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.

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!

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

 

Check Out Your Experience

Galatians 3:2–5 (NIV),

² I would like to learn just one thing from you: Did you receive the Spirit by the works of the law, or by believing what you heard? ³ Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh? ⁴ Have you experienced so much in vain—if it really was in vain? ⁵ So again I ask, does God give you his Spirit and work miracles among you by the works of the law, or by your believing what you heard?

Paul asks several questions here, all intended to show the foolishness of these people in seeking to revert back to the Law.  Whereas Paul rests his case upon doctrinal matters, in this part of his argument he causes them to look to their experience.

1. When you were saved (when you received the Spirit) was it because of adherence to the Law or by faith in Christ?  

2. Do you think that you start your Christian journey by faith in Christ but perfect it by obedience, making it certain?

3. Having believed the Gospel and already experiencing suffering because of that, will you count that as nothing and now reject it?

4. When you see the people changed, transformed and healed, is that because they obey the Law or believe in Christ?

Luther allows no middle ground on salvation.  "If by the law, then not by the preaching of faith; if by the preaching of faith, then not by the law. There is no mean betwixt these two. For all that is not the Holy Ghost or the preaching of faith, is the law . . . For they which are ignorant of the righteousness of God, and go about to establish their own righteousness (as Paul saith in another place) do not submit themselves unto the righteousness of God (Rom. x. 3)." [1]  In his commentary, Luther walks the reader through the Book of Acts and even into the Old Testament account of Gentiles that were saved -- all by looking to Christ and not to the Law.

"For as God gave the Holy Ghost to the Gentiles which lived without the law, by the preaching of the Gospel, so did he give the same to the Jews; yet not by the law, nor by the ceremonies and sacrifices commanded in the law, but by the only preaching of faith." [1] 

This matter of how the Old Testament saints were saved is important.  In summary we find that they too were saved by faith in the promised Messiah.  Click HERE to read more.

When Paul uses the word flesh here to suggest that these Christians thought they could be perfected by the flesh.  "Flesh therefore is here taken for the very righteousness and wisdom of the flesh, and the judgment of reason, which seeketh to be justified by the law. Whatsoever then is most excellent in man, the same here Paul calleth flesh, to wit, the highest wisdom of reason, and the righteousness of the law itself." [1]   There is nothing I can do so perfectly to complete my salvation apart from faith in the righteousness of Christ imputed to me by grace.  Every good and worthy deed is still riddled by sin and cannot save.  Only Christ's perfect merit can save.

As to the suffering, how silly to suffer for a Gospel that can't save. "Now, what a miserable thing is it, so suddenly to lose such inestimable glory and assurance of conscience towards God? Also to endure so many grievous afflictions and perils of goods, wife, children, body and life, and yet notwithstanding to sustain all these things in vain?" [1]

Paul was aware of the miracles that had been accomplished by the Spirit among these believers -- none of which could have happened by law-keeping. "Ye have not only received the Spirit by the hearing of faith, but whatsoever ye have either known or done, it came by the hearing of faith. As though he would say: It was not enough that God gave you once the Spirit; but the same God hath also enriched you with the gifts of the Spirit, and increased the same in you, to the end that when ye have once received the Spirit, it might always grow and be more and more effectual in you." [1]

"Therefore (saith the Apostle) your experience, O ye Galatians, ought to teach you, that these excellent virtues proceeded not of the works of the law: for as ye had them not before the hearing of faith, so ye have them not now, when the false apostles reign in the midst of you." [1]

Father I am amazed at how Your Word helps shape our thinking.  Many of us have been told that our experience is of little value.  I know that experience doesn't replace faith.  I know that experience doesn't usurp faith.  But I learn in this passage that there is an appropriate time to look to our experience.  Of all the times I tried to change and become better, I could accomplish nothing until You saved me and gave me Your Spirit.  Even today we who are Christians know that we can do nothing apart from Your grace.  Yes we are called to obey having received the Good News, but even our obedience cannot take place apart from You in us granting us the desire and the ability.  It is You alone, Father, that makes New Creations of sinners.  The part that is so easy yet so hard to believe is that it all happens by faith -- by faith alone in Christ alone -- but that faith doesn't stand alone.  There is evidence of justification that accompanies salvation.  There is an experience to look too.  Father, by Your Spirit, and through Your Son, may my experience give credence to the Gospel, today.  May my experience give glory to You through Your Son; and may my experience bring everlasting joy to Your redeemed.  Amen!

