Comments for April 3

17:12 - Here we have a reminder of the attitude that we should have to the bad things that God sends us in our lives - a reminder that it is so easy for us to forget, as they did, that God chastens those that he loves, and we should not despair or be angry with him or feel that all is lost. Heb.12:5.

17 v.8 bloomed blossom Hebrews 9:4 It is interesting to reflect on that fact that the things that Hebrews 9 says were in the ark all relate to contention and rebellion amongst Israel. The manna - 'our soul loatheth this light bread' Aaron's rod - To quell the spirit of envy The tables of stone were the second set that were made. The first being broken over the incident of the golden calf.

18 v.1 With the great honour of being priest in Israel came the equally great responsibility of ensuring that everything to do with tabernacle worship was done properly. If anything was not done properly the sons of Aaron had to accept the responsibility. Jesus said 'to whom much is given much shall be received' quoting Luke 12:48.

18:3 - These rituals were to be observed on pain of death. See also ch.4:19-20. There would be great temptation involved here. Things which are covered and to which we are denied access suddenly become the greatest desire to see. It must have been just the same for them.

17:10 Aaron's rod was put in the tabernacle by the ark. However it was not in the ark when it was put in Solomon's temple (1 Kings 8:9) - the rod had served it's purpose. Those rebels were now dead, and the wilderness journey over.

18:20 The Levites were to have no inheritance in the land of Israel. They were to live off the tithes that the nation were to give them. Therefore they had to believe that they would be provided for in return for their service to God. If the nation were not faithful, then, the Levites would suffer because the tithes would not be given.

17:5,10 So do we think that Israel never murmured again during the wilderness journey. You should be alert for signs in the rest of the book of Numbers.

18 - This chapter marks the beginning of a long journey in the wilderness so it is fitting that the instructions given at Sinai are re stated. I don't suppose anyone, when they were at Sinai, anticipated 40 years of wandering. But now it begins and it is important to keep faithful to the commandments all the time. Likewise we do not know the length of our pilgrimage in the wilderness. However it is just as important that the things of the gospel are kept all the time we are 'wandering' there is no room for complacency. Nadab and Abihu died only a short while ago because they failed to make a distinction between holy and unholy.

17:10 Whilst we might think the incident of Aaron's rod budding was designed to stamp for ever the authority of Aaron God's reason is a little different. His desire was that the murmurings  would stop. We should think about that. He is more concerned with unity in the body than authority. Are we?

18:7 The Levites were chosen by God to work on behalf of their brethren in the wilderness - but that job was a gift from God! How do we view our service to our brethren and sisters?

17:8 The budded rod stood for the principle of Divine appointment, as against the voice of the people in the matter of Divine service. The budding rod was the bringing back of life in a dead rod by Divine power, as proof of a Divine selection. 

The rebellion of Korah, Dathan and Abiram was over.
The LORD needed to set His people straight.  By way of demonstration with the rods, He made it clear that His chosen was Aaron. With that seal of approval, there was to be no more complaint.  Furthermore, Aaron's rod was to be kept for the duration of the wilderness journey as a reminder of rebellion and subsequent divine order and authority (17:10).
 
18:16 The practice of redemption money being paid for the Israelites had been established earlier (Exo 30:13, Lev 27:3, Num 3:47).  This redemption money foreshadowed the great price which was paid for our redemption by Christ (1Cor 6:20).
 
18:19 Salt was used in the ancient near east as a preservative.  It was a highly prized commodity. It was included in sacrifices and served to show that the LORD's covenant would be preserved forever.  
Salt has another important quality. It is hygroscopic, that is it draws water from the air. We have a covenant with the LORD through Christ, the living water, the Word made flesh (John 1:14, 4:14).  Like salt, we have to absorb this living water of the Word daily to be useful to the LORD.  If we do not, we are as salt that is worthless (Matt 5:13).

17:2      Korah and the 250 were all princes – 16:2 Now God is taking the challenge to the remaining princes. Having destroyed Korah God now wishes to set the seal of His approval and choice upon Aaron.

18:5     Korah had wanted the priesthood – Num 16:10– He is now dead but God is setting the seal of His choice and its responsibilities so that a similar thing does not happen as happened because of the rebellion of Korah.

18:7 The sons only were to be assistants; the father only was to be the high priest. All were to be without blemish, any disfigurement was a disqualification (Lev 21:17-23). 

