To Be (Heard) or Not to Be (Heard)...An Investigation of Men and Women's Roles in the Church, Pt. 3

Friends,

It is in relationship to the cultural issues that we come back to the question concerning what role a woman should have in the assembly and church life. Peter, in his first letter, (3:1-7) shares many of the same principles in relationship to submission that Paul shares in 1 Corinthians. Peter indicates that women (wives) should be submissive to their husbands, as Paul has said. Once again, this is not a “forced bondage,” but a willing spirit of the ladies’ behalf to be God’s woman and live lovingly with her husband. And, just as Paul has shared in Ephesians 5, men (husbands) should live in a loving, protective (even “submissive”) relationship with their wives (v.7). Peter wants the woman of God to be “chaste” and have “respectful behavior” and “to be adorned properly.” As I have already indicated earlier, she is also to exercise a “gentle and quiet spirit.” Peter seems to indicate that this attitude is a universal principal, going all the way back to Abraham and Sarah (v.6). So, this is a mindset or attitude that was to be consistent with women everywhere at the time, and there is nothing to indicate that this is a principal that has changed over time.

When we consider Paul’s instructions to Timothy concerning the church in Ephesus (particularly women/wives in 1 Timothy 2), we see a number of things that are consistent with what we already have seen in 1 Corinthians and 1 Peter. At the same time, there are also some significant differences. Once again, the question of women coming to the assembly without appearing immoral is at issue (1 Timothy 2:9). The women at that time needed to be modest with their attire as befitting a person who was godly. There were some women in Ephesus that appear to have a similar mindset as those in Corinth, in that they were not being in subjection to their husbands and this was not acceptable. The women/wives in Ephesus, as at Corinth, had no place to be contradicting the public teaching in an abusive manner, nor should they be arbitrarily teaching (taking over the role of public teaching) in a way that would not be Christ-like. What is interesting to note concerning v.12, is that Paul says a woman should receive teaching literally, “in a respectful manner, with a quiet spirit.” This word aysuchia, is the same word that Peter uses (1 Peter 3:4) and it is a word that describes the practical, spiritual mindset that godly women are to embrace and exercise. It is the spiritual working out of the principle of “keeping silent” that Paul describes earlier in relationship to the Corinthian church. What is fascinating is that Jesus came to set women free from their bondage under the Jewish cultural system. Notice that I said “cultural,” because this is not what God had intended for women, spiritually or even religiously, but the Jews had become so constricting with their laws in so many ways that it became a struggle for women to function at all...much like what we see under Islam in many Middle-eastern countries today. So, for a woman even to be able to receive instruction was a relatively new concept to many of those whom Jesus was speaking, and it carries over to Paul, here. These women, culturally and spiritually, are in a place where they actually are able to receive instruction, but they must not forget that they must continue to behave in a spiritual manner.

The real context of the situation is set in v.13, as Paul indicates that there are some there in Ephesus, as in Corinth, who desire to have their opinions heard and will do whatever it takes in order to accomplish this. Some of these women have been “exercising authority over” some of the men there. The word that Paul uses here is authenteo, “to have authority over” in a way which literally means “to domineer,” and it is used only here in the New Testament. If Paul had wanted to, he very well could have used the word exousia, which is the predominant, typical word for “authority” in the New Testament. The fact that he does not do so, but in fact uses a much stronger word, indicates that he does indeed have a point to make here. And his point fits precisely the context, as I have shared. In my opinion, Paul is not making a negative blanket statement about women teaching in a public or private manner, just that they need to do so in a way that is respectful and with a right (submissive) spirit. We see that when Priscilla and Aquila teach Apollos in order to show him a better way (Acts 18:24-28), that it is apparently Priscilla who is the taking the lead in doing the “teaching.” In fact, Priscilla seems to have been the stronger personality in that relationship, but she obviously seems to have understood the principles of submission concerning which Paul shares here in 1 Timothy as well as 1 Corinthians.

Paul finishes his argument here with an allusion to Adam and Eve. He still wants men and women (husbands and wives) to understand that they each have particular functions...and it must always be so. Paul wants the church, in general, to understand that men are to be the spiritual leaders not only of the church family, but of their own families at home. This has been something of a problem in the current culture in which we live, as we have seen the advent of such Para-church organizations such as Promise Keepers that seeks to help men to re-identify themselves as the spiritual leaders of their families. It is not that Paul is saying that men are to have the only spiritual leadership role at home and in the church, but that they are to have the primary role. Most families could not conceive of mothers not having a significant spiritual role in the training and overall spiritual health of the family. Why should it be any different as it pertains to the body of Christ? Paul is not saying that women “should be seen and not heard” as some have practically interpreted it, but that women should have a prominent role in the life and leadership of the church. He is not overriding the principle of women being involved in the body life of the church, which he has clearly stated, but is dealing with some abnormalities that have arisen – this is clearly indicated in the New Testament context. Men should be the primary spiritual leaders of the church, but this does not mean that ladies are supposed to have some insignificant role or function. It is apparent that Paul desires for women to teach as he describes in Titus 2:3 (and it is “good,” which could be done by example, living a life of service, or didactically, in a classroom setting). It is apparent that some women were intended to be leaders, as we see with Priscilla, some of those who were praying and prophesying in Corinth (1 Corinthians 11:4), Lydia, who was a prominent convert, Philip who had four daughters who prophesied (Acts 21:8), but perhaps the most prominent “leader” was Phoebe, a servant of the church at Cenchrea (Romans 16:1). This lady played a significant role in helping her home congregation. There have been some who have specifically interpreted the word diakonia to mean “deaconess” in the context. This word needs to be understood in that it can have a general and specific meaning. The word “apostle,” meaning, “one sent out with a message,” works in much the same way, as we know that there were twelve “specific” apostles, like Paul, but also that Barnabas was called “an apostle” in a more general sense (Acts 14:14), as was Junias, a woman, in Romans (16:7). So, Phoebe may or may not have been a deaconess in the specific sense, but that she was certainly a “prominent servant” having helped Paul and others on a number of missions.

We can understand that Paul did have in mind a role for women not only in the culture in which he was living, but also in the church. It was not necessarily a minor role; it could very well be a major role, depending upon the situation and the place. There were obviously some women who were abusing their positions and, as the result, were being admonished by Paul in his direct addresses to at least two churches that they needed to keep a proper spiritual perspective in relationship to modesty, respect and submission.

Note: We need to be able to take a look at the passages that I have mentioned and consider them honestly...free from presuppositions...which is not necessarily an easy thing to do. One of the difficult problems with interpretation is that we were all taught specific things in certain ways, and it is difficult to separate ourselves from this. It is humbling and challenging to come to conclusions that are different than the ones that we have been taught...and I have had this happen for me concerning a number of passages...but this does not mean that we have to disparage either our former educators or our new understanding. In fact, I like to call it growth. :-) We simply need to be thankful that God can help us to see things differently...to gain insights in ways that we may not have understood before and that it is okay. God bless you in your studies.

