Burden-Lifting Christian Ministry contrasts Judaizing Burden-Imposing Ministry

As I work through Galatians, I found this comment from John Stott very insightful about the contrast of the Judaizing Burden-Imposing ministry with the directives that the Christian community is a Burden-Lifting ministry:

Human friendship, in which we bear one another’s burdens, is part of the purpose of God for His people. So we should not keep our burdens to ourselves, but rather seek a Christian friend who will help to bear them with us.

By such burden-bearing we ‘fulfil the law of Christ’ (verse 2). Because of the interesting link in this sentence between ‘burdens’ and the ‘law’, it is possible that Paul is casting a side-glance at the Judaizers. Certainly some of the law’s requirements are referred to as a burden in the New Testament (e.g. Lk. 11:46; Acts 15:10, 28), and the Judaizers were seeking to burden the Galatians with the observance of the law for their acceptance with God. So Paul may be saying to them, in effect, that instead of imposing the law as a burden upon others, they should rather lift their burdens and so fulfil Christ’s law.

Galatians 5:16-18 “The Ammunition of the Spirit in Civil War”

Galatians 5:16-18 “The Ammunition of the Spirit in Civil War”

Galatians 5:16–18 (ESV) — 16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law.

McKnight (1995:272):

I know of no Christian parents or youth leaders, or for that matter any pastorsm who seriously believe what Paul teaches in verses 16-26 (of Galatians 5), that the sole foundation of Christian ethics is dependency on the Spirit and a life of freedom in the Spirit….I have met only one person who ever expressed this view of Paul in a definitive and, to him, practical way. That person was F.F. Bruce…”

I would add Gordon Fee to that list in my own experience as I also shared this same conviction in my study of the reality of Spirit-fullness in the New Covenant. McKnight continues:

To be sure, Paul knew that when a person was controlled by the Spirit, that person was holy. He also knew that a person who lived in the Spirit lived in a loving way. Thus, he knew that the Old Testament moral guidelines and the teachings of Jesus on holiness, righteousness, and compassion would be confirmed by anyone who lived in the Spirit (1995:273).

Needless to say that we can be accused, just like the early Galatians, of wanting to derive our ethic from the law or traditions of man. I am not opposed to the “3^rd use of the Law” in relation to our sanctification, but if such is taught in a way that doesn’t necessitate the presence of the Spirit, then we may very well be acting like the early Judaizers.

What has Paul said about the Spirit thus far?

Galatians 3:1–6 (ESV) — 1 O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. 2 Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4 Did you suffer so many things in vain—if indeed it was in vain? 5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— 6 just as Abraham “believed God, and it was counted to him as righteousness”?

-          Received the Spirit by faith

-          Began in the Spirit, but seeking sanctification in the flesh

-          Spirit supplied by hearing with faith, not works of law

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

-          V. 13 speaks of the verb…Christ redeemed us

• Followed by two adverbial purpose clauses
  • So that…blessings of Abraham to Gentiles
  • So that we might receive the promised Spirit
    • The work of redemption must lead to salvation and the reception of the Spirit.

Galatians 4:6–7 (ESV) — 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God.

-          We are sons and heirs through the Spirit, enabled to cry out Abba! Father! The Spirit enables our faith, our assurance as children. This speaks of objective status realized through a subjective cry, which is absolutely brought about through the giving of the Spirit

Galatians 5:5 (ESV) — 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

-          The Spirit is the agency through which we have faith and hope for the coming righteousness.

16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh.

-          Walk = present imperative, denotes ongoing life of the Christian, NIV has “Live” although the new NIV has “walk”.  Speaks of direction

-          “by” or “in”, “pnuema” is in the dative/locative/instrumental case with no article. “by” or “in” is supplied to understand the nature of the command.

• Dative = to, locative = in, instrumental = by, can be referring to the domain we live in, or the means whereby we walk. Both ideas are taught in Scripture. I think “by” makes the most sense, especially in light of Paul’s earlier reference in  3:3 about beginning by the Spirit, trying to perfect by flesh.

-          “you will not gratify the desires of the flesh” – strong double negative, aorist subjunctive expresses certainty, “you will never under any circumstances”. Implied and expected result of walking in the Spirit, it is thus a promise. If you are walking in full reliance on the Spirit, you will not fulfill the desires of the flesh (sarx). There is a “pneuma/sarx” battles in Scripture.