17:5-10 - Here we have a chosen one's wooden staff that temporarily produced new life by budding. But there is no new life for the rebellious. Later there would be a more significant priest chosen who would/will yield a permanent budding fruit from his death on the wooden cross for those who choose to obey and not rebel Heb 7:24-25

18:15-16 - the clean are sacrificed but the unclean are redeemed ...just as Christ who was clean paid for the unclean

Aaron's rod was chosen to be kept as a sign against the rebellious (17:10). The LORD's manifestation of the choice of Aaron's rod was that it bud almond blossoms and almonds (17:8). What was the significance of almonds? We know that the earliest tree to blossom is the almond (January). It blooms with pretty white or pink blossoms. Perhaps the LORD is indicating His early pronouncement on the rebels. Also, if we can take Jeremiah's play on words, perhaps the indication is on the LORD's watchfulness also. In Jer 1:11 the LORD asks Jeremiah what he sees. Jeremiah replies: a rod (branch) of an almond tree. The LORD confirms Jeremiah's correct observation and then says: I will hasten my word to perform it. The Hebrew word for almond is shaked, while the word for hasten is shakad (meaning alert or watchful).

18:7 the idea of our service being a gift of God is taken up by Paul in Eph 2:8-10 where he explains that the gift of God's grace saves us, and that when we are created anew in Christ, God has given us work to do.

GIFT OF SERVICE
 
God said to Aaron, "I am giving you the service of the priesthood as a gift." (Num 18:7)
 
If we think back to a couple of earlier episodes during the time Israel were in the wilderness, we can see quite clearly that the service of the priesthood was a coveted position. Korah, Dathan, Abiram and On all challenged Moses and Aaron for the privilege of serving in the priesthood, and earlier Aaron and Miriam also challenged Moses to take his position of leadership. Even today people covet, push, shove and manipulate to get into positions of leadership, whether it be in a work environment, in a political situation or sometimes even in our churches.
 
There are two things in what God said to Aaron that need to take our attention. He said,  "I am giving you the service of the priesthood as a gift." Firstly, the position was not one gained by pushing, shoving or manipulating - it was a gift from God. If God wants us as his priest or as a leader in any way, he will give us that position. And secondly, the word "service" is often overlooked. If God gives us a position of responsibility it is not to have power over people, but to serve them.
 
Let's take our example from Jesus whose life was devoted to service even though he was the one and only person who should have taken a position of power. Let's remember that the service of the priesthood is a gift.

18:9-19 The priests, in partaking of the sacrifices are shown to be in fellowship with God. Each time they ate of the sacrifices they were having a meal of fellowship with God.

17:8 We often make reference to Aaron's rod that brought forth buds, as did the writer to the believers in Jerusalem as he wrote in the first century (Heb 9:4). It also brought forth blossoms, and it also bore fruit. This all happened in one day. 

17:8     Aaron’s rod performed more than God had said would be manifest to show His choice. V :5 simply says that the rod would ‘blossom’ but we see it manifested all the seasons in the way in which is was seen in the morning when the rods were taken out of the tabernacle.

18:2 In saying that the sons of Levi are to be ‘joined’ to Aaron and his sons we see a play on the name ‘Levi’ for the name means ‘joined’. Thus the sons of Levi could always think of their special position before God when they thought about their name. The name stood as a reminder. Likewise when we consider our position – brethren in Christ – we should realise the highly privileged position we are in.

Num 18:30-32 - Perhaps we have an echo here of Christ and his sacrifice being the best part of the bread and wine. We are to symbolically ingest Christ's body and poured out blood. Christ's sacrifice forgives sin and prevent (eternal) death for faithful believers.

18:9 In a very real sense the Levites were sustained by the willingness of the people to observe the sacrificial law. No sacrifices = no food. 1Cor 9:13 draws on this point.

18:4   When the Levites were to ‘keep the charge’ - <8104> <4931> we should realise that this responsibility was not restricted to the Levites.  Abraham did it – Gen 26:5– when he instructed his family.  God is concerned with more than a ritual in a building. He is concerned with individuals instructing their families. We have the same responsibility also.

Num 18:18-19

Alfred Edersheim in his book, The Temple: Its Ministry and Services points out that the heave offering, "is in reality only the technical term for the priest's 'taking' his portion." He writes that the, "Rabbinical suggestion, that there was a distinct rite of 'heaving' besides that of 'waving,' seems only to rest on a misunderstanding of such passages as Lev 2:2,9; Lev 7:32; Lev 10:15, etc."