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

Life In The Flesh But Not Of The Flesh

These verses may be some of the most familiar to us in Galatians.  Paul writes, 

“I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” (Galatians 2:20, NIV).

"This he addeth, to declare that the law is a devourer of the law. Not only, saith he, I am dead to the law through the law, that I may live to God, but also I am crucified with Christ." [1]

As noted in the previous Blog, there is a law of faith in Christ that supersedes the Law.  "But Christ is Lord over the law, because he is crucified and dead unto the law: therefore am I also lord over the law; for I likewise am crucified and dead unto the law, forasmuch as I am crucified and dead with Christ." [1]  This doctrine is developed fully by the Apostle in Romans 6.  This act of "crucifying" is a incomprehensible work of the Spirit.  "Here Christ doth all himself alone. But I believing in Christ, am by faith crucified also with Christ, so that all these things are crucified and dead also unto me." [1]

This identification with the death of Christ also leads the believer to new life in Christ.  Once "dead" he or she now lives.  But this living is with very clear definition.  "Here he plainly sheweth by what means he liveth; and he teacheth what true Christian righteousness is, namely, that righteousness whereby Christ liveth in us, and not that which is in our person. Therefore when we speak of Christian righteousness, we must utterly reject the person." [1]  The obvious juxtaposition is clear. An individual is placed in one of two dimensions: One, is to live in obedience to the Law; the other is to die and let Christ live through us.

"Now Christ living in me abolisheth the law, condemneth sin and destroyeth death; for it cannot be, but at his presence all these must needs vanish away. For Christ is everlasting peace, consolation, righteousness and life; and to these the terror of the law, heaviness of mind, sin, hell and death, must needs give place. So Christ living and abiding in me, taketh away and swalloweth up all evils which vex and afflict me." [1]

Paul is drawing us away from ourselves; our works; and our merits (which are entirely defective) and leading to Christ, and Christ alone.   But this mounts an obvious objection.  Does this mean we do not live the Christian life?   Are we robots?  Are we inactive?  No!  For Christ to live through us is synonymous with "The life I now live in the body, I live by faith in the Son of God. "So then I live in the flesh, but not of the flesh or after the flesh, but in the faith of the Son of God." [1]

"... I live by faith in the Son of God, who loved me and gave himself for me.” (Galatians 2:20, NIV).  Here the Apostle drives a deep wedge between meritorious effort and sovereign free grace.  Rather than saying, "I am a child of God because I correctly observed the beauty of Christ and set my love upon Him;" the Apostle reminds us that it is Christ who loves us and gave Himself for us.  If this love had not preceded redemption, there would be no justification.    

Father, we who are the redeemed can say without hesitation, we love because You first loved us. You first loved us before the world was created.  In the eternal counsels of the Godhead, You set Your affection upon Your elect people.  Out of love You predestined us.  Out of love Christ was sent, willingly sent, to be our propitiation.  Out of love you freely offered justifying grace to all who would believe.  Out of love, you gave the gift of faith to those You called out of the world.  Out of love You sent Your Holy Spirit to work in us to will and to do of Your good pleasure.  Out of love we live and move in Christ.  All glory, honor, and praise belongs to You.   

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:20). Oak Harbor, WA: Logos Research Systems, Inc.  

Defeating Sin With Sin. Can It Be True?

Galatians 2:19 (NIV),   ¹⁹ “For through the law I died to the law so that I might live for God."

These words disrupt worlds.  These words turn heads.  These words will stand as the formidable weapon against our enemies.  These words bring comfort and peace to the troubled heart.  These words stand as the key that turns the tightly closed mind of the skeptic.  "These are marvellous words, and unknown kinds of speech, which man’s reason can in no wise understand. And although they be but few, yet are they uttered with great zeal and vehemency of spirit, and as it were in great displeasure." [1]

Paul is talking about two laws (as he did in Romans 7: “But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.” (Romans 7:6, NIV)).  There is a new law the law of the Spirit that trumps the old law.  "He calleth grace itself the law, giving a new name to the effect and working of grace." [1] 

The Law accuses and condemns, but there is another Law that accuses and condemns that Law. How does that work?  Luther explains:

