May I Walk The Talk!

Psalm 119:73–80 (NIV),

⁷³ Your hands made me and formed me; give me understanding to learn your commands. 

     ⁷⁴ May those who fear you rejoice when they see me, for I have put my hope in your word. 

⁷⁵ I know, Lord, that your laws are righteous, and that in faithfulness you have afflicted me. 

     ⁷⁶ May your unfailing love be my comfort, according to your promise to your servant. 

⁷⁷ Let your compassion come to me that I may live, for your law is my delight. 

     ⁷⁸ May the arrogant be put to shame for wronging me without cause; but I will meditate on your         precepts. 

     ⁷⁹ May those who fear you turn to me, those who understand your statutes. 

     ⁸⁰ May I wholeheartedly follow your decrees, that I may not be put to shame.

Father I live among others who fear You -- in my family, my church and my community.  There are brothers and sisters in Christ who observe me.  They naturally make judgments about me. I pray that the study, the reading, the meditation and prayer in Your Word will be a testimony to others.  I certainly want to learn more about Your will; and I long that Your Word be my delight, but if it does not transform my life -- if if those in Christ do not witness a transformation of my character and a maturity in my understanding, then I am learning only to be puffed up. If I am reproached without basis then I will not worry about it because Your Word teaches me of Your love and compassion.  But Father help me not to be shamed for things for which I know better. May the instruction of Your Word and the behavior of my life be the same. I welcome Your discipline where I err for I long to be known as a follower of my God.  I pray this for the sake of Christ and for the ultimate and resounding joy of the Church. Amen.

God Hears The Cry Of His Child, Because It Is He Who Cries!

Galatians 4:4–7 (NIV),

⁴ But when the set time had fully come, God sent his Son, born of a woman, born under the law, ⁵ to redeem those under the law, that we might receive adoption to sonship. ⁶ Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” ⁷ So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir.

"God sent his Son at the right moment in human history, when God’s providential oversight of the events of the world had directed and prepared peoples and nations for the incarnation and ministry of Christ, and for the proclamation of the gospel." [1]  "In these words he comprehendeth both the person of Christ and the office of Christ. His person consisteth of his divine and human nature. This he sheweth plainly when he saith, “God sent his own son, born of a woman.” Christ therefore is very God and very man. His office he setteth forth in these words: 'Being made under the law to redeem them that were under the law.'” [2]

Luther then asks this important question, "How did Christ redeem us?"  "Although he be the Lord of the law, and therefore the law hath no authority or power over him (for he is the Son of God), yet of his own accord he made himself subject to the law . . . For it accused him as a blasphemer and a seditious person: it made him guilty before God of the sins of the whole world: it so terrified and oppressed him with heaviness and anguish of spirit, that he sweat blood, and briefly, it condemned him to death, yea even to the death of the cross (Luke xxii. 44)." [2]  

Yes, the Lord of glory who was completely sinless came and lived under the very Law He established that in our place it might condemn Him.  As our sins were placed upon Him, He suffered the consequence of the Law.  “Therefore I will give him a portion among the great, and he will divide the spoils with the strong, because he poured out his life unto death, and was numbered with the transgressors. For he bore the sin of many, and made intercession for the transgressors.” (Isaiah 53:12, NIV).  

"So Christ, a divine and human person, begotten of God without beginning, and born of the Virgin in the time appointed, came not to make a law, but to feel and suffer and terrors of the law with all extremity, and to overcome the same, that so he might utterly abolish the law." [2]  We all deserved death -- "everlasting death" but instead have received the blessings of adoption.  Are we recipients of this grace because of what we have done?  Absolutely not.  He was made a curse for us.  He redeemed us.  To God be the glory!

Not only that, we are given the gift of the indwelling Spirit of God.  "Every child of God is indwelt by the Holy Spirit (1 Cor 3:16; 6:19–20). He is the earnest of our inheritance (Eph 1:13–14). All guardians and stewards have been discharged; their supervision is no longer needed because believers are full-grown sons indwelt by the Holy Spirit." [3]  "And although it appear not before the world, that we be renewed in mind and have the Holy Ghost, yet notwithstanding our judgment, our speech, and our confession do declare sufficiently, that the Holy Ghost with his gifts is in us." [4]

And as Luther writes, "When we are in terrors and in the conflict of conscience, we take hold of Christ, and believe that he is our Savior."  It is then we cry, "Abba, Father."  "“Abba” is the intimate Aramaic word for “father,” being equivalent to the English “Daddy,” or “Papa.” Thus, the intimacy of the relationship between God the Father and men, His sons through Christ, is emphasized." [5] 

And it is not just the difficulties of life, but the terrors and torments of the Law that trouble us.  To this too we cry to our Savior. "Wherefore, in the midst of thy temptation and infirmity, cleave only unto Christ, and groan unto him. He giveth the Holy Ghost which crieth, “Abba Father.” And this feeble groaning is a mighty cry in the ears of God, and so filleth heaven and earth, that God heareth nothing else: and moreover, it stoppeth the cries of all other things whatsoever." [6]  It is this cry that confirms that we are sons of God and not merely slaves.  And we must remember that "there is no work or merit that bringeth to him the inheritance, but his birth only." [6]

Father, we as Your children are still in a daze as we ride this rocket of a passage.  In a flash we move from incarnation to glorification, from slave to heir, from fear to firmly grasping Your hand.  I have often struggled with how to help others in the assurance and affirmation of their faith in You.  Today I see that the assurance is in the Gospel.  The essence of the Gospel itself gives us the confidence that we are children of God.  The Gospel is self-authenticating.  What joy! What amazing joy comes from the Gospel.  And oh the depth of the riches of Your grace. Thank you Father for sending Your Son to take the lashes of the Law for my sake.  Thank you for sending Your Spirit to cry into my soul, 'Abba, Father.'   Thank You for Your everlasting peace and infinite love that takes a rebel like me and makes me an heir of Your kingdom.   What amazing, amazing, yes, amazing truth!  May the whole world see it.   To God be the glory!

