The Kiss of Death

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Today marks one of the holiest days on the Christian calendar. This day along with Christmas are the most attended church services across our nation. The story of Easter is filled with all the makings of a modern-day movie blockbuster. It’s filled with intrigue, action, adventure, love, and betrayal. The story is of Jesus and He will always have our focus, but there is another man who plays a significant part in one of the greatest stories ever recorded. We know Jesus had 12 disciples and the names Peter, James, and John are widely recognized. There is another man whose name will be recognized and it is his kiss that we will look at today. The name Judas is synonymous with hatred, betrayal, personal gain and a host of other less than ideal adjectives that could be used to describe someone. I’d like to dig into what we know about this man that will help us understand the real miracle of Easter.

Take a look at Matt. 26:1-5.

Betrayal is something only a friend or loved one can do. A stranger or even an acquaintance can’t betray you. Betrayal can only come after you trust someone. Trust is developed over time. No one trusts strangers. Others can plot your destruction, but betrayal is something that can only come from one that has pledged you support – someone close to you. Rejection may cause hurt, but betrayal rubs salt in a wound that makes it sting. Failure may cause you to stumble, but betrayal pushes you down and kicks you and stomps on you. No one likes to be criticized or insulted, but betrayal breaks your heart like nothing else and affects you deep in your soul. We look at Judas as the picture of betrayal. He used a kiss, something that we hold precious, as a symbol of betrayal.

“But Jesus said to him, “Judas, are you betraying the Son of Man with a kiss?” (Lu. 22:48) Jesus’ favorite term for Himself is Son of Man and that’s the title He used here. I always find it strange when people refer to themselves in the third person. Why didn’t He say, “Betray Me?” Mark records the same title. This wasn’t a disagreement or misunderstanding between two friends. This was a demonstration of Judas’ total opposition to Jesus’ purpose. This gives us the scope of Judas’ betrayal – it wasn’t just against Jesus, but against humanity.

Are there people like Judas among us? I think there will always be questions about Judas’ life. Why him? Was he just an unwitting pawn in God’s plot for humanity to make the story more exciting? Judas is a key part of the story. Following this betrayal, Judas doesn’t get much space in Scripture because after all, it is all about Jesus. In a broad sense, I think it’s easy to hurry past Judas in order to get to Jesus’ glorious resurrection. I think there’s a deeper, more meaningful purpose we need to explore. It’s a theme Jesus brought to the forefront of His earthly ministry. When you consider who felt most threatened by Jesus’ teachings, you begin to understand who’s behind the proverbial curtain.

Let’s read Mark 11:27-33 to get an understanding of what Jesus was up against. It was the religious leaders of the day that were on the offensive against Jesus. It was the religious authority – they made the rules, they enforced the rules, they changed the rules when necessary to ensure they stayed as the religious elite. These were the visible enemies of Christ and they knew what they were doing. Jesus goes on to tell a parable of a man that planted a vineyard. The conclusion of the parable is quite startling when Jesus asks them, “Have you not even read this Scripture?” (Mark 12:10) For all of life’s challenges and problems we face, I often find myself asking the same question. Have you not read the Scripture? And then Mark 12:12 says, “They were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away.” Judas represents something that has always been a source of confusion and danger throughout history. It is the illusion that religion provides someone a place in eternity.

Judas provides an example of something we are seeing all too often today. Judas shows us that you can walk with God and talk with God and yet not be a part of God. It is possible to know who Jesus is and yet not know Him as Savior. It’s possible to have the knowledge and not the relationship. This revelation was not shocking to Jesus. Throughout His ministry, He warned about the deception that eventually destroyed Judas. Jesus declared there would be wolves in sheep’s clothing. He warned of false teachers. He explained that the enemy planted tares among the wheat. A tare is a weed that resembles wheat until it matures. It may look like wheat on the outside, but it’s not. At the conclusion of the Sermon on the Mount, Jesus said, “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’” (Matt. 7:22-23)

We need to remember the story of Judas and remind ourselves that an authentic relationship with Christ is not just knowing about Jesus or believing that God exists. It’s about embracing Him as our Redeemer, our Mediator, our Atonement, our payment and penalty for sin. It is about the transformational power of Christ. You cannot make a credible claim that you have a relationship with God when you do not embrace Jesus as Messiah. In Christian circles, we often associate salvation with asking Jesus into your heart. There are many examples in scripture that present the heart as the seat of emotion, the center of who you are. When Jesus resides there, transformation must result.  Jesus didn’t just lecture about doctrine and theology. He used parables to tell the wonderful story of redemption and freedom. He wove doctrine and theology into the fabric of everything He said. He illustrated the truths of God in a manner that people would understand. Judas’ place in history ends with the harsh reality that there really are eternal consequences for our decisions. Judas walked and talked a good game, but in the end, no transformation was evident in his life.

So, what’s this all mean for us today? I think it’s a great question that many people in the church dismiss. I think the rationale is that answering this question would mean coming to a very troubling conclusion about themselves, their families, and their friends. When people talk about Judas, the question is often asked, “Was Judas a Christian? Was he saved? Was he a follower?” Some would say he was but lost his salvation. Others answer the question with a question, “If he wasn’t a believer, why would Jesus pick him as a disciple?” Still others might be inclined to think that the money was too great a temptation for him. There are those that would conclude, the devil made him do it. When we examine the Scriptures, we’ll see the real answer. “But there are some of you who do not believe.” For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him.” (Jo. 6:64) Later in Bethany, we see Mary anoint the feet of Jesus with some very expensive perfume. Judas protested saying that the perfume should be, “sold for 300 denarii and given to poor people.” (Jo. 12:5) That equated to about eleven months’ wages. The Bible tells us that Judas wasn’t concerned with the poor. He was concerned because he was a thief and that meant there would be less to pilfer from the money box.

In Matt. 26:14-16 we learn, “Then one of the twelve, named Judas Iscariot, went to the chief priests and said, “What are you willing to give me to betray Him to you?” And they weighed out thirty pieces of silver to him. From then on he began looking for a good opportunity to betray Jesus.” Judas conspires against Jesus and looks for the right opportunity for the betrayal to take place. Judas knows the place where Jesus will be because he had often been there with Jesus and the other disciples and according to Jo. 18:2, he passes on that information to the chief priests. The plot against Jesus is complete and following the last supper, Jesus and His disciples, minus one, retreat to the place they had gone so many times before. It was in the Garden of Gethsemane that the disciples were told to sit. Jesus takes Peter, James, and John a little further and asks them to keep watch while He prays. Shortly thereafter, Judas comes along with a large crowd armed with swords and clubs and Jesus is taken into custody. The guilty verdict against Jesus was in before a real trial, without any real evidence presented because there was no real crime.

Matt. 26:59-63a says, “Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, so that they might put Him to death. They did not find any, even though many false witnesses came forward. But later on two came forward, and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’” The high priest stood up and said to Him, “Do You not answer? What is it that these men are testifying against You?” But Jesus kept silent.” All because Judas betrayed Jesus. Here’s what we know about Judas. He refused to believe the claims of Christ although he spent a significant amount of time with Jesus and His followers. He chastised the humble and heartfelt worship of Christ. He stole money that was given to support the ministry of Christ. He used his inside knowledge of Jesus and the disciples for personal gain. He betrayed Jesus with a kiss. Finally Judas, “saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, saying, I have sinned by betraying innocent blood.” But they said, “What is that to us? See to that yourself!” And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself.” (Matt. 27:3-5) He dies a broken man unwilling to call upon Christ for forgiveness. After looking at the Bible, one can only conclude that Judas was lost. The words of Jesus spoken at the Sermon on the Mount ring loudly in our ears, “‘I never knew you; depart from Me, you who practice lawlessness.’” (Matt. 7:23) Many people today will hear these same words when they stand before Christ.

How does that affect us? The story of Judas is not meant for our entertainment and it’s not supposed to be taken as some metaphorical tragedy. This is a real life story meant to show us the consequences of denying Jesus the Messiah who offers us eternal life through His death, burial, and resurrection. We need to understand what this means for us today and we can see these things or lack thereof in Judas’ life. Salvation creates positive change in a person’s life. The Bible is filled with examples of people who had a life-altering encounter with Christ. Judas never changed because he was never saved. “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36) God is not against the rich. The Bible reveals that Judas’ greed enslaved him and was a big factor in controlling his actions.

Here’s a big one. You can deceive people into thinking you are something you are not. I picture the surprised looks on the faces of the disciples during that last supper when Jesus tells them, “Truly I say to you, one of you will betray me . . . They each began to say, “Surely not I, Lord.?” (Matt. 26:22-23) Judas was a man that was at every meeting, was involved in everything the disciples were involved in yet did not know Jesus as Savior. He went through the motions of being a follower. It’s possible to fool others, it’s possible to fool me, but you cannot fool God.

One final question asked in Heb. 2:3, “How will we escape if we neglect so great a salvation?” The answer is we cannot escape in ourselves. Jesus Christ is the only way of escaping the judgment for our sins. What do we do? Make the decision to become a follower of Christ today. Not like Judas where he just went with Christ and played the part. The longer you put the decision off, the harder it will be to respond. Your heart grows harder without Christ. Don’t confuse knowing about Christ with knowing Christ. Gaining knowledge is not the same thing as saving faith. If Christ is not your Savior, then call upon Him to save you today. Judas saw Jesus give sight to the blind, make the lame walk, heal the sick.

He was there serving alongside the other disciples that fed 5000 people from just five loaves and two fishes. Judas saw Jesus walk on the water. He heard Jesus say, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. But I said to you that you have seen Me, and yet do not believe.” (John 6:35-36) Judas knew that Jesus claimed to be the Savior of the world, but Jesus was not his Savior. Don’t make the same mistake. Make that decision today.

Stand Firm

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Last week, Pastor Mark told us of Paul’s longing to be with Christ. But until that time came, he would continue to serve in a fruitful manner. He was torn between heaven and earth. While his desire was heaven, it was more beneficial for everyone if he remained and continued the work of building the church and those in it. This morning, Paul gives some clear instructions on how to stand firm in what is sure to come.

Our text this morning comes from Phil 1:27-30.     

In our opening verses, Paul issues a challenge. He just spoke of his desire to be with Christ but it was necessary to remain in the flesh for the sake of these people. He says, “Only conduct yourselves in a manner worthy of the gospel of Christ.” Conduct yourselves is a unique verb used only here and in Acts 23:1. Other places Paul says walk and it refers to conduct. Christians are to walk the walk they talk. Eph. 4:1 challenges Christians to, “Walk in a manner worthy of the calling with which you have been called.”

