Lesson 12 - Walk by the Spirit

Paul concluded his explanation and argument regarding salvation through faith vs conversion to Judaism.  He has spent ¾ of his letter arguing that being under the law is not the answer to justification.  He has worked hard to prove with Old Testament scripture that Gentiles do not have a requirement to be circumcised.  In the last bit of his letter, he seems to answer an unasked question, which we ask ourselves, quite often today.  If we, as Gentiles, are not obligated to be circumcised, and we are not “under the law,” then what is our obligation?  Paul must have anticipated that some would interpret his writing to mean that Gentiles were not obligated to follow any of the law, and would use this new found freedom as a “get out of jail free” card.  The brilliant leader and teacher that he was, Paul made sure to proactively address this issue before it became a concern.

Galatians 5:13 – 5:26

o   5:13 – 5:15 – Freedom from what? 

§  While reading Galatians, an easy mistake is to forget who this letter is written to and why.  Paul is primarily writing to non-proselyte Gentiles.  Gentiles that are worshiping in the synagogue, not having undergone conversion, which Paul use the term circumcision as the mark of conversion. 

§  With that context in mind, what was the call to freedom?  Freedom from what?

§  Their past life of bondage.  Bondage to idol worship.  Slavery to pagan rituals. 

§  At the same time, he could be, and probably is, teaching not to use this new found freedom as an opportunity for “cheap grace” that all is forgiven and we have no obligation. 

§  Paul quotes Leviticus 19:18, “You shall love your neighbor as yourself.”  The passage he pulled is from a series of commands on how to treat each other.  Remembering the poor, not suing each other, how to treat employees, etc.  It is about loving your community.

§  It is not coincidence that this is the same verse Jesus quoted as the second most important command, finishing by saying “On these two commandments depend all the Law and the Prophets.” (Matthew 22:40).  It was very common rabbinic teaching at that time, that all of the Torah fell under the umbrella of these two commands.

§  1) How to properly worship God and to be holy in His presence

§  2) How God expected us to treat each other

§  Why is that so critical?  This is a synagogue that is undergoing change.  It is mixed with Jews, proselyte Gentiles, and non-proselyte Gentiles.  All with varying degrees of knowledge and all trying to worship the same God.  So he is warning them not to implode.

I have heard this misused in such a way that some imply our only two commands now are to love God and love your neighbor.  While this is an interesting idea, the real meaning is completely missed.  I have not read the Talmud, which are the written traditions and interpretations of Rabbi’s over thousands of years.  These interpretations sometimes contradict each other, as one Rabbi interprets something different than another.  The point I am making is that Paul, like Jesus, was pointing to a common rabbinic interpretation that the entire Torah was summarized within two main points.  All of Torah law is pointing us towards two separate goals.  First, how to worship God, keep Him holy, and defining the boundaries of keeping that worship holy and sanctified.  The second is to summarize how to treat each other as a community, including legal implications, employee and employer relationships, slave and owner relationships, treating the poor, health and hygiene (because keeping a community healthy protects each person’s health and from disease spreading), etc. 

Neither Paul nor Jesus was saying, “Disregard all past instructions or law and just love each other and love God.”  They are quoting very common theology that summarized all of the Torah.  Without understanding this, it is easy to misunderstand what either is teaching.

o   5:16 – 5:18 – Walk by the Spirit 

§  “Walking by the Spirit” is the language God used when speaking to Ezekiel about the coming of a new covenant. “I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules” (Ezekiel 36:27)

§  Again, Paul goes back to Old Testament (which is the only scripture the apostles had) to teach his readers.

§  In context, Paul contrasts the terms “walk in the Spirit” and “desires of the flesh” which is part of a passage explaining that God will put His statutes in our heart.  Paul phrased his point that walking in the Spirit is to obey God’s commands out of love, not obligation, as reading the entire passage from Ezekiel.

§  Paul addresses this same topic in Romans 8:1-11

§  Romans 8:2 “the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.”  Contrasting the law of the Spirit – really teaching out of Ezekiel that God will place His Spirit within us to have a desire to follow His statutes.

In reading this passage, I was very pleased to find the connection to Romans 8 and further, the connection to Ezekiel.  Knowing that Paul was teaching from the foundational position that God was explaining part of what will be included with the new covenant.  His part is to give us a heart of flesh and put His Spirit within us, and our part is to walk in His statutes and be careful to obey my rules. 

o   5:19 – 5:21 – Works of the flesh defined

§  It is interesting to me that Paul said the works of the flesh are evident.  This seems to imply that these should be obvious to the point of common sense.

§  Paul lists several negative activities or thoughts that he considers to be evident.  This list is not comprehensive, as he ends the list with “and things like these.” 

§  Something to consider when evaluating this list is that there are Torah instructions that more clearly define what each of these issues are.

