Galatians 5: 19 “The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery;”
“The acts of the sinful nature are obvious” Paul begins to get specific—to individually list actions which are manifestations of the “flesh,” and to contrast these concepts with a specific list of the fruit of the Spirit immediately after, the result of “living” by the Spirit (Galatians 5:16). But this is not a body vs. Spirit dichotomy. While this verse’s “vices” all have to with sexuality, we can’t fall into that trap. Greek philosophers, particularly Plato, emphasized that the body and Spirit had nothing to do with each other – it was “body, bad; human spirit,"good.” The Old Testament Jewish notion wasn’t a whole lot different. “Flesh” to them meant human finiteness, animalistic tendencies, and mortality. It meant moral weakness and susceptibility to sin. The Spirit, however, provided miraculous power to speak prophetically and to do powerful things. So, like the Greeks, the Jews saw the sinful nature, or flesh and the Spirit as having nothing in common. (See, e.g., Genesis 6:3).
While there is a kernel of truth in these presumptions, we must be careful not to let Platonic- like philosophy influence our biblical worldview. It’s not a matter of body verse spirit. Both in worldly thought and in the church, there is an obsession with the body, and sexual matters. Many Christians feel if you can just overcome sexual sin, you’ve got it made. While important, just focusing on avoiding the immoral acts listed in this verse isn’t the end – as can be seen by the other acts of the “flesh” in the rest of the list. Paul’s focus here on "flesh" verses "Spirit" changes the focus of the struggle. The believer who is truly a “son of God,” a “child of the promise,” – truly born again and in an intimate relationship with Jesus – has had his nature changed. God’s presence now indwells and lives inside the believer. This transformation (see Galatians 2:20, 6:15 and 2 Corinthians 5:17) allows believers to live by the Spirit (Galatians 5:16) and have a new moral ability – the ability to supernaturally reflect God’s own character in the way they live.
Paul starts the list with three sexual sins. (As an aside, is this list meant to be exhaustive in any way? Most conservative bible scholars treat the other “lists” Paul makes – including the fruit of the Spirit later in this chapter, as “all there is.”) The NIV has three sexual sins listed – “sexual immorality, impurity, and debauchery.” The New American Standard and Amplified versions have the first two the same, but list “sensuality” and “indecency” respectively as the third “vice” in verse 19. The King James Version lists 4 sexual vices where the others have only three – “adultery, fornication, uncleanness, and lasciviousness.”
There are actually four words in the original Greek. The first of these four Greek words can really only be translated as “adultery. “ This has a very specific meaning – intercourse between a married person and someone not his/her spouse. The second Greek word, “porneia” (I wonder which English word has its roots here?) is a more inclusive but still quite specific term, covering any illicit sexual relationship of any kind – adultery, fornication (sex between unmarried people), homosexual or lesbian sex, bestiality, incest or any intercourse with a close relative, and intercourse with a divorced person. (This about covers any sexual relationship outside of marriage). The third Greek word here is “akatharsia,” which is a more general term. It means anything unclear in a moral sense – and while it is more often applied to sexual situations, it wasn’t necessarily limited to sex. This covers lust, the overly luxurious, and generally profligate living. This also covers the concepts of impure thoughts and motives. The last Greek word in verse 19, “aselgeia” appears to be an amplification of the one just before it. This implies unbridled lust, licentiousness (that is, unabashedly and unrestrained, shameless sexual behavior) and wantonness (over the top, careless, wild and unrestrained). This is sexual behavior that goes beyond the pale – outrageous, insolent, shameless behavior. Thus, the entire gamut of sexual issues beyond the sanctity of marriage is defined as “acts of the flesh,” ranging from impure thoughts to adultery and the most outrageous sexual behavior imaginable. It’s important to understand the specificity of Paul’s list here – not to lay condemnation but see that this is serious business. Most of the moral philosophers of Paul’s era simply condemned the excesses in indulging in the flesh, and even the Jews of that time recognized the difficulty in keeping the entirety of the law, and often excused it. But Paul is saying these behaviors, in their entirety, from motivation to full blown excess, are evil (and verse 21 contains a warning). But remember, Paul is not putting the body verses the Spirit. Rather, by making this list, he is bringing specificity to human nature, and contrasting this later with the fruit of the Spirit. These works of the “flesh” are merely the fruit of living life without God’s power and without the connection of a relationship with Him.
