Thinking 'Christianly' About the News

"I hate the news."  That's what I thought recently. I have heard of sleepless nights to full on depression from Christians who drench themselves with news. They admittedly call themselves "news junkies". My contempt for the news is due to what I see it doing to news junkies. Christians can gather together in twos or larger groups and the news becomes the foremost topic of conversation. That can't be right. "I hate the news!" 

I am a product of my father who believed the adage that a Christian man should have a Bible in one hand and the newspaper in the other. That statement is attributed to the theologian Karl Barth. Unfortunately, like so many quotations, it is incomplete.  The actual quote reads: "Take your Bible and take your newspaper, and read both. But interpret newspapers from your Bible.”  I also read recently the following excerpt from Begg and Ferguson from their book: Name Above All Names.

"There is, then, this great cosmic dimension to the kingship of Jesus. He is the source, the sustainer, and the goal of all created reality. “The universe was made by Him, is providentially sustained by Him and is utterly dependent on Him.” As Christians we must learn to think properly, biblically. Then we may watch CNN or BBC News, or read the New York Times, or make our way through the Wall Street Journal without joining the ranks of the gloomy or singing in the choir of the fearful. To be in Christ is mind stretching and life transforming. It is a mind-altering experience to bow before the authority of what is said concerning this cosmic Christ, who reigns over all. It changes our perspective on everything.

So we may learn to begin the day affirming that “Christ is King. Jesus is Lord!” It is important to develop the practice of affirming central gospel truths as we waken to the new day, saying to ourselves, “The Lord God omnipotent reigns. This is the twenty-fifth of January (or whatever); today the Lord God omnipotent reigns. Yes, I saw the New York Times before I went to sleep last night. I have it on my iTouch. I did look at the BBC report before I went to bed last night. I saw all about Gaza. I saw all about Zimbabwe. I saw so much to disturb and distress. But Christ reigns from the beginning of the day to its end—every single day of my life.”" [1]

Recently I thought of Susanna Wesley. On May 12, 2019, I brought my congregation a Mother's Day message on the life of Susanna Wesley. In it I said, "Early in her life, she vowed that she would never spend more time in leisure entertainment than she did in prayer and Bible study." Her discipline gave thought to the idea: I wonder if the Christian "news junkie" should give equal time to prayer and the study of God's Word in relation to time spent watching or reading news on all forms of media?   Perhaps the reader would take it as a challenge. 

Here's part of a prayer I read recently from the Valley of Vision:

Rectify [Put right, correct] all my principles 

by clear, consistent and influential views of Divine Truth. [2]

 

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1. Name above All Names Copyright © 2013 by Alistair Begg and Sinclair B. Ferguson Published by Crossway

2. The Valley of Vision, , The Banner of Truth Trust, p255.

 

Is Mental Health a Biblical Concept?

Is Mental Health a Biblical Concept? [1]

By: Garrett Higbee

Selected Quotations:

“I think it is important to note that our epistemology, anthropology, and etiology differ from our secular counterparts, who are measuring secular well-being. We see personal sin at the root of mental dysfunction and sin’s effects on this world causing tremendous suffering. We are not ignorant of human weakness and, in effect, mental illness as a result of the fall (Gen. 3), but we measure and treat it differently. Our truth as Christians is not simply based on objective and empirical evidence but also on the unseen (Eph. 6:10-12) and the authority of Scripture (2 Tim. 3:16-17).”

“Secular scientists, while often well-meaning in their pursuit of mental health, are searching in vain without understanding the power of the Cross to redeem relationship and peace with our Creator. Thus, if we pursue mental health through means of addressing symptoms and focusing on self-esteem, self-help, and self-sufficiency, we too will reap misery in the end (Matt. 10:39).”

“I believe we must continue to develop ways to reframe issues and guide our people to a biblical worldview of mental illness (Col. 2:8). While causality may vary, based on Scripture, we believe that every “mental illness” has a spiritual origin (Jer. 17:9; Rom. 1:20-24). Having a holistic and biblical perspective of man, we cannot let mental health assessment, standards, and care be abdicated to the secular therapeutic community as it has for over a century.”

“God left us the key to true mental health in His Word, the gospel. The standard for wellness is a heart redeemed by and satisfied in Christ (Ezek. 11:19). A life where we are growing a Christ-like character, mindset, and demeanor is a believer’s “new normal” (2 Cor. 5:17; Gal. 2:20, Phil. 2:1-5) and the baseline for mental health in a biblical worldview. There is a paradigm shift from being conformed to a set of criteria that the world calls functional to being transformed through progressive sanctification (Rom. 12:1-2). But how? First, by abiding in Christ in deep dependency (John 15), second, by being mindful of Christ in all that we do (2 Cor. 3:18), and third, by being renewed in our thinking primarily through His Word (Eph. 4:22-24). Scripture does not mention mental health but does use words like shalom, joy, soul rest, contentment, and blessed to describe a person at peace in Christ (Ps. 4:8; 119:165; Prov. 3:17; Isa. 26:3; 32:17; John 20:21; Acts 10:36).

[Emphasis mine}

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1. https://www.biblicalcounselingcoalition.org/2022/04/25/is-mental-health-a-biblical-concept/?utm_source=rss&utm_medium=rss&utm_campaign=is-mental-health-a-biblical-concept

What Is Saving Faith?

Recently Matt Tully from Crossway Books interviewed John Piper on his new book, What Is Saving Faith?, from Crossway in a podcast entitled Can Affectionless Faith Be Genuine?  Here are some quotable quotes from the interview.

“A lot of people think that the people who have been born again out of the most horrific lives of sinning have the clearest idea of what depravity means and what salvation means. I think that’s wrong because I don’t think experience can come close to teaching us about the nature of our depravity that we find in Scripture . . . We have to see in the Bible what our condition was before we were saved, what our condition is after we are saved, and we get from the Bible that line in between, which is what we want to talk about—What is the saving thing that happened in our hearts?”

“What I’ve come to see is that I think the church, especially in certain parts of it, has many unbelievers who think they’re saved. It’s why the church is weak, it’s why the church is ineffective in so many ways, it’s why worship is so flat—because there are a lot of unregenerate, non-born-again people in the church who have been taught that they are to make a decision, so they decide to believe some doctrines, to believe that they are going to heaven, and nothing has changed in their heart.”