Blessings, Don

To Be (Heard) or Not to Be (Heard)...An Investigation of Men and Women's Roles in the Church, Pt. 2

Friends,

In 1 Corinthians 11, there is different instruction given in relationship to this issue that we will now explore. Paul picks up the theme of liberty from 1 Corinthians chapters 8-10 and brings the argument into 1 Corinthians 11 and continues with it. Without a doubt, this is a fascinating section to interpret. Sorting out all of these issues and principles in context is a big challenge. He seems to be making a circular argument dealing with issues of culture in Corinth, and at the same time, proclaiming universal principles for all Christians. There are certain situations pertaining to creation revealed in vv.2-3, 8-12, and situations of culture in vv.4-7, 13-16. The primary issue, here, is concerning respect and submission. There were a number of problems with the Corinthian church in relationship to submission. Women in the Greek culture were feeling restricted culturally and religiously, and some of them were rebelling against the customs of the day. They were not submitting to the principles of “freedom in Christ,” concerning which Paul just shared in chapters 8-10, and they, therefore, were not respecting the authority of God. The men and women (or husbands and wives) were not living with respect to one another. Paul begins dealing with the issue and continues his argument in the following chapters, which we have already discussed.

When Paul talks about Christ being the head of every man, there are a couple of different ways that this can be understood. The word “head” can mean either “origin” or “master”. In other words, man has His spiritual origin in Christ, or Christ is the master of man. Either interpretation makes sense, but it only becomes clear when we consider the second part of the statement -- “the head of the woman is man.” I don’t believe that Paul would be talking about the relationship in terms of “order”, that is “man being the master of woman” especially considering his argument from vv.11-12. There are two truths here that are in tension with each other in this passage (v.3 and v.11), but both are true -- woman comes from man, also man and woman cannot be independent from each other. It makes more sense if he is talking about “origin”. Woman has her origin from man, in that the woman, Eve, was formed from the rib of the man, Adam (Genesis 2:18-25). And of course, Christ has His origin in God -- He was with God and He was God at the same time (John 1:1).

Another consideration here is that Paul is also talking about the husband and wife relationship (as we see in chapter 14). The word for man, here, is aner, which can mean either man or husband. The word for woman is gunay, which can mean either woman or wife. As Paul proceeds to make his argument throughout the course of this section, culminating with chapter 14, he seems to be talking in terms of husbands and wives in some contexts (vv.4-7, 13-16), but men and women in others (particularly the “universal” passages, vv.2-3, 8-12).

There were problems with men and women coming into the assembly with the wrong mindset in relationship to how they should be properly covered. It is really easy to miss the main thrust of what Paul is saying here. We must keep in mind that the big issue is respect and authority (v.10) -- not hair. Now while Jewish men would wear a prayer shawl or covering called a tallith, this was not the case with the men in Corinth. It would also appear to be a cultural taboo for men to have long hair (v.14). The men in the Greek culture were to have their heads uncovered when they prayed or prophesied. (Prophesy here could be either “fore-telling” the future or “forth-telling” the message of God -- it doesn’t really matter for the purpose of the argument that Paul is making).

The instruction for the women was just the opposite of that given to the men. They were not to pray and prophesy with their heads uncovered. Even though it is not a part of the argument that Paul is making, it would appear that at this time and in this place that women were indeed praying and prophesying. When we consider that Philip had four daughters who prophesied in the early church (Acts 21:8-9), it is hard to say definitively how and when this took place. As we can see, it was not to be at a time or in a manner that would be disruptive to the assembly, but it is apparent that it was taking place. If this passage is in relationship to an assembly context (11:1-16), which it certainly appears to be, it would help us to further understand the nature of the assembly at Corinth. Now, we must also understand that it is possible that some of this instruction has been modified by the time that Paul writes to Timothy and the church in Ephesus. We will consider this later when we come to Paul’s instruction to Timothy.

The women needed to have their heads covered in order to show respect and submission to the men (i.e. their husbands) and to higher beings as well. It is important to talk about the covering itself since it, historically, has been the subject of some discussion. The KJV has the translation “veil” whereas other of the more prominent translations (NAS, RSV, NIV) have translated it “covering.” The KJV translation was the result of its own cultural bias at the time; the rendering “veil” comes from a 13th century Byzantine manuscript, whereby women in the culture of that time (particularly “Muslim” but not excluding other cultures) wore actual veils. This practice continued through the 17th century during the time that the KJV was translated, and is still true even today in some cultures (once again, predominantly the Muslim religious culture).

During the time of Christ (when the letters to Corinth were written), the covering for women at that time was long hair (v.15). This was particularly so for Greek and Roman women, but not necessarily for Jewish women at that time. Jewish women would wear a long body shawl that would be wrapped around them ornamentally which they would pull up over the heads at the appropriate time and place. The women in the Greek culture were to come to the assembly with their hair up, as in a bun. In this way, they would be living with respect to the men, culturally and religiously. Some rebellious women were coming to the assembly time with their hair down which was a cultural taboo -- this was how the prostitutes of the day wore their hair. It was also ritual practice for many women in non-Christian religious associations, such as those who would be worshippers of Isis, the primary goddess of those living in Corinth. Therefore, proper ladies would not be seen in public with their hair down -- it would be an offense. So, it would appear from all of the information that the “covering” was more of a cultural issue that needed to be respected at the time of the writing of the Corinthian letters.

Any interpretations concerning “veils” or “coverings” applied to other cultures and contexts would be of a personal/communal nature, that is, it would be up to them. But, it is apparent that the cultural issues that the Corinthians, and others at that time, were dealing with were not binding on others. However, the spiritual principles of submission and respect lined out in this passage would still appear to be applicable to all cultures. Men and women must not have a cultural style or demeanor that is “shocking” to those around them. Once again, men and women, husbands and wives must live with respect to one another (see Ephesians 5:21-33).

Blessings, Don

To Be (Heard) or Not to Be (Heard)...An Investigation of Men and Women's Roles in the Church

Friends,

Nothing like picking on a "touchy" Biblical subject to investigate...one that I do not believe that it should be so, however. But, this is an important subject and it is one that requires study, because it is a critical subject to the genuine life and health of the body of Christ. So, without further ado, we will consider part one.

I believe that a significant concern for the early church was that certain women, experiencing their new-found freedom in Christ, could not properly assess their role or position in society or the church, therefore some of the NT writers (Paul and Peter, particularly) deal with the situation in the newly-formed church. It is apparent that in Ephesus and Corinth (predominantly Greek societies, where women had greater "freedom" in some respects) that some of the women were abusing the grace shown to them and were usurping the authority of their (prophet) husbands and perhaps other male leaders who were worshipping in those places. At the same time, Paul does outline that, in general, the leadership of the church should be male (1 Timothy 3, Titus 1). I do believe that there were and are apparent exceptions to this rule (Phoebe, for example, Romans 16:1ff). Our fellowship, historically, has struggled to understand the overall context of the NT concerning this issue (an overemphasis on 1 Corinthians 14, 1 Timothy 2 to the detriment, or ignorance of other data from the NT). Therefore, in many cases, our churches have had an unbalanced relationship concerning men and women and their function within the church.