In brief, the wave offering was not waved from right to left, but back and forth ("wave," <5130> nuwph, to "rock to and fro), that is, toward the altar, symbolizing that the offering was being given, as it were, a consecration to the LORD. It was His.The LORD then gave back certain portions to His priests and their families, provided they were ritually clean (Exo 29:22-28; Lev 7:30-31; Num 18:18-19).

The heave offering implies elevation. "Heave" is <8641> teruwmah, which comes from the root <7311> ruwm, "...to rise or raise." This offering was a sacrifice with a tithe, which was lifted above the altar, as opposed to being waved around it. It was offered to the LORD, and He, in turn, gave it to the priests and their families, provided they were ritually clean (Exo 29:22-28; Lev 7:30-31; Num 18:18-19). 

LIVING WITH GRUMBLERS

As Israel travelled through the wilderness, you could hear them coming. It was not the sound of the trumpets being sounded, or the sound of the cattle on the move - what we could hear was the grumbling and moaning that went along with the people all the way.

Living with children, we learn what it is like to live with people who grumble and moan, and as parents, we do our best to keep our children from persisting in that habit - not only for their sakes but for our sanity too! It is not nice being around people who grumble. Even God was fed up with it from the children of Israel. So God devised a test to show that Aaron was the man he had chosen to be his priest.

Each leader of a tribe had to present a staff to Moses, and by next morning "Aaron's staff ... had not only sprouted but had budded, blossomed and produced almonds." (Num 17:8) There was no doubt that Aaron was God's chosen priest. God's aim in doing this was to get rid of the grumbling. He said, "The staff belonging to the man I choose will sprout, and I will rid myself of this constant grumbling against you [Moses] by the Israelites. (v.5)

God doesn't want grumbling from us either. Just as we hate living with grumblers and God couldn't stand living with grumbling Israel, so he doesn't want to live with us if we grumble. There might not be as decisive a test as there was in the wilderness, but let's not grumble anyway.

TEAM EFFORT

Let's not try to live a Christian life alone. God has placed people around us that can help us and support us, especially as we aim to preach the word and to encourage other believers.

When Aaron and his sons were appointed as priests to the children of Israel in the wilderness, they were told, "Bring your fellow Levites from your ancestral tribe to join you and assist you when you and your sons minister before the Tent of the Testimony. They are to be responsible to you and are to perform all the duties of the Tent ... they are to join you and be responsible for the care of the Tent of Meeting." (Num 18:2-4)

It takes all sorts of people with all sorts of skills and personalities to be able to effectively preach the gospel and build up the people God has called. That's why Paul explained the process of salvation for the believers at Corinth in this way: "I planted the seed, Apollos watered it, but God made it grow. So neither he who plants nor he who waters in anything, but only God who makes things grow." (1Cor 3:6-7) The work is too much and too varied to do it alone.

So let us encourage and motivate those around us to join in the effort, and let us humbly accept the help they offer, knowing that each of us has a part to play in building up God's kingdom.

18:6   Do we see service to God as a ‘gift’ that we can made or is it some chore that we feel that we must give?

Num 18:12-13 – Israel were required to give the “firstfruits” or “first ripe” of the land to Yahweh.  We are expected to give the best of our offerings to the Lord.  Jesus did this when he was first raised from the dead John 20:17.

Those that are clean in the house are permitted to eat of the firstfruits.  This is the basis on which we partake of the memorial feast to remember the work of the Lord Jesus Christ (1Cor 11:28).

Num 18:12 mentions "firstfruits" which perhaps echos Christ 1Cor 15:23

18:20  The Levites were to have no inheritance in the land of Israel. They were to live off the tithes that the nation were to give them. Therefore they had to believe that they would be provided for in return for their service to God.  If the nation were not faithful, then, the Levites would suffer because the tithes would not be given.

18:8  We can so easily read over the way in which God “gave the charge” to Aaron, and other individuals associated with worship in Israel.  However we should give some thought to the fact that God was entrusting worship of Him to men! What a privilege. 

God is not random

The leaders of the uprising against Moses had been slain. All the nobles that had supported them had died too. Yet there was still a popular sentiment that those men who died were right to have stood against Moses. The people felt that a great injustice had been done. In Num 16:41-42 the people gather again against Moses and accused him of killing the traitors. Notice the wording:

"But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord."

In other words, the people believed Korah, Dathan and Abiram were God's appointed leaders, not Moses and Aaron. How could that be possible when God had delivered them from Egypt by Moses and Aaron? Does this tell us something about the deceitfulness of human nature? What subtle words had these men spoken to gain such a dedicated following?

