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”