“The will, when it inclines vigorously with all of its force, we call affection. I prefer my wife over all other women. That’s not a small preference. I prefer life over death. In other words, the will can act without affection, and the will can act vigorously with affection.”

“America is a free will driven culture, meaning I have ultimate control over my destiny. I’m the captain of my fate! That’s all heresy. We don’t have ultimate control over our fate; God does.”

“Faith is affectional, and so it does rest on knowing and believing that I have a treasuring of Christ that ranks him above mother and father, because Jesus said, If you don’t love me more than your mother and father you don’t belong to me. I can’t get away from that. That’s real. I have to fight for that. I have to treasure him more than I treasure my wife and my children and my mother and father. Otherwise, I’m not a Christian. That’s truth from Matthew 10:37.”

“When we believe and do not work for our justification, we glorify the grace of God. We glorify grace by looking away from ourselves to the all-sufficiency of his justification by imputing Christ’s righteousness to us. However, God aims to get more glory than being a sufficient sin-forgiver, or an efficient righteousness-imputer. He means to get glory for being an all-satisfying treasure, so he built that into saving faith as well. Saving faith embraces Christ as my righteousness, embraces Christ as my Lord, embraces Christ as my treasure. In doing that it is satisfied in him, and so we arrive at the basic statement of Christian hedonism: God is most glorified in me when I, in my saving faith, am most satisfied with all that he is for me in Jesus.”

The Distinctiveness of Evangelical Preaching

 “And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:1–5, ESV)

"He now reminds the Corinthians that his deportment among them matched the message he preached and was centered entirely on Christ and not himself. . . Paul has in view language that is conducive to self-display. He is saying that he did not put on airs or speak in high-flown language to foist himself off on them as one above the common herd. . .  Preaching the gospel in ways that exhibit human wisdom would be an expression of self-assertion and would thus go directly against the content of the gospel. The gospel always points beyond humans to God and Christ. . . Everything was to focus on the one preached rather than on the preacher." [1]

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1. Garland, D. E. (2003). 1 Corinthians (pp. 82–83). Baker Academic.

The Hammer of the Law Flying Overhead.

A Vision of a Flying Scroll

This vision is found in Zechariah 5:1-4.  After reading the first visions that seemed inspiring and hopeful, we come to a vision that seems different.  A totally rectangular scroll flies through the air and settles in peoples homes with a curse.  The scroll features are unique in relation to its size and the fact there is writing on both sides.

It is presumed that the violations of the Law are representative. “And he said to me, “This is the curse that is going out over the whole land; for according to what it says on one side, every thief will be banished, and according to what it says on the other, everyone who swears falsely will be banished.” (Zechariah 5:3, NIV). "This call to purity highlights two fundamental aspects of loyalty in the covenant tradition of Israel: the command to love the Lord with all one’s heart, soul, and mind , represented by the first set of commandments ( Ex. 20: 1– 11; Deut. 5: 6– 15), and to love one’s neighbor as oneself, represented by the second set of commandments (Ex . 20: 8– 17; Deut. 5: 12– 21). 2 In the visions of Zechariah 5, these two foundational relationships are covered in reverse order." [1]

Another note is that this curse goes out over the whole land, and its purpose to purge the land or consume the lawbreakers. "The significance of the vision of the flying roll for the Israel of Zechariah’s day is to show that those who sin openly will not hinder God’s work; for God’s judgment is upon them, and they will not escape." [2]

The application of the vision is made very clear: “The Lord Almighty declares, ‘I will send it out, and it will enter the house of the thief and the house of anyone who swears falsely by my name. It will remain in that house and destroy it completely, both its timbers and its stones.’ ”” (Zechariah 5:4, NIV).   "It reminds those within the covenant community that they cannot ignore or abuse God’s covenant law and expect to escape discipline. Although granted a new start by Yahweh in this new phase of redemptive history, he continues to take sin seriously and demands covenant loyalty with one’s neighbor." 

Internal evidence of redemptive hope is absent from this passage. Indeed, in the Law alone, there is no hope.  The Law and it's power to condemn is understood by the New Testament.  “For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh,” (Romans 8:3, NIV).  Galatians 3:12–14 (NIV) affirms:

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.

The seriousness by which God takes sin is seen clearly in how He condemned sin in the flesh of His own Son, who became sin for us.  Sin will not impede the progress of God's kingdom.  Sin will either be purged from the land or punished in Christ Jesus.  Either way, the work of God will continue.

Father, Your Law flies over our communities today. It is a hammer.  It is condemning and consuming.  We suppress the knowledge of it because it carries with it fearful obligations. “Whoever keeps commandments keeps their life, but whoever shows contempt for their ways will die.” (Proverbs 19:16, NIV).  Your demands are high.  You do not mark on the curve. “For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.” (James 2:10, NIV).  Father, grace is amazing and grace is immeasurable, but may we never take for granted the incredible standard of holiness that You set before Your people.  It is because of Christ, His death-defying sacrifice, that enables us to live for righteousness.  It is only cancelled sin that has its power broken.  It is only the Gospel that empowers us to live in pursuit of holiness.  Grant grace this day to live a life reflecting Your glory and purity.  Amen.

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1. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 5654-5657). Zondervan. Kindle Edition. 

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1810). Nashville: Thomas Nelson.

Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 5756-5758). Zondervan. Kindle Edition. 

 

 

Good Medicine for Little Beginnings and Big Mountains

A Vision of a Golden Lampstand

This vision is contained in Zechariah 4.  What an interesting description is contained in this passage!  The prophet sees a golden candlestick, with a bowl on it. It has seven lamps on the candlestick “with seven channels [pipes] to the lamps.” (Zechariah 4:2, NIV)
 
Zechariah asks the angel what all this is.  “So he said to me, “This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty.” (Zechariah 4:6, NIV)

 

What are the olive trees on the left and right of the candlestick? “So he said, “These are the two who are anointed to serve the Lord of all the earth.”” (Zechariah 4:14, NIV).  

