Galatians 4:7 So you are no longer a slave, but a son; and since you are a son, God has made you also an heir.
“no longer a slave, but a son” Paul sums up all his legal metaphors, We are free from the curse of 3:10, we are no longer in the prison of 3:22-23, we are no longer under the “charge” of a pedagogue (3:24-35), that is, the law is not necessary to guide us to Christ anymore. We have found Him! We have arrived! We are no longer slaves as noted in 3:28, or 4:1, and finally, we are no longer subject to the guardians and trustees of 4:2. The “time set” by our Father in Heaven has come! We are truly “sons.”
“also an heir.” Our Father is no common person. He is the Lord of the universe. In the covenant “last will and testament,” referenced in 3:15, there is a tremendous promise of inheritance, through grace, that each of us now receives -- not a "pie in the sky," "someday I'll go to heaven" kind of inheritance, but the inheritance of a new life, of new creation, of being made new in the here and now.
Monday, September 21, 2009
Sunday, September 20, 2009
Galatians Journal: Chapter 4, verse 6
Galatians 4:6 Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, <"Abba>, Father."
“Because you are sons” At the end of the previous verse (verse 5), Paul summed up our position in Christ as being someone with “full rights as sons,” but it felt like there was something more. He now states clearly what was presumed in that verse – we ARE sons. Of course, the Judiazers would argue that without a connection to Abraham by birth, without a bloodline lineage, one would need to “convert” to Judaism, that is, have a technical, “legal” connection. But because Paul has used estate planning as his metaphor since Chapter 3, verse 15, we can infer a “legal” connection, but one that has no requirements for us – Adoption!! By faith, we are the adopted sons of God, whether by the pure-bred blood lineage of Israel, or if we are Gentile “mongrels.”
“God sent the Spirit of his Son into our hearts” In Romans 8:4, Paul states, “the Spirit of God lives in you,” and in Romans 8:2, he calls it the “Spirit of Life,” while in Ephesians 1: 13-14, he speaks of receiving the Holy Spirit as a “deposit on our inheritance.” God sends the Holy Spirit to fill us and to draw us into an intimacy with Him – “into” or “in” our hearts, as close as God can possibly be. But by referring to the Spirit in this way it also serves to continue the legal metaphor. Under Roman law, all adoptions required a witness. (For those of you who have ever seen the movie “Ben Hur,” there is a scene in the movie where the character of Ben Hur, played by Charlton Heston, is presented to a crowd of party guests by the Roman general whose life he saved. In front of his guests, the general announces his plans to adopt Ben Hur as his son. The guests serve as official witnesses in the adoption ceremony, and to complete it, the general’s ring is stamped on the adoption document as a seal). Here, the Holy Spirit is serving as that witness, sealing us to the Father in an unbreakable bond. I also think that a parallel can be drawn to the pedagogue in Galatians 3:24 – the slave that was in charge of the child in a “baby sitter” sort of fashion, as well as the “guardian” of 4:2. The Holy Spirit is our new “guardian,” but a guardian that guides us in freedom, and leads us to intimacy with the Father.
“the Spirit who calls out ABBA, Father.” Once again, we are back to the essentials of the kingdom of God; a relationship. RELATIONSHIP! Yes, the Spirit “calls out,” but because the Spirit “fills our hearts,” it is our heart also crying out. We ourselves cry out to fulfill our ultimate longing. We were in slavery before – where we had no rights, and suffered under horrible oppression. We were under the watchful eye of the pedagogue (the personification of the law), whose purpose was to take care of us—but it wasn’t a life giving relationship. Even as sons, in our immaturity, we were under the watchful eye of our guardian. But in Christ, finally, we are free, and we meet at last our true Father. Under the law, the Father was watching over us, but it was always at a distance – like a sitter, or a legal guardian. In Christ, we have direct access to the Father, we are IN the Father’s presence. We know Him! “Abba” is a word in Aramaic (as opposed to Greek, the language the letter is written in), and it is a word that is as intimate a word as can be conveyed – as if we were calling the Lord our “Daddy” or “Papa” instead of the more formal title of “Father.” We are as close to God as a child reaching out and touching his Daddy. Indeed, this verse is the essence of the Gospel message!