I fully believe that Paul used the term “works of the flesh are evident” because the Torah was read regularly.  It was part of regular synagogue behavior.  Acts 15 reminds us that the laws of Moses were ready every Sabbath in the synagogues.  Based on this, Paul makes the assumption that everyone is hearing the law read, so they would know and understand what works of the flesh means.  He gives a list, yet not comprehensive.  These individual issues are addressed in multiple laws.  These are not just a list of bad behaviors that Paul made up off the top of his head.  I believe this is the basis for the obligation Gentiles have towards the law, but that’s a very different and lengthy study by itself.

o   5:22 – 5:26 – Fruits of the Spirit

§  This is a famously quoted passage that define the evidence we should seek in a person that claims to be a believer.

§  Accepting Jesus as the Messiah separates us from the desires of the flesh. 

§  In verse 25, he again pull from Ezekiel the teaching of walking “in step” with the Spirit, keeping God’s statutes out of love in our heart and not out of requirement.

Like the list Paul wrote to correspond with works of the flesh, Paul again, wrote a list of fruits of the Spirit.  Each of these are positive character traits derived from following God’s instruction and listening to His Spirit.   

Paul is winding down his letter, so is now spending time reminding this assembly to keep their hearts right and to live according to God’s instruction, but with a heart of love instead of a heart of judgment and biting.

Lesson 11 - Trust in Faith

Up to this point in Galatians, several times and in different ways, Paul stated that justification or righteousness is not earned by adhering to the law.  Paul used his own testimony of revelation.  He repeated the story of his private meeting with the beit din, Barnabus and Titus.  He explained his point through the story of confronting Peter.  In chapter 3 he used Old Testament scripture references to prove his point, and then followed up in chapter 4 with an allegory using Sarah and Hagar as metaphors.

Paul is about to wrap up his argument now with one last thought process.

o   5:1 – I included this verse in Lesson 10 also, as a finishing point to Paul’s allegory using Hagar and Sarah to represent slavery and freedom.  This is a good verse to set the tone for his next argument.  “Do not submit yourself to the yoke of slavery,” is just another way of saying, do not allow yourself to believe you can find justification or righteousness from the law.

o   5:2 – 5:6 – Paul is reiterating the basis of his teaching and the foundation for salvation.  Faith in the Messiah is the key to salvation.

§  v2 – “Christ will be of no advantage to you” – Remember Paul’s entire point of this letter.  He is primarily writing to the uncircumcised Gentiles in the churches of Galatia, reassuring them, and proving through scripture that circumcision, or converting to be legally Jewish, is not the key to salvation.  By accepting circumcision as salvation, then what is the point of claiming faith in Christ?  If you have faith in Christ, then it contradictory to claim circumcision is required.

§  v3-5 – “severed from Christ”

§  Paul uses very drastic language because believes so deeply that salvation is independent from circumcision (Jewish conversion).

§  One must take this statement in context of the whole letter to Galatia, and with the continuation of his thought which reads, “you who would be justified by the law; you have fallen away from grace.”  Paul is writing that seeking justification from the law, not adhering to the law, is wrong.

§  “Through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness” – Paul just said, hope of righteousness, instead of claiming righteousness.  None of us are indeed righteous, but will be made righteous, not through circumcision (Jewish conversion) but through our faith in Messiah.

§  v6 – Only faith is what counts towards this hope of righteousness.  There is nothing we can do, outside of being faithful, that will provide us this hope of righteousness, whether legally Jewish or not.

Paul wrote, “I testify again to every man who accepts circumcision that he is obligated to keep the whole law” (v3).  Skipping down to verse 6, I think, helps explain his point: “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.” 

First of all, do not forget that when Paul uses the term circumcision, he is not talking about the physical act of circumcision.  He is using that as a term meaning “convert to legal Jewish citizenship.”  This is still a common use of the term.

Keep in mind that Paul is Jewish, so he is lumping himself into this concept.  He is making a point that within the assembly of those that accept Jesus as the Messiah, there is no status for salvation.  Earlier in this letter he wrote, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (3:28).  He is obviously not being literal that there is no distinction between male and female.  He is writing about status within salvation, and making a very distinct point that salvation is for all people. 

Paul is the first that we are aware of, to make it his life mission to teach the gospel this way.  Peter was actually the first to receive a vision (Acts 10 & 11) that God did not consider Gentiles unclean, as Jewish law did.  But Paul picked up after this vision and used scripture to define his gospel.  He pointed to the promise given to Abraham, at least 13 years before circumcision.  Prior to this Jews had interpreted scripture to mean that the only road to God was being Jewish, either natural born or converted proselyte.

o   5:7 – 5:12 – “Who hindered you?”

§  This is a question many of us have had to ask ourselves at one point. 

§  The image of new believers comes to mind when he says, “You were running well.” Excited new believers in Galatia taking up faith in Jesus as the Messiah and leaving behind their life of idol worship to honor the God of Abraham with the Jews.  The excitement of realization that God is alive and not just a statue.  The excitement of a real God of love and not just worshiping in fear of displeasing an idol.

