not important. What is important is Paul's message was from Christ! The closer we are to Christ, the better our message. When we have begun to introduce other sources, then we are in trouble. 

After this time in the desert, Paul returns to Damascus to minister. It is only after 3 years of this new life and ministry that Paul meets as equals with the apostle in Jerusalem. The rejection of Paul's message by the heretics was a negation and rejection of the message of Christ's Grace. They were not rejecting Paul, but Christ.

“Lord, help me to stay close to You in every aspect of life and faith. AMEN”

2 Corinthians 13:1-14

2 Corinthians 13:1-14

Paul concludes by telling the Corinthians that he is coming to see them. This is both a promise and a threat. In the church there were three parties or groups: godly believers who were trying to live faithfully, misguided believers who had gone horribly wrong, and the agents of evil: the Uber apostles, who were profoundly wicked. Paul says he will not spare anyone. He has given and is giving the church the opportunity to work out their issues of discipleship. When he arrives, if things have not been corrected, then he will deal with the problems and the problem people.

Some of the antagonists have claimed that Paul was weak, at least in person. Paul is hoping that when he arrives he will not have to prove how strong he actually is. Paul uses the example of Christ that in the crucifixion He was apparently weak, His body succumbing to death. But there is no doubt that when He returns it will be in power. In many ways church discipline is a preparation for the Lord's coming, dealing with difficult things now so that we don't have to address them in the Lord's presence.

Some feel that if we practice church discipline, we are not being nice. Church discipline is painful and direct; it doesn't allow a way out; rather, it requires that evil persons change. In the process it is extremely unpleasant. But the cruelest action is to take no action. Inaction in church discipline is the spiritual equivalent of a doctor diagnosing a stage 1 cancer but refusing to act because cutting it out would hurt so much. The result is a long, painful, slow death, because the cowardly and heartless doctor was unwilling to do the painful thing. Let there be no doubt that the church leader who is unwilling to participate in church discipline is living in sin, every bit as much as a flagrant sin of the flesh. That sin will not lie dormant for long. There will be a day when it will manifest itself in a new and deeper, more wicked way. Such leaders must actively and honestly repent.

Paul concludes hopefully because while the Uber Apostles and those they deceived are a large problem, they are an actual minority. In verse 11 Paul gives middle voice commands, things that we do to or in ourselves. These things sound odd in the conflict-thick environment of Corinth, but it reflects how little we understand. Rather than our need to feel in order to act, we can act out of a choice of the will to live out these behaviors. The result of our doing these things to ourselves is the active presence of God. Paul concludes with the beautiful Trinitarian blessing on this congregation, which was such a hot mess. How thankful we ought to be that we can, messed up as we are, have the grace, love, and fellowship of the Son, the Father, and the Holy Spirit.

“Lord, prepare me for the coming of my Lord, AMEN”

2 Corinthians 12:11-21

2 Corinthians 12:11-21

In this passage Paul brings his defense of his ministry to a conclusion with an appeal to action. Having compared and contrasted himself with the Uber Apostles, Paul says in effect, “I didn't want to do this, but I felt compelled to because it was the only way.” In one final point, Paul shows that the undeniable works of power that God did through him marked him as a true Apostle. This is something that can't be said of the Uber Apostles.

Not surprisingly, the issue returns to money. While not stated explicitly, there is the undercurrent that the Uber apostles saw and treated the church as their own personal cash cow. Paul's capital campaign for relief to the other churches was a threat to the uber-apostles’ revenue stream and the source of their opposition to Paul. Paul, in his rebuttal to the Uber Apostles antagonist, makes two points. First, he did not rely on the Corinthians for support during his ministry there. Second, he has the trusted accountability of Titus and a trusted but unnamed brother. Paul's unwillingness to be a burden to them was an expression of his love for them. At some key, deep level, Paul knew that if he ministered there in a “quid pro quo” situation, it would hurt them in the long term. That sacrifice by Paul, motivated by love, ought to have led them to respond in love to him. Paul would spend and be spent for their well-being. Could that kind of sacrifice be said of the Uber apostles? Verse 16 indicates there was an accusation made by the Uber Apostles that Paul didn't take support during his ministry at Corinth so that he could take them by deceit. “Why take a small stipend when you could hit them for a larger offering that was reported to be for relief?” This was apparently the accusation. This implied accusation tells us a great deal about the Uber apostles and their motivation.