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1.  Crossway Bibles. (2008). The ESV Study Bible (2251). Wheaton, IL: Crossway Bibles.

2. Luther, M. (1997). Commentary on Galatians (Ga 4:4). Oak Harbor, WA: Logos Research Systems, Inc.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2390). Nashville: Thomas Nelson.

4. Luther, M. (1997). Commentary on Galatians (Ga 4:6). Oak Harbor, WA: Logos Research Systems, Inc.

5. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Ga 4:6). Nashville: Thomas Nelson.

6.  Luther, M. (1997). Commentary on Galatians (Ga 4:6). Oak Harbor, WA: Logos Research Systems, Inc.

It's Either Kindergarten or Christ.

Galatians 4:1–3 (NIV)

¹ What I am saying is that as long as an heir is underage, he is no different from a slave, although he owns the whole estate. ² The heir is subject to guardians and trustees until the time set by his father. ³ So also, when we were underage, we were in slavery under the elemental spiritual forces of the world.

This shift in Paul's letter now gives explanation to what he meant earlier when he wrote: “So the law was our guardian until Christ came that we might be justified by faith.” (Galatians 3:24, NIV).  In this sense Paul regards the law as a guardian or trustee which plays a role in a persons life while they are yet in a position not to make their own decisions. They are lacking the maturity needed to live as a full heir.  "When a son is a minor and too young to receive his inheritance, he might as well be a slave." [1]  This condition is in a real sense a condition of slavery.  You will see that in a moment. "The Greek perfect tense implies that we were in a real state of servitude under the legalistic system and not free sons under grace." [2]

Now this guardian is the Law!  As Luther explains: "Indeed he hath an assured hope of an inheritance: but before he come to his years, his tutors hold him in subjection, like as the schoolmaster doth the scholar. They commit not unto him the ordering of his own goods, but constrain him to serve, so that he is kept and maintained with his own goods like a servant." [3]  This time of tutoring -- this time while held in governance was not without hope.  "Moses did nourish us with the hope of the promise to be revealed in the time appointed." [3]

Then the Apostle expands the thought further to say, “So also, when we were underage, we were in slavery under the elemental spiritual forces of the world.” (Galatians 4:3, NIV).  What is this "elemental spiritual forces of the world?"   "The word elements (Gr stoicheion) denotes things placed in a row, thus the letters of the alphabet. Hence, the ABC’s or . . .  the kindergarten department of instruction in religious observances which are external and temporal as contrasted with the permanent spiritual principles of faith in Christ." [4]  Luther interprets these "kindergarten" principles as the Law. "He calleth therefore the law the elements of the world; that is to say, the outward letters and traditions written in a certain book." [5]

If I understand this correctly (and to use an illustration from the Law) when a Hebrew family gathered around the Pascal Lamb ceremony and celebrated God's goodness and grace in bringing them out of Egypt and out of slavery.  This was "kindergarten".  This was Christianity 101.  But when Christ came He fulfilled what this ABC story was all about.  To leave Christ; to return to Judaism is to go back to "kindergarten". But this illustration also misses the weight of Paul's statement.   To stay in kindergarten is to also stay in slavery.  Luther explains: "For although the law do civilly bridle a man from evil, and constrain him to do well, yet notwithstanding being kept after this sort, it doth not deliver him from sin, it justifieth him not, it prepareth not a way for him to heaven, but leaveth him in the world. I do not obtain righteousness and everlasting life, because I kill not, I commit not adultery, I do not steal, &c. These outward virtues and honest conversations be not the kingdom of Christ, nor the heavenly righteousness, but the righteousness of the flesh and of the world." [5]

To fail to come into maturity on these things is to remain an infant in understanding and to remain in bondage.  "Wherefore let us not suffer the law in any case to bear rule in our conscience, especially seeing it cost Christ so great a price to deliver the conscience from the tyranny of the law. For he was made a curse for us, that he might deliver us from the curse of the law. Let the godly learn therefore that the law and Christ are two contrary things, whereof the one cannot abide the other." [5]

Under Judaism, the true Israelite, the true child of Promise was able to see past Christianity 101 and see Christ.  Abraham was able to see past the "land," “for he was looking forward to the city with foundations, whose architect and builder is God.” (Hebrews 11:10, NIV).  Moses was able to see past the exodus because  “he regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward.” (Hebrews 11:26, NIV).

Father, the revelation of Your Word is so amazing.  It is thrilling to me when all these truths come together in a fluid, fulfilling format. How childish it is to think that I can be justified in Your sight by good moral living and adherence to the Law.  Even to think so is immature.  To do so is bondage. And the truth is that none of Your servants and prophets of the earlier dispensations believed that in the first case.  Lord grant that I be like Abraham and see beyond the shadows and illustrations to that "better city."  That I might be like Moses and see beyond the parables of life to that greater reward.  Lord grant me the grace today to see Christ as a greater treasure than anything -- even the treasures of Egypt.   I thank You today for free grace.  I thank You today for freedom.  But as I pray this I know this was not a cheap grace or a discounted freedom.  This blessing of full maturity and sonship comes to me at the cost of the precious blood of Jesus Christ.   May His Name be praised in my words and my conduct today.  Amen and amen.

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1. Crossway Bibles. (2008). The ESV Study Bible (2251). Wheaton, IL: Crossway Bibles.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2389). Nashville: Thomas Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 4:1). Oak Harbor, WA: Logos Research Systems, Inc.
4. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2389–2390). Nashville: Thomas Nelson.
5. Luther, M. (1997). Commentary on Galatians (Ga 4:3). Oak Harbor, WA: Logos Research Systems, Inc.

In Goodness We Trust!

Psalm 119:65–72 (NIV),

⁶⁵ Do good to your servant according to your word, Lord. 

⁶⁶ Teach me knowledge and good judgment, for I trust your commands. 

      ⁶⁷ Before I was afflicted I went astray, but now I obey your word. 

⁶⁸ You are good, and what you do is good; teach me your decrees. 

⁶⁹ Though the arrogant have smeared me with lies, I keep your precepts with all my heart. 