"Therefore when I feel the remorse and sting of conscience for sin, I behold that brazen serpent Christ hanging upon the Cross. There I find another sin against my sin which accuseth and devoureth me. ow, this other sin (namely in the flesh of Christ) which taketh away the sin of the whole world, is almighty, it condemneth and swalloweth up my sin. So my sin, that it should not accuse and condemn me, is condemned by sin, that is, by Christ crucified: “who is made sin for us, that we might be made the righteousness of God through him” (2 Cor. v. 21. In like manner I find death in my flesh, which afflicteth and killeth me: but I have in me a contrary death, which is the death of my death; and this death crucifieth and swalloweth up my death." [1]

Christians who feel condemned by the Law need to look in faith to another Law.  The very sin that brings low is found as we look to Christ.  There that sin is, upon His body on the tree.  That very sin is condemned in Christ.  There is our hope and comfort.  There can be no peace anywhere else.

But there is another profound thought within this pregnant verse.  "Except thou be dead to the law, thou canst not live to God." [1]   You cannot both be alive to God and alive to the Law.  You cannot be justified by the Law and justified by Christ synonymously. There is no mixing and blending Law and Grace.  Both have separate and irreconcilable kingdoms.  We find our hope, our confidence our life in Christ alone or not at all.  Therefore the Reformers were to stress sola -- alone.  Many believe in Christ but not Christ ALONE.  Many believe in grace through faith, but not ALONE.   

Grace cannot entertain Law for it swallows Law, killing it a permanent and conclusive death.

Father, in these somewhat strange and complicated ideas, there is for me a balm in Gilead.  There is healing for the soul and rest from anxiety.  But oh it is a fitful sleep.  It is a battle.  Thus the inspired writer calls us to work hard to enter that rest.  Resting in Christ alone is not stormless.  It is a battle.  Oh how my flesh would love to atone for my own sins.  Oh how my flesh would love to gain even a smidgen of merit.  Oh how I would love to cuddle and coddle this old man.  But I cannot.  I can only look to Jesus the author and finisher of my faith.  I can only look up at the Crucified One and see every broken commandment -- every broken Law -- every missed opportunity -- every intentional, willful act of rebellion.  There it is.  It is on Jesus.  The Lamb of God that takes away the sin of the world.  The Law of Grace wins.  The Law of sin and death dies.  Praise be to God who through Christ Jesus gives us the victory.  Amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:19). Oak Harbor, WA: Logos Research Systems, Inc. 

To Obey Is To Believe. To Believe Is To Obey

"This is the true meaning of becoming a Christian, even to be justified by faith in Jesus Christ, and not by the works of the law." [1]

“We who are Jews by birth and not sinful Gentiles 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 2:15–16, NIV)

This affirmation of the Gospel does not reject good works, but it places them in the proper order and sequence.  Luther tells a parable:

"This bridegroom must be alone with the bride in his secret chamber, all the servants and family being put apart. But afterwards,. when he openeth the door and cometh forth, then let the servants and handmaidens return, to fulfil their ministry. There let charity do her office, and let good works be done." [1]

Now Paul writes,"So we, too, have put our faith in Christ Jesus" that we might be saved.  The ESV translates this “. . . so we also have believed in Christ Jesus, in order to be justified by faith in Christ . . . ”  The Greek text is καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν; or also we on Christ Jesus believed.   This is the essence of Christianity.  “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.”” (John 3:14–15, NIV)

The question raised by this text is, "What does it mean to believe?" John writes in the 3rd chapter of his Gospel:   ³⁶ Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

True to Hebrew literature, John’s Gospel is structured a lot in parallelisms. This helps us understand his meaning; and more importantly, the meaning of the Holy Spirit.  Note the parallel ideas:

(+) Whoever believes in the Son has eternal life;

(-) Whoever does not obey the Son shall not see life . . ..

John equates belief with obedience.  Some translations use the word reject instead of obey, but that is an inaccurate interpretation of the Greek.  The word is ἀπειθέω and is clearly used in terms of refusing to comply or obey. Notice how Jesus makes this plain in this encounter:

“While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.” He replied to him, “Who is my mother, and who are my brothers?” Pointing to his disciples, he said, “Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.”” (Matthew 12:46–50, NIV).

To become a Christian and live as a Christian is defined by Jesus who said, “My sheep listen to my voice; I know them, and they follow me.” (John 10:27, NIV).