Saturday, October 31, 2009
Friday, October 30, 2009
Galatians Journal: Chapter 5, verse 18
Galatians 5:18 “But if you are led by the Spirit, you are not under law.”
Once again, Paul brings his arguments full circle, returning to the topic of Galatians 5:1. That is, a relationship with Christ means freedom; dependence on the law means slavery.
“If you are led by the Spirit” If you are a Christian – a “son of God” (see Romans 8:14), that is, authentically Christian, in a living relationship with Jesus; if you are truly born again, then:
“you are not under the law.” To the Jew of Paul’s day, it was expected that one would observe and obey all the components of the Old Testament Law for salvation and/or sanctification. One didn’t obey the law as a means to please God per se, but one did so in order to be acceptable to God in the first place. One slip up meant the relationship with God was broken. Freedom in Christ, at least according to Galatians 5:1, frees us from this bondage, and we depend on Christ’s redemption to bring us into right relationship with God. This, of course, horrified both the traditional Jew and the Greek believers of Paul’s day, because they feared that this meant accepting Jesus as the Messiah would result in, according to Paul, Christians being free from all moral authority. That’s ridiculous, of course, but Christians are freed from the law in the sense that Israel had been under the law. The law as practiced before Jesus came to the earth did not provide the means to resist sin, or the power of sin – it only served to condemn the sinner. But the grace of God in Christ – a living relationship with Jesus that miraculously transforms us in our inner man – this enables us to resist sin and the sin nature. (Paul is about to specifically expound on that in the following verses). For the Greeks of Paul’s day, their humanistic philosophers held that the truly wise needed no laws or rules – they instinctively knew what was right. The Old Testament had a parallel for this when it spoke of the law being written on a person’s heart (e.g. Jeremiah 31:31-34). The Jews understood the concept of Israel being “led” by God, especially in its deliverance from slavery in Egypt. Indeed, that is the exact parallel. The law is slavery; redemption in Jesus is freedom. And the parallel in the struggle to resist sin, and the “flesh” is there as well – Israel, as a nation, struggled with throwing off the yoke of slavery and following God into the wilderness. Paul explains here and in places like Romans 7 the Christian’s battle with sin. But unlike the Old Testament story, we, as Christians, have a greater weapon, a clear way to true freedom – the transformational power of a relationship with Christ!
Once again, Paul brings his arguments full circle, returning to the topic of Galatians 5:1. That is, a relationship with Christ means freedom; dependence on the law means slavery.
“If you are led by the Spirit” If you are a Christian – a “son of God” (see Romans 8:14), that is, authentically Christian, in a living relationship with Jesus; if you are truly born again, then:
“you are not under the law.” To the Jew of Paul’s day, it was expected that one would observe and obey all the components of the Old Testament Law for salvation and/or sanctification. One didn’t obey the law as a means to please God per se, but one did so in order to be acceptable to God in the first place. One slip up meant the relationship with God was broken. Freedom in Christ, at least according to Galatians 5:1, frees us from this bondage, and we depend on Christ’s redemption to bring us into right relationship with God. This, of course, horrified both the traditional Jew and the Greek believers of Paul’s day, because they feared that this meant accepting Jesus as the Messiah would result in, according to Paul, Christians being free from all moral authority. That’s ridiculous, of course, but Christians are freed from the law in the sense that Israel had been under the law. The law as practiced before Jesus came to the earth did not provide the means to resist sin, or the power of sin – it only served to condemn the sinner. But the grace of God in Christ – a living relationship with Jesus that miraculously transforms us in our inner man – this enables us to resist sin and the sin nature. (Paul is about to specifically expound on that in the following verses). For the Greeks of Paul’s day, their humanistic philosophers held that the truly wise needed no laws or rules – they instinctively knew what was right. The Old Testament had a parallel for this when it spoke of the law being written on a person’s heart (e.g. Jeremiah 31:31-34). The Jews understood the concept of Israel being “led” by God, especially in its deliverance from slavery in Egypt. Indeed, that is the exact parallel. The law is slavery; redemption in Jesus is freedom. And the parallel in the struggle to resist sin, and the “flesh” is there as well – Israel, as a nation, struggled with throwing off the yoke of slavery and following God into the wilderness. Paul explains here and in places like Romans 7 the Christian’s battle with sin. But unlike the Old Testament story, we, as Christians, have a greater weapon, a clear way to true freedom – the transformational power of a relationship with Christ!
Thursday, October 29, 2009
Galatians Journal: Chapter 5, verse 17
Galatians 5:17 “For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want.”