Paul concludes this passage with a call to action. He was not defending his reputation or ministry but was speaking in Christ to build them up. The presence of these Uber Apostles will ruin the church. Paul has given sufficient reason for their removal. If the church doesn't deal with its own issue when Paul arrives, he will deal with these false teachers. He describes in verse 20 eight public rebukes that will result in public scenes. If the church doesn't deal with their issues and remove the Uber Apostles and see to the repentance of those they have led astray, it will likely not be a pleasant visit. The church has been put on notice; it is now up to them to act.

“Lord, let there be no compromise in my love for Your church. AMEN”

2 Corinthians 12:1-10

 2 Corinthians 12:1-10

In this passage Paul offers his third and final contrast between himself and the Uber apostles. It appears that these false teachers appealed to their experiences or revelation as proof of their ministry. Perhaps they came to Corinth with a “God told me” attitude. Beware of the self-identified personal messenger from God. They are playing a one-upsmanship with Paul, and Paul is about to win. Before looking at this contrast, there is another thing to notice. The chapter break here is at an unfortunate point. The last two verses of chapter 11 are part of Paul’s experiences in ministry. Paul is about to talk about unprecedented spiritual experiences. But he puts bookends on each end of these experiences. He talks about his flight from Damascus, where he slinks out of town and runs for his life like a stray dog. This was the beginning of his ministry, not a very auspicious start. The other bookend is his “Thorn in the Flesh.” The consistent companion, a messenger or angel of Satan, whose purpose it is to be a constant reminder of his weakness.

If the Uber Apostles wanted to brag about their experience, Paul would reluctantly talk about his own experiences. Paul is reluctant to say much, using only three verses to describe these experiences. This is because Paul never wanted to be the center of attention. That is reserved for Christ. Notice Paul uses the plural “visions” and “revelations.” This was no one-off experience. Also notice he was caught up to both of the “third heaven” and to “paradise.” There is good reason to believe that these are not the same place. We are not giving much detail about these experiences. Perhaps it is so that we will not make having experiences our goal. Perhaps it is because these events were beyond words and an accurate description would be impossible. Maybe it is because simply acknowledging them is all that is needed to accomplish Paul's purpose. Perhaps it is for all these reasons and more. What Paul wants is not an ecstatic community in pursuit of experience but rather a faithful community of disciples undeceived by the uber apostles and faithful in hard times.

Paul moves to the other bookend of his ministry experience. Unlike the humiliation of his flight from Damascus, which was short-lived, this misery stays with him. There is no end, it seems, to the speculation as to what this “thorn in the flesh” actually was. Proposals and suggestions abound. But since Paul does not tell us specifically, we apparently don't need to know the details. What we can know is helpful and practical for our lives as disciples. First, we are sometimes given unpleasant things that are used to our benefit. Paul was given this storm. Who gave it to Paul? If not given by God, it was certainly with his permission for Paul's benefit. Second, we cannot always pray our problems away. Those who claim that with the proper prayer of positive attraction we can name and claim our troubles away, and any unanswered prayer indicates a lack of faith, are not reflecting Paul’s reality or Christian doctrine. They reveal a pagan heart and worldview, a head that is nearly empty, and a soul enslaved by the god of this age. Proclaimers of that teaching are demonic workers dressed as angels of light. Third, it is in hardship and struggles that God's power is manifested. When we imagine it is our gift, skill, and beauty that is causing something to happen, what is happening is too small. What we need to learn is to be content in our weaknesses so God's glory will be manifested.