 Father I love You.  Today I desire You more than I normally do.  I thank You for that passion.  I wish I always had such a preeminent affection for You.  I know part of the reason is that "the things of this earth are growing strangely dim." There is a sadness and a struggle in this life that propels me more and more to see my Savior, face-to-face.  You have saved me by Your grace.  You have given to me as a gift a precious faith purchased by Your Son on Calvary.  You have set before me a purpose and ministry in this life.  I thank you for all that because it provides on the horizon an inheritance that will never fade or grow old.  To be with Christ is far better.  But to serve and obey You is also awesome.  Help me today to magnify Jesus in my life.   May my walk of obedience confirm Your calling and choice of me.  For the glory of Christ and the joy of all who love You.  Amen.

Faith is trusting God's goodness sufficiently that it is evidenced by obedience.

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

No Lone Ranger!

Galatians 2:7–8 (NIV),

"⁷ On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. ⁸ For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles."

Here Paul is showing the Church that he is preaching with the consent and blessing of the Apostles. "For the Apostles, when they saw the Gospel of the uncircumcision to be committed to me, and knew of the grace that to me was given, gave to me and Barnabas the right hand of fellowship, approving my ministry and giving thanks unto God for the gifts which I had received. Thus he returneth the argument of the false apostles upon themselves." [1]  

This is an interesting text.  Luther points out that although Paul was commissioned to preach to the Gentiles, the record will show that he almost always went to the Jews; and as for Peter, vice versa. The situation is that the commission to the Gentiles has more to do with geography than people. "Now were the Jews dispersed almost throughout the whole world, and dwelt here and there in cities and other places among the Gentiles. Paul coming thither, was wont to go into the synagogues of the Jews, and by this occasion he first brought unto them, as the children of the kingdom, this glad tidings, that the promises made unto the fathers were accomplished by Jesus Christ." [1]  But of course when the Jews would have nothing to do with the Gospel, Paul went to the Gentiles.

Paul was not operating as a 'lone ranger'.  “For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. James, Cephas and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised.” (Galatians 2:8–9, NIV). "Wherefore he concludeth that they which are esteemed for the chief pillars among the Apostles, are wholly with him, and not against him." [1]

"After the preaching of the Gospel, the office and charge of a true and faithful pastor is, to be mindful of the poor. For where the Church is, there must needs be poor; who for the most part are the only true disciples of the Gospel, as Christ saith: “The poor have the glad tidings of the Gospel preached unto them” (Matt. xi. 5)." [1]

Father we simply have to gaze with honor at the glory of Your Trinity to see that working in distinction and harmony is neither demeaning nor right. Paul was accused of doing his own thing, yet he showed us how carefully he ensured that the church leaders were solidly behind his Gospel ministry.  The very people that accused him otherwise were the ones found guilty.  It is very easy in this day to forget that You have given a leaders, comrades, and a community to serve You, to Your glory.  As this day unfolds I pray that I might be found in respectful obedience to those You have placed over me.  May I be found to enjoy the interaction of iron, sharpening iron.  And Father, I pray that I may be found serving hand-in-hand with those who embrace the Gospel as it is truly taught in God's Word.   Amen.

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1. Luther, M. (1997). Commentary on Galatians (Ga 2:7). Oak Harbor, WA: Logos Research Systems, Inc.

Consultation Without Veneration

Galatians 2:6–7 (NIV),

⁶ As for those who were held in high esteem—whatever they were makes no difference to me; God does not show favoritism—they added nothing to my message. ⁷ On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised.

Paul taught that the Gentiles too could be saved apart from merit, only by faith in Christ.  This was the issue of dissension after his conversion.  “Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also.” (Galatians 2:1, NIV).  Likely 14 years after his Damascus experience Paul went to Jerusalem to deal with these things.  "Nay rather, I glory that in going up to Jerusalem by the revelation of God, and not at the commandment of the Apostles, and there conferring my Gospel with them, I brought to pass the contrary, that is to say, obtained that the Apostles did approve me, and not those which were against me." [1]

Paul, wisely discussed the matter with the Apostles so that he would be sure "was not running or had not run in vain."  Peter, James and John all agreed that Paul's message was from God.  Paul was on good ground to preach the Gospel to the Gentiles. “All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.” (Galatians 2:10, NIV).