The phrase “conduct yourselves” is one word in Greek that literally means live as citizens. It’s a political word that would have particular significance to these Philippian believers. Remember, Philippi is a Roman colony and there were benefits of being a Roman citizen. You could vote, could travel throughout the empire without issue, were free from beatings without a trial, could own property, and hold political offices. Remember when Paul first came to Philippi, he was harassed by a slave girl possessed by an evil spirit. After Paul cast that demon out, the slave girl’s owners got upset and complained to the chief magistrates. Paul was then beaten and thrown into prison. Later when the magistrates tried to release Paul secretly, he refused saying, “They have beaten us in public without trial, men who are Romans, and have thrown us in into prison; and now they are sending us away secretly?” (Acts 16:37) Paul called on the privileges of citizenship. The Christians in Philippi would understand and appreciate this meaning.

“Conduct yourselves in a manner worthy of the gospel of Christ,” would carry a profound responsibility to behave in a manner that would glorify the Lord. People that do not have a relationship with the Lord know how Christians are supposed to act. They remind you of that when you do something they think is not right. Paul is calling them to conduct consistent with citizenship. Being a Roman citizen carried great privilege and being a citizen of heaven carried even greater privilege. Remember from last week Paul said, “To live is Christ and to die is gain.” (Phil. 1:21) Paul was convinced that God’s place for him, at least for the time being, was to remain in the flesh and continue to sow into their lives. Paul goes on to say, “So that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving for the gospel.” He presents the potential that he won’t be able to make it back to Philippi. Even if he could not make it there, he was confident that he would hear that things were going well. Specifically, that they are, “standing firm in one spirit, with one mind striving for the gospel.” This is a challenge of monumental proportions. What does he mean? Spirit and mind give us two sides to a person. Spirit here does not refer to the Holy Spirit but an intangible part of a person that presents itself in attitude. We use it to identify things like team and holiday spirit. Mind is literally translated as soul – the deep-seated part of who you are. Spirit and mind then give us the idea of inside and out. Who you are on the inside reflects who you are on the outside. In this verse, Paul presents the challenging goal of unity in a body of believers. He wanted to hear of their unity. He wanted to hear they were, “standing firm in one spirit, with one mind.” Firm is an adjective that means having an unyielding surface or structure, solidly in place and stable, having steady power or strength, unlikely to change. Firm describes how we are to stand.

We stand as one spirit and one soul, “Striving together for the faith of the gospel.” This is the heartbeat of the church. This goal should be at the forefront of what we do. The good news of the gospel is what can change people’s live, can alter their course in life, reroute goals and desires, and change attitudes. This striving is what we do in our community. Remember, this letter is written to the saints in Philippi. We strive to be one spirit and one soul for the faith of the gospel knowing it is the, “power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” (Rom. 1:16) Maybe today’s believers don’t fully comprehend the gospel. Maybe that’s why many churches are inwardly focused. Maybe that’s why people visit a church and are looking for the best things for their kids, students, and what makes them feel good.

That was the positive side of the challenge and now for the other side. We are to stand firm, “And in no way alarmed by your opponents – which is a sign of destruction for them, but of salvation for you, and that too, from God.” At first read, this is a puzzling verse. Alarmed is translated as frightened in ESV and NIV and terrified in KJV. The word presents the idea of a reflex action from being startled. Who these opponents were, we don’t know, but there was opposition to this church that we’ll see in a moment. This verse is tied to the previous verse. The idea is the church needs to stand, “firm in one spirit and one mind striving for the gospel and in no way alarmed by your opponents.” Standing firm is going to alarm their opponents and that’s going to be a sign of destruction for them. The church is not to be intimidated by those outside forces seeking to damage, destroy, harass, or silence the church.        When the church stands up to that type of persecution, it serves as a warning to everyone. The church is not to be bullied into changing their beliefs or practices to suit the ever-changing desires of the world. Not only is that a sign to the opponents, but it brings “salvation to you.” This is deliverance because of salvation. One recent example of this is the response to Covid in 2020.

In the first two verses we saw Paul’s challenge and now he offers a promise in the last two verses. Look at vs. 29-30. One of the biggest challenges in my own leadership is that I tend to be suggestive rather than direct. It has frustrated me that people don’t take my suggestions when they are clear, biblically based, and just plain good. Paul is not suggestive here. He is direct and that should cause us to slow down so we can fully grasp what he is saying. This is so opposite of what American or western Christianity has come to believe about suffering. To be clear, no one in their right mind wants to suffer. Suffer means to experience or be subjected to something bad or unpleasant. That sure is subjective. We tend to misuse and mischaracterize that word a lot. Much of the suffering we endure has nothing to do with Jesus. Paul is making a direct connection of salvation to suffering. Does God want us to suffer? That’s the wrong question. Suffering is connected to belief.

Paul lived with persecution and suffering from the moment of his conversion until his death. It was because of his bond with Christ. Western Christianity has the idea that suffering or persecution means something is going wrong in our lives. Christians in countries like Afghanistan, Iran, Iraq, and North Korea believe if they are not suffering, something is wrong. That’s the idea Paul is presenting. Acts 5 tells us about Peter and the apostles. They were thrown in jail because of what they were teaching. The Angel of the Lord released them and they went right back to teaching in the temple. When confronted again, Peter uttered the famous phrase often taken out of context, “We must obey God rather than man.” (Acts 5:29) After being flogged, they were told not to speak in the name of Jesus. They went on their way, “Rejoicing that they had been considered worthy to suffer shame for His name.” (Acts 5:41) Paul told Timothy, “Indeed, all who desire to live godly in Christ Jesus will be persecuted.” (2 Tim. 3:12) For the person actively engaged in a meaningful relationship with Christ, it’s not if suffering comes, but when.

Paul tells them they would experience, “the same conflict which you saw in me, and now hear to be in me.” Much of Paul’s suffering came at the hands of two groups: Jews and Gentiles. Gentiles had their own way of life, they had their own religions, and their own idolatry and didn’t want to hear from someone saying all that they know and believe is wrong. That’s not what Paul did, but that’s the belief. When information is provided as truth that is different from what you believe, your natural reaction is, “You’re telling me I’m wrong?” By and large, Gentiles back then didn’t want to hear it and Gentiles today don’t want to hear it. For the Jews, they thought the only way to God was through Judaism and so they wanted people to convert. Remember the Judaizers we learned about in Galatians. They thought salvation was too easy with only belief, they wanted to add circumcision to grace. Paul is getting it from both sides and all he wants to do is present the gospel of grace that people can respond to. Look at 2 Cor. 11:21b-28. Don’t misunderstand, Paul didn’t view suffering as good, but as a reality of living a life wholly devoted to Christ. There is a battle for good and evil, for right and wrong, for righteousness and unrighteousness. Suffering is a part of this world because it’s governed by sin. But there is additional suffering unique to the Christian life. Paul wanted the church to understand this reality and be prepared when it arrives. We would be wise to remember this. When we suffer for Christ’s sake, we draw closer to Him.

Paul started out instructing the Philippians to conduct themselves in a manner worthy of Christ. By application, we are to do the same thing. We stand firm for the gospel with one spirit and one mind. The church is to have unity. This unity serves as an example to those that would oppose us and at the same time, would bring deliverance to the saints. This stance in opposition to the world would likely bring suffering to the believer which draws us even close to Jesus. Now that we understand we are to be in unity striving for the gospel and that likely is going to bring suffering, what are we to do with this? Join us next week to find out.

Introduction to Philippians

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Last week, Pastor Mark concluded our look into Paul’s letter to the church at Galatia. Paul gave a final word to the church declaring that he wrote the letter in his own hand. Once again, he hammers the point that circumcision does nothing. We are not to boast in the things of the flesh but to boast in the cross of Christ. He asks that no one troubles him further as he bears the marks of Jesus on his body. This morning, we begin a new series.

Philippi was a Roman colony and one of the better-known New Testament cities. It was originally called Crenides. It was located in northeastern Macedonia about 800 miles from Rome and ten miles from Neapolis. It had abundant natural resources including water, wood, metal and gold. Around 358 B.C., Philip II of Macedon took control of the city hoping to unite Greece and conquer the world. He renamed the city Philippi after himself, the first time that had been done. It was inhabited by three groups: native Thracians, Greeks, and Romans. It was the Roman culture that seemed to have dominance in the city. There were few Jews living there and no synagogue.

Acts 16 records Paul’s first visit to Philippi. Three important events marked Paul’s first visit on his second missionary journey. First, Paul met a woman name Lydia just outside the city gate. Lydia was from Thyatira and was a seller of purple fabrics. Lydia heard Paul’s gospel message and was baptized along with her whole family. Second, Paul was harassed by a girl that was possessed by a spirit of divination. The girl was able to foretell the future and provided a nice income for her bosses. The girl followed Paul for several days and Paul got annoyed so he commanded the spirit to leave her. It did and that angered the men who controlled her. They brought the issue to the chief magistrates and told them, “These men are throwing our city into confusion, being Jews, and are proclaiming customs which it is not lawful for us to accept or observe, being Romans.” (Acts 16:20-21) As a result, they were ordered beaten with rods and thrown in prison. That sets up the third important event which was meeting with the Philippian jailer. The jailer was charged with guarding Paul and Silas securely so he put, “them in the inner prison and fastened their feet in the stocks.” (Acts 16:24) But something dramatic happened. I encourage you to read it for yourself in Acts 16:25-34. Paul and Silas were later released with apologies from the chief magistrates. Paul and Silas would visit with Lydia and her family offering encouragement before leaving the city. Unlike Galatians, there is no clear-cut reason that prompted Paul’s letter, but we’ll see some very important topics as we move through this letter.

Let’s take a look at Paul’s introduction found in Phil. 1:1-11.

The first verse gives us clear information on who is writing this letter and who the letter is written to. “Paul and Timothy, bond servants of Jesus Christ.” Paul met Timothy in Lystra on his first missionary journey. Acts 16:1 says Timothy was a disciple, “the son of a Jewish woman who was a believer.” Timothy, “was well spoken of by the brethren.” (Acts 16:2) Paul did not lead Timothy to Christ as some say. Since Timothy had a good reputation in the area, this leads us to believe he was already serving Christ. Timothy would minister alongside Paul on all three missionary journeys and was a key member of the ministry team. Paul describes himself and Timothy as “bond-servants of Christ.” Your translation may simply say servant. Timothy is mentioned in the opening verses of 2 Cor., Col., Phil., 1 and 2 Thes., and Philemon. This is the only place he refers to Timothy as a servant. Servant is from the Greek word doulos that means a state of being completely controlled by someone or something. This gives us insight into the depth of commitment they have to Christ. Paul gives this title to only himself, Timothy, and Epaphras. This is a term of very high esteem in Paul’s writings.

