How Does Satan Steal the Seed on Sunday?

 

Abraham's Seeds, Seed and More Seeds.

Galatians 3:23–29 (NIV),

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

The Design and the Duration of the Law

Galatians 3:19–20 (NIV),

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

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

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

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

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

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

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

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

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

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

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

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

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

Praise be unto Jesus! 

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

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

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

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

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

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

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

The Promise Keeper

Galatians 3:15–17 (NIV),

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

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

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

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

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

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

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

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

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

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

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