• Is this promise too strong? NO. It is impossible to gratify the desires of the flesh when you are walking in the Spirit, just like it is impossible to lie when you are telling the truth, to starve to death when you eat, to suffocate to death when you are breathing.
• The law can only inform and instruct, but it is the Spirit that actually empowers!!!
• This civil war inside of us is dealt with some more:

The Pauline Necessity of the Spirit in Sanctification and Christian Ethics

The following quote is from Scot McKnight’s commentary on Galatians in The NIV Application Commentary series:

McKnight (1995:272):

I know of no Christian parents or youth leaders, or for that matter any pastors who seriously believe what Paul teaches in verses 16-26 (of Galatians 5), that the sole foundation of Christian ethics is dependency on the Spirit and a life of freedom in the Spirit….I have met only one person who ever expressed this view of Paul in a definitive and, to him, practical way. That person was F.F. Bruce…

I would add Gordon Fee to that list in my own experience as I also shared this same conviction in my study of the reality of Spirit-fullness in the New Covenant. McKnight continues:

To be sure, Paul knew that when a person was controlled by the Spirit, that person was holy. He also knew that a person who lived in the Spirit lived in a loving way. Thus, he knew that the Old Testament moral guidelines and the teachings of Jesus on holiness, righteousness, and compassion would be confirmed by anyone who lived in the Spirit (1995:273).

Needless to say that we can be accused, just like the early Galatians, of wanting to derive our ethic from the law or traditions of men. I am not opposed to the “3^rd use of the Law” in relation to our sanctification, but if such is taught in a way that doesn’t necessitate the presence of the Spirit, then we may very well be acting like the early Judaizers.

It is sometimes said that the Holy Spirit is the neglected members of the Godhead. Study of Scripture, however, will make clear that the Spirit is the one who regenerates our hearts, accompanies the inward call, adopts us into our relational standing as children of God, seals the believer as an objective member of the New Covenant, empowers and guides our sanctification, as well as gifting the Church for ministry. I’m sure that there are pastors out there emphasizing this dynamic, however I resonate with McKnight when he claims F.F. Bruce as the first scholar which emphasized these points in Pauline Pneumatology. For me, it was the pages of Gordon Fee’s, “God’s Empowering Presence”, that had confirmed all that I had believed from my own study of Paul’s theology of the Spirit.

Galatians 5:1-6 “Stand Firm”

Gal.  5:1-6  “Stand Firm”

Galatians 5:1–6 (ESV) — 1 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. 2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace. 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

Turning to the Law is Turning Away from Christ (1-2)

Turning to the Law makes you a Debtor (3)

Turning to the Law is Falling from Grace (4)

The Spirit brings Faith, Eager anticipation, Hope and finally Righteousness (5)

Works of Faith through Love is what really matters (6)

 

Turning to the Law is Turning Away from Christ (1-2)

1 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

-          This is a transition verse that I attached to the previous section last week. In summary, trusting in the law is like being a carnal, natural born son of Hagar, thus not of promise according to the Spirit. Christ died to set you free from that marriage to the Mosaic covenant.

-          Paul argues in Romans 7 that the law has affect until it dies and then you are free. The Mosaic covenant was fulfilled in Jesus and dies in his death. His resurrection ushers in a New Covenant whereby we are joined to Christ by faith and made possessors of the Spirit.

-          Notice indicative/imperative. We live out what is objectively true. Some people struggle with freedom, believe it or not. Some imprisoned criminals find it hard to acclimate to life outside the walls, becoming bound and dependent upon the institution of prison.

2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you.

-          “Look” (behold) is used by Paul on one other occasion and the force is to draw attention to himself in all that He is to these dear believers.

-          “if you accept circumcision” – Circumcision was once the sign that you were in and included in God’s covenant community, so much so that God was searching out Moses to kill him for failure to circumcise his son:

• Exodus 4:24–26 (ESV) — 24 At a lodging place on the way the Lord met him and sought to put him to death. 25 Then Zipporah took a flint and cut off her son’s foreskin and touched Moses’ feet with it and said, “Surely you are a bridegroom of blood to me!” 26 So he let him alone. It was then that she said, “A bridegroom of blood,” because of the circumcision.
• Things have changed dramatically. You neglect circumcision, God’s judgment is upon you; now, if you insist on circumcision, God’s judgment is upon you.