He’s writing, “To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons.” The word saint has gotten a bad rap over the years. Saint does not mean perfection but rather those who have a credible confession of faith, those that are sanctified and set apart for Jesus. Notice the order of the greeting: saints, overseers, and deacons. Overseer is often used synonymously with pastor. Overseer is used in NIV and ESV while bishop is used in KJV. Overeer is from the Greek word episkopos which is a masculine noun. It refers to one that has the responsibility for spiritual concerns of people. Overseers are there for the church: to provide oversight and guidance to the believers in that assembly. Paul is also writing to the deacons of the church. From the Greek word diakonos, it means someone who cares for the needs of believers. Paul’s standard greeting follows, “Grace and peace from God our Father and the Lord Jesus Christ.”

Paul says, “I thank my God in all my remembrance of you.” The church at Philippi brought Paul joy. In my mind I can see Paul thinking back to his time with the people. Think about happy times you spent with family or friends. Paul goes on to say, “Always offering prayer with joy in my every prayer for you all.” With all the weight of ministry on Paul’s shoulders, he consistently and joyfully made time to pray for these believers. Sometimes prayer can feel like a burden. Prayers that seem to go unheard and unanswered can really drag you down. Paul’s prayers for this church brought him joy. We’ll see joy emerge as a major theme in this letter.

Why was Paul joyful over this congregation? He tells them, “Because of your participation in the gospel from the first day until now.” This is a very important aspect of the church. I think there are some parallels we can draw between church and a team sports event. You have a small number of players actively engaged in the activity. In support of those players, you have coaches, trainers of all kinds, equipment managers, logistics personnel, financial personnel, advertising people, merchandise people, a whole slew of medical people, food service people and on and on. All that effort goes into the day-to-day grind of the sport to culminate in game day. On game day, you demonstrate the results of your practice when everything comes together. Those athletes and support people have put their heart and soul into the preparation in order to conduct themselves at the highest level possible. And hundreds, thousands, and tens of thousands of people watch from the stands. They get enjoyment from watching, but they are not participants in that event.

The same thing happens in church. You have people praying and studying to prepare gospel centered lessons to encourage, develop, guide, and grow believers of all ages. You have food service personnel preparing coffee, doughnuts, and pastries to enjoy. You’ve got musicians and singers to help usher you into God’s presence. You’ve got financial people that ensure there’s funding to support the mission; maintenance people ensuring the building is clean and functional, that it’s ready for people to arrive with the lights on and the rooms at a comfortable temperature. You have support people ensuring needed information is disseminated so you know what’s going on. Logistics people so you have the resources necessary to accomplish the mission. All this happens so that the majority can sit and watch and hopefully enjoy their time. But like that game, people leave and may talk about how it went for a day or two, for the most part, the time spent is mostly forgotten. But the church at Philippi? They were active in the gospel from the beginning and have continued to this day. The most vibrant growing churches in the world are the churches that have consistent intentional participation in the gospel. That means the majority of the people are engaged in ministry and I don’t necessarily mean on Sunday. Most of what we do at Three Rivers does not take place on Sunday. Of course, that’s when we gather for corporate worship. But we’ve got Mom 2 Mom, Women 2 Women, Men 2 Men, ESL, GriefShare, and River Kids Club happening on other days. Preparation for Sunday School, music, finances, food prep, student ministries: that takes place before Sunday. The Philippian church was active each and every day and that brought Paul great joy.

Paul says, “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.” Anyone weary should get great comfort in this verse. It is God that works in us and Paul had confidence, not in his own abilities, but in God’s ability to complete the work He started. We have a responsibility to help others grow, but too often, we emphasize our abilities instead of God’s. There should be ongoing sanctification in the life of every believer and while we should look and act more and more like Christ each day, our ultimate sanctification will not occur until the day of Christ.

Paul continues by saying, “For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. For God is my witness, how I long for you all with the affection of Christ Jesus.” When Paul says he is right to feel the way he does, he’s referring to his thankfulness for these people. There are three reasons he feels this way. First, he has them in his heart. This is a phrase you’re familiar with. We often say that about our loved ones. They’ll always be in your heart. It’s an emotional tie based in love. Second, they were partners with him in his ministry. Even though he is in chains, that didn’t dissuade the Philippians from demonstrating their love and support of Paul. Paul mentions two terms that give an indication of why he might be in jail. He speaks of defense and confirmation of the gospel. Those are legal terms indicating Paul likely has presented his case before some court. It looks like the defense centered around grace. Paul preached a gospel of grace – unmerited favor and the Philippians were participants, partakers in this grace. Third, there was a deep and powerful bond between Paul and the people in this church. He longed for them: it’s a strong desire. And that desire came, “With all the affection of Christ Jesus.” Affection literally means entrails. His affection for them came from deep inside and those feelings came from the Lord.

Paul shifts from thankfulness to prayer. Look at vs. 9-11. This passage is very similar to the prayer offered to the Colossians in Col. 1:9-11. There are two main thoughts in his prayer set off by the word “that.” First, that their love would abound more and more. This is unconditional love that should keep on abounding. And keep on abounding more and more. It grows in, “real knowledge and discernment so that you may approve the things that are excellent.” Knowledge is the word gnosis that is more than simply knowing. It conveys the idea of experiential knowledge. The process of knowing that moves from mere understanding of facts to moving in the heart that results in a real sense of personal understanding. Discernment, translated judgment in KJV, gives us the idea that growing and understanding the love of Christ influences our morality. It’s a biblical worldview rather than a secular worldview. We live our lives through the lens of a deep understanding of Scripture. Mature Christians can look at something and determine or approve those things that are excellent. What are the results? “To be sincere and blameless until the day of Christ.” Sincere is also translated as pure and means to hold up to the sunlight for inspection. Blameless is not perfect but means free from blame. When you put all this together, the mature believer is, “filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.” Righteousness is the character or quality of doing what is right in God’s eyes. In context, Paul is not talking about our righteousness because of Christ, but a righteousness developed through active and intentional maturity and growth in Christ. We naturally turn this growth into praise. It is because Christ is consistently working in us and through us that we can grow and mature and be more and more like Jesus.

And so we start this letter to the Philippians. Paul told us who is with him and provided and loving and warm opening greeting. He has a deep and loving bond with these people. Join us next week as Paul begins to talk about why he is writing.

The Restoration

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Last week, Pastor Mark told us of the fruit of the Spirit. These fruits are present in your Christian walk regardless of how old you are in Christ. The holy fruit basket of Christian qualities should be growing and working in our lives. We should be known by our fruit. These fruits stand in opposition to the works of the flesh. This morning, we’ll dig into a very unpopular topic in the church.

Take a quick look at our passage found in Gal 6:1-3.

Paul begins this final chapter with a word he has used often: “Brethren.” The people of this church are his brothers. Brethren comes from the Greek word adelphos that many are familiar with. It’s a familiar, brotherly affection to another. This word indicates a new direction in his letter. That was the easy part, now comes the challenging part. “Brethren, even if anyone is caught in any trespass.”  Trespass is translated as fault in KJV, sin in NIV, and transgression in ESV. Caught is from the word that means detected, overtaken or surprised. I don’t think Paul was referring to someone specifically. It seems he’s providing guidance on how to handle a situation of moral stumbling or failure. Remember he just provided a comparison of works of the flesh and the fruit of the Spirit. Those works of the flesh are serious and can cause division and affect relationships with God and others. That needs to be addressed and Paul tells us how.

Paul is specific about who should address these issues. He says, “You who are spiritual.” The obvious question is who are the spiritual Paul refers to. If we look back to the previous chapter, it seems likely these people are those that, “Walk by the Spirit.” These would be people that demonstrate the fruit of the Spirit. These are spiritually mature people that have a biblical world view. These would be people that have consistently walked with the Lord through good times and bad, through adversity and times of prosperity. These people are seasoned saints of God that have demonstrated spiritual maturity in and out of the church. These people may or may not be in leadership, but everyone typically knows who they are.

“You who are spiritual, restore such a one in a spirit of gentleness.” The spiritual one is to take the lead to begin the restoration process. Remember, this person, the “such as one” has been caught, exposed, or confessed to their sin. Restore is an imperative verb that means put in order or return to its former condition. It is a command. There is no option to ignore the transgression. Paul does not spell out the process here and the one that Paul would have known is found in Matt. 18. You meet with the person one on one to discuss the issue. If that’s not favorable, you go again with one or two others that act as witnesses. If that’s not favorable, you bring the matter before the church. The goal in each of these steps is recognition, repentance, and reconciliation. If that person refuses to listen, you treat them as a Gentile or tax collector. The idea here is that both of those groups are in need of salvation. Essentially, you treat them as they are lost. What do you do with lost people? Share the gospel, minister to them, and show the love of Christ. No longer are they to receive the Lord’s Supper, no longer are the allowed to function as an active participant in church. They are excommunicated. Church discipline is not heard of very often in today’s church. When it does occur, I think it’s resolved at the first stage. Too often, unbiblical and ungodly behavior is allowed to continue unchecked and that’s why it continues.

The process is to be conducted, “In a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.” This is where I think we’ve gotten it wrong in the past. When someone is caught in a trespass, I think the go to mode was judgment and condemnation. The result of that were typically never good. Paul says do it with gentleness. That means tenderly, with humility, with meekness. Gentleness is not leniency or making less out of the issue. The goal is reconciliation with God and fellow believers.

Timothy George writes, “It is a sign of the spiritual stupor that has befallen the body of Christ that church discipline is seldom if ever raised as a viable concern in evangelical churches today. Historically, the practice of discipline served a twofold function in the Free Church tradition: it aimed at restoring the lapsed brother or sister to full fellowship if possible, and it marked off clearly the boundaries between the church and its environing culture. In both of these ways discipline helped preserve the purity of the church’s witness in the world. The loss of this historic distinctive has resulted in the crisis of spirituality that pervades so much of our church life today. Can we recover a structure of accountability in our congregational life without relapsing into narrow judgmentalism? What are the standards of personal holiness that ought to distinguish a man or woman of God? What are the ethical implications of our corporate decisions? We will not find answers to these questions until we recover that pattern of personal striving and self-examination by which serious Christians endeavor, in the words of the Puritan Richard Rogers, “to keep our lives and hearts in good order.” When this happens in our individual lives, then we are ready to recover the biblical practice of congregational discipline and to recognize it, along with God-centered worship and the preaching of the Word, as an essential mark of a true visible church.”^[1]

Here’s the second command. The church is unlike any other organization. It’s not a charity like the United Way or a civic organization like the Kiwanis. The church is made up of born-again believers in the family of God supernaturally connected in common fellowship for mutual edification, encouragement, and love. The church is to, “Bear one another’s burdens, and thereby fulfill the law of Christ.”  Bear means to carry or pick up. Burden literally means a heavy weight or stone. In context, Paul’s referring to the heavy weight of initiating reconciliation with one fallen in sin. The application is much broader and gives us the idea of coming along side anyone going through a difficult ordeal.