The NIV translates the original Greek verb here as “desires what is contrary.” The New American Standard Version uses “sets its desires against.” The Amplified Bible uses “opposed to.” The Kings James Version uses the most colorful and extreme language in its translation – “lusts.” Obviously, verse 17 drives home the reality of the sin nature and the Spirit being diametrically opposed. But the depth and seriousness of this conflict is lost a bit in the NIV’s choice of translation. As discussed in the earlier entries for Galatians Chapter 5, the Greek work that the NIV translates as “sinful nature” literally means “flesh,” and is translated as such in the KJV. “Flesh” is an earthy word, bordering on profanity in the Greek and Jewish cultures. It really means more than just the “sinful nature,” it implies everything that encompasses human weaknesses – some versions of the bible translate this as “human nature,” and that makes a little more sense here. It implies the depth of all human weakness – sin, yes, but also mortality, aging, sickness, pain, negative emotion etc. But it also includes that which is the “positive” side of humanity and human nature, that is, striving on our own, without God’s help. Thus, “flesh” or “sinful nature” really means the worst (or best) that a person can be or become in and of himself. Paul is making two things clear – because the flesh has nothing in common with the Spirit or God’s power, a person can live his life by the Spirit – that is, in a living relationship with God through Christ and filled with the Holy Spirit, or live by the flesh – that is, live his live without any dependence on God. Galatians 5:16-18 makes it clear, you can’t have it both ways. Second, by stating “you do not do what you want,” he emphasizes the powerful nature of the conflict. This is discussed more fully in passages such as Romans 7: 15-23 and I Peter 2:11. Because we are born with a sin nature, this struggle will ensue all of our lives. It is only by living by the Spirit, in an intimate relationship with Jesus, that there is victory in this conflict.
The NIV translates the original Greek verb here as “desires what is contrary.” The New American Standard Version uses “sets its desires against.” The Amplified Bible uses “opposed to.” The Kings James Version uses the most colorful and extreme language in its translation – “lusts.” Obviously, verse 17 drives home the reality of the sin nature and the Spirit being diametrically opposed. But the depth and seriousness of this conflict is lost a bit in the NIV’s choice of translation. As discussed in the earlier entries for Galatians Chapter 5, the Greek work that the NIV translates as “sinful nature” literally means “flesh,” and is translated as such in the KJV. “Flesh” is an earthy word, bordering on profanity in the Greek and Jewish cultures. It really means more than just the “sinful nature,” it implies everything that encompasses human weaknesses – some versions of the bible translate this as “human nature,” and that makes a little more sense here. It implies the depth of all human weakness – sin, yes, but also mortality, aging, sickness, pain, negative emotion etc. But it also includes that which is the “positive” side of humanity and human nature, that is, striving on our own, without God’s help. Thus, “flesh” or “sinful nature” really means the worst (or best) that a person can be or become in and of himself. Paul is making two things clear – because the flesh has nothing in common with the Spirit or God’s power, a person can live his life by the Spirit – that is, in a living relationship with God through Christ and filled with the Holy Spirit, or live by the flesh – that is, live his live without any dependence on God. Galatians 5:16-18 makes it clear, you can’t have it both ways. Second, by stating “you do not do what you want,” he emphasizes the powerful nature of the conflict. This is discussed more fully in passages such as Romans 7: 15-23 and I Peter 2:11. Because we are born with a sin nature, this struggle will ensue all of our lives. It is only by living by the Spirit, in an intimate relationship with Jesus, that there is victory in this conflict.
Wednesday, October 28, 2009
Galatians Journal: Chapter 5, verse 16
Galatians 5:16 “So I say, live by the Spirit, and you will not gratify the desires of the sinful nature.”
As emphasized in the analysis of the previous verse, the Judiazers’ arguments centered on the sanctity of the community – we need the rules of the Law to keep people from falling into sin and depravity. But Paul has just argued that a relationship with Jesus is based on freedom, and that slavish devotion to rules only leads to “indulging the sinful nature.” But even in freedom, we are warned to not “use your freedom to indulge the sinful nature” (5:13). It seems to be a paradox – We’re not supposed to sin, yet we’re supposed to be free from the rules. How is this going to work?
Verse 16 begins the revelation of the answer to this age-old question.