Paul now gives the reason why he went to Jerusalem and consulted the Apostles. “This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.” (Galatians 2:4, NIV)

"Now, where he speaketh of the truth of the Gospel, he sheweth that there be two gospels, a true and a false gospel. Indeed, the Gospel of itself is one, simple, true, and sincere: but by the malice of Satan’s ministers it is corrupt and defaced . . . Now the truth of the Gospel is, that our righteousness cometh by faith alone, without the works of the law. The corruption or falsehood of the Gospel is, that we are justified by faith, but not without the works of the law. With this condition annexed, the false apostles preached the Gospel." [1]

“We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.” (Galatians 2:5, NIV). Assurance, hope and confidence only come from the true Gospel. "For faith, if it is to be sure and steadfast, must lay hold upon nothing else but Christ alone, and in the conflict and terrors of conscience it hath nothing else to lean unto, but this precious pearl Christ Jesus." [1]

Luther will not be backward about disagreeing and even disobeying those who pervert the Gospel. For to do so would not only bring harm to the Gospel.  But to do so would also endanger our liberty in Christ and indeed our faith.

Paul shows us in this passage of the Churches responsibility to others in authority or ministry.  To those that subvert the Gospel, he has no time or patience.  To true Apostles he offers esteem and respect without idolizing them.

Father, today I give you thanks for the men and women that have shaped and influenced my life. I thank you that many times my soul has been refreshed and my heart established by their instruction and teaching.  These dear brothers and sisters are a gift from You.  Thank you, Father.  There have been some of high office and influence in the world.  Keep me from man-worship.  For they too are people who have feet of clay.   Father there are also men that have surrounded me that I highly regard and often seek their counsel.  But they too are fellow-plodders.   In all my relationships, Father, I pray that you will grant me holy insight and courageous boldness to discern and disregard those that are false.  They intend to steal, rob and destroy.  Preserve Your Gospel in the Church, for the sake of Christ and the freedom of Your people.  Amen.

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

Who Have You Been Listening To?

“For you have heard of my former life in Judaism, . . . “But when he who had set me apart before I was born, and who called me by his grace . . ..” (Galatians 1:13, 15, ESV).

Paul's aim was to establish the fact that after he was saved, he did not learn from men about the Gospel of the message he was supposed to proclaim. ". . . I did not immediately consult with anyone," [1] he writes.  But in his discussion he reminds the readers that he was a zealous Pharisee. He honored the Law.  Luther points out that Paul's agenda is that "if the righteousness of the law had been anything worth, [he] had not turned back from it: in the keeping whereof, notwithstanding, before [he] knew Christ [he] did so exercise [him]self, and so profit therein, that [he] excelled many of [his] companions of [his] own nation." [2] 

Paul describing his great salvation, bringing him from a persecutor of the Church to a proclaimer of the Gospel, now describes his early journey. 

“I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus. Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days.” (Galatians 1:17–18, NIV)  

Luther understands Paul's trip to Arabia as a preaching mission.  "And here he witnesseth that straightway, after he was called by the grace of God to preach Christ among the Gentiles, he went into Arabia, without the advice of any man, to that work whereunto he was called." [2]  Others suggest Paul went into Arabia to be taught, alone, by God. [3]  I favor the latter.

It is in this testimony we get a hint of Paul's understanding of the sovereignty of God.  “But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being.” (Galatians 1:15–16, NIV).  "This is an Hebrew phrase. As if he said: Which had sanctified, ordained, and prepared me. That is, God had appointed, when I was yet in my mother’s womb, that I should so rage against his Church, and that afterwards he would mercifully call me back again from the midst of my cruelty and blasphemy, by his mere grace, into the way of truth and salvation. To be short, when I was not yet born, I was an Apostle in the sight of God, and when the time was come, I was declared an Apostle before the whole world." [2]  It is here that Paul is dismissing any human intervention.  This is all of God! 

And the point of Paul's salvation is clearly stated: "To reveal God's Son."  "This is a doctrine quite contrary to the law, which revealeth not the Son of God, but it showeth forth sin, it terrifieth the conscience, it revealeth death, the wrath and judgment of God, and hell." [2]  The goal and aim of the Law versus the Gospel is different.  And the recipients of the Gospel always have a purpose.  For Paul this purpose was to preach to the Gentiles.

But in his defense of the origin of the Christian faith, Paul makes sure his readers know that he was not taught by humans nor did he have much contact with any human, but Peter. "Paul granteth that he was with the Apostles, but not with all the Apostles. Howbeit he declareth that he went up to Jerusalem to them, not commanded, but of his own accord, not to learn any thing of them, but only to see Peter." [2] He saw none of the apostles except Peter and James, and this he affirms by oath (Galatians 1:20).