This gives us some insight into practical Christian living. First, all Christians have burdens. Each member of the family of God has issues at one time or another. It’s not unlikely that you move from one issue to another. That can be quite challenging. In our world of sharing personal information in real time, the person who portrays a life free from the common problems of living is portraying a delusional perspective. I cringe when I hear people tag some favorable situation with, “God is good.” We got a new car! God is so good. Junior got selected for the travel team! God is so good! I got that promotion! God is good! God is good regardless of our circumstances and we reduce Him to the proverbial genie in the lamp when we only praise when he meets the desires of our heart. People have problems, crises, challenges, and disappointments. Rom. 8:22 speaks of creation groaning and suffering and we suffer and groan with it.

Second, even though everyone has burdens, you shouldn’t carry the burden alone. This is the opposite of Christian community. Too often, when someone is in a difficult place in their life, they choose to isolate themselves from the body of Christ. Sometimes we promote this by saying things like, “He needs to pull himself up by his bootstraps,” or “He got himself into this mess, he has to figure out how to get out,” or “They ought to know better.” It’s true that many of our messes are self-induced. Financial woes because we aren’t good stewards of what God provides. Relational issues because we don’t understand what God intends for us. When we isolate ourselves and want to go it alone, that is not courageous or brave: that’s prideful. I don’t want anyone to know: pride. What will people think: pride. I’m embarrassed by this: pride.

Third, it’s not an option. Bear is in the imperative mood which means it’s a command. Not only should you not walk alone in your burdens, it’s incumbent on the family of Christ to walk with you. I firmly believe that’s why things happen to all of us. Something that I walked through can give insight and hope to what you’re walking through. I can lean on you because you have walked a similar path. This leads perfectly into Paul’s final insight into burdens. This duty or obligation to bear one another’s burdens fulfills the law of Christ. This is the embodiment of Christian character. When you think of your biological family, no matter what happens, you’re still family. Of course, everyone knows someone that is or was estranged from their family for one reason or another, but I think for the most part, we are extraordinarily forgiving when it comes to our biological family. For some reason though, as Christians, this doesn’t necessarily bleed over to the church. We’re quick to quit on each other for seemingly small issues. We tend to be unwilling to resolve even minor problems.

No where was this more apparent than in Paul’s teaching to the church at Corinth. A pride factor developed over some of the more vocal or more visible gifts. There was such a misunderstanding of spiritual gifts and believers became jealous over gifts that the Lord chose to bestow. He compared the body of Christ to the physical body. Some parts are more presentable than others. Paul went to great lengths to explain how important each member is so that the body functions properly. This same idea applies here. Coming along side one another embodies the elements of Christian love and character. You may be thinking, “Wait a minute, I thought Peter told us we’re supposed to cast all our cares on Jesus?” Peter did say that in 1 Pet. 5:7. In 2 Cor. 7:5, Paul was, “afflicted on every side: conflicts without, fears within.” In the next verse Paul says, “But God, who comforts the depressed, comforted us by the coming of Titus.”

On Nov. 4, 1790, and English church meeting in Buckinghamshire established a church covenant agreeing, “To walk in love toward those with whom we stand connected in the bonds of Christian fellowship. As the effect of this, we will pray much for one another. As we have opportunity, we will associate together for religious purposes. Those of us who are in more comfortable situations in life than some of our brethren, with regard to the good things of Providence, will administer as we have ability and see occasion, to their necessities. We will bear one another’s burdens, sympathize with the afflicted in body and mind, so far as we know their case, under their trials; and as we see occasion, advise, caution, and encourage one another. We will watch over one another for good. We will studiously avoid giving or taking offenses. Thus we will make it our study to fulfill the law of Christ.… These things, and whatever else may appear enjoined by the Word of God, we promise in the strength of divine grace to observe and practice. But knowing our insufficiency for anything that is spiritually good, in and of ourselves, we look up to him who giveth power to the faint, rejoicing that in the Lord we have not only righteousness but strength. Hold thou us up, O Lord, and we shall be safe! Amen!”^[2]

In our last verse for today, Paul warns us, “For if anyone thinks he is something when he is nothing, he deceives himself.” This is what trips many of us up in life. It’s the same sin that caused the fall of mankind. It is pride. Adam and Eve were convinced that God was preventing them from knowing good and evil. They were convinced they could be like God so they chose to ignore the only command God gave them because they saw the fruit was, “Good for food and that it was a delight to the eyes.” (Gen. 3:6)          We probably know the story. This whole scene is quite ironic given the one who is deceiving is the one that said, “I will ascend to heaven; I will raise my throne above the heights of the clouds; I will make myself like the Most High.” (Is. 14:13) You’re not God so quit acting like you are. Before you say it, we do this frequently. Anytime you ignore the clear teaching of God’s word, you’re saying, I know better. It really is that simple.

The command to restore someone caught in sin is not a license to become the congregational Holy Spirit. The point of the command is not simply to condemn, but to restore and disciple those that fall. It is to be done with humility and the ultimate goal is to bring that person back into fellowship and harmony with Christ and His bride. It’s to guide the person back to the narrow and straight path.

^[1] George, T. (1994). Galatians (Vol. 30, p. 412). Nashville: Broadman & Holman Publishers.

^[2] George, T. (1994). Galatians (Vol. 30, p. 415). Nashville: Broadman & Holman Publishers.

The Power of Influence

You can watch the service here.

Last week, Pastor Mark told us the Galatians were set free by Christ and were to stand firm and not fall under the yoke of slavery. He spoke of circumcision and reiterated that justification is by faith and not circumcision. They were warned that if they tried to achieve justification through the law, they would fall from grace. Circumcision means nothing: faith works through love. This morning, we see Paul’s humanity and exasperation.

Take a quick read of Gal 5:7-12.

We start by looking back. Paul makes a statement that really needs to be considered. I think it’s one that we deal with a lot in our culture today. Paul says, “You were running well.” You know he’s not talking about actual running. He’s talking about their pattern of life, what they used to do, who they used to be compared to what they are now. What changed? Paul specifically asks, “Who hindered you from obeying the truth?” This is a pointed question that requires self-reflection and an awareness of reality. Paul is not seeking names and addresses of the person because he knows who is responsible. The Galatians were on the right course; they were running the race well, pushing to that finish line. There have been a number of elite level athletes that got tripped up by another competitor as they were approaching the finish line. That’s the picture Paul is painting here. There is an opposing force that pushed the Galatians off the straight and narrow.

In 3:1, Paul asked, “Who has bewitched you?” There are forces at work intended to subtlety push people off the path of righteousness and holiness. These forces can present themselves in numerous ways. The instruments of unrighteousness can come in many forms, but the source is and has always been the same. The prince of darkness is behind everything that is not holy and pure and righteous. If he can get you off track just a bit, he’s won. If the course is not corrected, before you know it, you’re so far from the truth, you can’t even see it. I know you’re looking for some real-life examples so let me help you out. Have you ever used the statement, “God wants me to be happy,” to justify something that is unbiblical? Have you ever used the, “Everyone is doing it,” cliché? Have you ever used your unique circumstances as an excuse not to employ biblical principles? Have you ever used the word “but” to justify unbiblical behavior? Have you ever used, “This is the way God made me,” to justify unbiblical character traits in your life?

Where is this new message coming from? Paul says, “This persuasion did not come from Him who calls you.” How were the Galatians so quickly and easily tripped up by these Judaizers? Why were these Judaizers so successful? Remember what Pastor Zane said two weeks ago. Our natural tendency is to think there’s a catch to salvation. It cannot be that easy, there must be something I must to do earn salvation. The Judaizers filled that void with the Law. The same thing happens today and we call it legalism. It’s not from God. Don’t blame God for this error in the fundamental principles of the faith. You don’t get to say God lead you to that. You can blame your lack of holiness on your circumstances or your lot in life, but you do not get to blame God for where you are. God will never lead you to do something ungodly, unholy, or unrighteous.

Paul warns the Galatians, “A little leaven leavens the whole lump of dough.” All you need is a little leaven to influence the whole dough. One bad apple spoils the whole bunch is another saying. The Judaizers did not come in and tell the church, “Everything you know is wrong.” They made one seemingly minor alteration that affected everything. We see this today. Denominations that teach baptism is required for salvation. Some that say you must be a member of a particular denomination to be saved. Others say the mark of spiritual maturity is possessing a particular spiritual gift. If you know truth, it should be easy to spot false teachers. Don’t ignore seemingly minor changes to fundamental principles of the faith. Satan is very subtle in this area.

Paul concludes by saying, “I have confidence in you in the Lord that you will adopt no other view.” It seems Paul turned on his heels from the abruptness of his message and now says he has confidence. But look at where his confidence lies. The phrase “in the Lord” is used 47 times in Paul’s writings. Ultimately, if we put trust in our fellow man, you’ll be let down. Paul is confident the Galatians will not succumb to the persuasion of these Judaizers and will maintain gospel purity. His confidence comes from knowing what God can and will do and that’s where the trust is placed. This is our hope as well. If someone is truly saved, we must place our trust in God. We trust that He will guide, that He will lead, that He will move someone by the power of the Holy Spirit. If someone is truly saved, that should happen.

This should give hope to those in ministry. I shared in my New Year’s message that people are the cause for most frustrations in ministry. You tell people over and over what the Scripture says, what they should be doing, how they should be serving, how they should engage in spiritual disciplines like faithful participation in church and Christian community, intentional Bible reading and study, giving, prayer, evangelism, outreach, and on and on. We can talk, preach, teach, and lead by example, but ultimately, the decision to submit to the Lord rests on the individual. I think I can say someone that professes to be a believer that has no desire to engage in Christian pursuits is in a very dark and dangerous place. Our confidence is not on the messenger, but on Him who will ultimately prevail. We don’t want people simply going through the motions of Christianity. We want people passionately and actively seeking to be a part of God’s plan. There is no one that has a relationship with God through Christ that does not have a part to play in the Kingdom of God. We stand on Paul’s promise to the Philippians: “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.” (Phil. 1:6) Paul’s confidence is that Christ will continue to work in their lives to show them the truth.