“Because you are sons” At the end of the previous verse (verse 5), Paul summed up our position in Christ as being someone with “full rights as sons,” but it felt like there was something more. He now states clearly what was presumed in that verse – we ARE sons. Of course, the Judiazers would argue that without a connection to Abraham by birth, without a bloodline lineage, one would need to “convert” to Judaism, that is, have a technical, “legal” connection. But because Paul has used estate planning as his metaphor since Chapter 3, verse 15, we can infer a “legal” connection, but one that has no requirements for us – Adoption!! By faith, we are the adopted sons of God, whether by the pure-bred blood lineage of Israel, or if we are Gentile “mongrels.”
“God sent the Spirit of his Son into our hearts” In Romans 8:4, Paul states, “the Spirit of God lives in you,” and in Romans 8:2, he calls it the “Spirit of Life,” while in Ephesians 1: 13-14, he speaks of receiving the Holy Spirit as a “deposit on our inheritance.” God sends the Holy Spirit to fill us and to draw us into an intimacy with Him – “into” or “in” our hearts, as close as God can possibly be. But by referring to the Spirit in this way it also serves to continue the legal metaphor. Under Roman law, all adoptions required a witness. (For those of you who have ever seen the movie “Ben Hur,” there is a scene in the movie where the character of Ben Hur, played by Charlton Heston, is presented to a crowd of party guests by the Roman general whose life he saved. In front of his guests, the general announces his plans to adopt Ben Hur as his son. The guests serve as official witnesses in the adoption ceremony, and to complete it, the general’s ring is stamped on the adoption document as a seal). Here, the Holy Spirit is serving as that witness, sealing us to the Father in an unbreakable bond. I also think that a parallel can be drawn to the pedagogue in Galatians 3:24 – the slave that was in charge of the child in a “baby sitter” sort of fashion, as well as the “guardian” of 4:2. The Holy Spirit is our new “guardian,” but a guardian that guides us in freedom, and leads us to intimacy with the Father.
“the Spirit who calls out ABBA, Father.” Once again, we are back to the essentials of the kingdom of God; a relationship. RELATIONSHIP! Yes, the Spirit “calls out,” but because the Spirit “fills our hearts,” it is our heart also crying out. We ourselves cry out to fulfill our ultimate longing. We were in slavery before – where we had no rights, and suffered under horrible oppression. We were under the watchful eye of the pedagogue (the personification of the law), whose purpose was to take care of us—but it wasn’t a life giving relationship. Even as sons, in our immaturity, we were under the watchful eye of our guardian. But in Christ, finally, we are free, and we meet at last our true Father. Under the law, the Father was watching over us, but it was always at a distance – like a sitter, or a legal guardian. In Christ, we have direct access to the Father, we are IN the Father’s presence. We know Him! “Abba” is a word in Aramaic (as opposed to Greek, the language the letter is written in), and it is a word that is as intimate a word as can be conveyed – as if we were calling the Lord our “Daddy” or “Papa” instead of the more formal title of “Father.” We are as close to God as a child reaching out and touching his Daddy. Indeed, this verse is the essence of the Gospel message!
Saturday, September 19, 2009
Galatians Journal: Chapter 4, verses 4 & 5
Galatians 4:4 But when the time had fully come, God sent his Son, born of a woman, born under law, (5) to redeem those under law, that we might receive the full rights of sons.
Two verses today – two for the price of one!
“But when the time had fully come” “Time” here could mean two things – the generally accepted concept of “fullness of time” (as one translation puts it), as in the fulfillment of God’s perfect wisdom and plan. More likely, Paul is connecting this to verse 2 – to the child who was subject to his deceased parents’ last will, under the authority of and bound by guardians and trustees until the time set in the will. The coming of Jesus into our lives frees us, so we are no longer subject to the rules that bind us as slaves.
“God sent His son” The rest of verse 4 reads like a doctrinal creed. This is basic to the faith – but a vital, basic truth, to be sure. Across the panoply of New Testament scripture, this basic truth is elaborated – John 1:14 (“the Word became flesh”); John 3:16 (“he gave his one and only son”), Romans 1: 1-6 (explaining Christ’s pedigree in the plan of salvation); I John 4:14 (“the Father sent His son to be the Savior of the world”).
“born of a woman” Jesus was truly human – (while also being truly God) -- a concept that both the ancient Jews and pagans had difficulty with.