⁷⁰ Their hearts are callous and unfeeling, but I delight in your law. 

⁷¹ It was good for me to be afflicted so that I might learn your decrees. ⁷² The law from your mouth is more precious to me than thousands of pieces of silver and gold.

Father Your goodness is never in dispute yet I know my lack of appreciation of it is the source cause of all my failures and all my insecurities. The doubt of Eve is mine too.   Your Word is a living chronicle of Your goodness.  From Adam's sin through to the earth-shaking resurrection; from calling of Abraham to the calling of me, history is a story of Your goodness.  Yes, You are good; You do what's good.  Nothing else is inherently good but You.  When I go outside the counsels of Your Word there is nothing but self-serving lies intended to harm me.  Sometimes, Father, I have had to experience that to recall how amazingly good You really are.  Even when You chastise me with Fatherly severity it still is good.  I admit it takes me awhile to remember that but when I do, it is blatantly obvious that Your mercy disciplines me and it is all for my good -- out of Your goodness.  May recalling Your goodness drive me to Your law and not to a licence to sin.  May I find great treasure in Your precepts that keep me on the straight and the narrow. All for the glory of God and my eternal delight in Him.

The Archaic Concept of Life Revolving Around the Church

Walking around a new town and listening to new people inspired a motivation in me when I became a wet-behind-the-ears, never-before- pastor in this very established western town.  I had this ambition: move the Church into the community.  I heard phrases like, "That Church up there"; and "Those people." It was very important to seed the organic Church into the life of this town.   In large part this has worked well -- in fact very well.

Two and a half decades later I face another challenge.  I'm probably not alone in this -- in fact I know I'm not but the issue is mine as much as the first one was.  In the olympian endeavor to regularly gather the people of God on Sundays so often I find on the winners podium competitors such as family; such as sports and entertainment; and such as jobs.  Today's problem is not so much about getting the Church into the community, but to get the saints into the Church.

When you wander around western Canada, especially in heart-throbbing beauty of Alberta there is a consistent picture in almost every small town. Right smack dap in the middle of that cloister of elevators, Coops, Chinese restaurants and the like is a recognizable building -- a church.  The name on the sign is not so important here, but what it stands for.  To construct a church in the middle of a community is sending a message: Everything revolves around the Church!

When God established the Israelite community He made church the encampment surrounded the Church -- the meeting place of God -- the Tabernacle. Numbers, chapter 2 describes this arrangement.

Today, there is a proliferation of families whose lives revolve around the family.   Family life might be the greatest form of idolatry in the Church today.  In fact I've experienced the kind of explanation that forces me to assume that it is totally acceptable to absent oneself from meeting with God's people as long as your chosen activity is family!  Of course where family seems to be the new fair alternative, work and sports come a close second (but usually these choices still are argued in support of the family.)

Now we all know the push-backs:  Going to church doesn't save you.  You can be a Christian and miss church.  It's just a church; I can worship God at the lake.  But what are we going to do with Hebrews 10:25 (NIV)?

²⁵ not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.

How are we going to skate around this one?  I think with great admiration when I recall how my parents handled the Lord's Day.  I used to think they were Sabbatarian extremists terrorizing the only day I had free to do as I wanted.  Today I rejoice in God's grace that He brought me into a family that thought such archaic things like: A. It's normal for a Christian family to go to Church, twice on Sunday and a few times through the week; B. It's normal for a Christian family to utilize Saturday night to prepare clothes, food and whatever else so that we are ready for Church; C. It's normal for a Christian family to seek out a congregation of God's people to worship with while on holiday; and D. It's normal for a Christian family to expect friends and family to understand their Church priorities.

The beautiful synergism of the early Church was that they considered meeting together with other believers central to their daily activities; and this fueled their zeal that drove them "outside of the camp."   The joy was “... the Lord added to their number daily those who were being saved.” (Acts 2:47, NIV).  

Jim

 

Getting Back On Track

Psalm 119:57–64 (NIV),

⁵⁷ You are my portion, Lord; I have promised to obey your words. 

              ⁵⁸ I have sought your face with all my heart; be gracious to me according to your promise. 

              ⁵⁹ I have considered my ways and have turned my steps to your statutes. 

⁶⁰ I will hasten and not delay to obey your commands. 

             ⁶¹ Though the wicked bind me with ropes, I will not forget your law.

             ⁶² At midnight I rise to give you thanks for your righteous laws. 

             ⁶³ I am a friend to all who fear you, to all who follow your precepts. 

⁶⁴ The earth is filled with your love, Lord; teach me your decrees.

Father every now and then, by Your grace, You bring me back to Bethel and I get to meet with You afresh.  Often it occurs after a failure.   Often I have become self-sufficient and self-satisfied and You have mercifully cut off my legs and made me realize that You alone are my treasure.   It is then that I recommit to seek Your face and follow Your commands.  After taking sufficient stock I intrinsically know that I must obey you toute de suite. I also know that to follow You will bring opposition, but it also binds birds of a like feather.  None of this resolve can be credited to my resume.  This is all of grace.  The truth is that when my self-centered eyes are open I am able to see testimony after testimony of Your covenant love. You continue to bring me back.  You continue to be faithful in my falter.  So keep teaching me Father.  In my heart of hearts I want to hear You, obey You, and live a life that expresses thankfulness to You.  

Abraham's Seeds, Seed and More Seeds.

Galatians 3:23–29 (NIV),

²³ Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. ²⁴ So the law was our guardian until Christ came that we might be justified by faith. ²⁵ Now that this faith has come, we are no longer under a guardian. ²⁶ So in Christ Jesus you are all children of God through faith, ²⁷ for all of you who were baptized into Christ have clothed yourselves with Christ. ²⁸ There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. ²⁹ If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.

Verses 23-24 are very difficult to interpret.  It might be interesting to the reader that Luther gave this section very little attention.  We don't know why but perhaps the complexity of it was part of the reason. 