We are reminded of the goal of this prophecy, in that God is desirous of instilling a vision in Zechariah of such a dimension that the work in Jerusalem is re-ignited.  This re-focus will be directed toward two leaders: Joshua the priest and Zerubbabel the governor (e.g. v9).   This vision reminds them of their amazing resources, through the Spirit of God.  "Most interpreters think these two represent Zerubbabel (the governor, who was descended from David) and Joshua (the high priest). They stand in the Lord’s presence and receive his favor and protection." [1]

Zechariah 4:7 (NIV), says, "What are you, mighty mountain? Before Zerubbabel you will become level ground. Then he will bring out the capstone to shouts of ‘God bless it! God bless it!’ ”   Here the symbol of a difficult opposition, but the knowledge that it is small in God's economy.  God is on their side.  He will overcome.  "That the project would ultimately succeed is indicated by the assurance that Zerubbabel will experience the joy of helping put the capstone in place, thus marking the completion of the restoration temple." [2]

The emphasis in this vision is that in spite of the opposition, God will build the Temple by the Spirit of Christ and it is all of grace.   ““Who dares despise the day of small things, since the seven eyes of the Lord that range throughout the earth will rejoice when they see the chosen capstone in the hand of Zerubbabel?”” (Zechariah 4:10, NIV)

 

Since God is omniscient (seven eyes), He knows all things and even is aware the the small beginnings. But His Spirit and grace will accomplish the work and He will rejoice when He sees the "chosen capstone in the hand of Zerubbabel."  To the "Israel of God", the Church, (the lamp stand) this vision is a word of encouragement the true Temple will be built through the power of the Spirit and by grace.  It will occur the the One who will come who is prophet (Zechariah), priest (Joshua) and king (Zerubbabel). 

Father, Your Son is the Light of the World and Your Church is to be a light to the nations.  We are set on a hill and cannot be hid.  Father, sometimes the work seems small and difficult.  Neither surprise You.  Neither is beyond Your Spirit's enabling grace.  You will rejoice when the Project is finished and Your Son is glorified with His people.  He is our Word.  He is our Great High Priest.  He is King. Encourage your Church today, Father.  I especially pray for my brothers who have finished another Lord's Day and for many today is a day of discouragement and reflection.  For some there is doubt. For others they wonder if they have the strength to carry on.  I pray, in Jesus Name, that they will know beyond doubt that it is “. . . not by might nor by power, but by my Spirit,’ says the Lord Almighty.” (Zechariah 4:6, NIV).  Amen!

 

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1.  Crossway Bibles. (2008). The ESV Study Bible (1757). Wheaton, IL: Crossway Bibles.

2. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/II. A Series of Eight Night Visions (1:7-6:8)/E. The Fifth Vision: The Gold Lampstand and the Two Olive Trees (4:1-14), Book Version: 4.0.2

 

Remembering the Way God Remembers

I've been developing some concern about our sacred institution of Remembrance Day.  As a former peace-time, infantry officer; and as one who has hardly missed involvement in November 11th, I think I have some sweat equity in the event.   I served for about 10 years as a Legion chaplain and became even more cynical. So here goes!

The mantra from sea-to-sea in our country, is "we remember our fallen heroes."  Most speeches include a sense of gratitude for the freedoms we have today.  Undoubtedly that is true.  But it's not placid gratitude that ought to drive our Remembrance Day ceremonies.  Lieutenant-Colonel McCrae said it best in the last stanza of his infamous poem:

Take up our quarrel with the foe:

To you from failing hands we throw

   The torch; be yours to hold it high.

   If ye break faith with us who die

We shall not sleep, though poppies grow

         In Flanders fields.

We ought to remember the way God remembers.   When we read in the Bible that "God remembers", we might get an image of a senile old man that try as he wish, he can't seem to recall what he is supposed to know.   That's not the God of the Bible.  That's not the eternal, self-existent, self-sufficient, omniscient, omnipotent God that is.  When the Scriptures use the term that "God remembered", the Holy Spirit is teaching us that God is acting upon His promises.   He is acting.  The best thing that can be said for any person is that God remembered them.

• Genesis 8:1 (NIV) ¹ But God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded.
• Genesis 19:29 (NIV) ²⁹ So when God destroyed the cities of the plain, he remembered Abraham, and he brought Lot out of the catastrophe that overthrew the cities where Lot had lived.
• Genesis 30:22 (NIV) ²² Then God remembered Rachel; he listened to her and enabled her to conceive.
• 1 Samuel 1:19 (NIV) ¹⁹ Early the next morning they arose and worshiped before the Lord and then went back to their home at Ramah. Elkanah made love to his wife Hannah, and the Lord remembered her.
• Jeremiah 31:20 (NIV) ²⁰ Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him,” declares the Lord.
• Psalm 105:42 (NIV) ⁴² For he remembered his holy promise given to his servant Abraham.

Remembrance Day ought to be a call to action, not simply a time of reflection, albeit thankfulness. There ought to be a firm resolve with all who "remember" to "take up the quarrel with the foe."  The Bible says that “Righteousness exalts a nation, but sin condemns any people.” (Proverbs 14:34, NIV). The greatest foe to Canada today is rampant unrighteousness.  The enemy is not a foreign nation, it is a foreign deity. “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” (Ephesians 6:12, NIV).

My grandfather and uncles served in both World Wars.  Neither war was ultimately driven by geo-political agendas.  The Divine diagnosis is simple, yet profound: “What causes fights and quarrels among you? Don’t they come from your desires that battle within you? You desire but do not have, so you kill. You covet but you cannot get what you want, so you quarrel and fight. You do not have because you do not ask God.” (James 4:1–2, NIV)

This is why I weary of Remembrance Day festivities.  It's because we never get to the root of the problem.  We never resolve to do what is necessary based upon the real issue.  We throw out empty and meaningless rhetoric and somehow go home feeling good.  It is the epitome of a secular society borrowing equity from religious ritual. Why not call communities to repent?  Why not call communities to return to God?  Why not plead with the Holy Spirit to rend our hearts and give us hearts that fear God and love neighbors?  I know its too radical.  That's because it is too real.  

“Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Jesus.” (Acts 3:19–20, NIV).

Billy Graham is right when he said, "Only the gospel, God’s Good News, has the power to change lives, heal hearts, and restore a nation." 

Remembrance Day should be about reflection; about resolve, but it should also be about repentance and restoration of a nation to its God -- otherwise it is an empty facade.  The worst news possible is that all of humanity has fallen under the eternal condemnation of God for all of us have violated His glory and His holiness, for which we were created.  The best news possible is that because of God's immense love, He sent His Son, who took on humanity, lived a perfect life and died a substitutionary death for all who will, but put their trust in Him. 