-          “Christ will be of no advantage to you” – not of little advantage, but of none, you put your trust, even just a little bit in something else, then you have totally rejected Christ’s finished work on the cross.

• This is dangerous. We need to hear the Gospel, love the Gospel, and constantly examine ourselves as to whether we are trusting at all in anything else. The second we say something else is necessary is the moment we say that the Cross is not completely sufficient and that Jesus died in vain. Even if you say that cross is necessary, in addition to something else, you are still denying the cross.

-          Turning to the Law is Turning Away from Christ (1-2)

Galatians 4:21-31 “Enslaved or Free?”

Galatians 4:21–31 (ESV) — 21 Tell me, you who desire to be under the law, do you not listen to the law? 22 For it is written that Abraham had two sons, one by a slave woman and one by a free woman. 23 But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. 24 Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. 25 Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. 26 But the Jerusalem above is free, and she is our mother. 27 For it is written, “Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor! For the children of the desolate one will be more than those of the one who has a husband.” 28 Now you, brothers, like Isaac, are children of promise. 29 But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. 30 But what does the Scripture say? “Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.” 31 So, brothers, we are not children of the slave but of the free woman.

Many people regard this as the most difficult passage in the Epistle to the Galatians. For one thing, it presupposes a knowledge of the Old Testament which few people possess today; there are references in it to Abraham, Sarah, Hagar, Ishmael, Isaac, Mount Sinai and Jerusalem. For another, the argument of Paul is a somewhat technical one; it is the kind which would have been familiar in the Jewish rabbinical schools. It is allegorical, although not arbitrary.^[1]

People today are bound to earthly, fleshly religion today. Man-centered and man-made religion. Paul argues that our home is heavenly, the Jerusalem above. Even the earthly Jerusalem was merely a type of the heavenly one. In other words, we do not set our eyes on the earth, but we set our eyes upward, worshipping a God who constantly shows the bankruptcy of all efforts to establish a right relationship based on rules and regulations.

Paul has been arguing that we are born again by the Spirit. It is God who has saved us in Christ by His grace in giving us the Spirit. The law kills, while the Spirit gives life. The law on tablets speaks to people in conditionality, whereas the Spirit actually imparts life apart from works of the law. It is the application of the redemption Jesus bought for us.

Outline:

-          Historical: 21-23

• Abraham had Ishmael with Hagar
• Abraham had Isaac with Sarah
  • Jews understood this quite well, however Paul is going to turn the argument on their heads and claim that those who claim Abraham as father through Isaac are in fact children of Hagar if they insist on the law as the basis for their righteousness

-          Allegorical (Symbolic): 24-27

• Two women represent 2 Covenants
  • Hagar = Sinai = Present Jerusalem > children of slavery
  • Sarah = New Covenant = Heavenly Jerusalem > free children

-          Personal: 28-31

• “Brothers” (28, 31)
• Children of Promise
• Flesh persecutes Spirit (Ishmael v. Isaac)
• Cast out slave woman = the way of the Law
• We’re Free!!!
  • 5:1 Stand Firm, Do not go back
  • Galatians 5:1 (ESV) — 1 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

Pastor Rick Hogaboam: Galatians 4:8-11 “The Tears of a Christian Hedonist”

Galatians 4:8-11 “How can you turn Back” or “The Tears of a Christian Hedonist”

By Pastor Rick Hogaboam, Sovereign Grace Fellowship, Nampa, ID

10.10.2010

Audio Link: Here

Galatians 4:8–11 (ESV) — 8 Formerly, when you did not know God, you were enslaved to those that by nature are not gods. 9 But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? 10 You observe days and months and seasons and years! 11 I am afraid I may have labored over you in vain.

Galatians 4:8–11 (ESV) — 8 Formerly, when you did not know God, you were enslaved to those that by nature are not gods.

-          V. 8 applies mostly to Gentiles. They did not know God, nor were known by God in their past life. They were in bondage to “non-gods” or dumb idols. They were idolatrous.

9 But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more?

-          Knowing God…better yet to be known by God. What really matters is not what we do with God, but He does with us. Having come under His grace and divine favor, why would anyone trade that for the old life.