§  “Who hindered you” – “This persuasion is not from him who calls you.” – Unlike a believer who is walking away from a church, or just missing attendance, Paul is concerned about false teaching.  He is concerned about the emphasis being put back on Jewish conversion for salvation rather than faith in God and Jesus as the Messiah.

§  v11 – Paul is reminding them that they are not alone.  He taught them an accurate gospel that faith is the key.  “If I still preach circumcision, why am I being persecuted?”  Paul is reminding them that he hasn’t changed his teaching, and is still willing to stand for that belief. 

§  Up to this point he has continuously repeated his message.  He has used examples, an allegory, testimony from the beit din, retelling a story about Peter.  One line of thinking after another in this letter is telling them to stay strong on the course.

Like any good teacher, or anyone good at arguing a point, Paul continuously repeated his argument that salvation (justification, righteousness) is about faith, not about Jewish conversion.  These people lived in a culture filled with continual penance and sacrifice.  These Gentiles, living in a Roman culture, were surrounded by idols, pagan temples, sacrificial alters, and either participated in constant penance or sacrifice to win the favor of these gods.  As they become part of an assembly that worships the God of Abraham, with Jews and proselytes, it would be natural to consider that God would require something (circumcision) in order to win favor.  Paul is introducing a radical idea that salvation is a matter of the heart. 

The author of the book of Hebrews told us that “faith is the assurance of things hoped for, the conviction of things not seen.”  How difficult it must have been for so many in this culture to shift from a life full of daily requirements to earn the favor of your god, whether the Greek gods or the God of Abraham.   Trusting in your own actions, knowing you have tangible evidence for your justification, then being told that the measure of trust justification and sanctification is through intangible faith (things not seen). 

Have you ever tried to argue with someone that does not believe in God at all?  There are people that believe this universe is pure happenstance and death is just one cycle of life and there is nothing for us afterwards.  The problem is that you, as a believer, have a certain measure of faith.  You have “conviction of things not seen.”  This conviction drives your faith.  This conviction becomes organic within your thoughts and your being.  Our faith matures and increases through answered and unanswered prayer, observing life, feeling God, hearing God, reading scripture, witnessing miracles, and associating with others that also have faith. As our faith matures, this conviction becomes as organic as breathing and walking.  Everything you view, once you profess your faith, is based on this conviction. 

Trust in faith!

Allegory of Two Promises - Lesson 10

Galatians 4:21 – 5:1

Frequently parables are used in biblical teaching.  Jesus frequently used parables to provoke deeper thought to teach a lesson.  Parables use a substitute story, typically with images that are familiar to the audience, in order to explain the intended meaning of a lesson, often making the point more personal. 

An allegory, however, is not a substitute story, but instead uses symbolic images to represent the meaning of a story and typically requires an explanation from the one providing the allegory.  God’s vision to Peter with the unclean animals is a great example of an allegory.  Many mistake this to be a vision giving Peter permission to eat any food, thus removing the dietary guide given in the Torah.  On the contrary, this was an allegory that God used unclean animals to represent Gentiles, and lifted all of them to heaven, expressing that salvation was not only intended for Jews, but Gentiles as well.  The unclean animals represented Gentiles because, at that time, Jews considered Gentiles so unclean that there was a law prohibiting even associating with unconverted Gentiles. Peter summarize the meaning of the allegory (a vision in this case) in Acts 10:28 and Acts 11:12

Paul uses this method of teaching to further explain the two different covenants. 

·         v4:21 – 23 – This almost reads as though Paul was being sarcastic.  “You want to follow the law, but have actually read it?”

{Edit: Something I noticed after my initial post that is very much worth mentioning.  Verse 21 reads, "you who desire to be under the law."  The desire to be under the law is very different than the desire to obey the law.  Paul does not preach against obedience.  He preaches against using the law as a means to earn salvation.}

·         v24 – 25 – Paul explains that Hagar is represented by Mt. Sanai where the law was given, and the current Jerusalem which is still not transformed.  Abraham, following Sarah’s suggestion, chose to have sex with Hagar as an attempt to speed up God’s promise of an heir.  This represented a lack of faith and an attempt to gain the promise with his works instead of faith in God’s promise.

·         v26 and verse 28– Sarah is represented by new Jerusalem, symbolizing faith and freedom within that faith and the faithful believers are represented by Isaac as the children of that promise. 

·         v27 – Paul references Isaiah chapter 54, which is a chapter dedicated to God reminding Israel of his forgiveness and compassion for them.

o   VERY interesting that just before the passage Paul references, Isaiah 53 is a chapter of prophecy about the coming Messiah and his sacrifice.

·         v29 – 30 – Ishmael persecuted Isaac? 

o   Genesis 21:9 – Sarah saw Ishmael laughing – some versions translate as mocking or scoffing

o   There is no indication of why Ishmael was mocking, laughing, or scoffing, other than it offended Sarah, which was the final straw and initiated Abraham sending Hagar and Ishmael away.