“Lord, change any wrong attitude I have about suffering, AMEN

2 Corinthians 11:16-33

2 Corinthians 11:16-33

Paul's assault on the Uber Apostles is about to take a step to the next level. If the first 15 verses compared the Uber Apostles with Paul, now Paul is going to put himself out there to be compared to them. We need to reject the godless humanists idea that everyone is basically good and all they need is to be treated nice. When it comes to those who are wrecking the church, we need to realize that maybe they are as evil as the demons that prompt them. Paul is going to destroy them and take no prisoners. This is the only righteous thing to do in such circumstances.

The Corinthian affinity for high-sounding, well-educated egos is brought to play. Paul in effect says, “You are so smart it will not be difficult for you to understand a fool like me.” In verse 17 Paul says, “I am not saying what the Lord would.” This is often overcomplicated. All Paul is saying is that Jesus never boasted or bragged. Paul, however, to deal with these Uber Apostles, will employ just such a tactic. He is in advance disarming the “Jesus wouldn't do that” rebuttal. These Uber apostles were wicked to the core and had been abusing the church in five ways, which Paul outlined in verse 20. Paul admits to not being able or willing to abuse the Corinthians that way. If abuse takes strength, then Paul is weak. 

The uber-apostles made several claims of authority or right to rule the church. In this chapter, Paul will address and outshine them in two areas. Those areas are pedigree and sacrifice. Based on verse 22, we may surmise that the Uber apostles were a form of the Judaizers who were attempting to impose their current perversion of Old Testament law on the church. Paul states that if you want to appeal to ancestry for authority, he is Jewish all the way back to Abraham. Beware of the teacher that attempts to impress by means of his heritage. One’s heritage may be helpful, but it is never proof of authority.

The Uber Apostles also apparently had a tendency to appeal to their suffering and hardship to validate their authority. Beware of the teacher who plays the martyr role. It is hard to rebuff a person who appeals to their suffering and hardship. To do so seems to be heartless and cold; it seems to not be “nice.” Such a response tends to portray us as a persecutor and them as, once again, the victim all over again. Paul essentially says, Let's compare battle scars. In verses 23 through 27, Paul describes a record of abuse rarely matched in the history of the church. These verses deserve careful reading, attention, and meditation.

In verses 28 through 29, Paul moves from the external wounds to the hurts of his heart. Hard as the physical abuse was, Paul's heart was heavy for the church, and that unseen wound was perhaps the most painful. The phrase “who is led into temptation without my intense concern” is poorly translated. Literally it concludes with, “And I do not inwardly burn.” When Paul saw the church or a Christian drifting, he burned with indignation and sorrow. Paul expresses here his passion for the well-being of the church. Paul has not yet boasted of great things, only of weakness and indirectly of his love for Christ and the church.

“Lord, when it comes to caring for Your church give me great determination and courage. AMEN”

2 Corinthians 11.1-15

2 Corinthians 11.1-15

Paul is about to, forgive the phrase, put the hammer down on the false teachers. In this chapter he will do this in two ways. He will compare the false teachers to himself (in verses 1 through 15), then he will compare himself to the false teachers (in verses 16 through 33). Paul doesn't really want to do this, but this has been forced upon him because of the gravity of the situation. Nothing less than the souls of the Corinthians are at stake. The false teachers are preaching a different gospel, a perversion of the Gospel, which was no gospel at all. The false teachers, apparently, came claiming to be apostles like Paul but as a later, upgraded version. The term in verse 5, “eminent apostles” or “super apostles,” is literally “over” or “beyond” apostles. This is not a reference to the original twelve but a term for these false teachers. It may have been what they called themselves, or it may have been a sarcastic term Paul coined for this occasion. These self-proclaimed uber-apostles had three claims to fame, which were accusations against Paul. First they claimed Paul was not a good Greek orator. Where once the purpose of oratory was to communicate and convince, by this time in history it was nothing more than show and entertainment. The decline of oratory was so pronounced that substance and meaning had been replaced with theatrics and pomp. These uber-apostles produced a great show; Paul did not. He was unskilled as a showman who worked for effect. He was a fantastic preacher but not an entertainer. This was seen by the uber-apostles as a weakness but was in fact a strength.