-          2 Peter 2:19–22 (ESV) — 19 They promise them freedom, but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved. 20 For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. 21 For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them. 22 What the true proverb says has happened to them: “The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire.”

-          It is better to have never known than to have come to knowledge and forfeit it all. That is a greater smack in God’s face. It is looking upon all that He is in His splendor and grace and saying, “That’s not good enough for me anymore. I’m bored and wish to go back to me ex”.

Pastor Rick Hogaboam: Galatians 4:12-20 “Anguishing for Spirit-filled, Christ-centered Formation”

Galatians 4:12-20 “Anguishing for Spirit-filled, Christ-centered Formation”

Preached by Pastor Rick Hogaboam, Sovereign Grace Fellowship, 10-17-2010

Audio Link: Here

Galatians 4:12–20 (ESV) — 12 Brothers, I entreat you, become as I am, for I also have become as you are. You did me no wrong. 13 You know it was because of a bodily ailment that I preached the gospel to you at first, 14 and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. 15 What then has become of the blessing you felt? For I testify to you that, if possible, you would have gouged out your eyes and given them to me. 16 Have I then become your enemy by telling you the truth? 17 They make much of you, but for no good purpose. They want to shut you out, that you may make much of them. 18 It is always good to be made much of for a good purpose, and not only when I am present with you, 19 my little children, for whom I am again in the anguish of childbirth until Christ is formed in you! 20 I wish I could be present with you now and change my tone, for I am perplexed about you.

If in our study thus far we have thought of Paul merely as a scholar with massive intellectual powers, all head and no heart, this paragraph will correct our first impression. For here Paul appeals to the Galatians with deep feeling and immense tenderness. First, he calls them his ‘brethren’ in verse 12; then at the end of the paragraph, in verse 19, his ‘little children’—a designation of which the apostle John was very fond. He even goes on to liken himself to their mother, who is ‘in labour’ over them until Christ is formed in them. In Galatians 1–3 we have been listening to Paul the apostle, Paul the theologian, Paul the defender of the faith; but now we are hearing Paul the man, Paul the pastor, Paul the passionate lover of souls.^[1]

This passage contrasts the way Paul was accepted to the way he is now being rejected; as well as contrasting Paul’s intentions over against the false teachers’ intentions towards them.

v.12 – Brothers: familial term, Paul is appealing from his heart to theirs, they are on the brink of apostatizing, but he still considers them brothers, qualified they heed his word.

Entreat:  to ask, to seek.

Become as I am, for I also have become as you are: Some varying interpretations, but I think Paul is referring to the ministry he had to them, where he, a Jew, demonstrated the absolute freedom of the Gospel from the law. This is clear from his earlier mentioning of calling out Peter to his face for hypocrisy on this issue. Paul forsook the path of the law, when Jesus apprehended him on the road to Damascus. Paul is personally appealing to them to become as him because they have obviously strayed back into the law. It is ironic that Paul, a Jew, lived out the freedom of the Gospel as a Gentile to reach Gentiles, and that these same Gentiles are now straying into Judaic pride in works of the law. The Gentiles are becoming Jewish, whereas Paul the Jew has become a Gentile of sorts.

You did me no wrong: Paul is affirming the wonderful acceptance they had of him when he visited them and became as they were (Gentiles). This connects into verse 13 where he offers further commendation.

v.13 – You know it was because of a bodily ailment that I preached the gospel to you at first,

Lot’s of speculation on what exactly was going on here. Most tend to see the reference in v. 15, affirming their willingness to pluck out their eyes for him, as the point of reference here; however, Paul’s language here seems a bit strong to simply refer to a lack in eyesight as being the cause of his ministry to them at first. The word “ailment” can mean ‘weakness’ in a general way and sometimes is matched with ‘bodily’ (sarx) to refer to sin. Sin seems to be unlikely here as well. Acts doesn’t provide any details of a serious affliction that caused Paul to go of course, etc. If he was afflicted with Malaria, as some think, then he likely went to Northern Galatia to get into better weather, which would require an older date for book, which is fine even though I tentatively have supported early date.  