"So I say, live by the Spirit.” In the original Greek, the work translated in the NIV as “live” literally means “walk.” It was part of the Jewish cultural viewpoint of the Law to refer to following the Law’s principles as a “walk.” The Jews saw their devotion to the Law as having a relationship with the Law – it was a mindset designed to mold one’s behavior by familiarity, like becoming intimately familiar with terrain by walking through it over and over. The Greeks really had no cultural parallel for this concept. To tell a Greek of that era to “walk by the Law” or “walk by the Spirit” would have seemed foreign. Yet, this is precisely why this concept needed to be driven home. Paul is aiming his instruction at those who were familiar with and related to Jewish culture, and is encouraging them to “walk” outside of it. To give up cultural concepts and rules as a basis for defining who we are in God, and “walk” instead with and in a relationship with God Himself.
And while the word here literally means “walk” it is also proper to translate it as “to live.” The verb tense here is present, and its intensified. It could be translated as “go on living by the Spirit” or “continue to live by the Spirit.” It implies habitual conduct. The “walking” or “living” here also implies we are to be responsive to the Spirit, controlled by the Spirit, and guided by the Spirit. This goes way beyond the concept of rote obedience. Again, it’s all about RELATIONSHIP.
But I think a few things need to be established. The relationship is based on the promise. (Galatians 3:6-9). The promise and its power result in a complete transformation – we are made new. (2 Corinthians 5:17, Galatians 6:15). Our foundational nature and relationship with God is changed. We are no longer slaves to sin, but sons of God. (Galatians 3:26 – 4:7). Our ability to resist sin, the “sinful nature” or “flesh,” is not so much a matter of our will, or ability, but is based on this change of nature, and on the relationship with God, and the indwelling of His Spirit, and on the POWER of the Spirit. This change of nature, the “walk” in the Spirit that is habitual, responsive, controlled and guided is fueled by God’s limitless power. It is SUPERNATURAL. The same miraculous power that raised Jesus from the dead, that gives us miracles and gifts (Galatians 3:5 – I don’t think we can discuss this without including the essential nature of the baptism of the Holy Spirit as described in Acts 2 (and in Galatians 3:5) and the use of the gifts of the Holy Spirit in a supernatural manner), this power helps us to be free of the sinful nature, of the “flesh.” Yes, there is always choice involved, a day by day, minute by minute choice. But the combination of changed nature and indwelling power makes that choice less of a struggle – we are truly, really free! (See Galatians 5:1).
As emphasized in the analysis of the previous verse, the Judiazers’ arguments centered on the sanctity of the community – we need the rules of the Law to keep people from falling into sin and depravity. But Paul has just argued that a relationship with Jesus is based on freedom, and that slavish devotion to rules only leads to “indulging the sinful nature.” But even in freedom, we are warned to not “use your freedom to indulge the sinful nature” (5:13). It seems to be a paradox – We’re not supposed to sin, yet we’re supposed to be free from the rules. How is this going to work?
Verse 16 begins the revelation of the answer to this age-old question.
"So I say, live by the Spirit.” In the original Greek, the work translated in the NIV as “live” literally means “walk.” It was part of the Jewish cultural viewpoint of the Law to refer to following the Law’s principles as a “walk.” The Jews saw their devotion to the Law as having a relationship with the Law – it was a mindset designed to mold one’s behavior by familiarity, like becoming intimately familiar with terrain by walking through it over and over. The Greeks really had no cultural parallel for this concept. To tell a Greek of that era to “walk by the Law” or “walk by the Spirit” would have seemed foreign. Yet, this is precisely why this concept needed to be driven home. Paul is aiming his instruction at those who were familiar with and related to Jewish culture, and is encouraging them to “walk” outside of it. To give up cultural concepts and rules as a basis for defining who we are in God, and “walk” instead with and in a relationship with God Himself.
And while the word here literally means “walk” it is also proper to translate it as “to live.” The verb tense here is present, and its intensified. It could be translated as “go on living by the Spirit” or “continue to live by the Spirit.” It implies habitual conduct. The “walking” or “living” here also implies we are to be responsive to the Spirit, controlled by the Spirit, and guided by the Spirit. This goes way beyond the concept of rote obedience. Again, it’s all about RELATIONSHIP.