·         v4:31 - 5:1 – We (faithful believers) are children of Sarah – the free – based on the promise of faith and to not take on the "yoke of slavery" meaning do not seek justification from the law.

Consider the full implication of this story.  Paul’s allegory is symbolizing Hagar as Sinai and Sarah as New Jerusalem.  The deeper meaning here is that Ishmael represents the desire for man to not wait for God’s timing and to take matters into our own hands.  Abraham might have produced a child that could have been an heir, but it was not based on the promise God made, instead it was based on Abraham’s lack of faith and not waiting for Sarah to become pregnant. The fact that Sarah did become pregnant tells us a lot.  It tells us that God kept his promise, and miraculously allowed a woman around 90 years old to become pregnant. 

How often have we prayed for God's guidance or for His help, only to take matters into our own hands, charging ahead without waiting?  This is one of my worst habits.  I find myself reacting to situations or acting based off of my emotions or what I think will be best based on my logic, rather than wait for God.  Abraham and Sarah were no different here.  Sarah was convinced that she would not have a child herself because all of the evidence she could see pointed in that direction.  

Abraham chose to follow his wife's emotional response instead of stopping to love her, pray with her, and remind her that God had promised.  Trust in Him.  This is hard for husbands.  Probably wives too, but I can only speak from one perspective.  As a husband that loves his wife dearly, I never want to upset her or see her upset.  I always want to do anything in my power to fix whatever has her upset.  Abraham was probably considering the same thing here.  Sarah desperately wanted children, and I can only imagine the pain she felt, emotionally, when she knew that her body had changed and she had past the child bearing years.  Only to have that hope again renewed by a promise from God.  Desperate to speed things up and not seeing the results fast enough, Sarah decided that she could speed the process up and convinced Abraham.  If I had to guess, there was more said between them than the one sentence recorded in Genesis 16:2.  I would imagine that Abraham objected, maybe tried to reason with her, but her emotions had taken over.  Of course, I'm speculating.

The point I'm making is that we often listen to others, especially our spouses, sometimes our close friends, instead of waiting for God.  I know I am guilty of this.  I'm even guilty of saying something like, "Well if God didn't want it this way, He would have closed the door for me."  Somehow, I have found ways to justify my actions, and blame God for not closing the door.  These decisions usually end up as bad news for me.

I'm sure that it would be much easier for my wife to trust that I'm following God if she saw the evidence of that more often.  If she saw me pray more often, heard me comfort her and listen to her concerns, even validating her concerns, then asking her to pray with me.  I'm not saying it would be easy, but perhaps it would be easier.  I don't have the best track record and she has seen me fall flat on my face, more than once.  She has witnessed decisions I've made, that obviously had nothing to do with God.  Thankfully she is gracious enough to forgive me.  The more I find God's voice and make decisions based on that, the easier it should get for her to trust that I'm listening.  The more I comfort her, validate her emotion, but ask her to trust God and ask her to listen for Him with me, the easier it should get for her to trust that I'm listening.

We must wait.  We must learn to listen for His voice.  Or feel His directional hand.  Employ others to pray for you, with you, and over you.

Old Habits Die Hard - Lesson 9

Galatians 4:8-20

Paul spends a brief moment addressing some of the Gentiles that were living with one foot in their new life in Christ and another foot in their old world culture.

·         v4:8 – 4:11 – Old habits die hard…

o   v8 – “enslaved to those that by nature are not gods.”  - Living by the law of the polytheist culture, following the rituals of idol worship.

o   v9 – “turn back again” – remember he’s talking to Gentiles that were once idol worshiping pagans.  Turning back again does not mean turning back to the “worthless elementary principles” of God’s law, but to the rules required for idol worship

o   v10 – “observe days and months and seasons and years” – again, keeping in context with the last 3 sentences and the audience he was writing to (Gentiles that were considering Jewish conversion).

§  Some use this verse to claim that Paul is talking about the Old Testament feasts.  When considering the main audience of his letter were Gentiles considering conversion to Judaism (circumcision) how would these Gentiles, formerly idol worshipers, go back to following the Feasts that God instructed in the Torah?  That wasn’t their upbringing so they wouldn’t go back to that.

§  They were going back to following the days and seasons celebrated within idolatry.  Since that was their upbringing, that’s the only thing that would make sense that they went back to. 

·         v4:12 – 4:20 – Reminding them they have inherit goodness within and to use that as a positive influence.

o   v12 – 16 – Paul’s reminder that they treated him well when he had some type of health problem.  Read in context and with the previous paragraph about returning to their old ways, this seems to be a positive reminder to them that they do have compassionate hearts.

o   v17 – 18 – “They make much of you” – “They eagerly seek you”

§  They in these two verses must be referring to the “they” of the community.  Because Paul was referring just previously, to returning to their old ways. 