“born under the law” As Jesus walked the earth as a man, He was subject to the Jewish law. Of course, Jesus, as the one man who never fell short of the law’s standard, was sinless!
“to redeem those under the law” “redeem” means to buy back, to exchange. All of the examples Paul has given – the “curse” of 3:10-14, the “prisoner” of 3:32, the “pedagogue” overseer of 3:26, or the child under the testamentary trust her in Galatians 4, all of these examples involve a person being under some sort of bondage. All of those bondages are directly connected to our sin natures – we are inclined to sin, and cannot please God through our own efforts. The law was designed to guide us in or relationship with God, but, as Paul demonstrates here and throughout his letters, it is impossible to fulfill the law. Thus, the law itself becomes a bondage. The law, as an end in itself, cannot give life. Only a RELATIONSHIP with the living God can do that. Christ’s life and sacrifice fulfills the law and frees us from that bondage, and brings us into that relationship.
“that we might receive the full rights of sons” The testamentary trust of 4:2 had been fulfilled by Jesus. The property, riches, and rights withheld by the terms of the trust because the beneficiary was underage are now fully in the hands of the heir. We can now claim our rightful inheritance. As Paul will emphasize in 4:7, the state of slavery is gone – we are now truly “sons.”
Two verses today – two for the price of one!
“But when the time had fully come” “Time” here could mean two things – the generally accepted concept of “fullness of time” (as one translation puts it), as in the fulfillment of God’s perfect wisdom and plan. More likely, Paul is connecting this to verse 2 – to the child who was subject to his deceased parents’ last will, under the authority of and bound by guardians and trustees until the time set in the will. The coming of Jesus into our lives frees us, so we are no longer subject to the rules that bind us as slaves.
“God sent His son” The rest of verse 4 reads like a doctrinal creed. This is basic to the faith – but a vital, basic truth, to be sure. Across the panoply of New Testament scripture, this basic truth is elaborated – John 1:14 (“the Word became flesh”); John 3:16 (“he gave his one and only son”), Romans 1: 1-6 (explaining Christ’s pedigree in the plan of salvation); I John 4:14 (“the Father sent His son to be the Savior of the world”).
“born of a woman” Jesus was truly human – (while also being truly God) -- a concept that both the ancient Jews and pagans had difficulty with.
“born under the law” As Jesus walked the earth as a man, He was subject to the Jewish law. Of course, Jesus, as the one man who never fell short of the law’s standard, was sinless!
“to redeem those under the law” “redeem” means to buy back, to exchange. All of the examples Paul has given – the “curse” of 3:10-14, the “prisoner” of 3:32, the “pedagogue” overseer of 3:26, or the child under the testamentary trust her in Galatians 4, all of these examples involve a person being under some sort of bondage. All of those bondages are directly connected to our sin natures – we are inclined to sin, and cannot please God through our own efforts. The law was designed to guide us in or relationship with God, but, as Paul demonstrates here and throughout his letters, it is impossible to fulfill the law. Thus, the law itself becomes a bondage. The law, as an end in itself, cannot give life. Only a RELATIONSHIP with the living God can do that. Christ’s life and sacrifice fulfills the law and frees us from that bondage, and brings us into that relationship.
“that we might receive the full rights of sons” The testamentary trust of 4:2 had been fulfilled by Jesus. The property, riches, and rights withheld by the terms of the trust because the beneficiary was underage are now fully in the hands of the heir. We can now claim our rightful inheritance. As Paul will emphasize in 4:7, the state of slavery is gone – we are now truly “sons.”
Friday, September 18, 2009
Galatians Journal: Chapter 4, verse 3
Galatians 4:3 So also, when we were children, we were in slavery under the basic principles of the world
“when we were children” I don’t think Paul is being literal here, but referring to our lives before we knew Christ.
“we were in slavery” The concept implied by the comparison with being a literal child under Roman law discussed in Chapter 4:1 is stated directly here. As a child, we had no rights, we had no hope of freedom. This is similar to other themes voiced in this letter – the curse of Galatians 3:10-14; the prisoner of 3:23, and now, the slave/child of 4:1.
