Posts

Just because someone quotes or refers to the Bible in an argument does not necessarily mean that he has understood it correctly or is interpreting it accurately.  The question is always: have they really attended to what Scripture actually says?  Paul now raises this issue with the false teachers in Galatia.  We now consider Galatians 4:21-31 True spiritual freedom

1. The history

To the Judaizers, who set such great value on keeping the law, Paul asks, ‘are you not aware of what the law says?’ – they should be listening more attentively to the law (by which Paul means the first 5 books of the OT).  Paul shows that the law actually supports him, not the Judaizers.  He takes them back to Genesis 16 and 21, the account of Abraham’s two sons (v22), Ishmael and Isaac.  Paul sees in the contrast between the sons the same contrast as that between those who want to live on the basis of law-keeping and those who live on the basis of faith.  The Judaizers pride themselves on being Abraham’s children, but ‘it is written that Abraham had two sons’.  The crucial differences between the sons teach profound spiritual lessons.  Ishmael was born to Hagar, the slave woman, whilst Isaac was born to Sarah, the free woman.  Ishmael was born in the normal way, Isaac ‘as a result of a promise’ – that is, by divine activity.  The contrast is between what man can do by his own strength and what God alone can give in his covenant love.

2. The allegory

Paul draws a lesson from these historical events for the present theological controversy in Galatia: ‘these things may be taken figuratively (v 24, ESV ‘interpreted allegorically’).  Paul uses the two sons of Abraham as an illustration of a vital principle of God’s dealings with mankind.  Note ‘the women represent two covenants’:

            (i).  Law: ‘One covenant is from Mount Sinai and bears children who are to be slaves’ (v24).  There was grace at Sinai (God had delivered undeserving Israel from Egyptian bondage) but the Sinai covenant also set out God’ law as a guide for life (not as a means of salvation).  To seek salvation by law-keeping was nothing but slavery.  This ‘corresponds to the present city of Jerusalem’ (v25) – the Jews seeking salvation in the law are ‘in slavery’.

            Promise: Sarah represents the Covenant of Grace and ‘the Jerusalem that is above is free’, a spiritual city, the covenant people of God.  This city is built by grace, the antithesis of law-keeping.  Paul supports this by citing Isaiah 54:1 ‘Be glad, O barren woman…’ (v27).  The text is fulfilled in the abundant gathering in of believers in Christ, by faith, as ‘Abraham’s seed’ (3:29).

3. The application

Which son are we?  Believers ‘like Isaac, are children of promise’, owing our spiritual life to the gracious work of God.  God’s promise takes us to Christ as our hope.  To bring anyone under the yoke of legalism is to deny the work of grace and pervert the gospel (as the Judaizers did).  As v29 reminds us, there is a spiritual war evident throughout history.  The inheritance of salvation belongs to believers, who are ‘children…of the free woman’ (v31).

As we administer the Sacrament of Baptism, we think of the Covenant of Grace which is the means by which God brings sinners into a saving relationship with himself.  God becomes their God and they become members of his family.  The sacrament recognises that the child of believing parents comes within the sphere of the covenant.  It does not make the child a Christian but places him in a privileged position.  A scriptural example is Timothy (see Acts 16:1-3).  We consider II Timothy 3:14-15 Precious privileges.

1. A godly home

Paul appeals to Timothy to maintain an unwavering witness for the truth in the face of growing unbelief and immorality.  One ground for his appeal: ‘you know those from whom you learned it’ (v14).  Though this may include Paul, it is chiefly looking back to the home in which Timothy was raised.  In 1:5 Paul speaks of the faith ‘which first lived in your grandmother Lois and in your mother Eunice’.  Although they would not have been Christians before Paul’s preaching of the gospel, they had been devout people who knew the OT revelation which pointed to Christ.  The gospel message then completed their faith.  Timothy was raised in a godly home and from his earliest years would have seen lives devoted to worship and the service of God.  It seems the faith was on the female side of the family.  Timothy’s upbringing underlines the vital role of the example set in the home.  Such formative influences shape his view of the world.

2. A faithful training

Along with example there must be specific training in the Word of God.  Paul has great reason for thanksgiving regarding Timothy: ‘how from infancy you have known the holy Scriptures’.  Instruction from the Word had begun at an early age (age 5 in Jewish tradition).  A child is never too young to receive a little of God’s Word, and as ability grows, the teaching should increase.  A unique place in a child’s reading should be given the Scriptures ‘which are able to make you wise for salvation’.  In the Word the gospel is set out clearly, and through it God delights to save.  This knowledge is true wisdom, instructing us in the way of righteousness (see Psalm 119:99).  Such instruction takes time and both parents should be involved, along with the input of the church.

3. A covenant blessing

Neither example nor training can make a person a believer – by the enabling of God’s grace there must be a response of faith to the Good News of salvation.  There can be no salvation without ‘faith in Jesus Christ’.  Those growing up in Christian homes must beware of assuming they are believers apart from personal faith.  Why a ‘covenant blessing’?  Covenant children are in a special position, a position of privilege.  God makes many promises to them (see his words to Abraham in Genesis 17:7).  This does not mean that all covenant children will believe and be saved, but many are brought to faith.  We see evidence of God’s covenant faithfulness many times in families.  This gives good reason for hope regarding covenant children and should spur earnest prayer.

After 70 years in exile, some of the Jews returned from Babylon under Zerubbabel.  After 2 years the foundations of a restored Temple were laid but in the face of opposition work ceased.  God sent prophets like Haggai and Zechariah to stir the people to renewed work.  Here Zechariah is told to take the gold and silver to make a crown for Joshua the High Priest, a symbolic action relating to the work of the Messiah God would provide.  We consider Zechariah 6:12-13 The Royal Branch.