The definitive passage that most have focused upon in relationship to this discussion has been 1 Corinthians 14:34-35, which says, “Let the women keep silent in the churches, for they are not permitted to speak, but let them subject themselves, just as the Law also says. And if they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church.” This is one, big steering wheel of a passage for many people. The way that I have heard this passage interpreted is that it has been taken in a literal sense to say – the women are to keep absolutely, literally silent. Yet, the fascinating “inconsistency” in relationship to our fellowship, is that we generally have not “literally” abided by this. We have allowed our women to speak up in Bible class and have permitted them to sing in the assembly time including, to be able to speak once they enter the building for assembly time, (which would not take place if it were “absolute” silence). There were no “authorized” bible classes then, but they have become a recognized expedient over the centuries in order to help our people better learn the Bible and be better committed to the Lord…and this is a good idea. I have heard of some fellowships that have interpreted and applied this passage “absolutely literally;” their women “literally say nothing” upon entering the building until they depart. Although I disagree with this interpretation, I have to respect them, somewhat, for their consistency. However, the real question is -- what is this passage really saying in its context? We Christians have a bad habit of taking passages out of their context and building a theology. We need to be careful to honestly approach our Bible study, otherwise can get us into big trouble when we are seeking to interpret. It is necessary to keep these two verses in the context of 1 Corinthians 14, first of all, then the context of 1 Corinthians 11-14, then 1 Corinthians, the New Testament and finally the Bible as a whole. This telescoping out of “context” helps us to be thorough in our study and allow us to better interpret passages of Scripture.

What we do understand concerning Corinth, Ephesus and other churches at that time is that the women needed to be respectful and submissive to their husbands. Paul was not saying that they were “literally, to be absolutely silent” at all times. An important consideration in this discussion is that some have interpreted “in all the churches of the saints” (14:33b) as if it is to be connected to v.34, rather than v.33. The original Greek did not have the punctuation in place the same way that our English translations do, so there are situations where the context has determined where the punctuation should go for the English translators who translated the Bible over the centuries. Some translations have “in all the churches of the saints” (v.33b) going with “let the women keep silent” (v.34). I believe that the New American Standard version depicts this most accurately as it keeps “in all the churches of the saints in v.33 with “for God is not a God of confusion, but of peace.” It makes more sense to consider the latter principle as being the more universally held principle than the former (see in v.34). As we have discussed, the issue of boisterous women behaving in a disrespectful manner was a significant problem, at least in Corinth, and perhaps in Ephesus (1 Timothy 2), and in other places (1 Peter 3).

When we broaden our study to consider 1 Corinthians 11, as well as 1 Timothy 2, we will see all of this even more clearly. This is especially the case given that he has been dealing with such cultural issues as “hair” already. In 14:29-32, the prophets are to speak and pass judgment, but all in relationship to being respectful and orderly (14:40) concerning how they were to be presenting their information from the Lord. However, there had apparently become some confusion about what was taking place in the assembly at Corinth as some of the wives of these prophets were disrupting the flow of the service, perhaps with their own “prophesying” (1 Corinthians 11:5), or they were just being disagreeable and boisterous, in general. They also may have been “cross-examining” their own husbands publicly (thinking they had the better interpretation, perhaps), which would quickly create chaos in the assembly. We clearly do not understand everything that is going on, but we have enough information to discern the situation. Now, all of this is interesting, especially in relationship to the Greek culture, where women typically had no public role at the time. Paul was trying to help them understand some “spiritual” principles regarding…not only the church…but with respect to their culture. What we do know is that when Jesus came, He set women free from the cultural captivity that they had been exposed to for thousands of years under the Jewish cultural system. This has always been a significant sticking point for me – why would we want our ladies “to be seen and not heard” as did the Jewish people, when Jesus came to set them free from such a strict life and religion? Paul tells the Galatians that “all have been set free in Christ” and we are “one in Christ” in order to experience the salvation of the Lord (Galatians 3:28, 5:1). Now, we must be careful not to discard all cultural principles when we consider this issue, but we must discern which principles are culturally bound and which ones are universal in their application. Understand, however, that Jewish women basically had the same value “as property” and so they were not even permitted to learn or be educated in the rabbinical schools, etc. It was not ever the Lord’s intention for women to be put into such arbitrary subjection, yet this is how many Jewish males treated their women (with some notable exceptions – Deborah, Esther, etc.). When Paul tells Timothy and the Ephesians in 1 Timothy 2:11 that women can receive instruction, this is radical teaching, as this had not ever been allowed, or happened before (in general – see the movie Yentl for an interesting reference). What we do understand concerning the situation in the Greek and Jewish cultures is that there was some room for “interpretation” even in their own unique cultural circumstances. For example, even in our own world cultures today, we have typically had the men serve the Lord’s Supper in our American churches of Christ. Yet, in certain Asian cultures, it would be unacceptable for the men to serve the women, rather, it is necessary for the women to serve the men. So, when we return to Corinth, we see some unique circumstances that help to create the current environment under which this instruction comes.

Another important factor in the discussion is the use of the word “silence.” The word in the original Greek is sigao, which means “to be silent or to keep silent.” When we consider all of the ramifications and everything else going on, culturally, as we have stated above, we can see why Paul uses this word in this particular situation, given the fact that the disruption created by certain women was having disastrous results in the assembly. The other word used in relationship to this principle of submission is aysukia, meaning peaceable, quietness or having a quiet demeanor. This word is used in most of the other passages in relationship to this subject – see 1 Timothy 2:11-12 and 1 Peter 3:4. When we consider the big picture of how it is that God wants His women (and men for that matter) to behave, it should be with this frame of mind and according to this spirit. This is the attitude that he wanted the women in Corinth (and all women in the churches) to be exercising – one of a gentle and quiet spirit, not boisterous and domineering. This is the general principle (quietness) in relationship to the specific situation (silence) seen in Corinth. When we think about the cultural and spiritual issues and discussions that were taking place, we can see why it would make sense that Paul wanted the women everywhere to have “the quiet spirit that was befitting godliness.” The general principle at work is not that he wanted all of the women everywhere to be absolutely silent as it pertained to the assembly and Christian living. It is also important to note that he shares in the context of the discussion that if the (said) “wives” should have questions that they should ask their “husbands” at home (v.35), which sheds further light upon the context. So, is Paul…once again…making a statement for all women for all time…or, is he dealing with an issue pertaining to prophets and their wives? The fact that he is dealing with husbands and wives certainly provides some important context for understanding the discussion at hand. We will continue the discussion by going back to chapter 11 of 1 Corinthians next time.

Blessings, Don

Religion of the Heart

Friends,

A man relied upon an experienced guide while crossing a dangerous African swamp.  The two stepped from one clump of grass to another as they crossed.  The clumps all looked alike to the man, but the guide repeatedly warned about certain clumps.  They all appeared to be secure…but, while some of the clumps were fastened to rocks, others were free-floating.  The native had learned by experience how to tell the difference between the two.  What the guide knew that his follower did not could very possibly save his life.  He had learned wisdom through his experience.  He knew that if he did not take care to attend to the things that truly mattered, that all could be lost.

This is, in essence, what Jesus is saying in this section of Matthew 15 (vv.1-20). Jesus is dealing with Jewish leaders who had become not only distracted, but corrupt -- their hearts were not right with God.  They had indiscriminately stepped, religiously, where they were not supposed to, and this led them down a path away from God.  What they needed was a right religion -- one based upon a genuine relationship with God -- that would help them not to please themselves, but to seek God with all their hearts.  At times, we believers can say the right things, do the right things, keep all of the correct regulations, traditions…and still be far from God.  Unlike the Pharisees, we have every opportunity to make good, spiritual decisions for our lives, and this will ultimately be the difference between whether we sink or swim.  As I shared from John’s gospel recently, the Holy Spirit is the Advocate and Helper that we need.  God, through the Holy Spirit, is the guide that helps His people to know where to step. 