Galatians 3:15-18 “Christ, the Fruit-Bearing Seed”

“Christ, the Fruit-Bearing Seed”

Galatians 3:15–18 (ESV) — 15 To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. 16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. 17 This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

15 To give a human example- Speaking in human terms, or by means of a human analogy.

, brothers – Paul is now using a more affectionate term. From when he started the section with “foolish Galtians”. He is appealing to them, trying to reason with them, wrapping his arms around them. The truth rebukes, but also must be spoken in love. This complexity is known to any of us who have parented. Times to be harsh and times to speak affectionately. Times to call them by their full name, times to call them “Sweetie”.

: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. – the word for “covenant” (diatheke), can be understood as covenant or will. In a bi-lateral understanding among men with each other, agreements are binding. If someone decides to change the terms or refuses to honor certain stipulations, they will be legally liable in a just society. If man-made covenants carry this significance, then how much more with God, who makes a covenant with man.

• “Berith” – Testament has referred to the outworking on a uni-lateral promise
• “diatheke” – God initiated, requiring stipulations which can’t be regarded as meritorious but only consistent with the nature of promise which far exceeds the demands of faith.
• “syntheke” – horizontally stipulated, fair, pay for wages.

-          I am a covenant theologian, essentially I read they whole Bible in light of this framework of a gracious God who reaches down to fallen creation in grace to establish relationship. God administrates this covenant through different phases, but each is built upon the idea of promise!!!

Galatians 3:10-14 “The Curse-Healing Curse”

Galatians 3:10-14 “The Curse-Healing Curse” by Pastor Rick Hogaboam, Sovereign Grace Fellowship, Aug. 29, year of our Lord 2010

PDF: Galatians 3.10t14 cursehealing curse

Galatians 3:10–14 (ESV) — 10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

 

Paul is quoting from several OT texts to juxtapose how one is made right with God.

10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.”

Curse?

-          Cursings and Blessings are giving in the law. Deuteronomy includes the stipulations of the Covenant. The law requires perfect obedience. The sacrificial system also makes provision for sin, because it is expected that there will be sin.

Deuteronomy 27:26 (ESV) — 26 “ ‘Cursed be anyone who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’

-          The problem here is that Israel was never able to obey fully in such a way as to receive the promises. They were subject to judgment. In spite of this, almost all of the prophets speak of a day of blessing beyond the curse when God’s people will be righteous and dwell in perpetual joy, to never be subject to curses ever again.

-          Paul is saying that those who “RELY on WORKS OF THE LAW are under a CURSE”.

-          The emphasis here is the reliance on the “works of the Law”. Since Paul is quoting from Deut., I think he has in mind the totality of the law, even though there were particular emphases in Galatia that Paul is confronting, namely circumcision.

-          The law in itself is not sin, however it does point out sin (Rom. 7). The curse is on us, not the law.

Galatians 3:6-9 “Abraham, the Man of Faith”

Galatians 3.6t9 abraham the man of faith

6 just as Abraham “believed God, and it was counted to him as righteousness”? 7 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are of faith are blessed along with Abraham, the man of faith.

Instruction (6-9)

-          Abraham’s faith (6)

-          Abraham’s children (7-9)

• Gentiles are fully included (8)

6 just as Abraham “believed God, and it was counted to him as righteousness”?

-          I like the NIV “consider Abraham”. Indicative statement. “He believed…”

-          Paul is bringing up Abraham, who is viewed as the quintessential Jew by the Jews. He is the first Jew. Paul takes Abraham and relates his story in such a way to show that He is the quintessential Gentile believer as well and a father to many nations, meaning many peoples, many ethnes.

-          The issue in Galatians is JUSTIFICATION, how does one “get right with God”. What is required to be counted as righteous in God’s eyes?

-          Genesis 15:1–6 (ESV) — 1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram, I am your shield; your reward shall be very great.” 2 But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” 3 And Abram said, “Behold, you have given me no offspring, and a member of my household will be my heir.” 4 And behold, the word of the Lord came to him: “This man shall not be your heir; your very own son shall be your heir.” 5 And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” 6 And he believed the Lord, and he counted it to him as righteousness.

-          Abram’s old, the promise comes. There is no imperative or command in this discourse, only promise.  Abram responds in faith by “believing”.

-          God counted it as righteousness.