But I think a few things need to be established. The relationship is based on the promise. (Galatians 3:6-9). The promise and its power result in a complete transformation – we are made new. (2 Corinthians 5:17, Galatians 6:15). Our foundational nature and relationship with God is changed. We are no longer slaves to sin, but sons of God. (Galatians 3:26 – 4:7). Our ability to resist sin, the “sinful nature” or “flesh,” is not so much a matter of our will, or ability, but is based on this change of nature, and on the relationship with God, and the indwelling of His Spirit, and on the POWER of the Spirit. This change of nature, the “walk” in the Spirit that is habitual, responsive, controlled and guided is fueled by God’s limitless power. It is SUPERNATURAL. The same miraculous power that raised Jesus from the dead, that gives us miracles and gifts (Galatians 3:5 – I don’t think we can discuss this without including the essential nature of the baptism of the Holy Spirit as described in Acts 2 (and in Galatians 3:5) and the use of the gifts of the Holy Spirit in a supernatural manner), this power helps us to be free of the sinful nature, of the “flesh.” Yes, there is always choice involved, a day by day, minute by minute choice. But the combination of changed nature and indwelling power makes that choice less of a struggle – we are truly, really free! (See Galatians 5:1).
Tuesday, October 27, 2009
Galatians Journal: Chapter 5, verse 15
Galatians 5:15 “If you keep on biting and devouring each other, watch out or you will be destroyed by each other.”
“biting and devouring each other” Cannibalism horrified both Jewish and Greek sensibilities in the ancient world. This sort of metaphor was not uncommon in Jewish texts (see, e.g., Proverbs 30:14) and would have pushed the right buttons in the audience this letter was aimed at regarding the seriousness of the situation. Focusing the metaphor on the mouth and teeth also serves to connect this concept to the fact that the dispute was really about words, the use of words, and arguing.
“you will be destroyed” The “you” here is amplified in the original Greek. It implies not just an individual, but the entire congregation. Again, the foundational principle of God’s promise in Christ is RELATIONSHIP. In these last two verses, Paul sums up how the promise is connected to and works with our relationship with each other in the Body of Christ. In verse 13, he notes we are called to freedom, we are set free in Jesus not for ourselves, but to serve (and not to serve as a slave, but to serve “in love”). Verse 14 quotes the Law of Moses to support this promise and concept – this has been the focal point of God’s plan all along! Now, here in verse 15, Paul lays out the consequences of NOT following the concepts laid out in verse 13 and 14 – relationships are destroyed, and the entire church is devastated. Verse 15, then, is the opposite of the previous two verses.
But here is an important notion – verse 13 warns that we shouldn’t use our freedom in Christ to indulge in the sinful nature. This was the main accusation the Judiazers used for insisting on obedience to the Mosaic Law – without the Law, people would do whatever they want, and sin and depravity will reign. But if you look ahead a little further, to verse 19, Paul explains the kind of behavior that proceeds from “indulging the sinful nature" as stated in verse 13. Verses 19-20 list the usual “sinful nature” type activities that come to mind when most folks visualize “indulging” that nature. “Sexual immorality, impurity, debauchery, idolatry, and witchcraft.” These sins are probably at the top of the list of concerns for the Judiazers as well. But as Paul’s list of sins continues, we see things more common to the “good people” of middle class America, things that go on in your local church community all the time – “hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions, and envy.” You see, the “acts of the sinful nature,” (literally, the “flesh”) are not just limited to things like drunken orgies, drug binges, sleeping around, and bowing down to graven images – the kinds of things that much of ancient Greek society encouraged and which offended Jewish sensibilities (as well as violating God’s Law!), but include a whole bevy of “fleshly” activity that a straight laced, dignified, ceremonial (“church going,” if you will!), properly obedient to all the rituals Jewish fella (or modern day Christian) could indulge in and still appear to be respectable. Defining a person’s status and acceptability to God by the mere observance of rules and rituals produces a self-righteous, haughty, and critical spirit. By insisting on obedience to rules as the defining concept, you guarantee “indulging in the sinful nature” because the community of believers are now competing to show off their righteousness (even if only subconsciously) rather than working together in love. The ultimate result of relying on the law to save us is the destruction of relationships! And as Paul points out here, “you will be destroyed by each other.” The Devil is not to blame here, at least not so much. If we choose this path, we have no one to blame but ourselves for the ultimate destruction of our relationship with Jesus, and our relationship with our brothers and sisters in Christ.
“biting and devouring each other” Cannibalism horrified both Jewish and Greek sensibilities in the ancient world. This sort of metaphor was not uncommon in Jewish texts (see, e.g., Proverbs 30:14) and would have pushed the right buttons in the audience this letter was aimed at regarding the seriousness of the situation. Focusing the metaphor on the mouth and teeth also serves to connect this concept to the fact that the dispute was really about words, the use of words, and arguing.