Now Paul gets specific. Notice the shift in second part of the verse. “but the one who is disturbing you will bear his judgment, whoever he is.” Paul has been talking about the Judaizers as a group, but it seems there is someone who stands out, someone who is the leader of the pack. That person is not named in Scripture, but don’t you want to know who it is and what happened to him? One thing is certain, that person, “will bear his judgement, whoever he is.” Remember Paul’s warning back in Chapter 1: “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!” (Gal. 1:6-9) Adding anything to the pure gospel message is false teaching.

What do you do with false teaching? 2 Tim. 3:16 tells us Scripture, “is profitable for teaching, reproof, for correction, for training in righteousness.” Turn over to Titus 1:7-9. Those are the qualities an overseer must have. Why? “For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision.” Again in 2 Pet. 2:1-3. 2 Tim. 4:3-4 warns us, “For the time will come when they will not endure sound doctrine, but wanting to have their ears tickled, they accumulate for themselves teachers in accordance to their own desires and will turn away their ears from the truth and will turn aside to myths.” Only two outcomes are possible for false teaching. Church discipline. Divine judgement. Paul is promising divine judgement for whoever has led this movement away from truth.

In v. 11, Paul asks the rhetorical question, “If I still preach circumcision, why am I still persecuted?” In his days as Saul, the Jewish zealot, circumcision was definitely part of his message, but not after. Paul would not deny that he did wrong in the religious passion of his Jewish roots. Paul described himself as, “A blasphemer and a persecutor and a violent aggressor,” in 1 Tim. 1:13. He goes on to say he was the foremost of sinners, the worst of them all in v. 15. He never denied who he was. Apparently, there was some talk around Galatia that Paul was an advocate of circumcision when it suited him. Paul tweaked the message of the cross to make it more appealing. Paul bent the truth depending on his audience. That seems pretty unbelievable given what we know about Paul and his writings. Look at 1 Cor. 7:18-19. Paul’s message was consistent and it didn’t matter who he was speaking to. If he preached circumcision as some say, “Then the stumbling block of the cross has been abolished.” The cross is a very difficult reality for some to embrace. Look at 1 Cor. 1:18-25. It is challenging to understand and accept that God would use something so wicked and heinous to demonstrate love and grace. It is incomprehensible to accept that God would use something so evil and tragic to usher in redemptive victory. If Paul removed the cross, men and women throughout human history would be hopelessly and utterly lost in the presence of sin and death.

Paul then says, “I wish those who are troubling you would even mutilate themselves.” Mutilate is also translated emasculate. This verse has been defined as the harshest, crudest, and rudest of all Paul’s statements. It’s very disturbing on its face. If you do some digging, you’ll learn there was a pagan cult of the mother goddess known as Cybele that was centered in the northern Galatian city of Pessinus. As part of an annual ritual to celebrate the dying and rising of Attis who was supposedly Cybeline’s husband, the priests would emasculate themselves and drink their own blood. Paul is saying he wished those people who were troubling the Galatians would castrate themselves. That is pretty harsh. Is that an appropriate desire for people so clearly in need of Jesus’ cleansing power? To answer that question, you must evaluate what is at stake. There is a crisis in Galatia. The very fabric of the gospel is at stake. These false teachers needed to be stopped and Paul had the courage to confront this head on. It wasn’t a touchy feely, gentle rebuke: it was direct and harsh and needed to be done.

Paul reminded the Galatians of where they came from and how they were doing well. There came a point when they were persuaded off the straight path onto a different one. The Galatians were vulnerable to doctrinal impurity because they lacked trust in the simplicity of the gospel. They were persuaded to believe in this altered gospel by this group of false teachers and Paul would have none of that. Are there false messages today? Are we persuaded to leave the fundamental principles of the faith to pursue our own gospel?

Zacharias’ Song

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Last week, Pastor Zane began our Christmas series and talked to us about Mary’s Song known as the Magnificat. This morning, we’ll pick up in Luke where Pastor Zane left off.                                    

Take a look at Lu. 1:57-75.

Until last week, probably few of you had heard the details of Luke 1 in the Christmas story. We typically prefer to skip over the first chapter of Luke in favor of talking about the decree issued by Ceasar Augustus. We might hit on Mary and Elizabeth’s encounter where Elizabeth’s child leapt in her womb at the sound of Mary’s voice but by and large, we ignore the critical details of Luke’s opening chapter. Everyone on the planet knows about Mary and Joseph, but Zacharias and Elizabeth are lesser known. Their story is just as miraculous as Mary and Joseph’s.

Zacharias was a priest serving in the temple of the Lord. The Bible describes Zacharias and his wife Elizabeth as, “righteous in the sight of God walking blamelessly in all the commandments and requirements of the Lord.” (Lu. 1:6) These faithful servants were advanced in years and had no children because Elizabeth was barren. As Zacharias went about his priestly duties in the temple, an angel of the Lord appeared to him. Lu. 1:13 provides the dramatic news, “Your petition has been heard.” We don’t know how long this couple prayed for a child. I would think it’s been a long time since they are, “advanced in years.” (Lu. 1:7) Elizabeth was not necessarily okay with being childless. V. 25 says the Lord took away her, “disgrace among men.” The angel tells Zacharias, “You will give him the name John.” (Lu. 1:13) Not only is this news from the angel incredible, but the angel’s prediction as to what this child would become would change the course of the world. Zacharias was skeptical. He questions the angel Gabriel on how he can know for sure. Zacharias’ doubt is going to cost him. Would you doubt? Look at it from Zacharias’ point of view. You have served the Lord faithfully for years with such zeal and passion that the Bible says you are righteous in the sight of God. You’re serving as a priest and an angel appears before you and tells you what you have been praying years for is going to happen and it’s not just any child, but a child that would, “Turn many of the sons of Israel back to the Lord their God.” Zacharias’ doubt would cost him nine months of silence.

Elizabeth is six months into her pregnancy when Mary gets her own news that she is with child. After years of waiting, Elizabeth gives birth. This faithful couple finally had a child. The birth of their son caused great joy throughout the community. Neighbors and relatives rejoiced with them. As was the custom, on the eighth day, Zacharias and Elizabeth went to the temple to circumcise their son. They were going to call him Zacharias after his father. I imagine the they refer to their relatives. It was not customary to name a child after the father. Names were different back then. Instead of a surname, it was typically: first name, son of _____. Zacharias, son of Zacharias would be confusing.

To silence them, Elizabeth says, “He shall be called John.” The people at the circumcision protest by saying, “There is no one among your relatives who is called by that name.” In addition to his inability to speak, it seems Zacharias is also deaf. They get his attention and ask him, “what he wanted him called.” On a tablet, Zacharias writes, “His name is John.” Zacharias and Elizabeth are on the same page and the people are amazed. Immediately Zacharias’, “Mouth was opened and his tongue was loosed, and he began to speak in praise of God.” What the angel told them was fulfilled. Elizabeth had a baby and that baby was to be special. “Fear came on all those living around them; and all these matters were being talked about in all the hill country of Judea.” Fear is better translated awe here. The people have just witnessed an old, barren woman give birth. They saw her husband rendered deaf and mute following some type of vision in the temple. It looks like Zacharias was deaf and mute the entire pregnancy. He regained his ability to hear and speak on John’s eighth day. These events were talked about all over the hill country of Judea.        

Who was John to be? “All who heard them kept them in mind, saying, “What then will this child turn out to be?” For the hand of the Lord was certainly with him.” Probably most parents want their children to grow up to be somebody, to make a difference in the world. But what world? I think we spend too much time raising our children to be a what instead of a who. When you think in biblical terms, I would hope what we want for our children would be different. The world needs doctors and lawyers, teachers and plumbers, electricians and air conditioning techs. Our world functions on the expertise of these people but that’s just regular day to day stuff. Parents, have you prayed your child would be a missionary? A pastor? An evangelist? Over the past ten years or so, I have really evaluated vocational ministry. I can’t remember the last person I know that surrendered to a calling from God. We’re so busy catching up from yesterday that today is overwhelming and we can’t even think about tomorrow.

Who will John be? The people asked, “What then will this child turn out to be?” This emphasizes John’s role as a person. He paved the way for Jesus. He was set apart to prepare the way of the Master. He was Jesus’ forerunner sharing the good news of the Messiah and when the Messiah came, he said, “Behold the Lamb of God that takes away the sin of the world!” (Jo. 1:29) What the angel told them was fulfilled. Elizabeth and Zacharias’ baby who was called John was to be special. Zacharias, “was filled with the Holy Spirit.”

What came next is perhaps one of the most incredible summations of what occurred and what was to come and is often referred to as Zacharias’ Song that we can break into two verses. Look at vs. 68-71. There is a lot here so let’s break it down. “For He has visited us and accomplished redemption for His people.” Notice it’s past tense. The promised time of salvation has come and redemption is complete. The actual work is yet to come, but Zacharias is prophesying with such certainty, that it is as good as done. “And has raised up a horn of salvation for us in the house of David His servant.” The horn gives us the image of an animal. Pairing it with salvation refers to the strength Messiah would come with. The house of David refers to the lineage of Jesus that we are so familiar with. Remember just in Lu. 1:27, Luke referred to the descendants of David. “As He spoke by the mouth of His holy prophets from of old.” This refers, collectively, to all those that came before declaring the truth of who Jesus is. The idea of Jesus being the Messiah was not a recent revelation. It started all the way back in Gen. 3:15 where we get our first glimpse into the Savior that would come. Jesus was not named there, but that prophecy pointed to one that would come. The prophecies concerning Christ were narrow and specific. As more and more prophecies were provided through the Holy Spirit, the narrower and more specific the identity of the Messiah became. The final truth reveals the only One that could fulfil all the prophecies was Jesus. “Salvation from our enemies, and from the hand of all who hate us.” Salvation here is better translated deliverance. It’s deliverance not just from our enemies but also those who hate us. Deliverance comes from the word that means to rescue from danger. There’s a double meaning here. Plenty of people have been destroyed by their enemies without being delivered to safety. This doesn’t necessarily mean deliverance in the moment but also points to the ultimate deliverance of heaven.

And now for the second verse. Verse 72 begins the second major part of the passage or the second verse of the song. Read vs. 72-75. “To show mercy toward our fathers.”  Mercy is not getting something that is deserved. Wonderful, merciful Savior. Precious Redeemer and Friend. Who would have thought that a Lamb could rescue the souls of men? “and to remember His holy covenant, the oath He swore to Abraham our father.” We could spend weeks just on the topic of covenant. It’s an incredible concept of how God deals with humanity. Simply stated, a covenant is a promise made between two people to achieve a common goal and is usually accompanied by some form of ceremony, oath, or symbol. One covenant we are familiar with is that of marriage. A man and woman make a promise to love and cherish each other as well as all the other things until they die. There is generally some form of ceremony even if it’s only to sign a marriage license. The reminder of the covenant is the rings they exchange. The goal of the marriage is to build a life together, have children, and have companionship. There are numerous biblical covenants, but we often focus on five major ones that God made with Noah, Abraham, Moses, David, and then a new covenant through Jesus. Each was designed to deliver God’s people. Luke only mentions the covenant with Abraham, but the idea of covenant is so rich in God’s blessings.