“under the basic principles” The original Greek phrase here literally means to place things side by side in a row, and was used for explaining simple order in the basics of life, like the alphabet. Its not unlike the common trite phrases we use in American slang to explain the same thing – e.g., “simple as ABC,” “easy as 1-2-3.” Paul is implying the fundamental principle or basic elements of life. The context points to the “basic principles” or elemental forms of religion and spiritual life that existed for the Galatians prior to knowing Christ. So far, Paul has been emphasizing concepts as they existed in Judaism, under the Law of Moses, and he will continue to do so (very soon, in fact, down in 4:5), but he is also referring here to the religious customs of the pagan Gentiles, which he will begin to touch on in 4:8. Thus, not only was the issue of the Judiazers and their heresy a problem, but even the old pagan customs of the Gentiles were creeping back into the Galatian churches too!
“of the world” In their pagan life style, the Galatian Gentiles had worshiped the elements of the earth, sky, and the personification of nature and all its forms (e.g. earth, fire, the sun, the moon, trees, rivers, animals). Most of the ancient world was concerned about the concept of “fate,” which ruled the lives of men in an impersonal manner through the pagan deities. Paul is concerned that even the Jewish believer has been subject to belief in these sorts of concepts – relying on a sort of “folk magic” to guide their lives, like modern American society uses Astrology and other pagan elements (Paul implies the Jews are subject to similar issues down in 4:9). “World” in verse 3 means what we use that term to mean in modern evangelical and charismatic Christianity – the pagan world, the “flesh,” “worldliness.” Before we knew Jesus, we were slave to all the concepts of the “world,” – For some of us, this was the obvious immoral, narcissistic, and hedonistic sinfulness that is at the center of the pagan world. For others, we might have for the most part lead good, moral lives by the objective standard of the “world,” but delved into more socially acceptable “paganism,” the sort of thing that was “Christianized” – you know, immoral practices that didn’t seem so bad because they were coated with religion and much more socially acceptable. The problem is, both kinds of sin are really the same. Some of it seems like its good, or at least “better” when compared to the really immoral pagan or self centered, “fleshy” behavior (“I don’t do drugs, I haven’t killed anyone, I’m not promiscuous” etc.), but, unfortunately, its all sin.
“when we were children” I don’t think Paul is being literal here, but referring to our lives before we knew Christ.
“we were in slavery” The concept implied by the comparison with being a literal child under Roman law discussed in Chapter 4:1 is stated directly here. As a child, we had no rights, we had no hope of freedom. This is similar to other themes voiced in this letter – the curse of Galatians 3:10-14; the prisoner of 3:23, and now, the slave/child of 4:1.
“under the basic principles” The original Greek phrase here literally means to place things side by side in a row, and was used for explaining simple order in the basics of life, like the alphabet. Its not unlike the common trite phrases we use in American slang to explain the same thing – e.g., “simple as ABC,” “easy as 1-2-3.” Paul is implying the fundamental principle or basic elements of life. The context points to the “basic principles” or elemental forms of religion and spiritual life that existed for the Galatians prior to knowing Christ. So far, Paul has been emphasizing concepts as they existed in Judaism, under the Law of Moses, and he will continue to do so (very soon, in fact, down in 4:5), but he is also referring here to the religious customs of the pagan Gentiles, which he will begin to touch on in 4:8. Thus, not only was the issue of the Judiazers and their heresy a problem, but even the old pagan customs of the Gentiles were creeping back into the Galatian churches too!
“of the world” In their pagan life style, the Galatian Gentiles had worshiped the elements of the earth, sky, and the personification of nature and all its forms (e.g. earth, fire, the sun, the moon, trees, rivers, animals). Most of the ancient world was concerned about the concept of “fate,” which ruled the lives of men in an impersonal manner through the pagan deities. Paul is concerned that even the Jewish believer has been subject to belief in these sorts of concepts – relying on a sort of “folk magic” to guide their lives, like modern American society uses Astrology and other pagan elements (Paul implies the Jews are subject to similar issues down in 4:9). “World” in verse 3 means what we use that term to mean in modern evangelical and charismatic Christianity – the pagan world, the “flesh,” “worldliness.” Before we knew Jesus, we were slave to all the concepts of the “world,” – For some of us, this was the obvious immoral, narcissistic, and hedonistic sinfulness that is at the center of the pagan world. For others, we might have for the most part lead good, moral lives by the objective standard of the “world,” but delved into more socially acceptable “paganism,” the sort of thing that was “Christianized” – you know, immoral practices that didn’t seem so bad because they were coated with religion and much more socially acceptable. The problem is, both kinds of sin are really the same. Some of it seems like its good, or at least “better” when compared to the really immoral pagan or self centered, “fleshy” behavior (“I don’t do drugs, I haven’t killed anyone, I’m not promiscuous” etc.), but, unfortunately, its all sin.