“you will be destroyed” The “you” here is amplified in the original Greek. It implies not just an individual, but the entire congregation. Again, the foundational principle of God’s promise in Christ is RELATIONSHIP. In these last two verses, Paul sums up how the promise is connected to and works with our relationship with each other in the Body of Christ. In verse 13, he notes we are called to freedom, we are set free in Jesus not for ourselves, but to serve (and not to serve as a slave, but to serve “in love”). Verse 14 quotes the Law of Moses to support this promise and concept – this has been the focal point of God’s plan all along! Now, here in verse 15, Paul lays out the consequences of NOT following the concepts laid out in verse 13 and 14 – relationships are destroyed, and the entire church is devastated. Verse 15, then, is the opposite of the previous two verses.
But here is an important notion – verse 13 warns that we shouldn’t use our freedom in Christ to indulge in the sinful nature. This was the main accusation the Judiazers used for insisting on obedience to the Mosaic Law – without the Law, people would do whatever they want, and sin and depravity will reign. But if you look ahead a little further, to verse 19, Paul explains the kind of behavior that proceeds from “indulging the sinful nature" as stated in verse 13. Verses 19-20 list the usual “sinful nature” type activities that come to mind when most folks visualize “indulging” that nature. “Sexual immorality, impurity, debauchery, idolatry, and witchcraft.” These sins are probably at the top of the list of concerns for the Judiazers as well. But as Paul’s list of sins continues, we see things more common to the “good people” of middle class America, things that go on in your local church community all the time – “hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions, and envy.” You see, the “acts of the sinful nature,” (literally, the “flesh”) are not just limited to things like drunken orgies, drug binges, sleeping around, and bowing down to graven images – the kinds of things that much of ancient Greek society encouraged and which offended Jewish sensibilities (as well as violating God’s Law!), but include a whole bevy of “fleshly” activity that a straight laced, dignified, ceremonial (“church going,” if you will!), properly obedient to all the rituals Jewish fella (or modern day Christian) could indulge in and still appear to be respectable. Defining a person’s status and acceptability to God by the mere observance of rules and rituals produces a self-righteous, haughty, and critical spirit. By insisting on obedience to rules as the defining concept, you guarantee “indulging in the sinful nature” because the community of believers are now competing to show off their righteousness (even if only subconsciously) rather than working together in love. The ultimate result of relying on the law to save us is the destruction of relationships! And as Paul points out here, “you will be destroyed by each other.” The Devil is not to blame here, at least not so much. If we choose this path, we have no one to blame but ourselves for the ultimate destruction of our relationship with Jesus, and our relationship with our brothers and sisters in Christ.
Monday, October 26, 2009
Galatians Journal: Chapter 5, verse 14
Galatians 5:14“The entire law is summed up in a single command: "Love your neighbor as yourself."
Paul connects the concepts of the previous verse to the law itself. He does this to add credibility to his argument for those who cling to the Jewish traditions. This shows that the Sadducees and Pharisees of that time had really gotten it all wrong. The real purpose of God’s law – the heart of the matter – had nothing to do with outward expression or behavior, or the proper fulfillment and performance of ritual. The heart of the matter is LOVE and a RELATIONSHIP built on love. Even the concept of being able to sum up the entire law, the hundreds of commandments that make up the Torah, in a single sentence means the law was always intended to be used in the context of relationships – as something to help us understand our relationship with God, and each other, rather than something to box us in. The law was meant to serve man, not man to serve the law. If I see my friend and fellow Christian disobey the law (in this context, meaning he is walking in sin, falling short of what God has called him to do), my attitude should be “how can I help,” not condemnation.
This verse quotes the law itself – Leviticus 19:18 – which also serves to bring Jesus himself into the argument, for He used this verse to answer the question, “What is the greatest commandment?” (See Matthew 7:12 and Mark 12:31). If Jesus Himself had this attitude and concept in mind, how can we adopt a different conclusion?
Paul connects the concepts of the previous verse to the law itself. He does this to add credibility to his argument for those who cling to the Jewish traditions. This shows that the Sadducees and Pharisees of that time had really gotten it all wrong. The real purpose of God’s law – the heart of the matter – had nothing to do with outward expression or behavior, or the proper fulfillment and performance of ritual. The heart of the matter is LOVE and a RELATIONSHIP built on love. Even the concept of being able to sum up the entire law, the hundreds of commandments that make up the Torah, in a single sentence means the law was always intended to be used in the context of relationships – as something to help us understand our relationship with God, and each other, rather than something to box us in. The law was meant to serve man, not man to serve the law. If I see my friend and fellow Christian disobey the law (in this context, meaning he is walking in sin, falling short of what God has called him to do), my attitude should be “how can I help,” not condemnation.