• “counted” = “hasab” > make a judgment, count, reckon. 
• “righteousness” = “sedeq” > moral worthiness and fulfilling of goodness, s state of innocence (being without sin), judicially acquitted, relational rightness
• When combining these terms, it carries the idea of both a judicial rendering, God being the judge who needs to “hasab”, make a judgment, with a referent to “it”, whereas the antecedent is Abram’s faith. Abram’s trusting in God’s promise satisfies the judge, who also made the promise, and he is now righteous. There was no imperative in this covenant promise, but Abram believes, which is the implicit response that God is looking for when He makes promises, and by believing, God counts him as righteous.
• While this counting as righteous is judicial, it is also relational in nature, which means that it brings Abram into a very real relationship with Yahweh. This belief in Abram is just the beginning of a relationship.

-          James 2:21–23 (ESV) — 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by his works; 23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God.

• James here is not contradicting Paul, their emphases are different. They draw the boundaries in a complementary fashion.
• James says that Abraham was called a friend of God, emphasizing the relational nature of Abraham’s faith.  His faith was not a one-time prayer, but alive and active in His journey with God.
• While Paul is emphasizing that our being counted as righteous in God’s eyes is dependent upon faith, apart from works of the law, he will later go on to speak of a very real relational dynamic to this faith that actually “works”:

Galatians 2:15-21 “Jesus Loves Me, this I know, for the Bible Tells Me So”

Galatians 2:15-21 “Jesus Loves Me, This I know, for the Bible Tells Me So”

Pastor Rick Hogaboam, Sovereign Grace Fellowship of Nampa, ID

August 1, The Year of our Lord 2010

 Galatians 2:15–21 (ESV) — 15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. 17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I died to the law, so that I might live to God. 20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

 5 major themes I wish to explore:

1. Justification by Faith, apart from works of the law (15-18)

2. Our relationship to the law, dead to it, alive to God (19)

3. Union with Christ in crucifixion, new life, Christ living in us (20a)

4. Jesus’ love and sacrifice, necessary for salvation (20b)

5. Grace of God (21)

v.15 – Is Paul still recording his correspondence with Peter or generalizing with the reader? Think it is an editorial plural referring to Jewish argumentation. Paul is stepping into the shoes of his Jewishness and doing some irenic explaining of how Jews and Gentiles are made right in Christ alone.

-          “Jews by birth and not Gentile sinners” – Gentiles were referred to as sinners, unrighteous, despised. Part of the daily Jewish prayer was to thank God for not being a gentile.

-          “yet we know that a person is not justified by works of the law” – not all would share Paul’s assessment, then again most might have. Many studies on Judaism during this time have offered varied approaches to how the Jews thought of the law. Some Jews thought of the law as a gracious gift that defines their being, rooting their existence into the idea of election. Others have suggested that Jewish thought evidenced an idea of meriting salvation by adherence to the law. Some have suggested that the law was nothing more than an identity marker for nationalistic pride, etc. It is inconclusive what all the Jews were thinking, in my estimation, but these studies are conducted with the hopes of shedding light on various Pauline phrases, like the one in this verse. Paul’s argument is clear:

• Works of the law do not justify any of us. “works of the law” – the whole thing or just the ceremonial boundary markers or one of many other interpretive possibilities. Legalistic distortions of the law, merit concept of works of the law, general deeds, nationalistic works like circumcision, feast days, among others? Some see a comprehensive treatment based on Paul’s later dealings in Galatians with the Sinaitic covenant as a whole (Gal. 3 and 4). Essentially, no doctrines stand or fall completely on the reading of this one text. The fact is that circumcision doesn’t save and the law doesn’t save. That is what Paul is specifically responding to, but enlarges his argumentation to deal with “works of the law” and will later deal with the whole Sinai (Mosaic) covenant. At the end of the day, Paul basically leaves the person who bases his righteousness apart from Christ as completely bankrupt, that much is CLEAR!!!
  • Theological debates on what role the law does play for those who are Christians is a discussion worth having. Clearly, feast days, circumcision, etc are no longer binding, but what about murder, adultery? We will deal with these concerns in a later sermon on Galtians.