As theatrical showmen, the uber-apostles were for hire. No actor acted without pay; no orator spoke without compensation. The rule of thumb was the bigger the pay, the greater the speaker. Paul's refusal to accept pay caused the uber-apostles to say or claim that this was proof of the low quality of Paul and his message. Paul knew that “he who pays the piper calls the tune.” The preacher who preaches for money is subject to adjusting his message to suit his paymasters. Paul would never compromise the message and held his heavenly dependence and earthly independence as a matter of core value, or even pride or boasting.

Paul makes a point that these uber-apostles operated with a thin veneer of respectability, but in reality they are false, deceitful, and disguised, just like their dark masters. And their end, like that of their dark masters, will be disastrous. Having compared the false teachers to himself, Paul now turns the tables.

“Lord, give me the wisdom to not be impressed by religious showmanship. AMEN”

2 Corinthians 10:1-18

 2 Corinthians 10:1-18

This chapter is a major transition in the letter. But the transition seems larger than it actually is. Paul shifts from teaching about mission giving to dealing with false teachers. This transition is so abrupt that some have argued that chapters 10 through 13 were originally a separate letter. Not at all; Paul's comments about giving would certainly excite a reaction from the false teachers who would, motivated by greed, want to keep the church’s money local. Paul anticipated 3 avenues of resistance and is going to address these three attacks. In verse 2,  the word “some” refers to the company of the false leaders. The attacks they bring can be outlined in this way: first is their false teaching; second is their accusation that Paul is, in person, a nobody; and third is the claim that the Corinthian Church is none of Paul's business.

The false teaching issue: The false teachers were offering a doctrine that was designed to appeal to the selfish, carnal interests of the hearers. This doctrine seems like a fortress. But Paul says that the weapons of spiritual warfare pull down such fortresses. The description Paul used here was the description of how the Romans pulled down the stronghold of their enemies. Paul is not going to give quarter to these false doctrines.

Concerning their negative assessment of Paul: The false teachers are disparaging of Paul, describing him as unimpressive in person. These teachers did much bragging and very likely a lot of intimidating the people of the church. They were loud and aggressive bullies. Paul’s reputation as a gentle, loving, and kind pastor or minister when he was present, combined with his forceful letters, had the false teachers claiming that Paul was a nobody. They likely claimed they would put Paul in his place should he ever arrive. They had, if we may use the expression, “poked the bear.” In this case, not just any bear but a large grizzly who was going to protect her young cubs. They have no clue what they are about to face. In every play, Paul is their better and is better by a great deal.

Finally, it appears that the false teachers would argue that the church at Corinth was none of Paul's business. Paul argues that not only Corinth but also much more was his calling from God. The false teachers wanted to rule in Corinth like a petty local king. Paul will have none of that and is about to come and deal with them directly and, if need be, harshly.

In matters of church discipline, it is often the case that the gentle, gracious manner of leaders is interpreted by bad actors as evidence of weakness. In some cases that is true. A leader, that is a good leader, needs to have an internal switch while in the “off” position; all that is evident is their role as a gentle shepherd. But when false teachers or destructive individuals show up, that switch needs to be turned “on,” and then they are a warrior. Then they step up to destroy or pull down the evil persons’ strongholds. Failure to do so will ruin a congregation.