Thursday, September 17, 2009
Galatians Journal: Chapter 4, verse 2
Galatians 4:2 He is subject to guardians and trustees until the time set by his father.
“He is subject to guardians and trustees” The words used here for “guardian” and trustee” are much broader and have more force than the word that described the “pedagogue” that the parents left “in charge” of the child back in Galatians 3:24. Just as a slave had to be under the authority and control of a master or owner, a child was under the authority of a guardian. This was, of course, usually the parent – usually the Father. But if his parents were dead, and the child was still a minor, Roman law required the child to be placed under a legal guardian (remember from 4:1 – a child has no rights, he is like a slave). The guardian would be appointed and named through the father’s will, or, if not specified, Roman law provided that the nearest living male relative on the father’s side of the family would serve in this role.
The world for “trustee” is translated in other versions of the Bible as “manager” or “steward.” This is quite similar in concept to a fiduciary trustee as understood in the modern legal system. This concept is comparable to the overseer of slaves on an early 19th century southern American plantation, or a foreman on a construction site, or the vice president of a corporation. In the context of Paul’s time, this would have been either a slave or a free man who wielded considerable power and authority. Similar concepts in other places in the New Testament are the vineyard owner’s foreman in Matthew 20:8 and the “manager of Herod’s household” in Luke 8:3. But whether a guardian or trustee, this is a much larger concept then what was essentially a babysitter, or Kindergarten teacher, or coach that was the pedagogue's role in Galatians 3:28. This is REAL authority. Paul will expand more in 4:3 on how this “authority” affected us in our spiritual lives.
“until the time set by his father” The father’s last will and testament, as the instrument which appointed the guardian, controlled how long the guardian would have authority over the child. If not specified, it would only last until the child reached majority. But often, a parent proscribed a longer time period. A father who knew his son wasn’t very responsible might make a guardianship that lasted well into the child’s adult years. The timing for when the child could call the shots was always set by the Father. This analogy works on a multitude of levels – not just for the basic issue of salvation and coming into God’s kingdom, and into a relationship with Jesus, but in the entire maturation process in our walk with God. Every step in the kingdom, all growth, every blessing, the “desires of our heart,: even the things God wants us to be responsible for – we will not come into them until the time “set by the Father.”
“He is subject to guardians and trustees” The words used here for “guardian” and trustee” are much broader and have more force than the word that described the “pedagogue” that the parents left “in charge” of the child back in Galatians 3:24. Just as a slave had to be under the authority and control of a master or owner, a child was under the authority of a guardian. This was, of course, usually the parent – usually the Father. But if his parents were dead, and the child was still a minor, Roman law required the child to be placed under a legal guardian (remember from 4:1 – a child has no rights, he is like a slave). The guardian would be appointed and named through the father’s will, or, if not specified, Roman law provided that the nearest living male relative on the father’s side of the family would serve in this role.
The world for “trustee” is translated in other versions of the Bible as “manager” or “steward.” This is quite similar in concept to a fiduciary trustee as understood in the modern legal system. This concept is comparable to the overseer of slaves on an early 19th century southern American plantation, or a foreman on a construction site, or the vice president of a corporation. In the context of Paul’s time, this would have been either a slave or a free man who wielded considerable power and authority. Similar concepts in other places in the New Testament are the vineyard owner’s foreman in Matthew 20:8 and the “manager of Herod’s household” in Luke 8:3. But whether a guardian or trustee, this is a much larger concept then what was essentially a babysitter, or Kindergarten teacher, or coach that was the pedagogue's role in Galatians 3:28. This is REAL authority. Paul will expand more in 4:3 on how this “authority” affected us in our spiritual lives.
“until the time set by his father” The father’s last will and testament, as the instrument which appointed the guardian, controlled how long the guardian would have authority over the child. If not specified, it would only last until the child reached majority. But often, a parent proscribed a longer time period. A father who knew his son wasn’t very responsible might make a guardianship that lasted well into the child’s adult years. The timing for when the child could call the shots was always set by the Father. This analogy works on a multitude of levels – not just for the basic issue of salvation and coming into God’s kingdom, and into a relationship with Jesus, but in the entire maturation process in our walk with God. Every step in the kingdom, all growth, every blessing, the “desires of our heart,: even the things God wants us to be responsible for – we will not come into them until the time “set by the Father.”