1. The living Branch

Joshua is not literally crowned king – as a priest he could not be.  His role (and that of his associates) is ‘symbolic of things to come’ (3:8).  Joshua stands for ‘the man whose name is the Branch’ (v12).  In Jeremiah 23:5 God promises he will ‘raise up to David a righteous Branch, a King who will rule wisely’.  The promised ruler from David’s line is the Messiah.  The person and work of Christ are described here (see also Isaiah 4:2).  He will ‘branch out’ from IsraelIsrael in its woeful state and God will do a great work of salvation in a most unpromising situation (‘dry ground’, Isaiah 53:2).  God’s work will flourish – ‘he will branch out’ in vigorous growth.  No-one can thwart the Messiah’s work.

2. The true Temple

The Branch’s task is to ‘build the Temple of the Lord’ (v12), re-iterated in v13. The Temple built by the Messiah is not a literal Temple in Jerusalem but a spiritual Temple built by God’s power and grace.  The NT describes the fulfilment:

            (i) in Christ himself.  He speaks of raising the Temple in 3 days, referring to his resurrection (John 2:19,21).  Christ replaces the Temple and all it stood for was fulfilled in him. Christ crucified and risen provides the fellowship with God that the Temple symbolised.

            (ii) in Christ’s people. The redeemed covenant people are the Temple the Lord is building, each one a living stone (I Peter 2:5).  By God’s grace this Temple grows according to the divine pattern into ‘a holy Temple in the Lord’ (Ephesians 2:21).  The church, united to Christ, is the true Temple.

3. The perfect Priest

How can sinners be changed into stones in a holy Temple? The answer is to be found in the Branch’s role as priest – ‘a priest on his throne’ (v13).  This priestly work is crucial to the Messiah’s mission.  A new priesthood is established, not from the house of Levi but ‘in the order of Melchizidek’ (Psalm 110:4).  Christ is eternally a priest (see Hebrews 7:11ff).  The chief function of the High Priest was to offer sacrifices for sin. The blood was taken into the Most Holy Place on the Day of Atonement.  Christ ‘entered…once for all with his own blood, having obtained eternal redemption’ (Hebrews 9:12).  By his death in the place of his people he secures salvation (I Peter 2:24) and provides peace with God (Romans 5:1).

4. The glorious King

The Branch combines the offices of Priest and King – ‘he will be clothed with majesty and will sit and rule on his throne’ (v13).  He is an eternal King, fulfilling the promise to David (2 Samuel 7:16).  His progression from self-humbling to death on the cross through to supreme exaltation is traced in Philippians 2:6-11. He reigns in glory (Ephesians 2:22; Matthew 28:18).  He guides his people by laws they delight to keep (I John 5:3), provides for them (Philippians 4:19), and equips them for battle (Ephesians 6:10ff).

Mr Scott McCollum

Mr Scott McCollum

Pastoral ministry brings trials and disappointments as well as joys and blessings.  Among those professing to be God’s people there are those who respond positively to ministry and who grow in grace, but there are others who backslide and resist counsel and who can be a great burden and bring sorrow to a pastor.  Ministry cannot be done in a detached, dispassionate way.  Paul is our great example.  We now consider Galatians 4:8-20 Don’t turn back

1. The fear Paul experienced

Paul has set out some of the glorious blessings granted to those who believe in Christ.  We might expect that no-one would want to forsake such a position, but regarding the Galatian churches he asks, ‘how is it that you are turning back?’  That is the main reason for this letter and is a great burden on Paul’s heart.  He recalls their former state before conversion (v8), in bondage to idolatry, behind which lies the power of Satan.  Then their present state – ‘now that you know God’ – in a saving way, ‘or rather that you are known by God’ – the initiative of grace that they claim to have experienced.  Their action is perplexing – ‘how is it that you are turning back to those weak and miserable principles?’ (v9).  He gives the example of ‘observing days’ – the apparatus of the Judaism that the legalists infiltrating the church insisted was necessary for salvation.  Paul’s fear for their salvation is clear: ‘I fear for you, that somehow I have wasted my efforts on you’.  He cares deeply for their welfare.

2. The reception Paul received

Paul realises the Galatians are exchanging a bondage to idols for a bondage to legalism.  We hear his passion and earnestness: ‘I plead with you, become like me, for I became like you’ (v12.  Paul the observant Jew had had to abandon his dependence on obedience to the law and depend on God’s grace – so must they.  He had been brought to the point of understanding he had no righteousness of his own.  He looks back in order to drive home his appeal to the Galatians – ‘You have done me no wrong’ (v12).  He recalls his first visit – ‘it was because of an illness that I first preached the gospel to you’, and they had accepted Paul and his message ‘as if I were Christ Jesus himself’ (v14).  Now they have abandoned the truth – ‘What has happened to all your joy?’ (v15).  He feels he is now regarded as their enemy (v16).

3. The concern Paul expressed

Paul highlights the malign influence of the Judaizers with their legalistic teaching: ‘zealous to win you over, but for no good’ (v17).  Their real motive is ‘to alienate you (‘shut you out’ ESV)’ – cut them off from Paul’s influence ‘so that you may be zealous for them’.  Building one’s own ‘empire’ is the antithesis of pastoral ministry.  Motivation is crucial: ‘we could translate v18 as ‘It is good to be zealously sought, provided the purpose is good’.   Paul desired to be sought by the Galatians for their spiritual benefit.  Note his heartfelt concern: ‘My dear children, for whom I am again in the pains of childbirth until Christ is formed in you’ (v19).  It is a vivid description of spiritual growth and the pastor’s role as a spiritual midwife.  The burden he feels is heavy – he is ‘perplexed’ about them – no indifference.