§  My understanding here is that their old friends, family, community members, are seeking them out to draw them back to their old ways. 

§  Paul is reminding them to stand strong in their compassion and faith in Christ.  Their love will attract others to follow.

o   v19 – 20 – They’ve taken a step backward.  Paul writing “anguish of childbirth” is his way of saying, “Why do I feel like I have to start all over again in teaching you about God?  It seems so painful that you should be past this point by now, but I have to start all over again.”  The fact that they have taken a step backward confuses him after all they’ve been taught.

Have you ever seen someone that had changed their life to follow God, were excited, learning, and working so hard to be faithful and obedient?  Have you then seen that person fall away?  Maybe by just going back to hanging out with old friends, then missing church occasionally, then only coming to church occasionally, and eventually they are back to their old life.  We probably see it too frequently.  This is the very thing that Paul is addressing.  He has heard that some of the “new Gentiles” are keeping one foot in their old world, and one foot in the synagogue.  

Enslaved?

In Galatians 3:24-26 Paul wrote, “So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith.” (ESV)

The word guardian is translated from the Greek word that literally translates to pedagogue, which was an entrusted slave used to look after children, but also expected to teach the child basic social skills not taught in school.

Think about this idea for a moment.  A father willingly gives his child to an entrusted slave (pedagogue).  The child, essentially a free human (non-slave), is under the authority of the slave.  That slave has the responsibility to teach the child socially acceptable behavior.  Lessons such as hygiene, grooming, appropriate dress, manners, respect for authority, nutrition, and any other skills necessary to fit in with society.  The father willingly has his child submit to a slave to be taught basic skills to live harmoniously within society. 

Does the father put the child under the authority of the slave, in order to actually turn the child into a slave?

Does the father put the child under the authority of the slave, only to expect that one day the slave will replace the role of the father?

When the father deems the child no longer needs to be under the submissive authority of the pedagogue, do you think the child is then told by the father to disregard all that was taught? 

These questions seem absurd to even consider.

The child is willingly placed under the authority of a slave to be taught.  The child learns to respect the slave and the authority given from the father.  Eventually the child begins to willingly follow these basic rules out of respect for his father, respect for the pedagogue (slave), and to live harmoniously in society.

Paul could not have chosen a better analogy to illustrate to the assembly then, and NOW, how to understand God’s word.   God gave us a pedagogue in written form.   God gave us these basic instructions for the purpose of instructing, not enslaving, us. Yet, we (man) have twisted the meaning of this instruction manual, convincing ourselves that it is designed to enslave us and since it isn’t required, then it is OK to pick and choose which instructions we want to follow or not.

Why in the world would we ever intentionally disregard God’s basic instruction manual for living?  He created us.  Don’t you think he knows what is best for our diet?  Don’t you think he knows what’s best for our bodies, our health, our hearts, our relationship, etc?  Why would we NOT follow this basic instruction manual?  Not seeking justification, salvation, or redemption, but from a place of love and respect for The Creator of this manual.

Since God began to reveal this to me about 6 months ago, I have struggled with how to walk the walk and not just talk the talk (or write the blog).  I have come to realize that there are really only 3 significant issues that most Christians do not like: Sabbath, diet, and the holy days (feasts). 

I would challenge anyone to not ask “Why would you follow that law when we don’t have to anymore?”

Instead, ask, “If you really love Him, why wouldn’t you follow these basic instructions that He gave us to help us?”

I am choosing to follow.  I am choosing to learn how to obey and what to obey.  I am choosing because I’ve realize two significant things. 

   1)      Throughout the Old and New Testament we are told if we love Him we will obey Him.

   2)      Why wouldn’t I follow the instructions given by the one who created me? 

Find scriptural evidence that is contrary.

o   John 14:15 - “If you love me, you will keep my commandments.”

o   Matthew 5:19 - “Therefore whoever relaxes  one of the least of these commandments and teaches others to do the same will be called least  in the kingdom of heaven, but whoever does them and teaches them will be called great  in the kingdom of heaven.”

o   John 14:23-24 - Jesus answered him,  “If anyone loves me, he will keep my word, and my Father will love him, and  we will come to him and  make our home with him.  Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.”

o   Matthew 19:17 - And he said to him,  “Why do you ask me about what is good? There is only one who is good.  If you would enter life, keep the commandments.”

o   Romans 7:12 - So the law is holy, and the commandment is holy and righteous and good.

o   Galatians 3:21 – Is the law contrary to the promises of God? Certainly Not!

o   Romans 3:31 - Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

The only time in scripture is God’s law spoken negatively is when in reference to those attempting to use the law for justification or salvation, and even then it isn’t the law that is being put down it is the misuse of the law. 

There are plenty of references that, if taken at face value without research, appear to be anti-law.  See my studies about Works of the Law (Part 1 & Part 2) to better understand my point.