“To grant us that we, being rescued from the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him all our days.” We have been rescued and that enables us to serve Jesus without fear. Contextually, this sets the terms for the oath or covenant in v. 73. Paul refers to this Abrahamic covenant in Rom. 4. The covenant is based on mercy and man’s response to that mercy. As a result of that covenant, we serve God in holiness and righteous for our entire lives. Not when it’s easy or convenient, but intentionally serving the God of the universe who sacrificed His only Son. God’s faithfulness is not in question for He has always been and will always be faithful.

Zacharias has an incredibly important role in history. God chose to perform a miracle in his and Elizabeth’s marriage. They were able to conceive a child in their old age and that child had a mission. John was the forerunner of Christ. What legacy will your children leave as a result of God’s faithfulness?

Paul’s Confusion

You can watch the video for this message here.

Last week, Zach told us the Galatians became slaves to those that by their nature are not gods. Paul still cannot believe the Galatians turned from knowing and being known by God to weak and worthless things to become enslaved all over again. Because of all this, Paul was afraid he had worked in vain over them. This morning, Paul begins with his first command to the Galatians.          

Take a moment and read our text found in Gal 4:12-20.

Paul has established the center of the gospel in Chapter 3 and 4 and he expects his readers to respond to the incredible truths the church has. In verse 12, Paul says, “I beg of you brethren.” He really wants them to do what he is asking. I can hear the pleading in his voice, not like a toddler whining to get his way, but an earnest desire to follow what he is telling them. “Become as I am, for I also have become as you are.” In other passages, Paul has urged his readers to imitate him, to be like him. One of the most often quoted comes from 1 Cor. 11:1 where Paul says, “Be imitators of me, just as I am also of Christ.” In Phil. 3:17 Paul says, “Brethren, join in following my example, and observe those who walk according to the pattern you have in us.” In 1 Thes. 1:6 Paul says, “You also became imitators of us and of the Lord.” 1 Cor. 4:16 Paul said, “Therefore I exhort you, be imitators of me.” This type of patterning or modeling is nothing new. We see this all the time when we are teaching people. “Do it like this,” as we show someone how to do it. In the old days we had to do it by trial and error and now there’s YouTube where we can learn anything we want to.

“Become as I am, for I also have become as you are.” This command deviates from Paul’s usual pattern so let’s try and understand what he’s saying. “Become as I am” is not new as we just saw, but the second phrase is one we have not seen before. “For I also have become as you are.” Paul has spent a great deal of time telling the church how they are messing up by trying to add to the gospel he gave them. To help us understand what Paul means, let’s go to Acts 26:28-29. King Agrippa is the son of the Herod and is the great-grandson of Herod the Great. He reigned over parts of Judea and was considered king of the Jews although he was not really a king. Many believe it was a title he assumed because he was over the temple in Jerusalem and was responsible for appointing the high priest. “I would wish to God,” Paul says, “that whether in a short or long time, not only you, but also all who hear me this day, might become such as I am, except for these chains.” King Agrippa was one of the most powerful men of the time. Looking earlier in Acts 25, Agrippa and his wife Bernice arrived in Jerusalem to great pomp and met with Festus who was Proconsul of Judea. Agrippa was somebody in those days yet Paul tells him that he wished Agrippa was like Paul, well except for the chains. The meeting between the two was a result of the accusations made against Paul in Acts 24:1-9. Later on Paul meets with Agrippa and passionately shares the good news of Jesus Christ. That’s when Agrippa utters those famous words, “In a short time you will persuade me to become a Christian?” This is better translated, “Do you really think you can persuade me to become a Christian?” Agrippa had it all: power, money, authority, status. There is difficulty in challenging people who have no material need to recognize the spiritual need in their lives.

That’s what Paul is trying to say to Agrippa that parallels what he tells the Galatians. In essence Paul is saying, “I too had it all. All the power, position, and authority of a Pharisee, a pillar among Jews. Zealous for the Law, second to none in my passion for Jewish tradition, but then I met Jesus, the Messiah, and my eyes were opened to the truth.” Paul says I became like you dear brethren and accepted Jesus Christ by faith and have been justified in Him. “I have become,” Paul says, “like you.” Remember in Gal. 2:20 Paul said, “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.” Paul has been set free from the bondage of sin and the Law.

Remembering his first visit to them, he said, “You have done me no wrong.” This phrase has been the topic of much controversy over the years. In order to properly understand, we need to look carefully at the following verses. “You have done me no wrong; but you know that it was because of a bodily illness that I preached the gospel to you the first time; and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself.” On his first missionary journey, Paul, Barnabas, and John Mark visited southern Galatia and preached in Antioch sometime around the late 40s of the first century. When Paul visited those areas, the people at that time did him no wrong. Paul had some form of bodily illness that may have required extra care for him.

What was that bodily infirmity? Several options have been presented. First, Paul may have had malaria. Southern Asia minor is a swampy area with plenty of bugs that could have bitten Paul and afflicted him. This is when John Mark went his separate way that some believe was due to the harsh conditions of the mission field. Malaria can cause fever, chills, and headaches. Severe malaria can cause organ failure and even death. The area of Pisidian Antioch would have been more favorable because of its higher elevation. Another idea is that Paul had epilepsy. “You did not despise or loathe” literally means you did not spit out. There was a common belief that the demon that caused epilepsy could be expelled by spitting at the one possessed. This would explain how the Galatians received Paul even though he experienced epileptic seizures. Finally, there was some issue with his eyesight. In v. 15, he said they would have, “plucked out their eyes and given them,” to Paul. In 6:11, Paul mentioned writing with large letters. Was Paul terribly near sighted? Was there some other issue with his eyes like cataracts or glaucoma? We just don’t know.

What we do know is that this physical affliction provided the opportunity for Paul to preach the gospel to the Galatians and it presented some type of trial to the people there. During that time in history, physical ailments were often viewed as a form of divine displeasure or rejection according to commentator Timothy George. He goes on to say that Paul would have stood in stark contrast to the “good looking super apostles who boasted in their physical prowess, rhetorical eloquence, and academic achievement.” 2 Cor. 10:10 says, “His letters are weighty and strong, but his physical appearance is unimpressive and his speech contemptible.” Paul would not draw a crowd. No graphic t-shirts or trendy facial hair. No fancy sneakers or expensive clothes.

The church welcomed Paul as an “angel of God, as Christ Jesus Himself.” What was it about Paul that caused this? He is passionately praising them for receiving him even though there was nothing physically that would draw them. In Acts 14 after Paul healed a lame man, the people of Lystra believed Paul and Barnabas were gods calling them Hermes and Zeus. Paul rebuked them saying, “Men, why are you doing these things? We are also men of the same nature as you.” (Acts 14:15) Here, Paul did not criticize or rebuke but praised them for receiving him as a true apostle of Christ.

Charles Spurgeon summed it up by saying, “To us, as ministers, the Holy Spirit is absolutely essential. Without him our office is a mere name. We claim no priesthood over and above that which belongs to every child of God; but we are the successors of those who, in olden times, were moved of God to declare his word, to testify against transgression, and to plead his cause. Unless we have the spirit of the prophets resting upon us, the mantle which we wear is nothing but a rough garment to deceive. We ought to be driven forth with abhorrence from the society of honest men for daring to speak in the name of the Lord if the Spirit of God rests not upon us. We believe ourselves to be spokesmen of Jesus Christ, appointed to continue his witness upon earth; but upon him and his testimony the Spirit of God always rested, and if it does not rest upon us, we are evidently not sent forth into the world as he was.… If we have not the Spirit which Jesus promised, we cannot perform the commission which Jesus gave.” Something had changed in the church. Paul asks, “So have I become your enemy by telling you the truth?” This is a difficult reality in our culture today. There is only one truth and it is not relative.

We know the Galatians were influenced by those that taught there was something more than grace through faith required for salvation. We know it was the law. “They eagerly seek you, not commendably, but they wish to shut you out so that you will seek them.” The “They” are not named by Paul but we know they are Judaizers. They are “eagerly” seeking the Galatians. Eagerly comes from the same word as jealous. Jealous generally has a negative connotation and is not a good quality. But In Ex. 20:5, God is described as a “jealous God” in that He is protective and watchful over His children. That’s not the quality “they” are demonstrating.

Paul tells the Galatians, the Judaizers want, “. . . to shut you out so that you will seek them.” Shut you out means to exclude. From what exactly we don’t know and can only imagine. Is it from the new found freedom in Christ in what we call Christian liberty? Instead of liberty, they wanted to impose adherence to the law? Is it shut them out from Paul who was teaching biblical truth? We don’t know and Paul says, “But it is good always to be eagerly sought in a commendable manner, and not only when I am present with you.” It’s good to be sought out for good reasons, to share the liberating truth of the gospel, to know and understand grace, to live in freedom from sin. Those things are great, but that’s not what’s happening here. Paul’s absence left them vulnerable to predators. I don’t know the end game of the Judaizers, perhaps power and control. A modern application would be legalism or maybe a belief that only some people know the way of truth.

Commentator Timothy George said is this way: “The Galatian believers had been courted, seduced, and bewitched by false teachers whose true aim was to alienate their affection from Paul and to enlist them as devotees in their own campaign of self-aggrandizement.” In our last two verses, Paul’s tone changes. We see the love and devotion come out when he says, “My children, with whom I am again in labor until Christ is formed in you – but I could wish to be present with you now and to change my tone, for I am perplexed about you.” Is it a play on words for Paul to say “my children?” Is he referring to their lack of spiritual growth in that they were persuaded away from the truth? Paul says he is again “in labor” for them. The word he uses refers to the actual birthing process to demonstrate his deep love and care for these people. He’s not a simple hireling but is deeply invested in them. Unless you actually engage in real discipleship and shepherding, you will never understand the deep hurt and pain experienced when someone strays from truth. Paul wants to be with them so desperately to see them and help them through this faith crisis. The time of his letter is likely very close to the Jerusalem Council in Acts 15. Paul’s responsibilities were in Jerusalem, not Galatia and I think it really bothered him that he couldn’t be in both places.

Listen to the change from v. 19 to 20. We see the loving nature of v. 19, then in v. 20 he says, “I could wish to be present with you now and to change my tone, for I am perplexed about you.” I wish I could be there because I’m perplexed, befuddled, confused, at a loss, cannot believe, and am at my wits end. Some things are better handled in person and Paul just can’t be there.