This verse quotes the law itself – Leviticus 19:18 – which also serves to bring Jesus himself into the argument, for He used this verse to answer the question, “What is the greatest commandment?” (See Matthew 7:12 and Mark 12:31). If Jesus Himself had this attitude and concept in mind, how can we adopt a different conclusion?
Sunday, October 25, 2009
Galatians Journal: Chapter 5, Verse 13
Galatians 5:13 “You, my brothers, were called to be free. But do not use your freedom to indulge the sinful nature; rather, serve one another in love.”
“You, my brothers” Again, Paul emphasizes the close and intimate relationship he shared with the Galatians. The use of the term “you” rather than a more all inclusive term like “us” (as in 5:1) also seems to emphasize the intimate nature of a relationship with Jesus.
“were called to be free” The verb translated here as “were called” is in an intensified form. It also could be translated as “were indeed called.” It’s a higher calling. A stronger calling. The ultimate calling. Plus, the use of the word “calling” also emphasizes the concept of the RELATIONSHIP (remember, it is a universal truth and one of the major themes of this letter – everything in God’s Kingdom comes down to RELATIONSHIP). A “call” means God chose us; He reached out to us; He spoke our name. Think of the story of the prodigal son. He thought that he had made the decision to return to his Father. But it was the Father who was waiting all along. “Call” means God is the author of the promise. We can’t do anything ourselves to complete it. Think of your Mom or Dad, preparing the family dinner, and then calling everyone to eat. Our response is to gratefully come to the table, sit down, and partake.
“But do not use your freedom to indulge the sinful nature” Paul ties up this first section of Galatians 5 by returning to his opening thesis in 5:1 – the freedom we walk in is a gift from God, so don’t abuse it. Paul has already touched on this concept in this letter in a variety of ways – look back at 3:15-24 for a discussion of the purpose of the law, and freedom from the law’s constraints – but the implication here is that the law’s guidelines help define the limits that we should live within. Romans 6:1 states that the freedom we have in Christ does not give us a license to sin. 1 Peter 2:16 says the same thing, emphasizing that if freedom in Christ is real, it can’t be used as a front to cover up a life of sin. Paul is tying up his original thesis in 5:1 and transitioning into the next section, which emphasizes personal righteousness and integrity. But if freedom is NOT a license for our personal fulfillment (this is the “American Way,” no? Thomas Jefferson’s language in the Declaration of Independence has become the mantra in our society – we have a right to “life, liberty, and the pursuit of happiness”) or to do “what we want,” then what is it for? Paul answers this rhetorical question in the very next phrase --
“rather, serve one another in love” At this point, I want to shout “Ah ha!,” or "Eureka!," for this simple truth is really the core concept here. “Freedom,” therefore wasn’t designed for us as individuals, to set us “free” to do whatever we want to do, but to equip us to serve God and each other – in love! The context of the words translated here as “indulge the sinful nature” implies “selfishness.” That’s the key. Of course, the freedom Christ brings to us has great, even incalculable personal benefit. But the real purpose in setting us free from sin and bondage is so we can be useful for God. Now, the way I phrased that last sentence makes it sound like the emphasis is back on “works,” that is, on what we do. But God seeks to set us free in order to bring us into right relationship with Him. He showers us with love and gifts, redeems us from hell, communes with us, abides with us, and makes us a part of His family. We are free from the law – that is, we no longer need to earn God’s favor. But what do we do with that freedom? The purpose of “freedom in Christ” is to allow us to creatively, personally, and intimately respond back to God in love – to serve Him with all of our hearts.
Let’s go back to the family dinner analogy. I am called by God to come to the table. I don’t have to pay for my meal, like in a restaurant, I’m part of the family now. I am free to choose what I eat, and how much. (I personally struggle with my weight, and with overeating, so this concept strikes a chord with me). If I choose to not eat a balanced meal, or to overeat, or just eat dessert, or to sneak a snack of junk food before I get to the table so that my appetite is ruined, the result is easy to see. At best, I’ll get fat and be unfit for the hard work I need to do -- the work God set me free to do! At worst, I’ll get sick and eventually be of no use to anyone. I will also displease and disappoint my Father, who gave so much to provide me with such a fine meal, and the freedom to enjoy it. I will end up not being in right fellowship with him. I won’t be thrown out of the family, or not be allowed to come to dinner anymore (that is, I won’t lose my salvation), but I will bring a world of trouble onto myself, and be of little use to God in the sense that there will be good chance I will miss out on the specific purposes God called me to because of my irresponsibility. My freedom is a gift I am to use with responsibility.