Faith in this redemptive act, applies all of God's grace and goodness, by the Holy Spirit, to the believer; and placates God's righteous wrath against us.  His saving power enables the Christian to no longer live for themselves, but for Christ. His saving power grants the ability to conquer sin's power and live a life pleasing to God.  

Behold Your Christ: Servant, Branch & Stone

A Vision of Joshua the High Priest - Part 2

Previously we started to look at Zechariah 3  where the prophet observed a sinful priest named Joshua. In spite of Satanic accusation, we see that God intends to solve the problem through the cleansing work of Christ, the Messiah.

One would guess that this event took place while the High Priest was going about his priestly duties. It seems ironic that right along side of him was none other than God's nemesis, Satan. And all this is taking place in the midst of the Word of God, the Second Person of the holy Trinity. Satan's purpose was to accuse. "The Hebrew text has a beautiful play on words which, if translated literally, would be something like, And Satan standing at his right hand for the purpose of satanizing him." [1]

As we noticed previously, God's answer prefigured His judicial act called justification, whereby He declared the sinner justified, guiltless.  Paul repeats this fact in his great letter to Rome: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” (Romans 8:33–34, NIV).

Christ is prefigured in three ways in this vision: A Servant, a Branch and a Stone with seven eyes (“‘Listen, High Priest Joshua, you and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch. See, the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it,’ says the Lord Almighty, ‘and I will remove the sin of this land in a single day.” (Zechariah 3:8–9, NIV)).

What do these things mean?

The Servant 

We see the servant motif clearly revealed in Isaiah 42-53.  The latter chapter being so vivid.  This is the One that would come and take upon Himself the sin of many and by doing so justify many. “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed . . . 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 53:4-5, 12, NIV)

The Branch.  

The idea of the Branch comes from both prophets, Isaiah and Jeremiah.  They develop the expectation of an ideal Davidic ruler, who is identified as “the Branch” and will reign over an eternal kingdom.  “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.” (Isaiah 11:1, NIV).   In Romans 15:12, Paul connects Jesus descending from Jesse to the hope of the Gentiles, too.  

The Stone

This is not any "stone."  It probably is a foundation stone for the temple. “So this is what the Sovereign Lord says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be stricken with panic.” (Isaiah 28:16, NIV).  "To the Jews at his first advent, the Messiah (Christ) was the stumbling stone and rock of offense (Isa 8:13-15; cf. Ps 118:22-23; Matt 21:42; 1 Peter 2:7-8). But to those who trusted in him, he was a never-failing refuge (Isa 28:16; 1 Peter 2:6)." [3]

 Zechariah sees this cornerstone of Zion, of God's people, as a stone with seven eyes. Seven being perfection; and eyes showing sight and knowledge, indicates this is the omniscient foundation for the Church.  Isaiah 11:2 (NIV), clarifies this:

² The Spirit of the Lord will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord—

This vision includes but goes much wider and longer than the notion of an ethnic Israel restored to Palestine.  It certainly was designed to motivate the people to get back to work on the Temple in Jerusalem.  But the closing events parachute the reader in an eschatology trajectory that foresees the removal of the curse and divine blessing abounding, everywhere. ““And on that day, says the Lord of Heaven’s Armies, each of you will invite your neighbor to sit with you peacefully under your own grapevine and fig tree.”” (Zechariah 3:10, NLT).

Father what condescension, what grace it is that You would reveal Your Son to us in such earthy illustrations, that we might truly know Him and honor Him as God.  Today I come to my Servant.  Yes He willing disrobed and washed the disciples feet, but even more profound than that, He disrobed, was executed as blood poured down His own feet.  He did that because of my sin.  He had none. What mercy! Today I come to the Branch, who is not a sprout, but a sovereign. He is the obedient son of Jesse who will reign for ever and ever.  Today I come to the Seven-eyed, Seven-spirited, glorious Rock who is the cornerstone of the Church. He is a "stone that causes people to stumble and a rock that makes them fall.” They stumble because they disobey the message—which is also what they were destined for.” (1 Peter 2:8, NIV).  But He is also the cornerstone for those who believe, as the Scripture says, “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.”” (1 Peter 2:6, NIV).  Lord, today I put my trust in You.  Today I again receive the assurance of Your pardon.  Today I bow before You as my King and my God.  Lead on Oh King Eternal.  Grant by Your Spirit a willing and obedient heart in me, today.  Amen.

 

 

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1804). Nashville: Thomas Nelson.
2. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Zec 3:8). Bellingham, WA: Logos Bible Software.
3. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/II. A Series of Eight Night Visions (1:7-6:8)/D. The Fourth Vision: The Cleansing and Restoration of Israel (3:1-10), Book Version: 4.0.2

I Will Return ... My Temple Shall Be Rebuilt.

The Man Among the Myrtle Trees - Part 2

Previously we grasped the sense of this first of eight visions in a earlier Blog.  The entire vision is found in  Zechariah 1:7–17.  The message of this vision is that "What appears to be an anomaly: nations at peace; Israel in a state of unrest, is going to be reversed. God is going to return mercy to His people; rebuild His House; and pour out blessing on His Nation."

What about the details in this vision, though?  What is there to learn from them?  There's a:

1. Man mounted on a red horse.
2. There are myrtle trees -- in a ravine.
3. Behind the man on the red horse are three other horses: red (speckled (Hebrew: sarōq, i.e., bay, speckled, fox-colored; hence, sorrel) is a mixture of the other colors), brown, and white.

The man on the red horse is identified for us in verse 11 as the Angel of the LORD. This is clearly a Christophany -- a pre-incarnate appearance of the Second Person of the Trinity: the Son of God.

The myrtle trees were ornamental plants or shrubs that were native to Syria—their appearance in the scene would link the vision to Israel’s past exile in Babylon." [1]  That they are seen in a ravine may speak of the suppressed condition of the nation at that time. 

The three horses behind the Christophany are angels sent to patrol the earth, observing the activities of mankind and acting as agents of God's providence.  Some might speculate as the colors of these horses, but there is little evidence that we can do that with certainty.