Secondly, just use some logic.  Can you imagine being a farmer and not following the basic guidelines and instructions for the equipment you use?  Would you even consider saying something like, “Well, I don’t have to follow the instructions, so why should I?”  How quickly could you break something or get hurt?  If you did not follow planting instructions how would your crops turn out?

God’s guidebook, the Torah, is no different.  I am a complete infant in trying to understand from the correct perspective.  I feel like a toddler trying to decipher and understand what is meant and how much information there is, but I’m trying.  I'm not dismissive.  I spend dedicated time almost daily trying to better understand, through prayer and reading.  I am learning new stuff all of the time, and working to apply it to my life. 

I do this not because I am required to for my salvation, but because I want to out of reverence for the one who not only created me, but created the instruction manual for my life.  Who am I to consider that I am smart enough to pick and choose which rules in the instruction manual are good enough to follow and which ones are not important?

I love God but more so, I love how He loves me.  I love how He accepts me as I am and is guiding me to be closer to Him.  I love that He gave me instructions for a better life, better health, better relationships, and to better know Him.

Shabbat Shalom 

Adopted Sons and Heirs - Lesson 8

Galatians 3:24 – 4:7

Paul continues to use the analogy of the pedagogue into chapter 4 of Galatians.  Remember that a pedagogue (guardian) is a slave in charge of a child.  The child is free, essentially, and the heir to the owner of the slave.  Consider that a “free” child is under the care and direction of a slave, until the time that the father determines the child is capable.

·         Summary from lesson 7 regarding the word guardian, tutor, or schoolmaster (v3:24-25)

o   Greek word – Pedagogue:  A slave, typically older and proven to be trustworthy, that had the responsibility of caring for children. 

o   Paul used a pedagogue as an analogy for the law (Torah), which fits so well because within the law are not only common legal issues such as do not lie, commit adultery, or murder, but also hygiene guidelines, health and nutrition, how to treat employees, slaves, and neighbors.  It was full manual on how to organize a community, including social interaction, manners, hygiene, etc. 

o   Paul then finishes that part of the analogy by essentially saying the guardian (pedagogue) has “handed us off” to the teacher (Christ) as a pedagogue would have relinquished responsibility to the teacher.

o   To fully understand Paul’s analogy though, would that child then disregard everything the pedagogue taught?  Would the teacher tell the child to disregard everything the pedagogue taught?  Of course not!  As Christ did not ask us to disregard the law, but to obey. 

o   Paul’s point is not to disregard the law, but to put it in its proper place.  It is NOT designed as justification or salvation.

·         v4:1-2 – Paul continues his analogy of the pedagogue, by pointing out the irony that a free child, an heir, is essentially under the authority of the slave. 

·         V4:3-6 – The direct comparison to believers.   

o   We are the children.  God is the father.  God provided us with a set of instructions to guide us and teach us how to live as a community.  Unfortunately men had turned that into a legalistic form of justification with God, which it was never intended to be. 

o   God provided us with Jesus, the messiah, “freeing” us from the slavery of the law. 

o   However, remember, as a child the pedagogue teaches all social skills needed.  When becoming an adult, those skills are not disregarded, but followed willingly.

·         v5-7 – We are adopted sons and heirs

o   Romans 11:17 – we are grafted in.  Critical to remember that we are the adopted sons.  We, as Gentiles are the grafted in, adopted sons and daughters of Israel.  Not the replacement.

o   Romans 8:12-17 – Heirs and adopted sons

o   v7 – We are HEIRS?!?  Heirs to what? 

§  Remember the context of this whole segment and letter.  Just a few verses earlier in chapter 3, Paul is discussing the promise of inheritance to Abraham.

§  We, as believing Gentiles, and adopted sons and heirs, in are going to share in the inheritance promised to His chosen people.

§  Ephesians 3:6 – “Gentiles are fellow heirs…”

§  The depth of this promise and inheritance is probably a study all by itself.

The Law Was Our Guardian

As I was studying Galatians, I found myself fixed on Chapter 3:24-25 "So then, the law was our guardian until Christ came, in order that we might be justified by faith.  But now that faith has come, we are no longer under a guardian"

I was intrigued by the term guardian, which is also translated as tutor or schoolmaster. For whatever reason, I just got stuck on the term.

In his video series on Fire on the Mountain, Ray Vanderlaan took time to explain the cultural relevance of the word "banner" in Exodus 17:15 "The Lord is My Banner" and knowing the history and use of the word banner enhances the meaning of the whole phrase.

So, I did a little digging on the word guardian and here's what I found.

According to http://biblehub.com/text/galatians/3-24.htm the original Greek word is paidagōgos.

My next stop was http://en.wikipedia.org/wiki/Pedagogy

Greek: paidagōgos  | English: Pedagogue or Pedagogy  |  "to lead the child"

“The word pedagogue actually relates to the slave who escorts Roman children to school."

"The pedagogue's job is usually distinguished from a teacher's by primarily focusing on teaching children life-preparing knowledge such as social skills and cultural norms, etc. There is also a very big focus on care and well-being of the child. Many pedagogical institutions also practice social inclusion. The pedagogue's work also consists of supporting the child in their mental and social development.”