Meanwhile, in an unsurprising development, some Scribes and Pharisees come to test Jesus.  They accuse His disciples of breaking “the traditions of the elders.”  These traditions (or Mishnah) were a significant number of extra rituals and regulations that the Scribes and Pharisees thought the Jewish people should do as a part of their belief system.  Jesus’ disciples were not adhering to the ritual purification cleansings before eating bread.  (The stone jars at the wedding at Cana in John 2 were those that were used for such washings).  To the Pharisees and Scribes question, Jesus asks a question of His own…and by so doing, tells them that they are violating the Word of God for the sake of their traditions.  In a similar situation (Luke 11:37-39), Jesus tells the Pharisees and Scribes that “they clean the outside of the cup, but the inside is dirty”…that is, that they look good on the outside, but that they are full of wickedness.  They looked good, sounded good, probably even used their Axe body spray, but they were corrupt in their hearts. 

Jesus tells them, in essence, that they know that a Jew is not to speak evil of his father or mother (as seen in the Ten Commandments), yet they neglect their parents by taking their Corban, “retirement money” (similar to social security) “committed” to them and give it to God (as a contribution).  In so doing these Jews were claiming to be doing “the righteous thing.”  But, they were taking away from their parents, thereby making void God’s Word.  (It is what we call “straining for gnats and swallowing camels”…or nonsense).  Jesus quotes Isaiah 29:13 and plainly tells these Jews – “you are of two minds” (hypocrites).  Their hearts are “far, far away” from God, and because of this, their worship is in vain.  Jesus goes even further to explain His words (vv.10-11).  "Listen and understand.  What goes into a man's mouth does not make him 'unclean,' but what comes out of his mouth…that is what makes him 'unclean.'"  The disciples see it as a parable (v.15), but it is a critical statement.  The key thought is that…it is an inner, spiritual religion that matters, not an outer “going through the motions” religion.

Now the disciples come back and tell Jesus…in one of the great “duh” moments in the New Testament…saying – “Do you know that you offended the Scribes and Pharisees?”  Yes, He knows.  In fact it was possibly a shock value statement for a purpose -- He wants them “to hear and understand.”  And not just the religious folks, He wants His disciples to understand that these religious leaders are not reliable as “spiritual” guides.  Jesus presents two more images --”plants without roots”, and “blind guides,” in order to cement what He is saying.  Peter, speaking for the others (nothing unusual there) expresses confusion concerning what Jesus has been saying.  And for His part, Jesus is amazed at His disciples’ lack of understanding.  So, He makes one final spiritual application – what goes in the mouth (food, drink) is not as important (in a spiritual sense) as what comes out of the mouth.  What comes out of the mouth comes from the heart.  The point is -- everyone has a heart condition (spiritual), and it is either good or bad.  Jesus goes back to the beginning of the discussion to make His final point…it is not the washing of hands that defiles, but an unclean heart, life, which is the condition of the religious leaders.  If our life and religion keep us from seeing Jesus…and more than this, having His heart, mind, living like Him…then something has to change.  God is not going to be impressed with our worship on Sunday or any other day of the week (Romans 12:1-2) if it is not from the heart.  We must consider Jesus’ admonition to keep the proper perspective and strive to be spiritually focused.

I know that some have seen the following video, but I think it illustrates well…especially concerning those in our fellowship…what Jesus is talking about in this message.

http://www.youtube.com/watch?v=m_Clfx_hcVw.

Blessings, Don

Walking with the Spirit (Considering Galatians), Pt. 7

Friends,

Well...better late than never...and it was almost "never." (Not really...but, if one procrastinates or is distracted long enough, it might seem like it :-).  However, on to the concluding message from Paul's letter to the Galatians.   Paul has spoken about the connection of living spiritually versus living according to the flesh in chapter 5.  Paul continues with this theme in chapter 6...and instead of sounding combative, he has a much more conciliatory tone, as at the end of chapter 5.  Apparently some have asked the question, "How do we deal those Judaizers (or Gentile Christians, for that matter) who repent of the attitudes and activities of the flesh?"  Paul may be thinking about Jesus' message in the Sermon on the Mount, regarding approaching all matters of discerning judgment with humility and love.  He offers an interesting expression, "you who are spiritual should restore him gently."  But, for those of the Spirit, this must be done with humility...and I believe that he is speaking with regard to the contrast between pride and humility.  If those who are "spiritual" are not careful, they will be tempted to be unspiritual, that is prideful, concerning how they go about their business.  Once again, Paul appeals to love...as in "the law of Christ," and this, as it is in this letter, runs opposed to the Law of Moses.  We must not be prideful or arrogant as it relates to helping others who are in need, or else, we may do more harm than good. 

We must not overvalue ourselves, neither should we undervalue ourselves, in relationship to principle of living the Christian walk and serving others.  We cannot fool the Lord who is able to evaluate matters accurately with regard to our spiritual walk (vv.7-8).  Living according to the flesh will keep us distracted and hinder us from being the servants that God not only wants, but requires for us to be.  God has gifted each of His children in a unique way to serve Him...and all believers need to fulfill their service to Him...and especially to those who belong to the body of Christ.  I believe this is the principle behind Paul's unusual statement in v.6. regarding instructing and instruction -- if we have been blessed, we need to be a blessing.  If we can maintain our spiritual walk as we should...taking time to rest, recuperate as we need...we will not only be a blessing, but we will receive blessings.

In the final eight verses of this letter, Paul apparently takes control of the steering wheel, so to speak.  He writes with his own hand, rather than have his amanuensis (secretary) compose for him, as has been the case throughout the letter.  Paul claims no professional ability as it relates to his writing, and indeed, seems to be poking fun at himself (v.11).  Basically, this section is a recapitulation of everything he has shared up to this point.  He does not want the free believers in the Galatian churches...primarliy Gentiles...to be influenced by those who would claim that circumcision (as well as the rest of the principles of the Law) is essential in order to be acceptable to God.  The key, once again, is not concerning matters that bind us humans...the Law, the flesh...but it is concerning the cross of our Lord Jesus Christ, where all of these other matters find their place and are laid to rest.  The Law was not sufficient, but being a "new creation" in Jesus is.  The Galatian believers must come back to investigating and appropriating the spiritual matters that they once believed...and not allow themselves to be held captive by doctrines and other matters that are going to take them away from spirituality, and ultimately, eternity.  And finally, if anyone would be of a mind to question Paul's credibility (as did some "believers" in Corinth) in writing these matters, he reminds them that he bears scars...physical and emotional...on Jesus' behalf.  These marks for Jesus are of a far greater benefit in proving Paul's conviction for truth, perhaps, than anything he could say.  Nonetheless, the two walk hand in hand.  Paul concludes by appealing to the grace of Jesus Christ for their spirits, a wonderful expression of peace and hope.