They significance of all this is clear.  We read, “Then the angel of the Lord said, “Lord Almighty, how long will you withhold mercy from Jerusalem and from the towns of Judah, which you have been angry with these seventy years?”” (Zechariah 1:12, NIV).  This is the amazing, intercessory ministry of Christ for His people.   Note:

"The angel of the Lord was moved to intercede for the people of Judah. He desired the completion of the process of restoration which required the reconstruction of the temple, Jerusalem, and the other towns of Judah . . . Through intercession suggestive of our Lord's high priestly prayer as our Mediator (John 17), the angel of the lord prayed that in the mercy of God this situation would be rectified." [2]

As this is the appearance of the Christ, and he says “I will return to Jerusalem with mercy, and there my house will be rebuilt" (v16),” then surely He is referring to His Advent, when He comes incarnate to Jerusalem and promises to “. . .  build my church, and the gates of Hades will not overcome it.” (Matthew 16:18, NIV).  The Apostles clearly understood that the promise of Jesus Christ to rebuild the Temple was occuring as the Gospel was going from Jerusalem to the salvation of the Gentiles (see Acts 15:12-17).  

What is this "surveyors line"?  ("and the measuring line shall be stretched out over Jerusalem" [3]). "The “surveyor’s line” (v. 16) is a measuring line and indicates Jerusalem’s expansion." [4]  Notice Jeremiah 31:38–40 (NIV),

³⁸ “The days are coming,” declares the Lord, “when this city will be rebuilt for me from the Tower of Hananel to the Corner Gate. ³⁹ The measuring line will stretch from there straight to the hill of Gareb and then turn to Goah. ⁴⁰ The whole valley where dead bodies and ashes are thrown, and all the terraces out to the Kidron Valley on the east as far as the corner of the Horse Gate, will be holy to the Lord. The city will never again be uprooted or demolished.”

What city will never be uprooted again?   Jerusalem?  No!  But a heavenly Jerusalem will never be overcome.  This is speaking of a time, not when a physical temple is built, but a spiritual, organic, universal Temple is built that will endure for eternity.  In compressed, telescopic reality, Zechariah is foretelling the coming of the Lord and that comfort that He will rebuild the Temple -- the Church, His People.  "The temple Zechariah encouraged his people to build was itself prophetic. It pointed toward realities that ultimately found their full realization in the coming of Christ, because the temple was the place that confirmed God’s relationship with his people." [5]

I thank you Father that Your promise to Zechariah is an ongoing reality.  Today, with unspeakable joy we witness the re-building of Your Temple.  Rather than stone bricks, it's made of hearts of flesh. Rather than built by might and power, it is being built by the almighty power of Your Spirit.  Rather than located in a city in the Middle East, it extends to every nation, every tongue, every tribe.  Your Church is glorious, not because of its essence, but because Your Son, died and shed His blood to bring it into being.  I thank You that this is a City that will never be demolished.  The gates of Hell will never prevail.  Your glorious, radiant, blood-bought Church will endure to bring You glory for ever and ever.  May Christ be praised.   Thank you for the privilege to be part of the establishment of Your Kingdom.  I am totally unnecessary and totally useless.  So grant the grace to serve in the strength You give, that we might see Your kingdom extend to all the nations, until all the kingdoms of this world, become the Kingdom of our God and Savior.  Amen and amen!

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1796). Nashville: Thomas Nelson.

2. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/II. A Series of Eight Night Visions (1:7-6:8)/A. The First Vision: The Horseman Among the Myrtle Trees (1:7-17), Book Version: 4.0.2

3. The Holy Bible: English Standard Version. 2001 (Zec 1:16). Wheaton: Standard Bible Society.

4. 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.) (Zec 1:7). Nashville: Thomas Nelson.

5. Williams, M. (2012). How to Read the Bible through the Jesus Lens: A Guide to Christ-Focused Reading of Scripture (155). Grand Rapids, MI: Zondervan.

The Road to Thanksgiving (An Exposition of Psalm 116) - Pt.1

Psalm 116 is part of a group of psalms known as the Egyptian Hallel.  Psalms 113-118 have been understood as psalms sung during the Jewish Passover, remembering their exodus from Egypt. 

The word hallel refers to the frequent use of the word hallelujah, found in these psalms.  These were psalms of thanksgiving.  Where does Psalm 116 fit into this group of songs?

• Psalm 113 praises the uniqueness of the God of Israel.
• Psalm 114 recounts the power of God leading Israel from Egypt.
• Psalm 115 compares the God of Israel with the pagan gods.
• Psalm 116 is a song of gratitude and commitment.
• Psalm 117 is a call for universal praise.
• Psalm 118 is a Messianic psalm pointing us to the Christ.

Psalm 116 holds a special significance for Christians.  "We should not forget that our Lord and His disciples sang this psalm in the Upper Room as they observed their last Passover together. The cup of salvation mentioned in verse 13 may have been the third cup drunk at Passover and could well be that referred to by the Apostle Paul as “… the cup of blessing …” (1 Cor 10:16)." [1]

Psalm 116 is clearly a song of gratitude whereby the singer is thankful for being saved from certain death.  It is important because his gratitude results in a commitment to respond in loyalty and love for his redeemer.  It is considered a personal song that was adopted by the congregation in liturgical worship.  Spurgeon commented about it:

"Personal love fostered by a personal experience of redemption is the theme of this Psalm, and in it we see the redeemed answered when they pray, preserved in time of trouble, resting in their God, walking at large, sensible of their obligations, conscious that they are not their own but bought with a price, and joining with all the ransomed company to sing hallelujahs unto God." [2]

The Septuagint (Greek translation of the Old Testament) and the Vulgate (Latin translation of the Bible) actually break the psalm into two psalms (1-9) and (10-19). The structure is difficult to ascertain, but to find the psalmist's structure is in itself important. There is always the sense in Hebraic poetry that the structure communicates the message -- as do the words. 

Within the Egyptian Hallel the movement of songs from praise to God through to universal proclamation and Christological expectation grants us the insight to suggest that thanksgiving without follow-through is critical.  To regard someone or something with gratitude and not express it in practical and lifestyle loyalty borders on hypocrisy.  For example to be thankful for the helpfulness of a police department and then live in rebellion to the civil laws is truly an unusual form of thankfulness.  

Does my thankfulness to God translate into life?  This proves to be an important question that springs out of this Psalm.  This is also posed by the central question of the Psalm: “What shall I render to the Lord for all his benefits to me?” (Psalm 116:12, ESV).