As soon as I read this meaning I felt like I knew exactly what Paul was trying to explain and was amazed at the depth of meaning hidden within the analogy.

Paul used a very common picture that everyone, at that time, would be familiar with.  Many children were under the care of a pedagogue.  The pedagogue was responsible for teaching manners, social skills, etiquette, and ensuring that the children got to school on time, thus handing off the children to the teacher.

Think about the picture Paul painted.  He related the Torah to a pedagogue.  The Torah provided instructions for how to define community, how to treat each other, social interaction, manners, employment, eating habits, hygiene, etc.  The analogy is completed by understanding the Torah’s purpose was to point us (or hand us off) to the teacher (Christ).

After the pedagogue escorted children to the teacher, do you think the teacher told the child to forget everything taught by the pedagogue?  That is absurd to even consider. It is just as absurd to consider that Paul was teaching to disregard everything taught in the Torah just because he is teaching salvation is based on faith.  Absurd.

Like a pedagogue that teaches manners and social skills, the Torah is filled with instructions on how to treat your family, neighbors, slaves, employees, foreigners, animals, food, hygiene, a calendar, worship, purity, forgiveness, and instructions on appointed times God set aside to meet with us in celebration and remembrance (also called The Feasts).  These instructions are given with the promise that, if followed, great blessing will be given.  If not followed, there are curses attached, not to mention the absence of blessings.  Personally, I would even consider the absence of blessings to be a curse in itself.

I think we treat this promise of blessing the same way many of us treat our health and nutrition today.   We know that eating and exercising correctly, we will live healthier and feel better.  Many of us do not follow the basic nutrition and fitness “rules” and end up overweight.  We are tired, sick, and unhealthy.  We spend extra money on doctor visits and medication to fight cholesterol, diabetes, joint pain, and a myriad of other health challenges, all caused because of unhealthy living.   If we just followed the “rules” we would reap the reward.  Do we blame the doctor, fitness trainer, or nutritionist for having rules to follow?  Doesn't that seem silly?

I believe God’s Torah follows the same principal.  The covenant He made, if followed, offered numerous blessings.  If not followed, curses would fall upon us.  The negative connotation from the Torah (law) came from man trying to redefine the Torah as a means to righteousness and salvation, thus imprisoning man in a life of constant failure instead of freeing man to a life of blessings. 

The Torah was given as a way to create an organized community for around 3 million people that were not part of any other organized community.  3 million people without a government, king, ruler, or formal set of laws to guide them.  Most of those 3 million people had spent their entire lives as slaves in Egypt.  Their daily life was one of fearful submission until the great exodus occurred and they were saved from slavery.  Now, wandering the desert, they have no formal organized government or community.  God provided that in the form of the Torah.  In this Torah were laws, hygiene, health, nutrition, how to treat employees, how to treat slaves, how to treat bosses or masters, how to treat foreigners, etc.  The basics of how to live in an organized community without chaos and anarchy.  God took responsibility to teach 3 million people and growing, how to form a single functioning community.

It was man’s mentality that turned this community organization guide book into a form of laws to earn righteousness.  Man turned it into what it was never intended to be.  It was not salvation or a way to earn salvation.  It was a guidebook on how to live life, treat others, and survive as a nation.

Paul did not banish the Torah.  He was simply teaching to return it to its proper place that God intended from the beginning, and to point believers back to faith in God. 

As a teacher would never tell a child to forget or abandon everything the pedagogue taught, Jesus never told his followers to forget or abandon everything in the law.

A Promise Based on Faith - Lesson 7

In this passage Paul continues his reference to Genesis scripture references to support his theology that faith is the foundation.  He is careful to not denounce the covenant with God that included the law.  He simply puts the law covenant in its respective place.

In the last lesson, Galatians 3:1-9, Paul connects the promise of faith with the promise to Abraham, quoting Genesis that in Abraham, all nations will be blessed.  Because of Abraham’s faith (Gen 15:6) God counted him righteous.  Also in Genesis 22, Abraham showed faith by following through with God’s instruction to sacrifice Isaac.  Because of this faith (shown through willing obedience), God intervened and did not allow the sacrifice.

Galatians 3:15-29

·         v3:15-18 – Paul is making a point that God’s covenants do not replace or annul each other.

o   It is interesting that this issue, even though addressed by Paul over 2000 years ago, still seems to be a challenge for some today. 

o   Keep in mind that Paul has spend the last few paragraphs building a case that righteousness and justification are granted by faith, using God’s blessing on Abram that all the families of the earth will be blessed through Abram and that God counted Abram’s faith as righteousness (Gen 12:3 and Gen 15:6)

o   v16 – offspring vs. offsprings – OR – seed vs. seeds

§   Genesis 22:18 - “and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.”