Once again, nothing is gained for us today in making the same mistakes as a significant portion of the early believers.  Although, I believe that we could concur with the wise sage, Solomon, who shared that "there is nothing new under the sun" in this regard.  We must learn and understand that Laws and regulations are not going to produce spirituality in us, but indeed, they take away from it.  They hinder our ability to walk as free persons in Christ in much the same way as the flesh also hinders the spiritual walk (and Paul has connected the two).  This does not mean that we must not be people of principle...we should be so.  But, we must appeal to the same law that Paul appeals to in this letter...the law of love...the law that Jesus Himself commended during His last few days on earth (John 13:34-35, 15:12, etc.).  Then, in turn, all other principles gain their proper perspective and place in relationship to the whole of the Christian walk.  And as Paul says, early on in the letter, it is this perspective that will make the difference...then and now...as to whether churches grow and prosper or decay and decline. 

I hope this series has been a blessing to you...have a great day.

Blessings, Don

Walking with the Spirit (Considering Galatians), Pt. 5

Friends,

Paul segues from talking about the freedom that the Galatian believers should have because they are (supposed to be) spiritual children of Isaac to the fact that all believers in the Galatian churches...regardless of race, social status, age or gender (3:26-28, once again)...are free in Christ.  Chapter 5, verse 1 could be a one line definition for the entire letter, "It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery."  This is Paul's appeal...to come back to the freedom they all should be enjoying.  But, some have allowed themselves to be burdened by those (Judaizers) who would keep the regulations and traditions (particularly circumcision, here) associated with the Law, as these principles have been forced upon the Gentile believers in the Galatian churches. These "weighty" matters of law are like a yoke on their necks.  Paul may be reflectively considering a principle dear to Jesus' heart, "Come to me, all you who are weary and burdened, and I will give you rest.  Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.  For my yoke is easy and my burden is light" (Matthew 11:28-30).  Paul once again uses some strong words in order to make his point, saying that those who seek to be justified by Law have "become alienated from Christ" and have "fallen away from grace."  In fact, he declares for the Galatians and the whole world, that the only principle that truly has any weight is "faith expressing itself through love" (5:6).  I will come back to this in a bit.

Paul uses a track and field metaphor to describe how the Galatians have allowed the Judaizers to rob them of Biblical and spiritual truth.  It is language describing one who changes lanes in a race and "cuts off" and opponent, and is, therefore, disqualified.  Paul does not want the Galatian believers to get cut off in the Christian race and, therefore, miss the prize.  He uses a baking expression (because baking and athletics have so much in common :-) in order to solidify his case.  All it takes is a little bit of leaven to go through the whole lump of dough...and in the same a way, all it takes is a little bit of infection to begin to affect the whole body.  This can take place not only physically, but spiritually, as well...and so the reason for the illustration.  An entire church can be undone because a little sin...in attitude or in practice... is left unchecked (see the Corinthian church for an example of this, 1 Corinthians 5:1ff).  The Galatian churches are going to experience the same thing if they do not deal with the infection in "their body."  Paul expresses his confidence in them that they are going to make the right decisions (5:10). 

Paul has one final interjection for the false ones among the believers in those places...and it is not intended to be humorous.  It is the strongest thing he has to say in any letter, "As for those agitators, I wish they would go the whole way and emasculate themselves!" (5:12)  It is important to understand the context concerning why Paul appears to be saying that they should go and make themselves eunuchs.  It is true that some cultures at that time would have eunuchs who would serve kings and queens, but such barbaric practices were not to be practiced by God's people.  Yet, what Paul is doing is giving the Judaizers' arguments concerning the necessity of circumcision their proper perspective.  Although, it may have been an important "ritual marking" at one time, circumcision has no meaning whatsoever now that Christ has come...but only as it is figuratively related to the "heart" (Romans 2:29).  When a person accepts Christ, neither circumcision or uncircumcision are any good.  So, for the Judaizers to enforce this regulation makes no spiritual difference for those whom they are persecuting.  God's Holy Spirit is now the mark for believers, as we have discussed (and will pursue further in the next posting).

In vv.13-15, Paul is creating a bridge to his next discussion, beginning in verse 16.  Just as he does not want the Galatian believers to give up their freedom in Christ for the sake of law, neither does he want them to give it up for the flesh.  It is probable that many of them had come from pagan religious backgrounds where giving themsleves to immorality was the norm.  He descibes how dangerous such practices are for those who seek to "be spiritual."  He offers a contrast that is going to be given much more detail in the verses to come, but he wants them to understand -- Spirit-filled and led people are going to behave in ways that do not give any advantage to the Law or to the flesh.  Freedom is the goal for the spiritual person...freedom to love as God has commanded and shown us to love.  Failure to practice the love of God and live according to the Spirit is going to lead discord, dissension and division.  They, and we, were called to this much higher calling...the way of love.

This brings me back around to the thought in verse 6.  I have heard Christians in my life say (and practice) -- it can't be just about love, we have to be obedient to the commandments (and even traditions).  What is usually indicated by this is similar to the matters that the Judaizers were struggling with...and it is this -- we have to be "right thinking" and "right believing" in all of our Christian practices, or else we are in error.  If this self-sufficient belief system is the case, then we are always going to be lacking, spiritually.  Paul says just the opposite here -- if we are right loving and living according to "the only thing that counts," then we will come to and be able to maintain the proper perspective concerning all of the other matters pertaining to life and godliness.  If not, then we will struggle just as the Judaizers were practicing and influencing other believers to be "biting and devouring one another" over things that really do not matter.  So, when it all comes down to it...if verse 6 is good enough for Paul, it is good enough for me. :-)

Blessings, Don

Walking with the Spirit (Considering Galatians), Pt. 4

Friends,

I took a midway break throught the Galatians study, but it is time to get back to business. :-)  Chapter 4 really begins with the end of chapter 3.  3:26-29 is a transitional passage of certain importance.  Paul brings about another climax in thought for the Judaizers, as well as the Gentile believers, here.  In context, he provides the ultimate definition as to what a genuine believer looks like (contrary to the Judaizers' concept)...and it is this definition that all of the Galatian believers need to internalize.  "You are all sons through faith in Christ Jesus" (3:26 ).  Jesus is the unifier, not regulations or traditions.  Paul spells it out clearly -- everyone who has been baptized into, converted to Christ...regardless of race, gender or social status...is a son or daughter of God.  This effectively ties together the whole of chapter 3...there can indeed be unity even though there is some significant diversity in these churches.  Paul, once again, invokes Abraham to make his case, as all of these believers are not only children of God, but children of the promise to Abraham (as he revealed earlier in chapter 3).  Kingdom living triumphs over all other philosophies, attitudes and practices.