A further 14,700 died as a result of that second uprising (see 16:49). In this context we come to today's reading. In 17:12,

"And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish."

The people were incapable of understanding that they had been given a law, and that by keeping the law they would live. They were incapable of understanding that those who died did so because they had spoken out against God Himself, not Moses or Aaron. This verse shows us that they had no comprehension of any of these things, but that they saw the deaths as random occurrences they couldn't have avoided.

Is the lesson for us perhaps that we should stop seeing events in our lives as random events? Israel saw their punishments as random events and therefore could not possibly learn from them. By matching scripture to whatever we may be experiencing at the moment, we can start to see how God is working in our lives to shape and mould our characters, keep us from disaster, and keep us within the safety of His family.

18:2    The careful way in which the tribe of Levi is presented as being the priesthood enabled the writer to the Hebrews – Heb 7:14– to observe that nothing was said about Judah being part of the priesthood.

17:2-5 God had already made His choice. Moses and Aaron were the leaders.  Korah and his company, even though they had great responsibilities, were subservient to Moses. However rather than just summarily show, as He had with the death of Korah – Num 16:32 – God now demonstrates to the whole of the nation His choice. He reinforces what He had already said.

Num 18:1 Baring inequity.

This was not the only time the priest had to bare inequity.

Exo 28:38 they were to also bare the inequity of the Holy things which Israel hallow in their holy gifts.

This means that only the high priest could make these offerings, because only he had been suitably prepared and cleansed the people were far to unclean to approach God. So our great high priest could have our inequity laid upon him Isa 53:6 so he shared our nature 1Pet 2:24.

Tithes Num 18:24

In considering tithes we see why our high priest is so great, Heb 7:4

The Jews thought Abraham a great man and so he was in the promises revealed to him. Yet Paul is reminding from v1 that even Abraham paid tithes to Melchizedek. How great was Melchizedek then that such a great man as Abraham paid him tithes?

Under the law in Num 18:21 the nation of Israel MUST pay tithes to their priests, and the priests MUST pay a tithe of a tithe to the high priest and ONLY the Levite tribe could offer tithes to the high priest. But Abrahams tithe was voluntary because he saw Melchizedek as being greater than himself. So Abraham wasn’t restricted to or commanded to offer tithes he offered them voluntarily just we make our offerings voluntarily.

Heb 7:8

And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

So we see that the priests required these Tithes as a means of sustenance keeping them alive so making the priest fully dependent on the people until he died. So we see how weak the Levitical priesthood was,

Our great high priest will also receive tithes but not like the Levites for sustenance but like Abraham in recognition of his greatness and not just by his saints but all nations will recognize what he has done.

18:21   Whilst God had given the Levites the tithe it required the rest of the nation to fulfil their obligations. God gives good things through the office of His servants. If the nation did not give the tithe it was not God that was to blame, it was the people. Likewise our service to God enables His goodness to be seen.

18:22The prohibition against any other than the sons of Levi coming near the tabernacle reads so simply. However it was a terrible blow to the nation. It highlighted that their sins had separated them from their God.

17:12-13           The reaction of the “children of Israel” was an emotional, not rational, reaction to what had happened, unless they were also seeking status above that which they had.

18:31 The word translated “reward”<7939> is elsewhere translated “wages” -Gen 30:28. It might appear that the priesthood was unpaid job - that God had chosen the tribe of Levi as his servants. But God did “pay” them. In like manner we are God’s bond-slaves. However there is a reward. This differs from the normal slave / master relationship.

Num 18:21 The tithes were a 10th of the whole. 10% we would say it represents giving everything to God. Being 10% it was fairly proportionate to both rich and poor.

Having no inheritance the priests were reliant totally upon Israel they could not work for money due to their total dedication to temple and ecclesial service.

The word service is picked up in Num 18:23 and thats what the priests were to be, servants, in fact slaves is the better word not lording it up or seeing themselves as leaders but rather advisers.

 Matt 20:25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant:Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

The priests also paid tithes in Num 18:29 to Aaron, but notice the difference they paid the BEST of the tithes they were HALLOWED. The was because the priests had a greater responsibility to the people as shepherds they were responsible for them so much so Num 18:32 we see they could be rewarded with death shoudl Israel fail. The consequences of a priest that failed or did not dedicate his life to God and people was severe. 

Do we consider ourselves to be servants of the ecclesia? Giving our best in an attempt to add to the whole? Do we think speaking has a better role than a door steward? As door stewards do we simply stand there thinking it a labourius task? Or do we give it our best?