Wednesday, September 16, 2009
Galatians Journal: Chapter 4, Verse 1
Galatians 4:1 What I am saying is that as long as the heir is a child, he is no different from a slave, although he owns the whole estate.
Of course, the chapter/verse designations of the Bible are artificial – they were figured out long after the fact – Paul himself did not determine when Chapter 3 would end and Chapter 4 begins. While Chapter 3 ends with Paul’s arguments summed up in a nice, tidy package, the start of Chapter 4 is really an extension of Paul’s Chapter 3 discussions.
At the close of Chapter 3, Paul sums up his arguments by declaring that all Christians, regardless of culture or ethnic background, are “sons of God,” descendants of Abraham, and heirs of the promise made to Abraham. Verse 28 in particular declares we are “all one in Christ,” despite our differences. Paul opens Chapter 4 by taking these concepts, along with his use of legal metaphors from the prior chapter, and explains and clarifies these concepts further.
“What I am saying” Paul seem to feel that he needs to clarify something. He has spent the last two chapters proving that salvation is achieved through faith in Christ, and not by works, and that being Jewish and observing the law has no bearing on one’s acceptability to God. This is pretty radical stuff. Especially in 3:28, Paul is laying out concepts that fly in the face of the ancient world’s customs and mores. Jews the same as Greeks? Men and women equal before God? Both the traditional and devout Jew and the average moral pagan would have trouble swallowing these concepts. Paul’s transition here in 4:1 seems to say “Wait, there’s more.” Indeed, we do have to be cautious. Paul argues in Galatians 3:21 and in Romans 6 & 7, that the grace of God does not give us a license to do whatever we please, and we can’t be selfish or childish – well, at least we need to learn. For example, Galatians 3:28’s proclamation of “male nor female” has been used to open the door to a spirit of radical feminism in the church. “Slave nor free” has been used to justify political revolution. We can’t lose sight of the need for the person of Jesus, our RELATIONSHIP with Him, our need to be submitted to Him, as a young child is to his Father.
“heir is a child” Paul taps into the child/Father concept and relationship, as well as calling back to mind the references he made in the previous chapter, such as the pedagogue servant from 3:24, and the covenant/last will & testament concept, and continues. Paul has just closed Chapter 3 by giving us the title of “heirs,” and “sons of God.” Well, even the heirs of a family worth billions start out as babies. Legally, a child is still an heir. But until the child reaches adulthood, he can’t enjoy the full benefits of the estate, or his inheritance. (see the next verse, verse2).
“no different from a slave, although he owns the whole estate.” The concept of slavery, or being a slave has not been discussed much in Galatians so far – just a passing reference in 3:28. Paul used the concept of being a “prisoner” of the law in 3:23, but that’s not the same as being a slave. A prisoner, in the traditional sense, is a citizen who has violated the law, or run afoul of governmental authority. While a prisoner may have lost his freedom, he till has rights that are protected by concepts of the due process of law and procedures of the legal system. Despite the despotic nature of Roman government in Paul’s day, this was actually true for Roman citizens – they had a civil and criminal code that carefully protected the rights of the average person. A slave, on the other hand, is NOT a citizen. He has no rights. He has no freedom, even if he’s not a prisoner. He’s not even considered a person, but rather, a piece of property! Under Roman law, a child, a minor, under the authority of a parent or guardian, had virtually no rights – the equivalent of a slave’s rights – and we might as well say the child had no rights of his own. In the picture Paul begins to paint here in Chapter 4, he starts to personalize the argument he made in 3:15. He shows us the concept of a child -- a child whose parents have passed away, leaving a last will (a “covenant”) passing the estate to the child. But this child is very young, still a minor. As a child, he has no rights, but as the heir, he is technically and legally the owner. Paul is showing us how our relationship with Jesus begins in a similar way.
Of course, the chapter/verse designations of the Bible are artificial – they were figured out long after the fact – Paul himself did not determine when Chapter 3 would end and Chapter 4 begins. While Chapter 3 ends with Paul’s arguments summed up in a nice, tidy package, the start of Chapter 4 is really an extension of Paul’s Chapter 3 discussions.