Galatians 2:15-21 “Jesus Loves Me, This I know, for the Bible Tells Me So”

Galatians 2:15-21 “Jesus Loves Me, This I know, for the Bible Tells Me So”

Pastor Rick Hogaboam, Sovereign Grace Fellowship of Nampa, ID

August 1, The Year of our Lord 2010

Galatians 2:15–21 (ESV) — 15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. 17 But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18 For if I rebuild what I tore down, I prove myself to be a transgressor. 19 For through the law I died to the law, so that I might live to God. 20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

5 major themes I wish to explore:

1. Justification by Faith, apart from works of the law (15-18)

2. Our relationship to the law, dead to it, alive to God (19)

3. Union with Christ in crucifixion, new life, Christ living in us (20a)

4. Jesus’ love and sacrifice, necessary for salvation (20b)

5. Grace of God (21)

v.15 – Is Paul still recording his correspondence with Peter or generalizing with the reader? Think it is an editorial plural referring to Jewish argumentation. Paul is stepping into the shoes of his Jewishness and doing some explaining of how Jews and Gentiles are made right in Christ alone.

-          “Jews by birth and not Gentile sinners” – Gentiles were referred to as sinners, unrighteous, despised. Part of the daily Jewish prayer was to thank God for not being a gentile.

-          “yet we know that a person is not justified by works of the law” – not all would share Paul’s assessment, then again most might have. Many studies on Judaism during this time have offered varied approaches to how the Jews thought of the law. Some Jews thought of the law as a gracious gift that defines their being, rooting their existence into the idea of election. Others have suggested that Jewish thought evidenced an idea of meriting salvation by adherence to the law. Some have suggested that the law was nothing more than an identity marker for nationalistic pride, etc. It is inconclusive what all the Jews were thinking, in my estimation, but these studies are conducted with the hopes of shedding light on various Pauline phrases, like the one in this verse. Paul’s argument is clear:

Galatians 1:11-24 “And they glorified God because of me”

Galatians 1:11–24 (ESV) — “And they glorified God because of me”

11 For I would have you know, brothers, that the gospel that was preached by me is not man’s gospel. 12 For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ.

Paul’s Denials and Affirmations

-          Not conceived by man (11); Paul didn’t make this up; man didn’t make this up..man has attempted to write their own gospels, but never good news

-          Not received from man (12A); Paul didn’t receive this Gospel from man, didn’t follow some religious guru who claimed to have special revelation, nor did he get it from some angel that the Bible nowhere speaks of

-          Received from Jesus Christ (12b); subjective genitive, Divine origin, Diving Gospel

• “received”- word refers to a en entrusting of tradition
• “revelation” – apokalupsis, unveiling of something hidden, the New Covenant isn’t novel, but rather a fulfilling of all that the Jews had awaited.

13 For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. 14 And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. 15 But when he who had set me apart before I was born, and who called me by his grace, 16 was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone; 17 nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.

Paul’s Conversion (13-16a)

-          Persecutor (13); persecuted the church

• Acts 8:1–3 (ESV) — 1 And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 Devout men buried Stephen and made great lamentation over him. 3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.
• Acts 9:1–2 (ESV) — 1 But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem.

-          Practitioner (14); practiced strict Judaism

• Rabbinic  student, committed to the “Oral Torah”
• Philippians 3:4–11 (ESV) — 4 though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: 5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless. 7 But whatever gain I had, I counted as loss for the sake of Christ. 8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that by any means possible I may attain the resurrection from the dead.

Galatians 1:6-10 “The One, the Only, the Gospel of Christ”

Galatians 1:6-10 “The One, The Only, The Gospel of Christ”

Pastor Rick Hogaboam

Sovereign Grace Fellowship 5/30/10

Galatians 1:6–10 (ESV) — 6 I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— 7 not that there is another one, but there are some who trouble you and want to distort the gospel of Christ.

-          “astonished” : Paul wastes no time, no thanksgiving or blessing, but “I am astonished”, thaumazo was standard Greek expression for indicating “incredulity and dissatisfaction”.

-          “so quickly”: they are giving in so quickly after hearing the truth, couldn’t say that they forgot

-          “Deserting”: military term for abandonment or surrender or of trading sides

-          “him who called you in the grace of Christ”: they are not just abandoning the message or the messenger, but the author of the Gospel, God Himself.