 Paul has already established that the faith of Abraham and the Christian faith are synonymous. So the faith he refers to in verse 23 must have a different nuance. The key is the idea of something being "locked up".  I would conclude that this must refer to Paul's notion of "mystery" where in other places he describes an idea that for a period of time God's plan for the ages was "locked up" -- a mystery.  But now it has been revealed.  "A “mystery” in the New Testament is something that had at one time been hidden but is now revealed to God’s people. Jesus spoke of “the mystery of the kingdom of God” (Mark 4:11, NAS) that He was at that point revealing to His disciples. The apostle Paul used the word mystery 21 times in his Epistles. In each case, the “mystery” involved a wonderful declaration of spiritual truth, revealed by God through divine inspiration. A mystery is that “which was not made known to people in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets” (Ephesians 3:5). [1]

This mystery of the Kingdom had long been prophesied  Abraham along with others had a sense of it.  But as to how and when and by whom was not clear until the time of Christ. Now we see that it was the presence of the Law that kept God's eternal plan under wraps.  But now that Christ has come, the mystery is no longer a mystery.  Here we see another purpose of the Law.  Why? 

"So the law was our guardian until Christ came that we might be justified by faith. ²⁵ Now that this faith has come, we are no longer under a guardian."  That word "guardian" can also be translated "tutor." It is the Greek word παιδαγωγός [2] [pahee·dag·o·gos] [see Note 3].  So the Law was a means of protecting the "mystery" until the fullness of time had come; until this mystery could be comprehended in maturity.  I think this will become more clear as we look into Galatians 4:1f.

So now Paul reaches his conclusion to the theological argument.  “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.” (Galatians 3:26–29, NIV) "The Galatians, though they are Gentiles, are eligible for adoption through faith in Christ. Observance of the law is not a requirement or condition for becoming a child of God . . . he emphasizes here that the standard categories (race, social status, and gender), which normally divide people, no longer apply to those “in Christ.” It is not that people cease to be male or female; rather, these distinctions are not grounds for exclusion from the life that God offers all people in Christ." [5]

How does one benefit from this relationship? Paul introduces a new word in this Letter: "baptized". "This is how one becomes united to Christ. This is not baptismal regeneration and does not refer to water baptism, for that never put anyone into Christ. Paul speaks of the baptism of the Holy Spirit which places all true believers into a living union with Christ (1 Cor 12:12–13), and with each other (Eph 4:15–16). The Greek passive voice means that this was done for them and not by them. Baptism in water symbolizes, but does not effect, this glorious experience." [6]  Salvation then is essentially union with Christ and it is accomplished through faith in Him -- alone.

Then Paul repeats but makes clear that this is the exact way that Abraham was justified and therefore if you are united to Christ, you have the same faith as Abraham.  You are of all intent of purpose a real Jew. "Thus, by union with Christ, believers become "Abraham's seed, and heirs according to the promise." Here that which Paul had previously declared to be Christ's—the inheritance of the promise made to Abraham (3:16)—he now applies to the Christian church as a whole by virtue of its actually being Christ's body." [7]

The implications of this are profound and the most important is that all the promises given to Abraham's seed according to the flesh (Israel) are ultimately found in fulfillment in Abraham's Seed, Jesus Christ. And all who have faith in Christ share in the same faith as Abraham (and all true believers from all ages) and are counted as Abraham's spiritual seed, thereby sharing in the promises to Abraham from a spiritual nature.  (To read more on this in detail I encourage you to read Abraham's Four Seeds, by John Reisinger.  It can be read online by going to this LINK.

This teaching of course flies in the face of all who call themselves Dispensational or even Covenantal. It removes the importance of ethnicity and elevates faith.  Even to the Jews of his time, Jesus had to correct their thinking when He said, “If you were Abraham’s children, then you would do what Abraham did.” (John 8:39, NIV).  Abraham believed.  Abraham had faith. Later in this Letter, in Galatians 6:15–16, Paul will make this very plain: ¹⁵ Neither circumcision nor uncircumcision means anything; what counts is the new creation. ¹⁶ Peace and mercy to all who follow this rule—to the Israel of God.

Father, Your ways are often so elaborate and complicated, its hard to understand what and why You've done what You've done.  There is a 'not knowing' when it comes to You. This is no surprise to me because You are God and I am not.  Yet You do give us sufficient understanding and this passage is an example of that.  The New Testament writers always understood the prophecies of the Old Testament to be spiritual in nature.  They transcend ethnicity so that they can include all ethnic people.  The Gospel if for all and Christ is the treasure.  Father, by Your Spirit, enable me to embrace with great joy the truth of salvation by faith alone in Christ alone. And Father may that bedrock of faith provide the inertia to live for You more fully and more obediently today.  For the glory of Christ.  Amen!

 

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1. Read more:http://www.gotquestions.org/mystery-of-God.html#ixzz38IiB9bWJ
2. Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.

3.  Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood.

4. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ga 3:24). Nashville: T. Nelson.

5. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 3:26–29). Bellingham, WA: Logos Bible Software.

6. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2389). Nashville: Thomas Nelson.

7. Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/II. Paul's Defense of the Gospel (3:1-4:31)/B. The Doctrinal Argument (3:6-4:7)/5. Heirs with Abraham (3:23-29), Book Version: 4.0.2

8. The use of the word "seed" without the article is of great importance, for it keeps the necessity of a union with Christ constantly before the Galatians. The prize the legalizers had been holding before the eyes of the Galatian Christians and by which they had hoped to win them to the ceremonial aspects of Judaism was the possibility of becoming part of the seed of Abraham. They meant physical seed. Paul now replies that what the legalizers were offering through circumcision was actually already theirs in Christ. But it was only theirs in him. He is the seed to whom the promises were made. Believers enter into the promises by entering into him, thereby also becoming spiritual seed to God. (Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/II. Paul's Defense of the Gospel (3:1-4:31)/B. The Doctrinal Argument (3:6-4:7)/5. Heirs with Abraham (3:23-29), Book Version: 4.0.2)

The Design and the Duration of the Law

Galatians 3:19–20 (NIV),

¹⁹ Why, then, was the law given at all? It was added because of transgressions until the Seed to whom the promise referred had come. The law was given through angels and entrusted to a mediator. ²⁰ A mediator, however, implies more than one party; but God is one.