Father as I journey through this psalm, I pray for real, genuine and heartfelt thankfulness.  How could it not be?  You have saved me from death and moved me into life -- eternal life.  Is that a small thing?  Is that not the most momentous event that any human being could experience?  Why would there not be an eternal overflow of gratitude?  Change my heart Oh God, make it ever new.  Grant a refreshment of thanksgiving to flow through this heart.  I long for that work of the Spirit that explodes in joy unspeakable and full of glory.  Take these ancient words and cause them to penetrate the callousness of ingratitude.  For the sake of Christ, for the overflow of joy in His Church; and for my eternal happiness.  Amen.

_________________________________________
1.  KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1142). Nashville: Thomas Nelson.
2. http://www.spurgeon.org/treasury/ps116.htm

Saving Faith Hopes and Works By Its Very Nature.

Galatians 5:5–6 (NIV),

⁵ For through the Spirit we eagerly await by faith the righteousness for which we hope. ⁶ For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.

Paul has just affirmed that to trust works and sacraments for salvation is to render Christ of no importance and no value. To trust Christ and then add sacramental duties as if to complete your salvation is to "fall from grace."   Now Paul uses two sentences started with the word "for."  

1. For through the Spirit we eagerly await by faith the righteousness for which we hope.  The faith that saves, the faith that is a gift of God and brings the sinner into a justified relationship with Jesus, is a faith that also hopes for the realization of a practical righteousness.  We know that we are legally justified, but we also hope for a time when we are really justified (meaning that sin is finally expunged and we are glorified).  Even in our outworking of the Christian life we do not consider these efforts of good works to make us righteous.  Our hope is not in our good deeds. Our hope is in the complete righteousness that will be seen in us at the coming of Christ. 

"For as long as we live here, sin remaineth in our flesh; there is also a law in our flesh and members, rebelling against the law of our mind, and leading us captives unto the service of sin (Rom. vii. 13) . . . It remaineth then that we be perfectly justified, and this is it which we hope for. So our righteousness is not yet in actual possession, but lieth under hope." [1]

Luther in a very pastoral way shows us that often times we want to "feel" our justification even as we "feel" our sin.  But to "feel" our justification is to set aside "hope."  "Wherefore, thou must not judge according to the feeling of sin which troubleth and terrifieth thee, but according to the promise and doctrine of faith, whereby Christ is promised unto thee, who is thy perfect and everlasting righteousness." [1]   This hope is not something we conjure up.  No, it is by the Spirit.

2. For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love. So Paul repeats the affirmation.  If you are a Christian, trusting in Christ Jesus alone, works of the flesh, sacramental duties -- obeying the Law has no value -- no value as compared to Christ and Christ alone.   But there is something that counts: faith working through love.  This faith that saves is a ". . . living and active thing and produces love." [2]  "This coincides with the familiar statement, “Faith alone justifies, but the faith which justifies is not alone.” [3]   Luther comments: "It is as much to say as: He that will be a true Christian indeed, or one of Christ’s kingdom, must be a true believer. Now he believeth not truly, if works of charity follow not his faith." [1]

"The second point is that true faith, having an ethical side, works itself out "through love." This is what matters—this kind of faith! True, we are saved through faith rather than by works; but faith is no mere intellectual conviction, as if a Christian could do as he wishes so long as he believes properly. This is a horrible idea, as Paul writes elsewhere (Rom 6:1, 2)." [4]

True faith works.  The saving faith that is a gift from God is a faith that is accompanied by the will and the ability to work out one's salvation.   So Paul is essentially dealing with two objections.  First the objection is how can you say that you are made righteous by faith in Christ alone and still know you have sin in your life?  Your righteousness is a fiction.  Secondly Paul is handling the objection, well if you believe in justification by faith alone, then you have an easy-believism that means your saved and can live any way you want.  Both objections are dealt with. True saving faith intrinsically hopes and works.  Any other definition of Christian faith is wrong.

Father Your Word covers it all. It leaves no gaps. In this unique area of discussion there have been so many who have sought to controvert the truth of salvation alone in Your Son, alone. They have sought to mount all the arguments.  But Father, Your massive guns of Truth blow them to smithereens. When we find Your Word sufficient and true we can trust it.  Salvation is neither based on a feeling or self-effort.  It is hope and faith working in love.  May You find me in the activities of this day trusting You for that better day when I will be fully justified, head to toe; and may You find in me that wonder working power that is really Your gift to me -- working and serving Christ to the glory of God.  Amen and amen!

______________________________________

1. Luther, M. (1997). Commentary on Galatians (Ga 5:6). Oak Harbor, WA: Logos Research Systems, Inc.

2. Crossway Bibles. (2008). The ESV Study Bible (2254). Wheaton, IL: Crossway Bibles.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2396). Nashville: Thomas Nelson.

4. Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/III. The Call to Godly Living (5:1-6:10)/B. The Danger of Falling From Grace (5:2-12), Book Version: 4.0.2

When The Law Is Finished With You -- It Slaughters You.

So as Paul concludes his theological argument he affirms: “Therefore, brothers and sisters, we are not children of the slave woman, but of the free woman.” (Galatians 4:31, NIV).

Now, he moves into that topic in Galatians 5:1 (NIV) with this exhortation:

¹ It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.

The imperative verb is στήκω [pronounced stay·ko] meaning to: "to stand firm; to persevere, to persist, etc." [1] Herein we see the purpose of Christ saving us: to set us free and therefore the command to stand in that freedom is a natural appeal on the basis of that purpose.  "Paul commands the Galatians to keep the agitators from turning them from freedom to slavery—from faith in Christ to life under the law." [2]

"Since the Jews of Paul's time spoke of "taking the yoke of the law upon oneself," it is likely that Paul is referring to such an expression here. To the Jews the taking up of the law's yoke was good; indeed, it was the essence of religion. To Paul it was assuming the yoke of slavery." [3]  "If ye will be made free (say they) from sin and death, and obtain righteousness and life, then fulfil the law, be circumcised, observe days, months, times, and years, offer sacrifices, and do such other like things; then shall this obedience of the law justify and save you . . . This liberty then is not given unto us by the law, or for our righteousness, but freely for Christ’s sake: which thing Paul here witnesseth and plainly declareth throughout his whole Epistle." [4] 

Then Luther gives a great illustration:

"For, like as oxen drawing in the yoke with great toil, receive nothing thereby but forage and pasture, and when they be able to draw the yoke no more, are appointed to the slaughter; even so, they that seek righteousness by the law, are captives and oppressed with the yoke of bondage, that is to say, with the law; and when they have tired themselves a long time in the works of the law with great and grievous toil, in the end this is their reward, that they are miserable and perpetual servants." [4] 

So we take a tenacious, resolute stand against any who would draw us back into slavery to the Law, bondage to self-effort.  We fight against who would make our performance meritorious in salvation.  We have been freed from such obligation by the precious and efficient blood of Christ.

