Sinai, the City and Slavery

Galatians 4:24–27 (NIV),

²⁴ These things are being taken figuratively: The women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. ²⁵ Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. ²⁶ But the Jerusalem that is above is free, and she is our mother. ²⁷ For it is written: “Be glad, barren woman, you who never bore a child; shout for joy and cry aloud, you who were never in labor; because more are the children of the desolate woman than of her who has a husband.”

We believe that Paul wrote these things under the direct inspiration of the Spirit. Because of the infallible leading of the Spirit, Paul had permission to do something we do not, that is, make figurative or allegorical conclusions from real biblical events. See my blog HERE that describes an example of that.  In this case we are told that Hagar and Sarah, previously mentioned, also produce a figurative lesson for us. "Abraham is a figure of God, which hath two sons, that is to say, two sorts of people who are represented by Ishmael and Isaac. These two are born unto him by Agar and Sarah, the which signifieth the two Testaments, the Old and the New." [1]

The giving of the Law and the constituting of a people (Israel) is likened to Hagar's son.  They are people born of the flesh; carnal and not sons of promise. Sinai, constitutionally brought a great people into existence, but a people born not of promise.  Israel as a nation, according to the flesh, are not heirs of God, but servants.   "Ishmael then is not the heir, although he be the natural son of Abraham, but remaineth a bondman. What is here lacking? The promise and the blessing of the Word." [1] (see previous blog HERE for explanation.)

Then Paul continues the allegory and says that as as Hagar represents Sinai, so too does it prefigure the earthly Jerusalem. "That earthly Jerusalem (saith he) which is beneath, having the policy and ordinances of the law, is Agar, and is in bondage with her children; that is to say, she is not delivered from the law, sin and death. But Jerusalem which is above, that is to say, the spiritual Jerusalem, is Sarah." [1]  So what is this heavenly Jerusalem?  "Now this heavenly Jerusalem which is above, is the Church, that is to say, the faithful dispersed throughout the whole world, which have one and the same Gospel, one and the same faith in Christ, the same Holy Ghost, and the same Sacraments." [1]  This is supported by the writer to the Hebrews and the Apostle John:

“But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” (Hebrews 12:22–24, NIV) 

“I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.” (Revelation 21:2, NIV)  

"The heavenly Jerusalem is a free mother with free children." [2]  (This is an important segue into Chapter 5).  And then Paul quotes Isaiah 54:1.  There was a sense where the Church was hidden for many years.  The Church, even as Sarah, birthed no children.  Paul called this “the mystery that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people.” (Colossians 1:26, NIV).  But she who was thought to be barren will bear many, many children.  "As Isaiah prophesied (Isa. 54:1), the exile did not spell the end for the people of God. God will again work supernaturally to bring about the (new) birth of children where there are none, even among the Gentiles." [3]

God never intended the nation of Israel, ethnic Israel, Israel born from and under the Law, to bring spiritual fruit.  That which is born of the flesh is flesh (John 3:6).  No there is a spiritual Israel, the true people of God, born of the Spirit who are the spiritual offspring and promise of God.  We as New Covenant people know that this productive people are called the Church.   

Father, how sad it is that millions of people, including Christians are seeking to find hope within the ethnic nation of Israel.  They are looking for Your Presence among the lands of Palestine and in the ancient city of Jerusalem.  Yet Father Your Word is plain and clear that hope is found in the true Church, the Body of Christ; and it is there where You are loved, adored and worshiped that we can know Your Presence. Israel according to the flesh will never bring forth spiritual children; but the Israel of God, the Church is "appointed to bear fruit. Fruit that remains."  For that we sing. For that we rejoice.  At the same time we pray for the many zealous Jews and the many deluded Christians who are looking to Palestine for freedom. What bondage they are in.  Freedom is Your gift to us who look to You within the Spirit-wrought New Covenant. Praise God, Jehovah has sent His Messiah; and His Messiah reigns!  May all see Christ and sing for joy.  Glory to God in the highest. Peace on earth, on men to whom God is well pleased.  Amen.

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1.  Luther, M. (1997). Commentary on Galatians (Ga 4:24-26). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2394). Nashville: Thomas Nelson. 

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

Calling and the Canon

Galatians 1:1–2 (NIV),

"¹ Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead—² and all the brothers and sisters with me, To the churches in Galatia."

Paul is resoundingly convinced of his calling to the Gospel ministry.  Luther writes, "Wherefore, let the preacher of the Gospel be certain that his calling is from God. And it is expedient, that according to the example of Paul, he should magnify this his calling, to the end that he may win credit and authority among the people, like as the king’s ambassador magnifieth his office and calling." [1]  To be confident and convinced of one's calling to the ministry is to give glory to the call, not the man.

In these opening lines we see him draw a comparison.  There are those called by men; and those called by Jesus.  Now here we must draw a distinction.  It was due the apostles of Christ to be called directly by Him. Not so today or for those other than the Twelve.  Today, "He calleth us all to the ministry of his Word at this day, not immediately by himself, but by other means; that is to say, by man." [1]  

Paul's concern when writing this letter, though, were those who were false apostles.  And his point, as Luther writes is this:  "Calling, therefore, is not to be despised; for it is not enough for a man [one claiming to be an apostle] to have the Word and pure doctrine, but also he must be assured of his calling; and he that entereth without this assurance, entereth to no other end but to kill and destroy." [1]  Luther's instruction is the the enjoining of right doctrine with the certain call is what affirms the apostle.  