Paul then describes his ongoing journeys "as though he would say: I appeal to the testimony of all the churches, yea even of those which are in Judaea; for the churches do witness, not only in Damascus, Arabia, Syria and Cilicia, but also in Judaea, that I have preached the same faith which I once withstood and persecuted." [2]

And then as a parting salvo, he writes, “And they praised God because of me.” (Galatians 1:24, NIV).

Father, in the midst of this passionate defense of where he went, who he saw, and what they said, we also understand the amazing blessings of the Gospel.  None of this we know upon our own conversion.  None of this is familiar to us until we learn of Your ways, in Your words.  That decision that we thought occurred because of our obvious impression and desire, we find, is all of God.  Thus far, not only is our salvation all of grace, but our lives and ministries have been prepared for us long before we were born.  What can we but do but join the folks in Syria and Cilicia and praise God for such a great and marvelous salvation.  

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

2. Luther, M. (1997). Commentary on Galatians (Ga 1:13). Oak Harbor, WA: Logos Research Systems, Inc.

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2376). Nashville: Thomas Nelson.

You Can Never Give Too Much Glory To Christ

Having stated that the true Gospel was not from man but from God, Paul makes this assertion:  “I want you to know, brothers and sisters, that the gospel I preached is not of human origin. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.” (Galatians 1:11–12, NIV).  From this point to the end of Chapter 2, Paul will be unpacking this position.

"Upon this he standeth, this he urgeth and with an oath confirmeth, that he learned not his Gospel of any man, but received it by the revelation of Jesus Christ. And in that he sweareth, he is constrained so to do, that the Galatians may believe him, and also, that they should give no ear to the false apostles: whom he reproveth as liars, because they had said that he learned and received his Gospel of the Apostles." [1]

When Paul writes that the Gospel he proclaimed was not from any man he is emphasizing that he received it directly and "unmediated" from the Lord Jesus.  ". . .  ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ." I could say that when I preach the Gospel it is from man, in the sense that I learned it from parents, pastors and ultimately from the apostolic teaching in the New Testament.  But Paul is affirming that he was directly taught by Jesus Christ. This is that very technical use of the word "revelation" ἀποκάλυψις [ap·ok·al·oop·sis]: to disclose truth.  In this case directly from Christ.  

Luther notes that when Paul speaks of Jesus, he is not just calling him an ordinary man, "but that he is both true God and man, when he saith that he received not his Gospel by man." [1]  Luther infers that possibly the accusations against Paul were because at his conversion Ananias taught him.  But Luther counters to suggest the contrary. "Ananias was bid to go and baptise him, to lay his hands upon him, to commit the ministry of the Word unto him, and to commend him unto the Church, and not to teach him the Gospel."

The accusations of the false apostles was very strong.  It was no surprise that the Galatians questioned the authority of Paul.  Luther notes that "Moreover, the matter of justification is brittle: not of itself, for of itself it is most sure and certain, but in respect of us."   The power and prevalence of the Law is so obvious that to us all, in moments of doubt and struggle, the Law easily overpowers the Gospel in our minds.  It is a hard fight.  But we must fight to keep our mind and heart firmly established in the Gospel. Luther recalls his mentor, Johann von Staupitiz who said to him,

"... that this doctrine which thou preachest, yieldeth glory and all things else unto God alone, and nothing unto men: for unto God (it is clear as day) there cannot be attributed too much glory, goodness, &c." [1]

This was of great comfort to Luther.  It is absolutely true and the genuine Gospel robs man of all the glory, wisdom and merit and grants it to Christ of whom we can do nothing.  "We may also more safely attribute too much unto God." [1]

Father, in times of distress and anxiety, especially those that accompany doubt, a gospel framed and given by man would be of little use.  In fact Father to preach a man's gospel to a dying wretched soul would be like dosing the flames of hell with octane. The only solace, the only comfort is a Gospel that comes directly from the Throne-room of Heaven; directly for the Tri-une God, creator of Heaven and Earth; directly from the Lamb of God who takes away the sin of the world.  This is the only message that heals.  How dare we tell someone who is spiritually destitute that they must contribute to their redemption in order to have eternal life?  We would sooner ask deaf and dumb, quadriplegic to now retrieve his own medicine now that his case is stable. God forbid.  The word that we destitute people need is a word from the Living God that says, "Look to My Son and live."  Thank you for that Word.  That Word is the Gospel.  Amen.

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1.  Luther, M. (1997). Commentary on Galatians (Ga 1:11). Oak Harbor, WA: Logos Research Systems, Inc.