Free from the law O happy condition
Jesus hath bled and there is remission
Cursed by the law and bruised by the fall
Grace hath redeemed us once for all [5]

Father, this is war.  The Enemy has come in to spy our our freedom; and then mounted a subversive, covert assault on our soul. Clothed with the garb of religion and good works, he has summoned us again to lay our necks under the instrument of bondage and despair.  But Oh thanks be to You, Father, for the grace of the Lord Jesus Christ.  He came to set us free. Condemnation cannot hold us.  Guilt cannot hold us.  Death cannot hold us.  For if the Son has set us free we are free indeed.  Grant to us the discernment to be able to spot the subtle movements of the Enemy attempting to trap us again into this life of incarceration.  Grant grace to withstand the subtle approaches that he uses.  Grant us and You have commanded us the perseverance to stand.  For Christ sake and our freedom, I pray.

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1. Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.

2. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 5:1). Bellingham, WA: Logos Bible Software.

3. Expositor's Bible Commentary, The, Pradis CD-ROM:Galatians/Exposition of Galatians/III. The Call to Godly Living (5:1-6:10)/A. Summary and Transition (5:1), Book Version: 4.0.2

4. Luther, M. (1997). Commentary on Galatians (Ga 5:1). Oak Harbor, WA: Logos Research Systems, Inc.

5. Philip Paul Bliss, Free From the Law, © Words: Public Domain, Music: Public Domain

 

What Makes The Difference?

Galatians 4:21–23 (NIV),

²¹ Tell me, you who want to be under the law, are you not aware of what the law says? ²² For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. ²³ His son by the slave woman was born according to the flesh, but his son by the free woman was born as the result of a divine promise. 

Now Paul tells us that these things are to be taken figuratively or allegorically.  That is the Greek word: ἀλληγορέω [allegoreo].  "Now Paul was a marvelously cunning workman in handling of allegories; for he is wont to apply them to the doctrine of faith, to grace, and to Christ, and not to the law and the works." [1]  What is an allegory?  "A popular form of literature in which a story points to a hidden or symbolic parallel meaning. Certain elements, such as people, things, and happenings in the story, point to corresponding elements in another realm or level of meaning. The closer the resemblances between the two realms, the more detailed is the allegory. The best allegories are interesting, coherent stories in their own right and through the story provide new insight into the realm they depict (e.g., Pilgrim's Progress and The Narnia Chronicles)." [2]

"Paul does not deny the historicity of the account of Abraham, but he does affirm that there is an illustration of spiritual truth to be found in the account concerning Hagar and Ishmael on the one hand, and Sarah and Isaac on the other." [3]  Now the important issue here that sets the tone for what will follow is to be very clear about the difference between Hagar and Sarah.  They both had the same father.  There is in a sense that their births were both physical.  Yet Paul notes a big difference.  Isaac was born as a son of promise.  That's the key.  Notice how John picks up this issue: “Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God.” (John 1:12–13, NIV).  That's the same thing: born not of human decision or will, born because of the preceding promise of God.

For although Isaac was born of the flesh, yet the promise and appointment of God went before . . . Ishmael therefore is born without the Word, at the only request of Sarah." [4] This is also emphasized by Paul in Romans 9. “. . . For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.” In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.” (Romans 9:6–8, NIV)

"And by this argument he mightily stoppeth the mouths of the proud Jews, which gloried that they were the seed and children of Abraham: as also Christ doth in the third of Matthew, and in the eighth of John. As if he said: it followeth not, I am the carnal seed of Abraham, therefore I am the child of God; Esau is the natural son, therefore the heir. Nay rather (saith he) they that will be the children of Abraham, besides their carnal birth, must be also the sons of the promise, and must believe. And they only are the true children of Abraham, and consequently of God, who have the promise and believe." [4] [Emphasis mine]

How are we then to understand this dividing issue: the promise?  The promise is a word from God that will be fulfilled by God, even as Isaac was born of God's miraculous activity. [5]  Isaac's birth was God's work.  In other words when someone is born from above (or regenerated; or granted the New Birth) that event occurs because God promised it and fulfilled it. It is, as theologians call it, monergistic. They are born of the Spirit.   

What is the major difference between Ishmael and Isaac?  It's not an issue of who is an Arab and who is a Jew.  It's far more global than that.  The difference is the miraculous birth.  That's the same difference between saved and unsaved; believers and unbelievers; Jews and Christians; etc.

Father, the doctrine of the New Birth is both exhilarating and humbling.  To know that in Your eternal and Triune mind You made a promise to bring sons and daughters into Your Kingdom and You chose to do that individually and by name is amazing.  To know that You dispatched Your Holy Spirit to make that happen is incredible.  But to know that this is the only difference in distinction to those who are in Your family and those who are not is humbling.  Who can boast?  What glory can Isaac take in comparison to Ishmael.  You set Your promise on one before he did anything good or evil.  What an amazing God You are!  

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1.  Luther, M. (1997). Commentary on Galatians (Ga 4:21). Oak Harbor, WA: Logos Research Systems, Inc.

2.  http://www.biblestudytools.com/dictionary/allegory/

3. 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 4:24). Nashville: Thomas Nelson.

4. Luther, M. (1997). Commentary on Galatians (Ga 4:22). Oak Harbor, WA: Logos Research Systems, Inc.

5. Crossway Bibles. (2008). The ESV Study Bible (2253). Wheaton, IL: Crossway Bibles.

A Genuine Pastor's Heart

Galatians 4:12–20 (NIV),

¹² I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong. ¹³ As you know, it was because of an illness that I first preached the gospel to you, ¹⁴ and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. ¹⁵ Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. ¹⁶ Have I now become your enemy by telling you the truth? ¹⁷ Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them. ¹⁸ It is fine to be zealous, provided the purpose is good, and to be so always, not just when I am with you. ¹⁹ My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, ²⁰ how I wish I could be with you now and change my tone, because I am perplexed about you!