Paul unnecessarily attributes his call to "Jesus Christ and God the Father, who raised him from the dead." [2] But in view of the fact that is is facing severe opposition and that his passion for the Gospel of righteousness is profound, he announces with clarity that his call is be the Messiah and the Supreme one who has ultimate power.  "Christ’s victory, then, is the overcoming of the law, of sin, our flesh, the world, the devil, death, hell and all evils: and this his victory he hath given unto us." [3]

One would think that Paul's credentials are more than sufficient. To be sent by the One who is the resurrected Savior is ample evidence.  However he adds, "and all the brothers who are with me." Those fellow servants of Paul are also on side with this Gospel.  "Wherefore we be sure that Christ is present with us, and that he teacheth and speaketh in the midst of us, and in our Church." [3]  Certainly the opinion of men is not the decisive element in a matter.  But one should be wary about promoting a doctrine or scheme that is not been given the nod of approval by good men.   

The churches of Galatia "probably refers to the churches of Pisidian Antioch, Iconium, Lystra, and Derbe." [4]  Luther points out the reality that Paul calls these place the "churches."  In spite of their difficulties and troubles he viewed them as part of the Body of Christ. "Wherefore, the Church is holy even where fantastical spirits do reign, if only they deny not the Word and Sacraments. For if these be denied, there cannot be the Church. Wherefore, wheresoever the substance of the Word and Sacraments remaineth, there is the holy Church . . .." [5]

Father, those men that wrote the New Testament, those men we know as Christ's apostles, were called uniquely and personally by You.  They were taught by You.  Your Spirit reminded them of all that they learned from You and they put it in writing for our sake.  This is what You meant when You told them, “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” (John 14:26, NIV).  And later You said,   “But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come.” (John 16:13, NIV). These Words of Life are the basis of our life and our doctrine.  We sometimes argue and debate about certain aspects of our great faith, but Father, as long as we have the Word of Truth, rightly interpreted and rightly taught in our churches we can trust You to lead us and guide us.  You may even send some 'Pauls' to correct us.   Thank You Father for such mercy.  That you for Your inspired Word.  Amen.

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

2. The Holy Bible: English Standard Version. 2001 (Ga 1:1). Wheaton: Standard Bible Society.

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

4. Crossway Bibles. (2008). The ESV Study Bible (2245). Wheaton, IL: Crossway Bibles.

5. Luther, M. (1997). Commentary on Galatians (Ga 1:2). Oak Harbor, WA: Logos Research Systems, Inc.

Let's Get Rid of These Leaders!

What do you do when you want to overthrow your church leaders without due cause?   Well what you DON'T do is read 1 Clement.  He will not sympathize with your ambitions.

Who is Clement?  He was probably a Gentile and lived between A.D. 30-100.  Most believe that this is the Clement referred to in Philippians 4:3 (evidently written from Rome); and a co-worker with the Apostle Paul. This belief is founded on the writings of Eusebius (see below). The internal evidence also tends to support this opinion.

Others thought that he may have been an ex-slave of the family of Titus Flavius Clemens, cousin of the Emperor Domitian. One tradition claims that he was the second bishop of Rome, immediately after the apostle Peter; another tradition indicates that two bishops served between Peter and Clement.

It seems likely that Clement was a pastor in the church at Rome.  His letter to Corinth entitled 1 Clement assumes a similar responsbility to answering an important question for the Corinthian Church regarding unity and sedition. This letter probably was written about A.D. 95.   Because this is probably the earliest extrabiblical writings it stands in a place of great prominence.  His letter also is an important testimony to the canon of the New Testament, alluding to 1 Corinthians, Matthew, Mark, Luke, Acts, Romans, Galatians, Ephesians, Philippians, 1 Timothy, Titus, Hebrews, and 1 Peter. [1]   These New Testament allusions are employed as authoritative sources which strengthen Clement’s arguments to the Corinthian church. The letter was lengthy and includes several references to the Old Testament.  Clement repeatedly refers to the Old Testament as Scripture.

Clement’s admonition to “Take up the epistle of the blessed Paul the Apostle” (xlvii. 1)  implies his intimate knowledge of Paul's letter and implies that these documents were available to the Corinthian church. 
 

"This Epistle was held in very great esteem by the early Church. The account given of it by Eusebius (Hist. Eccl., iii. 16) is as follows: “There is one acknowledged Epistle of this Clement (whom he has just identified with the friend of St. Paul), great and admirable, which he wrote in the name of the Church of Rome to the Church at Corinth, sedition having then arisen in the latter Church. We are aware that this Epistle has been publicly read in very many churches both in old times, and also in our own day.” The Epistle before us thus appears to have been read in numerous churches, as being almost on a level with the canonical writings. And its place in the Alexandrian ms., immediately after the inspired books, is in harmony with the position thus assigned it in the primitive Church." [2]


The purpose of the letter seems to be some dispute (sedition) in Corinth, which had led to the removal from office of several elders. Certain younger leaders had not given proper respect to the bishops and deacons and have set up new leaders in their place. Since there was no moral offense, Clement deemed their removal as unjustifiable.







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1. Vos, H. F., & Thomas Nelson Publishers. (1996). Exploring church history. Nelson's Christian Cornerstone Series. Nashville: Thomas Nelson Publishers.

2. Dr. A. Cleveland Coxe, in Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 157-162). Christian Classics Ethereal Library. Kindle Edition.