"When we teach that a man is justified without the law and works, the question cloth necessarily follow: why then was the law given? Also, why cloth God charge us and burden us with the law, if it do not justify?" [1]  The answer Paul provides is "because of transgressions."  "Because of transgressions might mean 

(1) “to provide a sacrificial system to deal temporarily with transgressions,” 

(2) “to teach people more clearly what God requires and thereby to restrain transgressions,” 

(3) “to show that transgressions violated an explicit written law,” or 

(4) “to reveal people’s sinfulness and need for a savior” (cf. Rom. 3:20: “through the law comes knowledge of sin”)." [2]

Luther understands this in terms of the "double use of the Law."  One, "The first use, then, of laws is to bridle the wicked. For the devil reigneth throughout the whole world, and enforceth men to all kinds of horrible wickedness." [3]   And Secondly, "Another use of the law is theological or spiritual, which is (as Paul saith) “to increase transgressions;” that is to say, to reveal unto a man his sin, his blindness, his misery, his impiety, ignorance, hatred and contempt of God, death, hell, the judgment and deserved wrath of God." [3]

An interesting aspect of the Law and sinful human nature is that it not only shows us our sinfulness, but due to our falleness it incites us to try harder to justify ourselves. "Now the foolishness of man’s heart is so great, that when the law hath its office and terrified his conscience, he cloth not only not lay hold upon the doctrine of grace, but seeketh to himself more laws to satisfy and quiet his conscience. “If I live,” saith he, “I will amend my life. I will do this and that.”" [3]

But the Law has it limitations.  "It was added because of transgressions until the Seed to whom the promise referred had come."   "When Paul addeth, “Till the seed should come to whom the promise was made,” he setteth a limit to the law. For it ought to be known how long the power and tyranny of the law ought to endure, which revealeth sin, and the wrath of God. They whose hearts are touched with an inward feeling of these matters, should perish, if they received not comfort and hope. Therefore if the days of the law be not shortened, no flesh should be saved. How long then ought the dominion of the law to endure? Until the seed come; to wit, that seed, of which it is written: “In thy seed shall all the nations of the earth be blessed.” [3]

"The law was given through angels and entrusted to a mediator. A mediator, however, implies more than one party; but God is one." [4]  God used angels to communicate with Moses.  A mediator is a middleman between two parties.  The fact that Moses mediated the Law implies a mediation between God and Israel. But when God gave the promise to Abraham he acted alone. It's fulfillment did not depend on Abraham.  "The fulfillment of God’s covenant with Abraham by the inclusion of the Gentiles in the people of God also demonstrates the unity of God more clearly than the Sinai covenant because it shows His sovereignty over all creation (Rom. 3:29, 30)."[5] 

"The principal point of the law in true Christian divinity is to make men not better, but worse; that is, it showeth them their sin, that by the knowledge thereof, they may be humbled, bruised and broken, and by this means driven to seek comfort, and so come to that blessed seed, Christ." [6]

Father, how deceitful sin is.  What an outrage that the very device that You intended to bring us to despair so often inspires us to try harder -- to be more law-abiding.  We hear "do or die" and we try to do more and more leading to more and more discouragement.  Yet Your mercy cries to us apart from the Law: "look and live". We survive the scourge of the Law by doing less.  Who would have thought.  For it was Christ who did it all.  He is the end of the Law.  Thanks be unto You, God who has given to us the Lord Jesus Christ.  The Law is a bull-whip that keeps us broken and bruised. Christ comes to us today to bring comfort and hope.  For anyone of us that are in Christ are free from all condemnation.  

Free from the law, O happy condition,
Jesus has bled and there is remission,
Cursed by the law and bruised by the fall,
Grace hath redeemed us once for all. [7]

Praise be unto Jesus! 

_______________________________

1.  Luther, M. (1997). Commentary on Galatians (Ga 3:19). Oak Harbor, WA: Logos Research Systems, Inc.

2. Crossway Bibles. (2008). The ESV Study Bible (2250). Wheaton, IL: Crossway Bibles.

3. Luther, M. (1997). Commentary on Galatians. Oak Harbor, WA: Logos Research Systems, Inc.

4. The New International Version. 2011 (Ga 3:19–20). Grand Rapids, MI: Zondervan.

5. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ga 3:20). Nashville: T. Nelson.

6. Luther, M. (1997). Commentary on Galatians (Ga 3:20). Oak Harbor, WA: Logos Research Systems, Inc.

7. Words & Music: Philip P. Bliss, Sun­shine for Sun­day Schools, 1873

The Promise Keeper

Galatians 3:15–17 (NIV),

¹⁵ Brothers and sisters, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. ¹⁶ The promises were spoken to Abraham and to his seed. Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ. ¹⁷ What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise.

"Paul takes an analogy from human affairs of everyday life and illustrates his point so clearly that all can understand." [1]  If it is the general ethic of human nature to honor a promise made, why would it not be so with God when He made a promise to Abraham.  "As if he should say, the testaments of men and such other corruptible things are strictly executed, and that which the law commandeth is diligently observed and kept." [2]  So Paul moves from this analogy to state the point: “The promises were spoken to Abraham and to his seed . . ..” (Galatians 3:16, NIV).

"Now, the promises are made to Abraham, not in all his descendants in many seeds, but in one seed which is Christ." [2] "Paul knows that the singular (Hb. zera‘) can be used as a collective singular that has a plural sense (he interprets it in a plural sense in Rom. 4:18)." [3]  "Paul asserts that God’s promises are not restricted to the biological descendants of Abraham. The promise of blessing, Spirit, and faith refer to Christ, who is representative of all people—not just Jewish people. This narrow application of the promise to Christ allows for a broad application of the promise to all people, including Gentiles." [4]  This is an important hermeneutical principle that enables us to understand the Old Testament promises.  All the promises of God are fulfilled in the collective, singularity of Christ.