• This is why this is serious. This is no mere doctrinal wrestling, or preference for favorite Bible teacher, this has everything to do with our relationship with God. R.C. Sproul said that if we believe wrongly about Jesus, then we are worshipping the wrong Jesus. I believe there is grace for the new learner who may naively believe things, but is willing to be taught as opposed to those who reject the truth.
• They are also deserting the “grace of Christ”. Why would you want to do that?
• The Gospel is not just a set of propositions, but involves the divine activity of God in calling us, they are essentially turning away from the grace that brought them to God.
  • The Spirit works mysteriously and can be resisted depending upon the various ways in which the Spirit works.
  • We can be covenant-breakers just like Israel in the dessert that partook of spiritual realities and yet turned away.
  • We believe that those who have been infallibly called and regenerated will not fall away. These warnings however serve as a means in God’s eternal purposes for the elect to spur them on in sanctification.
    • We should not say, “Well, I am the elect and won’t fall away, so I have nothing to worry about”. We are to make our calling and election sure. We do not improve upon our calling and election itself but rather in our assurance of those realities within us.

-          1 Corinthians 10:1–12 (ESV) — 1 For I want you to know, brothers, that our fathers were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. 5 Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. 6 Now these things took place as examples for us, that we might not desire evil as they did. 7 Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.” 8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ to the test, as some of them did and were destroyed by serpents, 10 nor grumble, as some of them did and were destroyed by the Destroyer. 11 Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. 12 Therefore let anyone who thinks that he stands take heed lest he fall.

• Many people think that this call to be careful undermines assurance of salvation, that we can never know if we are truly saved. We can know, can have an increasing awareness, but the charge to be careful keeps us humble, reminds us that our salvation comes from relying on God and not ourselves.
• Rather than breeding an arrogant, flippant, cavalier breed of Christian, we are to be a humble, careful, earnest type of Christian.

-          “Are turning to a different gospel”: heteros, another of a different kind, different species, emphasizing how far apart the error is

-          “not that there is another one”: allos, another of the same kind, same species. Paul is saying that there is no other Gospel. They are believing something entirely different and he here warns that even minor deviation on something that might seem similar is also impossible. There is no other Gospel like the real one. There is only one.

• I am cool with generic brands on a lot of things, but I still love Coca-Cola. There is nothing like it to me. Pepsi is too sweet and the generics are okay, but just not loike Coke, no matter how slight the difference is.

Galatians 1:1-5 “Glorious Grace”

Galatians 1:1-5 “Glorious Grace”

Pastor Rick Hogaboam

Sovereign Grace Fellowship of Nampa, ID

5.23.10

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Declaration of the Gospel

-          Simple Grace (3)

• Sincerity of greeting (3a)
• Significance of greeting (3b)

-          Saving Grace (4a-b)

• Our Savior (4a)
• Our Salvation (4b)

-          Sovereign Grace (4c-5)

• Government of God (4c)
• Glory of God (5)

Galatians 1:1–10 (ESV) — 1 Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—

-          Paul is the Roman name, whereas Saul was his Jewish name.

-          Apostle: He encountered the living Christ and was hand selected for this task, apostolos=sent one, who sent him?

-          not from men nor through man : The judiazers were questioning and assaulting his apostolic charge by declaring that he was sent by man, not sanctioned by God, at most was just a bishop. Paul confronts this charge head on right at the beginning of his letter, it is his counterpunch to these heretics.

• Heretics must be confronted because the Gospel is at stake. Paul was willing to show charity towards those preaching the Gospel out of envy when he was in prison (bad motive + correct Gospel = acceptable), but shows no charity towards those who get the Gospel wrong, no matter how well-intended they may be (good motive + wrong gospel = accursed).

-          but through Jesus Christ and God the Father, who raised him from the dead: dia + Genitive

a. Agency: by, through

b. Means: through

c. Spatial: through

• Jesus and the Father are the agents, are the means, and are spatially the union within which Paul operates.
• Paul delights not in his Position, but in the Person of Christ. Paul is not some self-seeking guru trying to make a name for himself. He is a Christ-seeking missionary trying to make much of Christ…the one who was raised from the dead.
• The resurrection of Jesus is the short-hand Gospel. It is why we are here this morning, why we gather on 1^st day of the week.
• The Gospel is historical. It is not some esoteric thing that is attained through subconscious meditation.