He continues this thought process into chapter 4, by saying that even though Judaizers and Gentiles might have literally or figuratively been children of Ishmael at one point, they are no longer so...now they are all children of Isaac or children of the seed of Abraham.  (He will come back to this point at the end of the chapter).  They were once slaves, but now they all are sons...and it is because of this, that they are all heirs of the kingdom.  Some of the Gentiles may have followed the elementary principles of their day with regard to philosophies, traditions, cultic practices (see Paul at Athens in Acts 17), but now relationship with Jesus puts all of those concepts in their proper perspective -- they are worthless in comparison to a relationship with God in Christ (vv.8-11).  Just a side note regarding vv.10-11...I have heard these verses taken out of context in order to describe why Christians should not keep holy days (such as Christmas, Easter) today.  It is important to note that in the Roman letter, Paul says that people can keep special holy days if they so choose to do so, and not do so if they choose not to practice such (Romans 14:1ff).  The issue, once again, is not holidays or circumcision, but living with respect for each other in love.  Paul's point is that he does not want the Judiazers over-emphasis concerning keeping holy days to be a dividing line for the church.  The Gentile believers have allowed themselves to be easily influenced by the Judaizers in this respect.  The Judaizers should not enforce their holidays and other practices on the Gentile believers as a litmus test to determine whether or not they are genuine Christians.  Paul recognizes the severity of the problem for the Galatian churches (vv.17-20), and his tone reflects the critical nature of his concern.

As Paul introduced Him in chapter 3, the key to the discussion, once again, is the presence of the Holy Spirit.  If these believers have the Holy Spirit present and at work in their lives, then they are going to learn and grow in their understanding of spiritual concerns.  Paul is building his case regarding the importance of the Holy Spirit in the spiritual battle for the soul.  He will continue to make this case throughout the remainder of the letter.  (I will address the presence of the Holy Spirit and the modern day believer shortly).  He says that the Galatian believers no longer experience "joy", one of the fruit of the Spirit (v.15).  This is due to the fact that they have traded "spiritual" living, as they learned it in Christ through Paul's example, for "legal" living according to the regulations of old.  It matters not what age, era, or what have you, that people live...folks will never come to spiritual thinking, living through regulations and traditions.  Keeping the law, regulations only serves to quench the Spirit, rob people of their joy.  If these matters are not kept in proper perspective, they can and will only serve to hinder spiritual growth.

Paul concludes his argument by returning to an illustration regarding Hagar and Sarah, wives of patriarch Abraham.  He builds quite a case over several verses (21-31), but his point is this -- those who were supposed to be children of Isaac have behaved like children of Ishmael, being persecutors, hateful toward their brethren...just as Ishmael persecuted Isaac, the child of the promise.  Indeed Paul's point, once again, is that all who live by faith are children of Isaac, whether they are Jewish or Gentile in their origin.  This had to be radically difficult concept for the Judaizers to grasp, but one that they needed to understand if the church was going to function and prosper.  At the same time, the Gentile believers had to find Paul's message liberating and refreshing.  Jewish and Gentile Christians are going to have to submit to figuring out a way to work through their challenges and grow together.

As I mentioned when I taught this in class -- in our fellowship, we have often made baptism the litmus test as to whether one is a believer or not.  This is interesting and ironic, given the fact that Paul makes whether or not a believer has the Holy Spirit the litmus test as to whether one is in Christ (3:14, 4:6,7, as well as Romans 8:9, 1 Corinthians 3:16, 6:16 even Acts 2:38 and 39, et. al.).  The point is this...not everyone who has been baptized lives like a spiritual person, filled with the Holy Spirit.  There are a host of people who have had a baptism...religious and otherwise...who do not practice or experience kingdom living.  This is precisely what Paul is saying regarding the Judaizers.  They may have put on Christ in baptism, but they do not in any way behave like people who have a relationship with Christ.  This can be just as great a challenge for people today as it was for believers then.  We must be careful that we do not allow our traditions, practices to take away our love for the brethren, and thus, we look like the Judaizers of old in spirit and practice.  However, in relationship to the discussion, no one can experience kingdom living without the presence of the Holy Spirit in their lives.  And, as Paul (Romans 6:1ff, etc.), Luke (Acts 2:38-39, 8:1ff, 16:29ff, etc.) and other NT writers point out, no one can have the Holy Spirit present and working without some conversion involving baptism.  What does this mean?  This may look different to different people.  I do know that I have a lot of Christian friends in my life who may not look like me, act like me, practice their faith exactly the same way that I do, but who have the Holy Spirit and are a vibrant part of the kingdom of God.  This is the proof of discipleship to the greatest degree. 

Blessings, Don

Spiritual Recidivism

Friends,

Behind Bars...In Chains...and Okay With It.  When seeing this statement, one might immediately think of Paul and Silas in prison in Acts 16, but this is not the case. Paul and Silas were truly at peace in their prison experience, because they knew the Lord was in control. Paul was familiar with being in bonds or chains…and endured it willingly for the sake of the cause of His Lord and Savior, Jesus Christ. I have often wondered what it would have been like to be the guard who was chained to Paul…don’t you think he had a story or two to tell? :-)

Actually, I am writing for another reason. It is no secret...prison inmates have a difficult time staying out of prison after they have been released. Estimates vary...but one, accepted by many, says three out of four commit another crime or break parole and end up behind bars again. This is called “recidivism.” Why do released prisoners do this? Many of these men and women know how to get back into prison…what they don’t know is how to stay out. It is not a mystery as to why they keep going back in — often multiple times. It may to do with drugs, or with the rush of pulling off a robbery...but it truly is complicated by the fact that many have inadequate coping skills when it comes to living life "on the outside." In many cases, this is what these individuals have grown accustomed to…there is a significant comfort associated with it. Prison has become their life and they do not want to know anything different. Such individuals need to understand that they can actually be in a better place once they leave prison behind. Yet, this isn’t going to happen automatically -- there needs to be counseling, training, and conditioning.

The irony is that there are significant spiritual parallels. I was in prison for many years, spiritually. It wasn’t a prison with bars, but it was one that held my heart – it was a bondage to religious forms and traditions. I would try to escape it, only to find myself stuck back in the same situation. The primary motivation was fear – fear of being wrong…fear of offending someone or something…fear of the unknown. I thank the Lord for His grand and genuine deliverance not only from sin, but from this fear. He has replaced the fear with faith, hope and love…and I am ever grateful for this. Such fear leads to legalism, and legalism just perpetuates fear…and much of it is due to poor interpretation and to poor traditions in many places. If there is one thing that my particular fellowship of believers has struggled with, it is being regulated to death. In many places, there are so many rules, that those imposing them have, as Jesus said to the religious leaders of His day, “made void the Word of God” (Matthew 15:6) as far as its effectiveness in the life of a believer.

I wish I was making this up…but, I have known many Christians who have yearned for freedom from such negative attitudes and practices, and some of these individuals have even sniffed the fresh winds of spiritual freedom, only to be intimidated by certain ones...motivated by fear…to come back into the “spiritual prison.” Like those who go back to literal prison, many believers who yearn for freedom to be loose from the chains of whatever is holding them captive, simply cannot get away from what is comfortable…what it is that they know -- it is "spiritual recidivism." It is a hard and challenging matter to truly step out and be challenged by faith’s call to freedom. Satan confuses people's minds and convinces them do everything in their power to stay confined...to remain "in control."  Satan does not want spiritually vibrant Christians going about taking the message of Christ to those whom he already has, so he just convinces folks...to sit comfortably in the boat -- don’t rock it…to stay off the mountain – don’t climb it…to be content with the answers – don’t question it. As long as we are complacent in our comfort zone, as it relates to our presuppositions, faulty beliefs, traditions and the like, we are not going to grow, but be held captive…captive in a prison not made with bars, but a spiritual one of our own choosing. I hope and pray that more and more believers will come to understand what it is to be set free in Christ to truly experience freedom to be responsible to hold to God’s principles…not out of sense of duty or ought...but from the love that God grows in each one of us.