"Here the Jews might object, that God was not only content to give promises to Abraham, but also after four hundred and thirty years He made the law . . . The law, saith he, was given four hundred and thirty years after this promise was made: and it could not make the promise void and unprofitable: for the promise is the testament of God, confirmed by God Himself in Christ, so many years before the law. Now, that which God once hath promised and confirmed He calleth not back again, but it remaineth rati- fied and sure for ever." [5]

So Paul argues from the basis of time that the Law cannot supersede a promise already made.  He also argues from the basis of essence.  The Law is different than a promise. "And it cannot be otherwise. For this distinction is plain, that the law is a thing far differing from the promise. Even natural reason is compelled to confess that it is one thing to promise, and another thing to require: one thing to give, and another thing to take." [5]

Father, the Apostle has marshaled a major barrage of arguments to disable and disarm those that would demean the work of Christ and add merit to their salvation. None is as compelling as this volley in this passage.  Christ is the end of the Law.  He is the fulfillment of the Law.  The Law and the Prophets speak ultimately about Him.  All Your promises find their end in the singularity of Christ and become the benefit of that corporate Body of People that believe in Him.  Father, to confuse the nature and the essence of Law and Gospel is to make Christ of no effect.  I know that within my old nature I love to rest on Law and not on Jesus.  Kill that passion in me.  It is a Hell-bent desire. Grant me the grace to trust You today as I did when I first believed.  The beauty and the wonder of Your mercy is that all my brothers and sisters who have named Christ as their Savior and Lord are also included in this promise.  He that believes shall live.  Hallelujah.  The Law cannot, nor will it, dismantle the Promise.  Praise God!

__________________________

1.  KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2386). Nashville: Thomas Nelson.

2. Luther, M. (1997). Commentary on Galatians (Ga 3:15). Oak Harbor, WA: Logos Research Systems, Inc.

3. Crossway Bibles. (2008). The ESV Study Bible (2250). Wheaton, IL: Crossway Bibles. 

4. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 3:16). Bellingham, WA: Logos Bible Software.

5. Luther, M. (1997). Commentary on Galatians (Ga 3:17). Oak Harbor, WA: Logos Research Systems, Inc.

He Remembers Me.

Psalm 119:49–56 (NIV),

⁴⁹ Remember your word to your servant, for you have given me hope. ⁵⁰ My comfort in my suffering is this: Your promise preserves my life. ⁵¹ The arrogant mock me unmercifully, but I do not turn from your law. 

⁵² I remember, Lord, your ancient laws, and I find comfort in them. ⁵³ Indignation grips me because of the wicked, who have forsaken your law. ⁵⁴ Your decrees are the theme of my song wherever I lodge. ⁵⁵ In the night, Lord, I remember your name, that I may keep your law. ⁵⁶ This has been my practice: I obey your precepts.

Father, how often to I call out to You in my disordered, dysfunctional world?  So many times I ask You to remember, to act upon Your goodness and Your promises.  You are faithful even when others that have drawn up in a firing line on my character. (Many times with good cause.) But there is always a song in the night.  Father I marvel at the times I awake in the morning still believing, still trusting, still hoping.  This is because You remembered, not me.  You granted hope.  You granted comfort.  You granted joy.  Your grace pursues me wherever I go.  I find a principle in me that runs to Your promises for mercy.  I find a principle in me that longs to obey You. This is all of Your mercy.  Your promise preserves my life for I know that You will lose none -- none will fall from Your hand.  Your laws guide my life, for the paths of righteousness are peace and joy.  Your decrees grant a solid ground to stand on and produce great music in my soul.   I thank you for the times, (few and desperately inadequate) when I am prompted to remember You.  More than this I thank You that when I fail, You remain faithful and remember me.  To God be the glory.

Faith Receives Due To The Promise.

Paul has just reminded the reader that to fail to obey the Law is to stand cursed before God.  "He therefore that will avoid the curse, must lay hold upon the promise of blessing, or upon the faith of Abraham, or else he shall remain under the curse." [1]

Galatians 3:11–14 (NIV),

¹¹ Clearly no one who relies on the law is justified before God, because “the righteous will live by faith.” ¹² The law is not based on faith; on the contrary, it says, “The person who does these things will live by them.” ¹³ Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole.” ¹⁴ He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.

Paul now appeals to another prophet, Habakkuk. If one is called to live by faith, then obviously it cannot be that we are live by the Law.  The two things are different.  "It is impossible therefore that faith should be of the law. For faith only resteth in the promise, it only apprehendeth and knoweth God, and standeth only in receiving good things of God. Contrariwise the law and works consist in doing, and in giving unto God . . . But faith requireth no works of us, or that we should give anything unto God, but that we believing the promise of God, should receive of him. Therefore the office of the law is to work, as the office of faith is to assent unto the promises. For faith is the faith of the promise, and the work is the work of the law." [1]

To seek to follow the Law, one must follow it fully.  "This expresses the principle of the law. Men are not commanded to believe the Old Testament law, but to do it. Failure to render absolute obedience is fatal."[2]  And now the Apostle reminds us that Christ took that curse of disobedience for us.  "For he saith not that Christ was made a curse for Himself, but for us. Therefore all the weight of the matter standeth in this word 'for us' . . . But Christ took our sins upon Him, and for them died upon the Cross; therefore it behoveth that He should become a transgressor, and (as Isaiah saith, chapter liii.) “be reckoned among the transgressors.” [3]

We note that all the blessings of the Gospel, the substitutionary life and death of Christ Jesus, come to us through Christ -- not Abraham, not of ethnic origin -- but Christ.  And this is so  “we might receive the promise of the Spirit through faith . . . and this liberty and gift of the Spirit we receive not by any other merit than by faith alone. [3] "Paul began his argument in this section (vv. 2–3) by asking the Galatians how they received the Spirit. It was through faith. Given this, the Galatians have already experienced the fulfillment of God’s promise to Abraham." [4]

This promise of the Spirit (Acts 2:33; [Isa. 32:15; 44:3; Joel 2:28; John 7:39; Eph. 1:13]) is that work of the Spirit baptizing believers into Christ.