Paying tithes lifted the priests and the whole ecclesia see 2Chron 31:4-11

Remember even the priests in all the glorius clothing were slaves to ecclesial life. So then should we be!

17:8 The way in which the pride of Korah was stayed by the way Aaron’s rod budded in the morning is the basis for Ezekiel’s inspired comment – Eze 7:10 –when he speak of the pride of the nation.

18:2 “Levi” means “joined” and so there is a play on the name. We might enjoy looking for meaning in the names of individuals and even to try and see the characteristics of the name in the life of the individual.

I suppose the first name we should look at is our own. Not our given name on our birth certificate but the name by which we were “called” to the gospel. Do our lives reflect the name by which we are called if we are “in Christ”?

18   After the rebellion of Korah and his company and the confirmation of Aaron ‘s priesthood, before Israel move on in their journey, once again the responsibilities of the tribe of Levi are re-stated lest any others thought more highly of themselves like Korah. 

18:2 The evidencing that the house of Aaron was the chosen family to officiate around the tabernacle brought responsibilities. They are re-stated here. We find the original statement in Exo 28:38 when the instructions are given about Aaron wearing the breastplate.

In like manner if we are appointed or volunteer to do a job then it is our responsibility to do the work efficiently and faithfully.

v. 1 - continues the theme from Numbers above. Again we are reminded to be amongst those that hear rebuke - and, of course, act upon it. The context is that of obedience to parents - but the obvious wider use of this concept in scripture refers to our response to God and the way we should treat him as a father and accept his rebukes. Prov.4:1-13, 10:1, Isa.28:14-15.

v.3 The warning to keep one's lips from evil is a recurring theme in Scripture. here are some other places which develop the same idea. Psalm 34:13 141:3 Proverbs 5:2 22:18 Malachi 2:7

v.4 - We are constantly reminded throughout scripture of the curse under which we live, that if we don't work we should not eat. The world around us will do anything to gain money in return for as little work as possible. Let us be careful not to fall into the same trap.

:4 The 'sluggard' is mentioned often in Proverbs. We must be able to recognise that we are all sluggards at some time in our lives. Maybe we are sluggards from time to time and then snap out of that idle way of thinking. It is the thinking that expects benefits without any application - He desires but does nothing to achieve. Maybe we are the same with our reading of Scripture. We desire a good understanding and want to know how to please our Father but we do not bother to read the word regularly.

:12 'desire' and 'tree of life' are quoted from Genesis 3:6. Whilst for Adam and Eve took the short term view - hope was deferred. However because they despised the word (of God) (13:12) they were destroyed.

13:13 There maybe seems to be no connection between this verse and the previous verse. However Eve desired the tree of life Prov 13:12 and despised God's words Prov 13:13

V.9  "Righteous" and "wicked" Light and a lamp are normally a symbol of the joy and prosperity of the Righteous. (Psa 18:28) On the other hand, the wicked can only look forward to his life (lamp) being snuffed out.   

I wonder why Rehoboam was so foolish?  So many times Solomon addresses his son, as in today’s Prov 13:1, but Rehoboam doesn't take much notice.  In a similar vein you could ask why was Solomon so wayward in the matter of his choice of wives, after his father David had given him such good instruction  - and Solomon himself had written so much about being led astray by foolish and wicked women.  But, for us, it’s imperative that we do listen to inspired instruction.

13:15  The hard way that transgressors have to take is embodied in the curse upon Adam Gen 3:19

Prov 13:7-8 - here we have the contrast between material and spiritual wealth and perhaps an echo of Matt 13:44-46;Luke 12:21;2Cor 8:9;Matt 6:24 - Prov 13:8 "'but the poor' (<7326> perhaps refers to those who are spiritually needy/lacking) heareth not rebuke" (similar to the second part of Prov 13:1).

Prov 13:10; 12:15 - not only do we have the indication that the fool and the proud don't take advice, we have the observation that pride breeds quarrels. Juxtaposed to those who breed quarrels we have the peacemakers as Matt 5:9 notes "Blessed are the peacemakers for they shall be called the children of God" (KJV) while James 3:18 expounds their role "Peacemakers who sow in peace raise a harvest of righteousness" (NIV) and Luke 20:36 connects "Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." (KJV).