1 Clement Chapters XLVI - LIX

First Epistle to the Corinthians

 Clement of Rome

Chapters XLVI – LIX

 

As noted by Ross Amy, this Epistle of Clement is really an exhortation or a sermon.  His sermon is to confront the sedition in Corinth.  He shows the congregation the tragedy of envy and what it does to relationships. He points out the blessings that came to the saints of the past that sought to obey Christ and also mimic Christ in these areas of relationships. He reminds his listeners that Christ is returning; and there comes with that resurrection and judgment. True faith ought to be evidenced by peace and love.

Clement’s approach is to point out the true order that Christ has established for the church. Implied is his warning that those who rise up in rebellion and rebelling against Christ.

 

The sadness of this situation is that it seems to be more grievous than what Paul dealt with in his First Letter to Corinth.  (Clement surely believed that this letter of Paul was inspired: “Truly, under the inspiration of the Spirit.”[1]).  It was grievous because the dispute even reached the broader community.  Whenever the reputation of Christ is marred it is a indignity.  Clement then calls for a return to a state of brotherly love[2] and repentance[3].   He points to the love of Moses who was willing to intercede with God for the preservation of Israel (Exodus 32).  He appeals to us to live out this ethic:

 “If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away whithersoever ye desire, and I will do whatever the majority commands; only let the flock of Christ live on terms of peace with the presbyters set over it.”[4]

 

He provides examples of such love both from an Apocryphal story of Judith; and of the Old Testament example of Esther  who was prepared to die to preserve her people.  He calls those who are acting in seditious ways to submit to correction and submit to the Church:

 

“Ye therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that ye should occupy a humble but honourable place in the flock of Christ, than that, being highly exalted, ye should be cast out from the hope of His people.”[5]

 Clement concludes this exhortation with a blessing and a hope to hear that things have gone well.

 As to issues of authority, Clement rests heavily on Scripture which he readily acknowledges as inspired by the Holy Spirit.  He quotes from other sources including the Apocrypha but gives no evidence of its inspiration.  This is an argument from silence, I admit.  He clearly sees the authority of the church residing in presbyters of which I have shown elsewhere is synonymous with elders, bishops, and pastors.

 

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[1] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 1289-1290). Christian Classics Ethereal Library. Kindle Edition.

[2] “Ye see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection.” -  Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Location 1344). Christian Classics Ethereal Library. Kindle Edition.

[3] Ibid, (Kindle Locations 1382-1383).

[4] Ibid, (Kindle Locations 1423-1425).

[5] Ibid, (Kindle Locations 1496-1500).

1 Clement Chapters I - XV

First Epistle to the Corinthians

Clement of Rome

Chapters I - XV

Clement starts this letter with these words:

The Church of God which sojourns at Rome, to the Church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied.

I am struck by how Pauline his introduction is.  For example in Paul's letter to the same church, he writes in 1 Corinthians 1:1–3 (ESV)

¹ Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, ² To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: ³ Grace to you and peace from God our Father and the Lord Jesus Christ.

Another observation I have is that 1 Clement also mimics the Letter to the Hebrews in writing style.  It is too obvious as Clement continues to exhort the church through the "Let us" formula that the writer to the Hebrews also employs. "Clement is more like Hebrews than any other New Testament book. This is true, both with regard to his frequency of usage (next to the Psalms, he uses Hebrews by citation and allusion more frequently than any other book of Scripture, Old or New Testament),and with regard to the nature of the two works."[1]

As with Paul it seems that Clement is responding to questions or concerns from the Corinthian congregation. (in turning our attention to the points respecting which you consulted us."[2]   As noted before in this Blog, there seems to be a condition whereby some people are acting subversive to the leadership of the congregation.   Again in a similar way that Paul addressed churches, Clement commences his letter with words of commendation but comes to the point:

"So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years."[3]

Clement's approach to this sedition is to point out to the church the tragedy of envy and what it does to relationships.  From Cain and Abel, even through to his contemporary era, he dramatically illustrates the devastation that arises from envy and jealousy.   Following true Apostolic fashion he calls for repentance.  Again referring back to the Scriptures, Clement points out the blessings that came to the saints of the past that sought to obey Christ in these areas of relationships.

Clement calls for the church to walk in humility. " By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words."[4]  This humility is evidenced by obedience to God rather than the unrepentant and the disloyal.   It is evidence also, according to Clement, by those who genuinely "cultivate peace" in contrast to those who pretend.  In the chapters that follow, Clement will start with look at our greatest example of humility, obedience and peace: the Lord Jesus Christ.