Without faith, Father, it is impossible to please You.  Faith is required from beginning to end. Faith is that which receives with an open hand from You.  Faith never gives. You give. I will forever be the beneficiary of Your grace.  Faith loves the words "for us."  Christ came for us.  Christ lived for us. Christ died for us.  Christ ever lives for us.  Apart from the "for us" there is nothing for us.  The promise of the Spirit is the promise of sovereign and free grace.  It is the promise of the New Covenant bought for and paid for by the Lamb of God and applied by the Spirit of God.  It's a promise of security and a promise of assurance.  This is my rock today, Father.  There is no other word that brings hope and security.  Thanks be unto God and His Son, the Lord Jesus Christ.

__________________________________

1. Luther, M. (1997). Commentary on Galatians (Ga 3:10). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2385). Nashville: Thomas Nelson.
3. Luther, M. (1997). Commentary on Galatians (Ga 3:13). Oak Harbor, WA: Logos Research Systems, Inc.
4. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 3:14). Bellingham, WA: Logos Bible Software.

You Obey The Law By Not Doing The Law!

Galatians 3:10 (NIV),

¹⁰ For all who rely on the works of the law are under a curse, as it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”

We enter into what might be one of the most significant and important "contradictions" and arguments in this Book.  Paul has established that Christians are justified by faith in Christ, not in the Law.  “know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified.” (Galatians 2:16, NIV).

Now in this part of the discussion he appeals to Moses in Deuteronomy 27:26 (NIV),

²⁶ “Cursed is anyone who does not uphold the words of this law by carrying them out.” Then all the people shall say, “Amen!”

Paul has established that "the blessing was given to faithful Abraham before the law and without the law. Now like as Abraham believed in Christ which was to come, the giver of the blessing: so and by the same faith we believe in Christ which is come and present, and so are we now justified by faith, as Abraham was then justified by faith. They therefore which are under the law, are not blessed, but remain under the curse." [1] But then he goes on to say "that all men which are under the law, or under the works of the law, are accursed, or under the curse; that is to say, under sin, the wrath of God, and everlasting death." [1]  Paul and Moses seem to be at odds with each other.  Paul says if you do the works of the Law you will be cursed (i.e. you don't have faith in Christ alone) and Moses says if you don't do the works of the Law you are cursed.  

Luther argues that to "do the Law" is to obey the Law both externally and internally and do it perfectly. Then he asks, "But where shall we find him that will so accomplish the law?" [1]  Of course that man is Jesus Christ.  "Wherefore Moses together with Paul doth necessarily drive us to Christ, through whom we are made doers of the law, and are not accounted guilty of any transgression. How so? First by forgiveness of sins and imputation of righteousness, because of our faith in Christ. Secondly, by the gift [of God] and the Holy Ghost, which bringeth forth a new life and new motions in us, so that we may also do the law effectually."

We do the Law by first not doing the Law!  "For Christians are not made righteous in doing righteous things, but being now made righteous by faith in Christ, they do righteous things." [1] "It is impossible therefore, to accomplish the law without the promise, which is the preaching of Christ who was promised to Abraham, that through him the world should be blessed." [1]

In contemporary discussions this debate and "seeming contradiction" is posed to us from Catholics, legalists and often by well-meaning fundamentalists.  Some would argue that to expect salvation simply by faith alone will produce antinomian lifestyles.  But that is to misunderstand Law and Gospel.  For as Luther has rightly stated, the person that truly repents and turns to Christ for forgiveness of sin is made righteous and granted the Holy Spirit's help to live out this new life.  If there is no new life, one can argue that there has been no justification.

Father You do not grade our lives on a curve.  There is but one standard and that is perfect perfection.  I along with the entire human race have not lived one millisecond of perfection.  Your standards condemn us all, yet none of us can enter into an eternal relationship with You apart from perfection.  With Luther we ask, "Where can we find a man who can do this?"  Thanks be to You, Father, for the Lord Jesus Christ.  He is the Man.  He is the Perfect Man.  Jesus lived a perfect life and You Father have freely given to all who believe His perfection.  He died fully and completely for every millisecond of transgression: past, present and future.  He gave to those who have faith, the gift of the Holy Spirit to enable us to obey the Law, not to save us, but because we are saved. I am truly overwhelmed by Your grace.  Truly there is none like You.  To rest in the Law condemns us.  To rest in Jesus saves us and fulfills the Law.  That is truly amazing.  May I show today by my love and obedience to You that I have and am resting in Jesus.  Amen!

_________________________________

1.  Luther, M. (1997). Commentary on Galatians (Ga 3:10). Oak Harbor, WA: Logos Research Systems, Inc.

 

WHAT DOES IT MEAN TO BE BIBLICAL?

Dr. Gentry and Wellum ask an insightful question in their book, Kingdom Through Covenant [1]. WHAT DOES IT MEAN TO BE BIBLICAL?   This is a massively important question.  From a practitioner's point of view it requires an answer.   How often has someone supported a book, a movie, or some Christian media presentation suggesting that it is very good because it is biblical!

Unfortunately many books that have been 'biblical books' recommended to me were books that quoted Bible verses.  I've been told about speakers who were biblical and found that they quoted the Bible.  Point:  Quoting the Bible does not allow a commendation of being biblical!

These authors pose the same question.  "What does it mean to be 'biblical?'"   In essence they write that to be biblical requires the answer to three main questions.  They are:

1. How do we approach Scripture?
2. How do we interpret Scripture?
3. How do we draw our theological conclusions for Scripture?

"At the heart of Christian theology is the attempt to be biblical, to 'take every thought captive to obey Christ' (2 Cor. 10:5, ESV)."  Stated otherwise, in order to be biblical one must "(1) take seriously what Scripture claims to be; and (2) interpret Scripture in light of what it actually is as God's unfolding revelation across time."  It must be interpreted across three horizons: "textual, epochal, and canonical."