Blessings, Don

Walking with the Spirit (Considering Galatians), Pt. 3

Friends,

As I shared at the end of the last message, the letter to the Galatians could have been concluded at the end of chapter two, such is the grand climax there.  Yet, Paul is not done...in fact, he is really just getting started in his message to them.  Paul begins this chapter in a shocking way, continuing with some strong words, (as we have seen earlier) -- "You foolish Galatians.  Who has bewitched you?"  Why does Paul say this at this point?  It is because there is so much at stake, and Paul realizes just how important it is that he not only make his case, but that he win it, for the sake of the Galatian Christians.  He has to garner their attention.  He must, by the power of the Holy Spirit, convince the Galatians of the false nature of the Judaizers' teaching.  He must also convince them of the true spiritual nature of the Christian walk. 

He begins his introduction concerning what should be the genuine spiritual reality for the Galatian Christians...as well as for all Christians.  It has to do with the Holy Spirit sent to them when they believed and were converted to Christ.  The reality is that it is the Holy Spirit who helps them to understand spiritual life and living...it is not the law, and it is not their own human reasoning or understanding, either.  In fact, as we will see in the next chapter, the law hinders, squelches believers' understanding of the Spirit...and the leadership of the Spirit Himself.  This runs contrary to the message that the Judaizers have been giving to the Galatians.  They have been proclaiming that true spirituality comes from understanding Christ and the law, but this is not the case, as Paul has already shared.  The regulations that the Judaizers are enforcing are hindering their spiritual walk and the Galatians' walk, as well.  Once again, it is how the Spirit helps to develop our relationship with the Son and the fruit that is born in our lives as the result that is going to make the genuine spiritual difference in our lives (which we will discuss further in chapter five).  Believers are made alive according to what the Spirit is doing in their lives, which is a prominent theme seen in the letter to the Romans, the Corinthian correspondence, and in other places, as well.

The irony that Paul is making "a legal argument" in order to prove the critical importance of spiritual freedom in Christ is not lost on me :-)...and I am certain that it was not lost on him either.  But it is important...and he appeals to Abraham in order to make his case.  Paul stresses that Abraham was justified by his faith, and not law.  Why is this?  It is because Abraham was living according to faith in God before the law even existed.  Paul says that the Gentiles are justified by faith, just as Abraham was justified by faith.  It is a message that never changed...justification was never intended to be through the law, all it could do was be a teacher and a revealer of who people truly were -- sinful people in need of forgiving God (v.19).  The law did not replace the covenant that God made with Abraham...the covenant of promise through Isaac, that all mankind would ultimately be saved through Abraham's Seed.   It pointed toward the Seed, Jesus Christ.  Indeed, justification has been, and is according to faith, and this thought is captured in v.14, "He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit."  As if this was not enough information to win the argument, Paul goes to their own Scriptures to pull the trump card for his argument.  He appeals to their own law in order to show that justification is by faith and not the law.  Paul quotes from Deuteronomy, Leviticus, as well as Habakkuk in order to make his case.  (Once again, it is important to understand that Paul knew the law better than most, if not all, of these Judaizers. Some of them probably had even sat at Paul's feet to learn about the law at one time.  He likely knew the subject that he was discussing better than anyone, which would have been impressive in its own way). 

Paul concludes his argument by saying that if the law was able to bring life, then justification could have come by means of it.  But, instead, he says that that the law made men prisoners -- there could be no spiritual justification.  And it is no different today.  Christians cannot be justified by keeping law, regulations any more than the Galatian believers.  Our justification is in the same Seed, Jesus Christ, as it was for the early believers.  In fact, holding on to traditions, regulations too tightly makes believers into prisoners just the same as it did them.  The Judaizers were putting the Galatians into a "spiritual prison," and there are church leaders, teachers today that do the very same thing.  Spiritual freedom is a powerful principle...and it is frightening to those who have tasted it, but have not grasped it.  It leads to what I call "spiritual recidivism."  Often when a prisoner leaves prison, he will commit a crime that lands him right back in prison.  This is his comfort zone, or his "law" if you will.  When believers begin to experience...to get a whiff of..."spiritual freedom in Christ," Satan attackes with a mighty, negative spiritual version of "the fear factor," which causes said believers to retreat.  This makes it very difficult for genuine spiritual seekers to get any real understanding in relationship to spiritual freedom.  In fact, many of these people go to other places, that is churches, in order to find it.   It doesn't help that there is usually a tremendous peer pressure that comes from people who are like-minded in their "recidivism," that is if they have ever tasted freedom in the first place. The fear factor is very strong, as anyone who might "think or do something outside of the accepted uniformity standard" is reprimanded for such thinking or behavior.  In short, they are brought right back into prison.  As Paul says, someone has to break the cycle...the model must be broken and thrown away.  We must be able to taste of freedom, or our spiritual growth will be stunted, if it even is able to exist at all.  The Spirit of God sets us free, but we must be willing to trust by faith to live according to His guidance in order to break out of the prison of self-righteousness, regulation.

Blessings, Don

An Excerpt Concerning Spiritual Freedom (That Is So True)

Friends,

I read an article recently by preacher, author, public speaker and friend, Al Maxey that is a very good summary of why people struggle to exit places where they have been bound spiritually.  I can especially appreciate his final two sentences, as I have experienced the same.

Blessings, Don

Here is the message from "Unchained, but Conflicted" --

"A significant aspect of the ministry of any spiritual leader who is involved in proclaiming freedom in Christ is helping those liberated from the bonds of legalism to learn to feel free. Until the reality of their position penetrates their psyche, their inner man may continue for a time to experience the fears and frustrations associated with their former state. Over the decades of my ministry (which is approaching the four decade mark), I have received countless letters, emails, phone calls and visits from people who, although physically removed from the sectarians who had shackled them spiritually, continued to experience emotional discomfort and even despair. While free in fact, they nevertheless didn't yet feel free. It's like the POW who, after returning to his homeland and family, may still find himself looking continually over his shoulder, reacting negatively to certain sounds or smells, and experiencing random moments of terror. Removing one from a source of tyranny is only half the journey to freedom; removing the sense of tyranny from the one liberated is the other half. In my ministry I actually spend more time on the latter than the former."

Walking with the Spirit (Considering Galatians), Pt. 2

Friends,

When we come to chapter 2, Paul continues with his theme concerning dealing with false brethren.  Paul is sensitive to the issues of the day, having gone to Jerusalem some years before in order to minister to, visit with the Jewish Christians.  So, even though he has a mission to the Gentiles, he continues to establish that he was not ignoring the Jewish brethren.  He is fully invested in the cause of Christ to all peoples, races, and religions.  It is interesting that Paul insists that Titus not be circumcised at this time (v.3), because as we know, in Acts 16:3, Paul has Timothy circumcised, because it was important in relationship to his ministry to the Jews.  Here, Paul is not going to give in to the Judaizers who are insisting that circumcision is necessary in order to be a "true Christian" as they saw it.  Paul understands what is at stake, and if Titus is circumcised, it will give weight to the Judaizers' argument.  They could say, "see, Paul is giving in to us."