Luther is right when he states that "this place is not dialectical, but full of affections, which must be handled rhetorically." [1]  He means that Paul is not arguing his case here, but is appealing to the Galatians on an emotional level rather than a doctrinal level.  We are to read it that way.    So Paul appeals to the Galatians to hold to the same affection, the same charity that he has toward them.  Not all agree with this interpretation.  For example consider this notation:  "In order to bring the gospel to the Gentile Galatians, Paul had to leave behind the legal restrictions of the Mosaic ceremonial law that forbade Jewish interaction with Gentiles (1 Cor. 9:19–23). Paul became “like” the Galatians in freedom from the law and he now encourages them to be “like” him in freedom from legalistic bondage." [2]

Paul has applied a scathing rebuke to these believers but he affirms that their behavior did not do wrong to him.  In other words: "ye have not offended me, but yourselves, and therefore I am thus troubled, not for mine own cause, but for the love I bear unto you." [3]  Paul then reminds them of his time with them.  He refers to an illness that they bore admirably; and they welcomed him in a godly manner.   "The exact nature of this illness is not known. “Because” apparently means that Paul was detained in Galatia by this illness and therefore took the opportunity to preach to them." [4]  Luther likens this illness as part of Paul's affliction through persecution.  "We see then that Paul calleth “infirmities of the flesh” the afflictions which he suffered in the flesh, like as the other Apostles, the prophets, and all godly men did; notwithstanding he was mighty in spirit . . . Now this infirmity of the flesh in the godly doth wonderfully offend reason. Therefore Paul so highly commendeth the Galatians, because they were not offended with this great infirmity, and these vile [and contemptible] forms of the cross which they saw in him; but received him as an angel, yea as Christ Jesus." [5]

Now Paul plays his trump card.  “What has happened to the satisfaction you felt at that time? There were some of you then who, if possible, would have given your very eyes to me—that is how deeply you cared!” (Galatians 4:15, The Message).  What has changed?  "Am I an enemy because I told you the truth,?" Paul asks.  And then "he reproveth here the flattery of the false apostles. For Satan is wont, by his ministers, through wonderful subtilty and crafty sleights to beguile the simple, as Paul saith: “With fair speech and flattery they deceive the hearts of the simple” (Rom. xvi. 18)." [5]

"As if he said: True it is that they are very zealous towards you, but by this means they seek that ye again should be zealous towards them and reject me." [5]   Zealousness and a seemingly loving approach do not in themselves mean that these false apostles are sincere.  They are simply 'sheepstealers.'  "It is fine to be zealous, provided the purpose is good." [6]  "It is good for someone to take a warm interest in you in an honorable manner. Paul zealously sought the Galatians for Christ, and he welcomes all such efforts in relation to the gospel of Christ." [7]

Verse 19 exudes the tone of a true pastor, a true shepherd of the flock: “My dear children, for whom I am again in the pains of childbirth until Christ is formed in you,”  "In the OT, the image of a woman in distress during childbirth is juxtaposed with an act of great deliverance (Isa 42:14). Jesus also used this imagery when speaking to His disciples (John 16:21–22). Paul hopes that this letter will deliver the Galatians from the agitators’ distortion of the gospel." [8]

"Now, the form of a Christian mind is faith, or the confidence of the heart that layeth hold upon Christ, and cleaveth to him alone, and to nothing else." [9]  Paul would rather be there with them than write to them.  He believes his tone would be different in that case.  He longs to care for them as a true shepherd.  “. . . I am perplexed about you!” (Galatians 4:20b, NIV).   This is the Greek word ἀπορέω meaning: to be without resources, to be in straits, to be left wanting, to be embarrassed, to be in doubt, not to know which way to turn, etc. [10]   "Paul was at his wits’ end, not knowing the best way to prevent them from the error into which they were drifting." [11]  This too is the heart of a true pastor. The false shepherds have all the answers.  The true shepherds are perplexed within but know the One who does have the answer!

Father this is an insightful, challenging, comforting, convicting paragraph from Paul's pen.  As a pastor, it is timely and relevant.  Sometimes the shepherding of Your sheep is the most perplexing task.  With a sincere love for the truth and the people to whom You have given me responsibility I am often amazed at what I hear and see.  I think of those brothers and sisters who are affirming and kind and yet seem to unconsciously run after teachers that carry false and destructive messages. It's a quandary! Do they not hear me?  Is their applause simply fool's gold?  Father I pray that my heart will remain as the Apostles, loving and kind -- hopeful and confident, in You.  It's not about me.  It is my pride that assumes that everything I say and do has substantial affect.  Sometimes we have to hear things over and over to get it.  At the same time I do appreciate the love and encouragement that I get.  I will live with these times of perplexity and trust you to work them through.  I have a Great Shepherd.  To even His disciples He said they were "slow of learning."  But I too am His disciple and am no better than any other.  My Lord must look at me many times and be perplexed. "Why doesn't he get it?" He must think.   Thank you for the Cross.  Thank you for the Blood.  Thank you for the truth that nothing can snatch me from Your hand.   Lord Jesus, become fully formed in me and my Church.  Grant a Spirit-wrought revival of Christian maturity, for the glory of Christ. Amen.







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1. Luther, M. (1997). Commentary on Galatians (Ga 4:12). Oak Harbor, WA: Logos Research Systems, Inc.
2. 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 4:12). Nashville: T. Nelson.
3. Luther, M. (1997). Commentary on Galatians (Ga 4:12). Oak Harbor, WA: Logos Research Systems, Inc.
4. Crossway Bibles. (2008). The ESV Study Bible (2252). Wheaton, IL: Crossway Bibles.
5. Luther, M. (1997). Commentary on Galatians (Ga 4:13). Oak Harbor, WA: Logos Research Systems, Inc.
6. The New International Version. 2011 (Ga 4:18). Grand Rapids, MI: Zondervan.
7. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2393). Nashville: Thomas Nelson.
8. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 4:19). Bellingham, WA: Logos Bible Software.
9. Luther, M. (1997). Commentary on Galatians (Ga 4:19). Oak Harbor, WA: Logos Research Systems, Inc.
10. Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software
11. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2393). Nashville: Thomas Nelson.