At the close of Chapter 3, Paul sums up his arguments by declaring that all Christians, regardless of culture or ethnic background, are “sons of God,” descendants of Abraham, and heirs of the promise made to Abraham. Verse 28 in particular declares we are “all one in Christ,” despite our differences. Paul opens Chapter 4 by taking these concepts, along with his use of legal metaphors from the prior chapter, and explains and clarifies these concepts further.
“What I am saying” Paul seem to feel that he needs to clarify something. He has spent the last two chapters proving that salvation is achieved through faith in Christ, and not by works, and that being Jewish and observing the law has no bearing on one’s acceptability to God. This is pretty radical stuff. Especially in 3:28, Paul is laying out concepts that fly in the face of the ancient world’s customs and mores. Jews the same as Greeks? Men and women equal before God? Both the traditional and devout Jew and the average moral pagan would have trouble swallowing these concepts. Paul’s transition here in 4:1 seems to say “Wait, there’s more.” Indeed, we do have to be cautious. Paul argues in Galatians 3:21 and in Romans 6 & 7, that the grace of God does not give us a license to do whatever we please, and we can’t be selfish or childish – well, at least we need to learn. For example, Galatians 3:28’s proclamation of “male nor female” has been used to open the door to a spirit of radical feminism in the church. “Slave nor free” has been used to justify political revolution. We can’t lose sight of the need for the person of Jesus, our RELATIONSHIP with Him, our need to be submitted to Him, as a young child is to his Father.
“heir is a child” Paul taps into the child/Father concept and relationship, as well as calling back to mind the references he made in the previous chapter, such as the pedagogue servant from 3:24, and the covenant/last will & testament concept, and continues. Paul has just closed Chapter 3 by giving us the title of “heirs,” and “sons of God.” Well, even the heirs of a family worth billions start out as babies. Legally, a child is still an heir. But until the child reaches adulthood, he can’t enjoy the full benefits of the estate, or his inheritance. (see the next verse, verse2).
“no different from a slave, although he owns the whole estate.” The concept of slavery, or being a slave has not been discussed much in Galatians so far – just a passing reference in 3:28. Paul used the concept of being a “prisoner” of the law in 3:23, but that’s not the same as being a slave. A prisoner, in the traditional sense, is a citizen who has violated the law, or run afoul of governmental authority. While a prisoner may have lost his freedom, he till has rights that are protected by concepts of the due process of law and procedures of the legal system. Despite the despotic nature of Roman government in Paul’s day, this was actually true for Roman citizens – they had a civil and criminal code that carefully protected the rights of the average person. A slave, on the other hand, is NOT a citizen. He has no rights. He has no freedom, even if he’s not a prisoner. He’s not even considered a person, but rather, a piece of property! Under Roman law, a child, a minor, under the authority of a parent or guardian, had virtually no rights – the equivalent of a slave’s rights – and we might as well say the child had no rights of his own. In the picture Paul begins to paint here in Chapter 4, he starts to personalize the argument he made in 3:15. He shows us the concept of a child -- a child whose parents have passed away, leaving a last will (a “covenant”) passing the estate to the child. But this child is very young, still a minor. As a child, he has no rights, but as the heir, he is technically and legally the owner. Paul is showing us how our relationship with Jesus begins in a similar way.
Tuesday, September 15, 2009
Galatians Journal: Chapter 3, verse 29
Galatians 3:29 If you belong to Christ, then you are Abraham's seed, and heirs according to the promise.
Here is Paul’s final summation before moving on to his next argument (although the next section is similar in tone and content). Here, though, the focus reverses. Throughout Chapter 3, Paul has emphasized the Jewish cultural concepts, essentially debunking their importance as far as acceptability to God is concerned, e.g., being a “child of Abraham,” viewing the law as a curse, and “Abraham’s seed.” He’s also emphasized common estate law and the social constructs of the “pedagogue” type servant. All these things serve to show us the way to Christ. His “”wrap up verse” flips the focus, but in a way to show proper emphasis – if we “belong to Christ,” then we are truly “Abraham’s seed.” It is Jesus that ties us to Abraham’s people, to Abraham’s blessing, to Abraham’s promise, no matter what our ethnic connection might be. If we “belong to Christ,” we are heirs “according to the promise.” Jesus again ties us in. Perhaps I am making too much of this in the context of sentence structure, but by starting with “If we belong to Christ,” rather than “you are Abraham’s seed if you belong to Christ,” Paul is showing us where the emphasis needs to be! On Jesus! NOT on ethnicity, culture, or what we do!
