The Rule To Live By.

Galatians 6:16–18 (NIV),

¹⁶ Peace and mercy to all who follow this rule—to the Israel of God. ¹⁷ From now on, let no one cause me trouble, for I bear on my body the marks of Jesus. ¹⁸ The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.

Now Paul adds this conclusion.  "Peace and mercy to all who follow this rule."   What is the rule that he is referring to?  Luther writes, "This is the only and true rule wherein we ought to walk, namely, the new creature." [1] That is from the verse just preceding, e.g., "he speaketh of the new creature, which is neither circumcision nor uncircumcision, but the new man created unto the image of God in righteousness and true holiness which inwardly is righteous in the spirit, and outwardly is holy and clean in the flesh." [1]

Other Commentators think that Paul's conclusion is more general, as applying to the Gospel.  For instance, "man needs a standard or a measuring rod to guide his steps. The law was a failure, so God has given us another standard, placing all our hopes of salvation in the crucified, buried, risen, and coming again Christ." [2]  Actually I find that verse 15 is amplifying verse 14.

“May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. Neither circumcision nor uncircumcision means anything; what counts is the new creation.” (Galatians 6:14–15, NIV)  

So, I think that "the rule" applies to verse 14.  The rule is don't glory in the flesh; glory in the Cross. And to those who do, they will experience peace and mercy.   Then Paul identifies this group that glories only in Christ and the Cross.  He calls them the Israel of God.    "As if he said: They are the Israel of God, which with faithful Abraham believe the promises of God offered already in Christ, whether they be Jews or Gentiles, and not they which are begotten of Abraham, Isaac and Jacob, after the flesh." [1]  This, of course, was handled by Paul in Galatians 3.  This is a clear contrast to ethnic Israel. "Those who received the Saviour who came through Israel are true Israelites, spiritual descendants of Abraham." [2].   This is the group were the promises of God and the peace and mercy of Christ belong.  

"I have faithfully taught the Gospel as I have received it by the revelation of Jesus Christ; whoso will not follow it, let him follow what he will, so that hereafter he trouble me no more." [3] Paul has expended his ammunition.  He has stated his case.  And to put the final nail in the argument he points to his own suffering.  Luther explains this well:

Paul is saying that "the marks that be in my body do show well enough whose servant I am. If I sought to please men, requiring circumcision and the keeping of the law as necessary to salvation, and rejoicing in your flesh as the false apostles do, I needed not to bear these marks in my body. But because I am the servant of Jesus Christ and walk after a true rule, that is, I openly teach and confess, that no man can obtain the favour of God, righteousness and salvation, but by Christ alone, therefore it behoveth me to bear the badges of Christ my Lord: which be not marks of mine own procuring, but are laid upon me against my will by the world and the devil, for none other cause but for that I preach Jesus to be Christ." [3]

“The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.” (Galatians 6:18, NIV) "A fitting conclusion to the letter in which Paul is most intensely concerned with God’s grace. The benediction summarizes Paul’s hope that among the Galatians the gospel of God’s grace will triumph." [4]  He begins and ends the Letter with grace.   

Steve and Vicki Cooke [5] wrote the words to this song:

I will glory in my Redeemer

Whose priceless blood has ransomed me.

Mine was the sin that drove the bitter nails

And hung Him on that judgment tree.

I will glory in my Redeemer

Who crushed the power of sin and death

My only Savior before the holy Judge

The Lamb who is my righteousness

The Lamb who is my righteousness.

This is my song of praise to You Father, this day as I conclude this great Letter.  My only Savior -- who is my righteousness.   Thank You Father.  Praise You, Jesus Christ. All glory to the Lamb.

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1. Luther, M. (1997). Commentary on Galatians (Ga 6:16). Oak Harbor, WA: Logos Research Systems, Inc.

2. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2402). Nashville: Thomas Nelson.

3. Luther, M. (1997). Commentary on Galatians (Ga 6:17). Oak Harbor, WA: Logos Research Systems, Inc.

4. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ga 6:18). Nashville: T. Nelson.

5. © 2001 Sovereign Grace Worship (Admin. by EMI Christian Music Publishing (IMI))

• Steve Cook | Vikki Cook

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.

________________________________________________

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.

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.