Textual means that we discern God's intent through the author by examining the text in "its historical setting, understanding the rules of language . . .."  The epochal horizon refers to where the text sits in relation to the unfolding of God's plan.  I understand this to mean that although it is critical to ascertain the message precisely as it would have been understood by its early recipients, it is also necessary to see the passage not as an end, but a means to end.  This point reminds us that revelation is progressive.  To consider the canonical horizon is to see that the Bible is also one Book.  This is to know the Big Story -- the mega-narrative.

To be biblical, then, according to Gentry and Wellum, is to understand the texts of Scripture "as God intended and 'on its own terms.'"

So what do we do with this?  Answer: Before we suggest that a movie, a book, a bible study, a sermon or talk is biblical we have to ask a further question: Does this present correctly interpret the Bible?  If texts are removed from contexts, if promises given to a specific group of people are embraced as one's own without warrant, etc. etc. then it cannot be biblical.  We require that all books, sermons, talks, media presentations purporting to be biblical have done their “. . . best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth.” (2 Timothy 2:15, NIV).

Quoting the Bible doesn't make it biblical, handling the Bible correctly makes it biblical.

​

Jim

____________________________________________
1. Gentry, Peter John, Kingdom Through Covenants by Peter J. Gentry and Stephen J. Wellum, Crossway, Wheaton Illinois, 2012, Pages 81-100

The Heart Flowing Out of the Mouth

Psalm 119:41–48 (NIV)

⁴¹ May your unfailing love come to me, Lord, your salvation, according to your promise; ⁴² then I can answer anyone who taunts me, for I trust in your word. ⁴³ Never take your word of truth from my mouth, for I have put my hope in your laws. ⁴⁴ I will always obey your law, for ever and ever. ⁴⁵ I will walk about in freedom, for I have sought out your precepts. ⁴⁶ I will speak of your statutes before kings and will not be put to shame, ⁴⁷ for I delight in your commands because I love them. ⁴⁸ I reach out for your commands, which I love, that I may meditate on your decrees.

Father, all that I am and all that I hope to accomplish is because of Your unfailing love, your mercy, Your chesed, Your covenant love that is faithful to Your promises.  Your grace runs through the entire canon of Scripture.  Your promises are new and fresh every morning.  I hope in so many things that don't amount to anything.  I hope in so many people who fail me in the end.  Lord, I fail so many people. I fail You. But Your faithfulness endures forever.  To have Your Law dwell richly in may enables me to speak with clarity, with freedom, with courage, and with confidence.  Today Father I pray that the words of my mouth, my speech, even in the context of derision or conflict will represent the wealth of Your words hidden in my heart.  May my mouth be simply a water tap that gushes the wellspring of Truth from Your Word.  May my speech reveal Who I love and What I love.  Again Father I need to say this to You, not for Your benefit, but for mine that anything good and wholesome that I say is all of Your great mercy to me.   All glory and all credit goes to You.  May Christ receive the acclaim and may those I meet receive the joy.  Amen! 

Global Blessing!

Galatians 3:8–9 (NIV)

⁸ Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.” ⁹ So those who rely on faith are blessed along with Abraham, the man of faith.

Abraham was a Gentile, a non-Jew. God imputed righteousness to Abraham simply because he believed.  Likewise the argument of Paul is that all (Jew or Gentile) who have faith in Christ are counted righteous.  Paul makes it plain that this is the Gospel.  The Gospel isn't a New Testament invention.  In this argument Paul confounds two errors: One, is that the people of the Old Testament were saved differently than those of the New; and Secondly that there are two peoples of God.  From all time there has been one means of salvation and only one; and this one means produces but one people.  

The Jews according to the flesh, according to the Law have absolutely no righteous standing before God.  Neither do any of any of nation.  Our only hope is to trust Christ as Abraham did. "There Abraham by the promise of God is appointed a father of many nations, and the inheritance of the world for his posterity and issue after him, is given unto him before the law was published . . . the inheritance of the Gentiles was given unto Abraham, not by the law and circumcision, but long before the same, by the only righteousness of faith."  [1] 

How is the world blessed?  "The Greek present tense shows the blessing to be axiomatic, and the passive voice shows that God is the blesser." [2]   "The blessing to the nations in the context of Galatians is the gift of justification by faith and the Spirit. " [3]  Luther answers: "Hereby then we see that to bless signifieth nothing else, but (as I said before) to preach and teach the word of the Gospel, to confess Christ, and to spread abroad the knowledge of him among all the Gentiles . . . Therefore, like as Abraham obtained imputation of righteousness by the hearing of faith; even so did all the Gentiles obtain, and yet do obtain the same. For the same Word that was first declared unto Abraham, was also afterward published to all the Gentiles." [4]

The conclusion is clear: "Hereof it followeth that the blessing and faith of Abraham is the same that ours is; that Abraham’s Christ is our Christ; that Christ died as well for the sins of Abraham as for ours. For “Abraham saw my day and rejoiced” (John viii. 56). All things therefore are the same." [4]

"The true children of Abraham share his faith, whether they are physically descended from him or not. The promise to Abraham is also a promise of blessing to the Gentiles, a blessing that must be received with faith like Abraham’s." [5]

Father, four thousand years ago You granted to Abraham saving faith in Your Son, Jesus; his Messiah.  He longed to see His day and His day has come.  The simple yet profound trust in the promise of God was counted by You righteous.  Nothing has changed over all these years.  Still today if we but simply believe the Promise of Your Christ, we shall be saved.  This is a great blessing to the whole world.  Palestinians, Germans, Filipinos and Jews all may receive justifying grace by simply believing the Gospel.  There can be no greater blessing upon a nation, upon a family or upon an individual than to hear, see and respond to the Gospel.  Grant that many will be saved this day -- especially those of our loved ones that weigh heavily upon our hearts.  For Christ's glory we pray; and for the joy of all the nations.  Amen!

______________________

1. Luther, M. (1997). Commentary on Galatians (Ga 3:8). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2385). Nashville: Thomas Nelson. 

3. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 3:8). Bellingham, WA: Logos Bible Software.

4. Luther, M. (1997). Commentary on Galatians (Ga 3:8). Oak Harbor, WA: Logos Research Systems, Inc.

5. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ga 3:6). Nashville: T. Nelson.