The Use of Scripture[5].

In Clement's words of affirmation to the Corinthians he writes this: "[You were] Content with the provision which God had made for you, and carefully attending to His words, ye were inwardly filled with His doctrine, and His sufferings were before your eyes."[6]  [Emphasis is mine.]  Likewise when he exhorts the church to humility he writes, "Let us act according to that which is written (for the Holy Spirit saith . . .).[7]  Here he quotes Jeremiah and Paul:

·         Jeremiah 9:23–24 (ESV)  ²³ Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, ²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.”

·         1 Corinthians 1:31 (ESV)  ³¹ so that, as it is written, “Let the one who boasts, boast in the Lord.”

·         2 Corinthians 10:17 (ESV)  ¹⁷ “Let the one who boasts, boast in the Lord.”

"No other Apostolic Father cites or alludes to Scripture as frequently as 1 Clement does, nor does he follow the pattern of New Testament usage as Clement does. Also, no author in the New Testament cites the Old Testament as extensively (as far as the amount of material from any one passage is concerned), nor as frequently, as Clement does. Romans cites the Old Testament only 65 times, compared to 105 times for Clement."[8]

It is obvious, to this point, that Clement believes that the Scriptures are inspired of God, authoritative and relevant.  His massive use of referring to Scripture implies that he probably did not assume that he was writing inspired text so he uses Scripture to shore up (if you will) or bolster his arguments.  The text that Clement follows appears to be the Septuagint.  From time to time Drs Roberts and Donaldson annotate Clement's quotation as from the Septuagint but not consistent with the Hebrew text.

"He had no doubt learned the use of the Septuagint, in which his knowledge of the Greek tongue soon rendered him an adept. His copy of that version, however, does not always agree with the Received Text, as the reader will perceive"[9]  (A. Cleveland Coxe, D.D.).

One other hermeneutical note has to do with an insertion of a unique use of allegory.  In Chapter XII, Clement brings in the testimony of Rahab.   Recalling the story of Rahab from Joshua 2, Clement implies that the red sign the woman used to identify her house to the attacking Israelites, thus bringing her safety was a pre-cursor or sign of the redeeming blood of Christ. He writes:

"And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God."[10]  

As correct it is that the shedding of Christ's blood brought redemption to all who believed, it appears fanciful hermeneutics to draw such a thought from the red ribbon of Rahab.  This may present a hint of an allegorical interpretation that proves to be a concern.

Another observation about Clement's work within these first chapters is his use apocryphal  literature.  In Chapter VII we read, "Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him."[11] It could be noted that the phrase "a place of repentance" may originate in the apocryphal book of the Wisdom of Solomon ("But executing thy judgments upon them by little and little, thou gavest them place of repentance, not being ignorant that they were a naughty generation, and that their malice was bred in them, and that their cogitation would never be changed.)^[12]   There is no evidence at this point whether Clement viewed these books as inspired, but his use of them at least attests to some value.

Conclusion

So Clement employs a massive amount of Scripture; he clearly follows a style of approach that is apostolic in nature; he makes use of material outside of Scripture including the Apocrypha; and he imports an allegorical interpretative method that is suspect, in my opinion.

 

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[1] http://www.westernseminary.edu/papers/Faculty/DeYoung/1CLEMENT99paper.pdf

[2] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 234-235). Christian Classics Ethereal Library. Kindle Edition.

[3] Ibid, (Kindle Locations 289-290).

[4] Ibid, (Kindle Locations 515-516).

[5] By "Scripture" I mean the Protestant Canon of Scripture.

[6] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 255-257). Christian Classics Ethereal Library. Kindle Edition.

[7] Ibid, (Kindle Locations 509-512).

[8] http://www.westernseminary.edu/papers/Faculty/DeYoung/1CLEMENT99paper.pdf

[9] Schaff, Philip (2009-06-08). Ante-Nicene Fathers Volume 1 - Enhanced Version (Early Church Fathers) (Kindle Locations 102-112). Christian Classics Ethereal Library. Kindle Edition.

[10] Ibid, (Kindle Locations 498-499).

[11] Ibid, (Kindle Locations 392-393).

^[12] The Apocrypha: King James Version. 1995 (Wis 12:10). Bellingham, WA: Logos Research Systems, Inc.