The Galatians are on a bad path. There has been a dramatic change from Paul’s first visit with them. The Galatians have deviated from what he taught them and we know who is behind it. He’s gone through all these verses reminding them of the physical trial he endured with them and what they meant to each other. Now someone has come in and ruined all that. He perplexed. What will Paul say next? Can the people return to the truth? Join us next week and find out.

Paul’s Conclusion

You can watch the message here.

Last week, Pastor Mark answered the question, “Why the Law?” The Law was never designed to provide redemption to anyone trying to follow it as it could not be followed perfectly. The Law is not contrary to the promises of God but points to the inability to follow the Law making it apparent that a person would need to look for the One to believe in by faith. This morning, we’ll continue down the path Paul began in Chapter 2.                                    

Take a look at Gal 3:23-29.

“But before faith came,” is an interesting way to begin. Remember that Paul is not beginning here. Galatians is a letter written to a church and was meant to be read in one sitting. We need to be mindful that these verses are a continuation of the verses before it. Was there really a time before faith came? This is interesting to ponder. Paul is not talking about a dividing line in human history but perhaps a dividing line in your history. Before faith, “We were kept in custody under the law.” The Law declared us unworthy and guilty of violating its requirements that were unattainable. Imagine creating something that cannot be followed. By and large, people want to know and follow the rules. We submit ourselves to all manner of rules without even realizing it. We show up for school or work on time. We complete the assignments or taskings for the day. We eat meals when told to. We take care of the chores we’re assigned. We stop when the light is red and go when the light is green. When you go to the store, you pay for the items you get. For all the people out there bragging about breaking the rules, that’s just not true. Yes, there is a segment of society that seems to be pretty lawless, that doesn’t follow some of the rules, that seems to have contempt for the law. For the most part, we are rule followers.

Why do you think that is? For kids, if they don’t follow the rules at home, there are consequences. The best-behaved kids come from a home that provide clear expectations and consequences when they are not followed. This doesn’t always include a spanking but should include age-appropriate consequences. For grown-ups, if you don’t follow the rules, there are also consequences. If you show up late, you could lose pay. For some violations, you could get demoted or reassigned. If you are paid a commission and don’t want to make those calls, you won’t get paid. If you’re an independent contractor and don’t feel like working, you don’t get paid. If you commit a crime, you could face fines or go to jail. These are punitive consequences. They are in the form of punishment.

Before faith in Christ, we are incarcerated by sin. We are guilty before a holy and pure God. We are, “Shut up to the faith which was later to be revealed.” Shut up comes from the word that means confined, enclosed, or imprisoned. That’s what the Law does. It declares you guilty before God and puts you in a prison and prevents you from escaping on your own. If Paul stopped there, humanity would be doomed forever. Faith was always part of the plan. From Gen 3:15 to the promise made to Abraham. The Messiah was always part of the future. It was by faith that, “The men of old gained approval.” (Heb. 11:2) “Without faith it is impossible to please God.” (Heb. 11:6)

Verse 24 says, “Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith.” The law serves as a tutor. This is a curious choice of words. Tutor comes from the word that means guardian, leader, or guide. I think that’s a word we’re familiar with. My wife Kari was a math tutor in high school. People often ask me if I know a tutor that could help their child in a particular subject in school. The Oxford Dictionary defines tutor as, “a private teacher, typically one who teaches a single student or a  very small group.” Tutors help someone understand a subject or topic with greater clarity.

Tutor is the Greek word paidadagos (pay-da-da-gose). Why did Paul use this word? In Bible days, it was common for wealthy parents to leave the child rearing to servants in the household. At birth a child would be assigned to a wet nurse. When the child was weened, it would be passed on to a nanny, an older woman that cared for the child until about age six. At that time, the child would be turned over to a paidadagos who took charge over their raising until adolescence. Paidadagos is transliterated pedagogue. Pedo meaning child. Agagos meaning leader. The pedagogue provided basic care for the child including socialization  including basic manners such as how to touch fish or meat, how to sit, and how to wear clothes. They provided around the clock care and protection for that young child. While there were pedagogues for children, the word became synonymous with strict discipline. Children under the care of a pedagogue were kept in line by twisting the ear, whipping, pinching, caning, and other unpleasant means. By this use of the word, Paul continues the picture of being in custody of the Law. The Law was not a standard of self-improvement, but a hopeless conclusion. The Law became our tutor to lead us to the One that could declare us righteous before God. We learned that a righteous standing before God is called justification. The Law led us to Christ. The Law showed how it could not save but guided us to Christ who is the mediator. Christ is the One that provides the justification.

“But now that faith has come, we are no longer under a tutor.” Paul uses faith to mean the entire plan God had in mind before He worked in creation. Before the earth was formless and void, God had a plan. As he looked thousands of years in the future, He planned to send His One and only Son to redeem mankind. There’s always been faith. Old Testament saints looked forward to Christ, New Testament saints look back to Christ. Paul has taken his readers from the promise found in Abraham, to the Law of Moses, and finally to faith in Christ. We could never be free under the Law, but under Christ, freedom can be found through faith.

Remember, Paul’s writing to the church. “For you are all sons of God through faith in Christ Jesus.”  This is an incredible statement. Paul has gone to tremendous lengths to help us understand that the Law could only condemn, could only hold people in bondage, could only offer a curse. But faith in Christ adopts us into the family of God. This was crazy talk for the Galatians. This was radical thinking considering what the Jews were trying to teach. Everything that Paul has written so far culminates here; everything he writes after points back to this pivotal statement. Jo. 1:12 says, “But as many as received Him, the them He gave the right to become children of God even to those who believe in His name.” You are a child of God because you came to understand where you are in relation to a holy and perfect God. You understand, at least fundamentally, what God did for you in Christ and then you consciously decided to trust in what Jesus did through His birth, life, death, and resurrection. It’s not who you are, your lineage, or what your parents did, not by heritage, it comes down to who you know. “For all of you who were baptized into Christ have clothed yourselves with Christ.” Don’t read into this. Baptism is only for saved people as an outward symbol of what Christ has done in your life. You make a decision to follow Christ then you get baptized to symbolize your new life.

At the beginning of Chapter 3, did Paul ask were you baptized? No, he asked, “This is the only thing I want to find out from you: did you receive the Spirit by works of the Law or by hearing with faith?” (Gal. 3:2) The basis for faith is not the baptism but what the baptism represents. The question then becomes, “Why get baptized at all?” Because it is commanded. “Go therefore, and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.” (Matt. 28:19) “He who has believed and has been baptized shall be saved; but he has disbelieved shall be condemned.” (Ma. 16:16) “Peter said to them, “Repent and be baptized in the name of Jesus Christ for the forgiveness of your sins and you will receive the gift of the Holy Spirit.” (Acts 2:38) Paul goes on to say, “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.” This verse has been hijacked by people who want to rip it from the context of Paul’s letter and use it for their own misguided ideology. Paul uses three pairs of opposites in his argument. They point to ethnicity, economic capacity, and sexuality. None of them are bad in and of themselves. It’s what we have done to corrupt them. We must keep the purpose of this letter in the front of our mind. Paul was writing to encourage the Galatians to stand faithful to the true gospel. The Jews thought they found favor with God simply because they were Jewish. This system of faith in Christ sets the person free from the body of flesh ruled by sin. Paul closes by saying, “And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise.” Belonging to Christ and in Christ mean the same thing. True faith in Jesus means that no matter your ethnicity, your economic status, or whether you’re a man or woman, we are one in the promise made to Abraham in Gen. 21:12. Because of Christ, we are one family and one faith.

Through Christ we enjoy the privileged status to be called sons of God. It is not through birth but regeneration. It’s not because we are good, but because God is gracious. It’s not by the Law, but through faith. We are now, “Heirs according to promise.”

The Curse of the Law

You can watch the video for this message here.

Last week, Pastor Mark shared the righteousness of Abraham because of his faith. We saw the promise of God fulfilled through Abraham and all the nations were blessed because of the gospel. Jews and Gentiles are blessed with Abraham who the Bible calls a believer. Verse 9 is about the blessing of faith. This morning, we’ll look into the curse of the Law.

Grab your Bible and read Gal 3:10-14.

Paul has clearly established the works of the Law do not justify a person before God. There is a distinct contrast between those that have faith and those that follow the Law. Verse 10 says, “For as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all the things written in the book of the law, to perform them.” Paul quotes Deut. 27:26. If you go back to Duet. 27, you’ll read about Moses and the elders of Israel charging the people to, “Keep all the commandments which I command you today.” (Deut. 27:1) When you read through the chapter, you’ll find Moses gave specific instructions to the people wandering in the wilderness on what to do when they enter the Promised Land. The instructions included building an altar on Mt. Ebal and they were to offer burnt offerings and peace offerings on it. He also told them to write the words he gave them on stones. Duet. 27:10 says, “You shall therefore obey the Lord your God, and do His commandments and His statutes which I am giving you today.” Moses divided the tribes in half. Simeon, Levi, Judah, Issachar, Joseph, and Benjamin were to go to Mt. Gerizim to bless the people. Reuben, Gad, Asher, Zebulun, Dan, and Naphtali were to go to Mt. Ebal for the curse. Moses then gave 10 specific commands. The tribes on Mt. Gerim would say the command and the tribes on Mt. Ebal would all say amen to affirm the command. The final command says, “Cursed is he who does not confirm the words of this law by doing them. And all the people shall say, ‘Amen.’” That’s the verse Paul quotes in Gal. 3:10. The people Paul is speaking to would be familiar with Deuteronomy. Ja. 2:10 says, “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of them all.” If you don’t keep the law perfectly, you’re accursed. No one can keep the law perfectly and that is why we’re under a curse.

But wait a minute, what about all the sacrifices made throughout the years that were a central part of Jewish life in the Temple? That’s a great question. Temple sacrifices were made every day. Clearly these sacrifices were inadequate to atone for sin. They were intended to point to the coming Messiah that was foretold in Gen. 3:15 as a result of Adam’s sin. The Temple sacrifices were a daily reminder of a New Covenant that was coming, one that permanently cements those of faith in Christ. Heb. 9:11-12 says, “But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; and not through the blood of goats and calves, but through His own blood, He entered the holy place once and for all, having obtained eternal redemption.” That’s what Paul is talking about.