Paul continues with his strong speech, using a military expression in reference to the activities of the Judaizers.  He says that they had "inflitrated our ranks and were spying on us."  It is apparent that some of these Judaizers had been following Paul around and were making his life difficult.  At this point, the battle is on...and Paul is not going to lose.  What are the Judaizers spying on?  Paul says "their freedom in Christ."  This is very significant.  The Judaizers are trying to rob them and others of their spiritual freedom, their opportunity to grow in relationship with Christ Jesus...and this, by insisting that all believers keep the Jewish regulations (see last chapter).  Paul understands just how critical it is that he win the battle against the Judaizers, because there is much at stake...the souls of believers.  Paul talks about this subject of "spiritual freedom" throughout this letter, and particularly 5:1, because he knows that being in bondage is a bad place to be...whether physically or spiritually (and he would know). 

Paul is blessed to work with a number of fellow-workers who helped him in his ministry efforts, and some of them are mentioned in this middle section of this chapter.  Some of the ministry that they are undertaking is of great importance.  Many New Testament writers talk about how critical it is to take care of the poor.  Paul makes certain that this ministry is taking place.  He even may have had conversations with James, the brother of Jesus, concerning the issue, as James prominently mentions the subject in his letter (James 1:27).  One of those who worked with Paul was the apostle Peter.  It is shocking to see what happens as Paul says that he opposed Peter to his face, because of his hypocrisy.  It is apparent that Peter had given in to some "peer pressure" and went along with some of the Judaizers in their condemnation of the Gentile Christians for not adhering to the Jewish religious system.  We can understand the powerful impact of such pressure, as Paul even mentions that  Barnabas, "the Son of Encouragement," is led astray.  This is certainly a good lesson for people to pay attention to today.  This is all the more remarkable considering that in Acts 11:1-8, Peter shares an important message with the Jewish Christians concerning how the unhindered gospel needs to be taken to the Gentile Christians.  This experience has to be an important life lesson for Peter, as well as for Paul.

The whole letter could very easily have been concluded with the climax at the end of the chapter, where Paul shares the popular and meaningful statement, "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.  I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!"  (Galatians 2:20-21, NIV)  The point he makes is critical and poignant -- we have our spiritual and eternal justification by faith, not according to law or regulations.  The Galatian believers have to come back to this understanding.  It is not Jesus plus something...it is Jesus period, exclamation point! Life and godliness is about living according to faith in and having a personal relationship with Jesus Christ.  Everything spiritually necessary is appropriated from this.

Once again there are alot of "well-meaning" Christians today that believe that we can be justified in Christ as long as we also keep certain "tightly observed" regulations.  And once again, what we come to understand is...as with the believers in the first century...it is not going to help people to be more righteous, rather it can hinder, perhaps even destroy, their walk with the Lord.   But, it is more complicated than that, because there are also some believers today who are just as militant as the Judaizers in the early church who "seek to take away the freedoms" of spiritual brethren.  These brethren do "spy on" and otherwise create havok for Christians, particularly of the younger set....and do not exhibit the Spirit of Christ in their attitudes or behaviors.  They often will write about certain popular speakers, preachers in their newsletters, publications, because they do not believe that these people are "staying true to the (their) cause," that is, keeping what they believe are the "understood" brotherhood norms or regulations.  In actuality, such popular preachers are truly living according to the Spirit and to their faith-full calling.  They share messages that help bring light and life into the spirit of believers.  What is grievous, though, is that many times, truly spiritual seekers become discouraged and leave our fellowship, or leave the body altogether.  This is often because they have dared to disagree with some "regulation(s)" or have promoted some good thought or work that "isn't it line with some particular group's list of do's and don'ts" (and there are usually many more don'ts than do's).  I have seen it happen all to often. 

We cannot do good enough or be good enough in order to gain salvation in any respect.  It is only because of the blood of Jesus and our connection with it through conversion that we are able to experience salvation.  Then rest of the other religious matters sorts themselves out.  If we have or keep the proper perspective, and recognize principle #1, "Love the Lord your God and love your neighbor as yourself" then we are not going to allow rules and regulations to be masters, but servants...which is where they need to be.

Blessings, Don

Walking with the Spirit (Considering Galatians), Introduction

Friends,

I believe the title, "Walking with the Spirit," is appropriate for this message, although the apostle Paul certainly had to build his case in order to help the Christians in the Galatian region to understand this point.  In fact, as he starts his letter, it does not sound very hopeful.  Paul established churches in central Asia Minor, the Galatian region particulrly, on his first missionary journey (Acts 13:1ff).  There has long been some question as to whether these churches were in the upper, less civilized area of Asia Minor or in the lower, more populated region.  There are many arguments that can be used in support of either position, but for the purposes of this message, my simple response is that the cities mentioned in the book of Acts are in the lower region.  I believe that it is in cities such as Lystra, Derbe, Iconium and Pisidian Antioch that he ministered on his first journey, so the letter would probably have an early composition (48-49 A.D.), and would likely be the first or second letter that Paul wrote. 

Something happened in the few years of time from when he established those churches and when he writes the letter to the Galatians.  Paul had been the Pharisee of Pharisees until his meeting with Jesus.  He was faithful with regard to keeping the Law.  He understood the complexities and difficulties associated with being a Jewish religious leader.  Following his conversion, he zealously took up the cause of his Lord and went out to tell the world concerning salvation in Jesus Christ.  Peter, John and other of the apostles were first sent to the Jews  to share the message of Christ.  We do not know the precise time-frame, but many Jews would come to know Christ from the time that the church was established in Acts 2 until the time of the events in the Galatian letter. Some of these Jewish Christians were still enamored with elements of the law...so much so that it would become a stumbling block to them and for others, as they would seek to impose Jewish traditions and regulations upon Gentile converts.  Acts 13-15 deals with much of the controversy concerning whether or not Gentile Christians would have to become Jews in order to be considered "genuine" Christians.  The answer, as revealed by the Holy Spirit in Acts 15 is plainly "no."  Gentile believers were able to come to Christ as they were and did not have to conform to any list of Jewish traditions or regulations.  Just a brief aside...can you imagine if the decision would have gone the other direction?  It would have led to utter chaos in the early church and likely would have led to the church's undoing.  Everyone would have had to abide by a consistent set of regulations in order to be considered "proper" Christians.  Then what would have been the purpose of Christ's death, burial and resurrection, if not to set us free, not only from sin, but from the Law which was binding? (I will expand on this later).  This is the point of the Galatian letter, as well as the letter to the Romans -- we have been set free to live for Christ.  It is this principle that we are going to explore.

Paul had enemies who apparently were following him from place to place and were causing trouble for him and for those he was teaching (Galatians 2:4).  These enemies were some of these cultural and religious Jewish Christians or "Judaizers," as they were known.  These brethren should have been Paul's allies, but many of them were still trusting  in the law more so than in a relationship with Jesus Christ.  Unfortunately, they were binding many of the regulations of the Jewish religion upon the new Gentile converts in the Galatian region.  The Judaizers' primary concern was circumcision, but there were also other traditional elements of the ritual law involved as well, such as holy days, feast, etc. It is these Judaizers and those they have influenced that Paul is going to address quickly.  We will examine this next -- stay tuned. :-)

Blessings, Don