§   Genesis 26:4 -  “I will multiply your offspring as the stars of heaven and will give to your offspring all these lands. And in your offspring all the nations of the earth shall be blessed”

o    The Hebrew root word for seed is zera.  Like the English equivalent, this word can be used for singular or plural, depending on how you use the word and in which context.  The two above verses use a unique variation of the root Hebrew word, which seems to only be used twice in all of Hebrew scriptures.

·         v17 & 18 – Back to the point he made in verse 15.  One covenant does not annul the previous covenant.  The covenant given to Abraham was not annulled by the covenant 430 years later given through Moses. 

o   God’s promise to Abraham was unconditional

§  Abraham did not participate in the ritual

§  Land, Uncountable descendants, chosen people, blessing to all nations

o   God’s promise through Moses was conditional

§  Multiple / countless blessings

§  Required obedience to the commands given

o   Jews, at the time, had tied inheritance and salvation to the Mosaic covenant (v18) and to works. Paul is connecting the blessing of God back to the original, unconditional covenant with Abraham. 

·         V19-23 – This is a critical argument that Paul is making.  Obviously he is laying the groundwork for those that would consider doing away with the law, or for those that would attempt to twist his words, claiming he was doing away with the law.

o   v19 – The connection of the offspring through Abraham, Isaac and Jacob through to Jesus as the one offspring that would bless all nations. 

o   v20 – Jewish belief is that God is one in the singular only.  Trinity is not acceptable to traditional Judaism because the scriptures state that God is one and to have no other gods before Him.  Because of this very literal and strict belief, the terminology of a mediator or intermediary is delicate enough that Paul felt the need to clarify his intention by stating God is one.  Paul is pointing to Moses as an intermediary, which God worked through.

§  “put in place through angels” – also referenced in Acts 7:53 and Hebrews 2:2 – any thoughts on this?  I started to dig into this but it seems that it could a very deep study.

o   v21 – Two very distinct and critical points can be drawn from this verse.

§  Point 1 –Paul very clearly pointed out that the law is not contradictory to God’s promises.

§  Point 2 –The law is separate in the regard that the law was never intended to justify or save

§  God’s covenant through Abraham = “The Promise”

·         Unconditional promise of land, inheritance, and blessing

§  God’s covenant through Moses = “The Law”

·         Conditional covenant of blessings and curses if the law is obeyed.

·         Does not undo (or ratify) the previous covenant through Abraham

§  This is a tough concept to process for many.  Common teaching is that the law is contrary to God’s promise and that the law was done away with.  In fact, the law was not done away with, but has a very distinct purpose all on its own.

·         v24-25 – The law was our guardian  (tutor, schoolmaster)

o   Greek: paidagōgos  | English: Pedagogue or Pedagogy

§  The word comes from the Greek παιδαγωγέω (paidagōgeō); in which παῖς (país, genitive παιδός, paidos) means "child" and άγω (ágō) means "lead"; literally translated "to lead the child". (http://en.wikipedia.org/wiki/Pedagogy)

§  “The word pedagogue actually relates to the slave who escorts Roman children to school….The pedagogue's job is usually distinguished from a teacher's by primarily focusing on teaching children life-preparing knowledge such as social skills and cultural norms, etc. There is also a very big focus on care and well-being of the child. Many pedagogical institutions also practice social inclusion. The pedagogue's work also consists of supporting the child in their mental and social development.” (http://en.wikipedia.org/wiki/Pedagogy)

§  Paul used a very common picture that everyone, at that time, would be familiar with.  Children would be under the care of a pedagogue.  The pedagogue would be responsible for teaching manners, social skills, etiquette, and ensuring that the children got to school on time, thus handing off the children to the teacher.

§  Think about the picture Paul painted.  He is relating the Torah to a pedagogue.  The Torah provided instructions for how to define community, how to treat each other, social interaction, manners, employment, eating habits, hygiene, etc. 

o   v25 completes the analogy “now that faith has come, we are no longer under a guardian”

§  The analogy is completed by understanding the guardian’s (Torah or law) purpose was to hand us off (point us) to the teacher (Christ). 

§  When the pedagogue escorted children to the teacher, everything the pedagogue taught the children was not disregarded.  That is absurd to even consider.  Just as absurd as Jesus asking us to forget or disregard the teaching of God’s law.

As a lawyer would lay out their case before a jury, Paul has done the same here.  Paul uses direct scripture reference from the Old Testament to illuminate God’s original covenant, based on Abraham’s faith.   He then takes that scripture reference apart to prove his argument and set the foundation.  Like a brilliant teacher, he continues his argument by using common examples that were easy to picture for his readers.  Jesus taught in parables to illuminate his message to his followers.  Paul is really doing something similar here by using the analogy of a pedagogue, which would have been common in an area filled with Roman culture, like Galatia.

Paul spends a lot of time providing the groundwork that justification comes from faith, but makes the very specific point that the second covenant is not annulled and that the laws of Moses have their purpose.