Its also interesting that Paul’s play on words back in Galatians 3:16 appears to be "out the window," in a sense. But as I discussed at length in the comments on 3:16, this is a play on words with a divine purpose. Paul uses the focus on singular, rather than plural “seed" as an argument technique, and to show the true emphasis on the concept of who the real “seed” was. But here, he shows that the reason for using an ambiguous word had a purpose in God – it is actually interpreted BOTH WAYS! Jesus was the singular seed. Through Him we all became the plural seed(s). He also adds the concept that we are “heirs.” This not only ties in with his examples of the covenant/last will and testament in verses 15-18, and the pedagogue servant in verse 24, but with the traditional Jewish concept of “Abraham’s seed.” For it was common to leave one’s estate for a single heir, and then provide that it go to others upon that heir’s death. That is what happened for us. God’s “heir,” – the one “seed” – Jesus, died on the cross, passing his inheritance under the last will – the “covenant” – on to all of us who believe in Him. In a legal sense, then, the one seed splits into many seeds – and the original, traditional way the Jews understood the contextual concept of the “seed” or “offspring” of Abraham as an infinite number, as a nation of people, becomes true as well. Paul’s little play on words with singular/plural “seed” is not just some game. Its a phrase inspired by the Holy Spirit to show that in Jesus, we are all part of God’s family. Abraham’s seed is singular AND plural, and that is so like God’s nature. The focus must be on Jesus, and OUR RELATIONSHIP with Jesus!
Here is Paul’s final summation before moving on to his next argument (although the next section is similar in tone and content). Here, though, the focus reverses. Throughout Chapter 3, Paul has emphasized the Jewish cultural concepts, essentially debunking their importance as far as acceptability to God is concerned, e.g., being a “child of Abraham,” viewing the law as a curse, and “Abraham’s seed.” He’s also emphasized common estate law and the social constructs of the “pedagogue” type servant. All these things serve to show us the way to Christ. His “”wrap up verse” flips the focus, but in a way to show proper emphasis – if we “belong to Christ,” then we are truly “Abraham’s seed.” It is Jesus that ties us to Abraham’s people, to Abraham’s blessing, to Abraham’s promise, no matter what our ethnic connection might be. If we “belong to Christ,” we are heirs “according to the promise.” Jesus again ties us in. Perhaps I am making too much of this in the context of sentence structure, but by starting with “If we belong to Christ,” rather than “you are Abraham’s seed if you belong to Christ,” Paul is showing us where the emphasis needs to be! On Jesus! NOT on ethnicity, culture, or what we do!
Its also interesting that Paul’s play on words back in Galatians 3:16 appears to be "out the window," in a sense. But as I discussed at length in the comments on 3:16, this is a play on words with a divine purpose. Paul uses the focus on singular, rather than plural “seed" as an argument technique, and to show the true emphasis on the concept of who the real “seed” was. But here, he shows that the reason for using an ambiguous word had a purpose in God – it is actually interpreted BOTH WAYS! Jesus was the singular seed. Through Him we all became the plural seed(s). He also adds the concept that we are “heirs.” This not only ties in with his examples of the covenant/last will and testament in verses 15-18, and the pedagogue servant in verse 24, but with the traditional Jewish concept of “Abraham’s seed.” For it was common to leave one’s estate for a single heir, and then provide that it go to others upon that heir’s death. That is what happened for us. God’s “heir,” – the one “seed” – Jesus, died on the cross, passing his inheritance under the last will – the “covenant” – on to all of us who believe in Him. In a legal sense, then, the one seed splits into many seeds – and the original, traditional way the Jews understood the contextual concept of the “seed” or “offspring” of Abraham as an infinite number, as a nation of people, becomes true as well. Paul’s little play on words with singular/plural “seed” is not just some game. Its a phrase inspired by the Holy Spirit to show that in Jesus, we are all part of God’s family. Abraham’s seed is singular AND plural, and that is so like God’s nature. The focus must be on Jesus, and OUR RELATIONSHIP with Jesus!
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