What’s the solution to violating the Law? Paul goes on to say, “Now that no one is justified by the Law before God is evident; for, “The righteous man shall live by faith.” In case you didn’t get it before, you cannot be justified by the Law. You cannot keep the Law so it cannot bring a person into harmony with a perfect God. The righteous man shall live by faith: that’s what makes him righteous. That’s a quote of Habakkuk 2:4. The Old Testament frequently points to salvation by faith. Maybe a better way to say it is, “By faith, a person becomes righteous.” There is a but; “However, the Law is not of faith; on the contrary, “He who practices them shall live by them.” This is a paraphrase of Lev. 18:5. Paul references two different ways to salvation. One is by faith in the finished work of Christ. The other is by keeping the Law which no man can do. Therefore, if you try to keep the Law, you’re cursed because you can’t keep the Law. There are those that will tell you it is vitally important to be justified by faith and you also need to do other things. Be baptized. Do good works. Have certain spiritual gifts. Avoid certain types of music, theme parks, clothes, and hairstyles. It’s faith in Christ that justifies a person before God. There is evidence to support that decision that can be observed.

Our redemption in a nutshell. “Christ redeemed us from the curse of the Law, having become a curse for us – for it is written, “Cursed is everyone who hangs on a tree” – in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.” There’s a lot to unpackage here. The Law required perfect compliance yet no one can keep it and so we are cursed. But Jesus redeemed us from the curse of the Law. This is the first time Paul uses the word redeemed. If you’re getting up there in age, you probably remember collecting S & H green stamps. These stamps were issued at grocery and department stores. When you purchased something at the store, they’d  give you a number of stamps based on the cost of the purchase. You took those stamps to an S & H store and redeemed them for something of value. Redeemed means to purchase or buy. Jesus purchased us, bought us back from sin and only He could do it. He redeemed us from the curse of the Law. The Greek root word in redeemed is the word agora that means marketplace. It was the Roman marketplace where human beings were sold as slaves to the highest bidder. Redeemed means we have been bought with a price. The price Jesus paid to redeem was no small cost. The payment was His own blood and His sacrifice on the cross. He took on the curse of the Law.

But what of the tree? In our modern thinking, we automatically put Jesus on the old rugged cross made of wood and say that’s what Paul is talking about. If you go back to Deut. 21, you’ll find this reference to a tree. Remember Paul’s upbringing: a Hebrew among Hebrews. He frequently draws on his knowledge of the Old Testament. Deut. 21:22-23 says, “If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree, his corpse shall not hang all night on a tree, but you shall surely bury him on the same day (for he who is hanged is accursed of God), so that you do not defile the land which the Lord your God gives you as an inheritance.” That’s what Paul is talking about.

Could Jesus have died in some other manner to affect redemption? What if Herod had succeeded in killing Him as a baby? What if He had been stoned or burned? What if He had thrown Himself off the mountain as the devil suggested? This is what theologian H. A. Oberman calls, “vain curiosity bordering on blasphemy.” The cross was no accident. “We preach Christ crucified, to Jews a stumbling block, and to Gentiles foolishness.” (1 Cor. 1:23) This is what is known as penal substitutionary atonement. There are those in Progressive Christianity that denounce this substitutionary atonement and call it cosmic child abuse and opposite to the preeminent characteristic of God and that is love. That’s why the teaching of substitutionary atonement is fundamental in our faith.

Christian apologist Alisa Childers says it like this, “What did Jesus accomplish on the cross? This is possibly the most important question a Christian can ask. Did He go to the cross in order to take the punishment of our sins upon Himself? To bring us into an adoptive relationship with God the Father? To ransom us to God? To set a moral example for us to follow? To victoriously defeat sin and death? The answer? Yes! To all of the above. Scripture uses all kinds of different language and metaphors to describe the atoning work of Jesus, and a complete picture of the cross will only be found in considering all of them.”

Paul ties this up nicely by concluding, “Cursed is everyone who hangs on a tree – in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.” Two very broad promises were accomplished on the cross. First, that the blessing of Abraham might come to the Gentiles. Second, we would receive the Spirit through faith. There is not one plan for Jews and another for Gentiles. Calvary cemented Jews and Gentiles together. As we’ll see in Gal. 3:26, we are all, “Sons of God through faith in Jesus Christ.”

The Law is not a bad thing, but if you think it will save you, you are cursed. Sacrifices were inadequate to redeem your soul, but pointed to a new covenant, a greater covenant. No one is justified by the Law. We are redeemed by what Christ accomplished in His life, His death, and His resurrection. Redeemed how I love to proclaim it, redeemed by the blood of the Lamb.

Paul and the Law

Check out the video here.

Last week, Pastor Mark shared the contention between Paul and Peter at Antioch. There was some hypocrisy going on that even Barnabas got caught up in. They were not true to the gospel in their daily lives so Paul rebuked Peter. This encounter will have some lasting effect that we’ll see later. This morning, we’ll dive into a very important principle that impacts us on a daily basis as Paul continues his rebuke of Peter. We’ll also see Paul introduce some key theological concepts.                                             

Grab your Bible and turn to Gal 2:15-21 and follow along.

This continues Paul’s rebuke of Peter that Pastor Mark began in v. 11. The overarching theme of Galatians is combatting the other gospel that was brought to them in Chapter 1. There are people that have been trying to add the law to a salvation of grace. It’s great to be saved, but you have to keep the law they said. This is contrary to the gospel Paul preached.

Paul provides a series of contrasts that start in v. 15. Jews by nature or birth are contrasted to sinners from among the Gentiles. There was an advantage in being Jewish. In Ephesians, here’s how Paul described being Gentile: “Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands – remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.” (Eph. 2:11-12) That’s a pretty desperate state to be in. Jews had the advantage of the Law that pointed people to Christ even though most Jews missed the Messiah. They had the Old Testament scriptures. They had circumcision which was a sign of the covenant. Jews lived in Israel, the center of all things relating to God. Being born a Gentile was opposite all that. Paul spoke of his life before Christ in the Jewish faith. He was passionate, zealous, and educated. These were good qualities to have, but he recognized apart from Christ, they were nothing. He’s building his case for why faith in Christ is far better than being under the law.

That presents a huge contrast to the important doctrine Paul now gives in v. 16. “Nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.” Justified comes from the word that means declared righteous. It’s in the passive voice that means the subject is being acted upon: the subject is the receiver of the action. That means there is an action that we received that was accomplished by another. Our justification does not come from the Law. Our justification comes through Christ by faith. Justification is not forgiveness: forgiveness results because of justification. Justification is not atonement: that’s the basis for justification. Justification is a legal term: although we have been charged with sin (all have sinned), we have been declared righteous, we have been acquitted by faith in Christ from the sin we were born into and from the sin we commit. We have been found not guilty: it’s just as if I’d never sinned. Paul is emphatic: no one will be declared righteous by keeping the Law. This is definitely true and later in Galatians, Paul shares what the works of the flesh actually are.

If you’re ever asked, “How are you righteous before God? Here’s a good answer, “Only by true faith in Jesus Christ. Even though I sin and my flesh wars against my spirit, I know that God’s grace floods my soul and I am renewed daily. I don’t deserve the grace of God but He has bestowed it upon me. I fully trust in the work that Christ accomplished on the cross and fully trust that His sacrifice satisfied a holy and perfect God. I am righteous because Christ is righteous and can stand boldly before God based on His merit and His alone.”

Our justification comes through Jesus Christ and not the works of the Law. This was a point of contention with the Jews. They believed you needed to keep the Law in addition to salvation by grace through faith. Paul uses the word law 119 times in his letters. He uses it in reference to Old Testament scriptures, the will of God, or a general principle of authority. Most of the time though, he uses it to refer to the totality of all the requirements given by God to Moses that he then gave to Israel. The Law is holy, Paul wrote in Rom. 7:12. He went on to say the Law is righteous and good. He’s building his argument that the works of the Law, while holy and good, cannot justify a person before God. The obvious question to me becomes, “Why did God give the Law?” If the Law cannot save, and it can’t, why was it put in place? That’s something we’ll see Paul wrestle with in the next two chapters. At this point, it’s safe to say God did give the Law for a reason that we’ll see as we move forward.

Paul has established the doctrine of justification by faith in Christ. Essentially, he said, “As Jews, we have such a great advantage over Gentiles. We’ve been raised in the Scriptures since we were little. We have the privilege of being in Israel. However, we, just like the Gentiles, can only have a right standing before God because of our faith in Jesus Christ.” It’s not the Law that gives us this position, it is the declaration of righteousness that we have because of Christ. If the Law declared us righteous, why would anyone turn to Christ? That is the essence of the objection that Paul now addresses. Remember this section comes right after Paul’s rebuke of Peter. Peter was living in hypocrisy. He ate with the Gentiles and when the Jews came, he distanced himself because he was afraid of what the Jews might think.

Verse 17 says, “But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be!” The argument is between the works of the Law and grace. We are saved by grace through faith. The people Paul is arguing with are saying that if we don’t require people to keep the Law, then there will be rampant sin which make Christ the minister of that sin. Paul says no, “May it never be!” When we sin under grace, that does not mean Christ sins. Paul says, “For if I rebuild what I have once destroyed, I prove myself to be a transgressor.” This is a very difficult passage to interpret because it is unclear what Paul is specifically referring to. It seems that Peter and his Jewish colleagues were trying to teach an adherence to the Law as the benchmark to salvation. When Peter, “began to withdraw and hold himself aloof . . . the rest of the Jews joined him in hypocrisy.” (Gal. 2:11ff) By doing this, they transgressed Christ’s command. In Acts 10, Christ gave Peter a vision that all things were clean. Peter and the other Jews were actually going backward in their thinking. Paul makes it personal by saying, “I prove myself to be a transgressor.”

Paul wraps it up by saying, “For through the Law I died to the Law, so that I might live to God.” The height of controversy in this church surrounded the Law. It’s not that the Law is bad. In fact, it’s holy and good, but it doesn’t justify you. Dying to the Law set Paul free to live for God. “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.” This is such a rich verse and one we quote often. Clearly Paul did not mean that he was literally crucified. He doesn’t mean the two other men that were crucified the same day as Jesus. He’s speaking metaphorically. Turn over and take a look at Phil 3:7-11. This truly is God’s goal for all believers and that’s what Paul is talking about. It’s by faith: a deep-seated belief and complete trust and reliance on what Christ accomplished in His birth, His life, His death, and His resurrection. We are not made perfect in Christ in that we no longer sin. That’s not what Paul is saying. He talks about the groaning and suffering of living in the flesh in Rom. 8. Christ frees us from the penalty of sin. Paul concludes by saying, “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.” If the Law saves, then Christ did not need to step out of Heaven and come here.

Paul has established an exceptional doctrinal view of the sufficiency of Christ’s atonement. It is by grace through faith. The Law can do nothing to affect salvation but it is still holy and good. Following the Law is not bad, but telling people they need to keep the Law in addition to salvation is a terrible thing to do.