“Lord, help me to be bold in caring for the church. AMEN

2 Corinthians 9 (in two parts)

Part 1 

2 Corinthians 9:1-5

Paul brings to a conclusion 2 chapters that are dedicated to teaching on giving. This is more teaching about giving than Paul sent to any other church. It is interesting, but not a coincidence, that the unhealthiest church in the New Testament also had problems about their giving. Their lack of giving is another symptom of their spiritual condition, but it is also part of their cure. Over a year prior to this letter, the church made a financial commitment that, at this moment, remained unfulfilled. Distracted by so many issues growing from the rampant selfishness within the church, attention to the commitment to give had been lost. Paul is sending the trio of co-workers mentioned in chapter 8 to help motivate the church. 

Notice that Paul has been talking about their commitment to giving to other churches. Paul’s proclamation to the churches of Macedonia concerning the planned giving of the Achaia churches worked to motivate generosity. Paul had been so verbose about their commitments that he was now afraid that he and the Corinthians would be embarrassed if that commitment had not been realized and fulfilled. This brings up a couple of points that might feel strange to us. 

Noticed they talked about their commitment, not just that they were making one but also, apparently, the amount of that gift. We tend to be reticent to talk about our giving. We misunderstand what Jesus was saying when he said, “Do not let your left hand know what your right hand is doing.” We must never give or talk about our giving in order to or attempt to gain praise for ourselves. That is the context of what Jesus was saying. But it is fully appropriate for others to “…see your good works and glorify your Father who is in heaven.” We need to ask, “Am I talking about my commitment to gain praise for myself or to encourage others by a good example?” Conversely, we also need to ask, “Am I being secretive to remain humble or because I don’t want to be held accountable for not being generous?” Our motives are the keys to understanding the value of our actions. 

Notice that there appears to be an organized system to help those who have made a commitment to fulfill that commitment. It is with pure hearts and the best intentions that most disciples make commitments to give. It is also forgetfulness and distraction that see those commitments unfulfilled. That does not excuse the lapse but helps prepare for its correction. For the church at Corinth, Paul will send a trio to encourage fulfillment. The trio is not going to coerce the Corinthians into giving but help rekindle their excitement for what they are committed to doing. 

“Lord, help me fulfill my commitment to give. AMEN”

Part 2

2 Corinthians 9:6-15

Verses 6 through 15 outline the motivations and conditions for heroic giving and serve as a reminder to help the believers keep their promise. Unscrupulous teachers who are motivated only by greed often take these verses out of context. We must never imagine that Paul is offering an investment plan that will guarantee financial success and great wealth. These principles, properly understood, teach us a confidence and a motivation for giving that meets the needs of ministry, glorifies God, and gives us confidence as we commit to heroic and sacrificial giving. This is not the time for expansive exposition, but here are some key principles. 

First, giving commitments need to come from prayerful consideration and inner conviction. In verse 7 we do not see external or artificial standards of giving. Rather, we see the genesis of our giving decision. If we can’t give cheerfully, then there is a problem with our hearts, not with giving. 

Second, we see in verse 8 that we are given an understanding that God is working through us to fulfill our commitments. Oftentimes disciples commit more than they could possibly give. They do this not because the numbers add up or it makes sense but out of a conviction that this is what they are supposed to do. With stunning regularity in these circumstances, God provides for them in unexpected ways. 

Third, while God may bless us financially at the time of, or after, our giving, the ultimate objective is to honor God in our giving (verses 9-12). Our giving is not done so that we will be blessed. In our giving, people will praise God. They in fact will most likely never know who we are, but they will know God. His glory is our motivation. What a beautiful reality that our giving will both fulfill a great ministry and will also result in “overflowing through many thanksgiving to God.” We give, and somewhere someone thanks God and draws closer to Him. That is much better than a strong financial “return on investment.” 

It is sad that our giving is too often motivated by what is the least we can do and still get by. This sad condition is true of both individuals and congregations. You will never find a non-gracious giver and a growing Christian in the same person. However, you will find that in generous giving we also have grand worship.

“Dear Lord, glorify yourself in my giving. AMEN”