“You, my brothers” Again, Paul emphasizes the close and intimate relationship he shared with the Galatians. The use of the term “you” rather than a more all inclusive term like “us” (as in 5:1) also seems to emphasize the intimate nature of a relationship with Jesus.
“were called to be free” The verb translated here as “were called” is in an intensified form. It also could be translated as “were indeed called.” It’s a higher calling. A stronger calling. The ultimate calling. Plus, the use of the word “calling” also emphasizes the concept of the RELATIONSHIP (remember, it is a universal truth and one of the major themes of this letter – everything in God’s Kingdom comes down to RELATIONSHIP). A “call” means God chose us; He reached out to us; He spoke our name. Think of the story of the prodigal son. He thought that he had made the decision to return to his Father. But it was the Father who was waiting all along. “Call” means God is the author of the promise. We can’t do anything ourselves to complete it. Think of your Mom or Dad, preparing the family dinner, and then calling everyone to eat. Our response is to gratefully come to the table, sit down, and partake.
“But do not use your freedom to indulge the sinful nature” Paul ties up this first section of Galatians 5 by returning to his opening thesis in 5:1 – the freedom we walk in is a gift from God, so don’t abuse it. Paul has already touched on this concept in this letter in a variety of ways – look back at 3:15-24 for a discussion of the purpose of the law, and freedom from the law’s constraints – but the implication here is that the law’s guidelines help define the limits that we should live within. Romans 6:1 states that the freedom we have in Christ does not give us a license to sin. 1 Peter 2:16 says the same thing, emphasizing that if freedom in Christ is real, it can’t be used as a front to cover up a life of sin. Paul is tying up his original thesis in 5:1 and transitioning into the next section, which emphasizes personal righteousness and integrity. But if freedom is NOT a license for our personal fulfillment (this is the “American Way,” no? Thomas Jefferson’s language in the Declaration of Independence has become the mantra in our society – we have a right to “life, liberty, and the pursuit of happiness”) or to do “what we want,” then what is it for? Paul answers this rhetorical question in the very next phrase --
“rather, serve one another in love” At this point, I want to shout “Ah ha!,” or "Eureka!," for this simple truth is really the core concept here. “Freedom,” therefore wasn’t designed for us as individuals, to set us “free” to do whatever we want to do, but to equip us to serve God and each other – in love! The context of the words translated here as “indulge the sinful nature” implies “selfishness.” That’s the key. Of course, the freedom Christ brings to us has great, even incalculable personal benefit. But the real purpose in setting us free from sin and bondage is so we can be useful for God. Now, the way I phrased that last sentence makes it sound like the emphasis is back on “works,” that is, on what we do. But God seeks to set us free in order to bring us into right relationship with Him. He showers us with love and gifts, redeems us from hell, communes with us, abides with us, and makes us a part of His family. We are free from the law – that is, we no longer need to earn God’s favor. But what do we do with that freedom? The purpose of “freedom in Christ” is to allow us to creatively, personally, and intimately respond back to God in love – to serve Him with all of our hearts.
Let’s go back to the family dinner analogy. I am called by God to come to the table. I don’t have to pay for my meal, like in a restaurant, I’m part of the family now. I am free to choose what I eat, and how much. (I personally struggle with my weight, and with overeating, so this concept strikes a chord with me). If I choose to not eat a balanced meal, or to overeat, or just eat dessert, or to sneak a snack of junk food before I get to the table so that my appetite is ruined, the result is easy to see. At best, I’ll get fat and be unfit for the hard work I need to do -- the work God set me free to do! At worst, I’ll get sick and eventually be of no use to anyone. I will also displease and disappoint my Father, who gave so much to provide me with such a fine meal, and the freedom to enjoy it. I will end up not being in right fellowship with him. I won’t be thrown out of the family, or not be allowed to come to dinner anymore (that is, I won’t lose my salvation), but I will bring a world of trouble onto myself, and be of little use to God in the sense that there will be good chance I will miss out on the specific purposes God called me to because of my irresponsibility. My freedom is a gift I am to use with responsibility.
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