Prov 13:12-13 - difficult passages to connect as Peter Forbes noted and I'm not at all sure how to connect them. I wonder if it's possible that v12 in a spiritual sense could mean when we put our hope in Christ on the back burner our heart/mind is spiritually sick but conversely when we act on a desire to serve we have the hope of eternal life due to Christ's sacrifice on the cross (a tree of life of sorts). The tree of life in the garden of Eden was not eaten from (Gen 3:22;2:17) because there would first have to be a process of atonement (God can't stand sin in His presence) for hope of eternal life. Then maybe v13 connects by referring to the wicked at judgment will be destroyed while conversely those who reverence God's word will be rewarded (with eternal life when Christ returns to the earth establishing his kingdom).

13:1 We might have thought that the contrast that this verse would present would be between the ‘wise’ and the ‘fool’. However the opposite to the ‘wise’ is ‘scorner’. We do well to reflect on this. If we choose not to hear God’s instructions we are scorning Him.

I don't think it is necessary to strain for a connection between vs.12,13 which can be viewed as stand-alone verses. Each verse contains two opposite propositions of practical consideration. Verse 12 states a truism - in the first part, that hope (or expectation) unrealised over a prolonged period of time can bring disappointment; and in the second part that a realized desire (or longing) brings a source of (new) life (tree of life = source of life - see Prov 3:18 where the same phrase applies to wisdom). The first proposition in v.13 states that the one who despises (scorns, disobeys) the word (of God) will have to pay for his/her actions (judgement). This, also, has a future application when Jesus (the Word made flesh) will judge (John 1:14; 2Tim 4:1). The second proposition simply states that the one who obeys God's Word will be rewarded (Matt 16:27).

13:6 The way in which ‘righteousness keepeth him that is upright in the way’ is that the person who thinks thus reflects upon what has been done for him and so strives to serve God faithfully. Rom 6:11

V.24 has been taken, by some, as a licence to beat their children as an incentive to obey. There might be compliance out of fear, but this will harbour resentment and anger which will find expression later in rebellious behaviour . It is neither necessary nor desirable to use strong-arm tactics in teaching children. The scripture clearly cautions about discouraging children in their learning (Col 3:21). A nurturing atmosphere imparts Godly values better than corporal punishment (Eph 6:4). A child has to be shown right from wrong, as the natural human tendency is to skew towards the wrong: for that the imagination of man’s heart is evil from his youth (Gen 8:21). Therefore the correct teaching is necessary (Prov 22:6). That teaching should come as early as possible in a child’s life and be consistently maintained. That is the meaning of the phrase chasteneth him quickly conveys in v.24.

13:7 It is all about perspective isn’t it? The world views success by material passions but God values Godliness. This comes from submission to His will. So Jesus was ‘rich’ and yet ‘became poor’ 2Cor 8:9

V.24 - "...he that loveth him (i.e. his son) chasteneth him betimes" [from Heb. shachar (7836) primary root probably means to dawn, i.e. (fig.) be (up) early...rise (seek) betimes...seek...early in the morning]. Is there a significance to the word 'betimes'? It seems this verse has a general application in dealing with children, an application of how God deals with us Prov 3:11-12 and desires us to act more spiritually as a result, and even how He dealt with His son who was punished (for the sins of others) and rose early in the morning John 20:1,11-14;Gen 22:2-4 (an early morning rising echoing Christ later being seized and resurrected). Christ had to learn to choose the good not evil as a young child (unlike God who knows all things) Isa 7:14-15; Christ learned from that which he suffered Heb 5:8; God chastens those who he accepts, those who are not illegitimate children, he disciplines us for our own good and though it is painful at the time it yields peaceable righteous fruit Heb 12:6-11; The Pharisees inferred Christ was illegitimately born but followers knew from whence he came John 8:19,41;9:29;Matt 22:41-46;Matt 21:9-11.

13:10 We know that ‘contention’ displeases God but it is so easy for us to want to defend our position. Solomon says this is ‘pride’. This is a warning we must heed whenever we seek to defend our position. Are we defending truth or our own status in our own eyes?

WISE TEACHING

"The teaching of the wise is a foundation of life, turning a man from the snares of death." (Prov 13:14) In another place in Proverbs, a wise person is described as one who fears the LORD. (Prov 9:10)

Putting these two principles together we can say that the teaching of those who fear the LORD is a fountain of life, turning a man from the snares of death.

Any one of us who fears the LORD has enough knowledge to be able to turn others away from death and to the life that God offers. This does not mean that we have to be intellectual or a fantastic debater, but it does mean that we have to show the way of God in our way of life and to speak appropriate words when we are called to do so. The things we say and the things we do are not about passing on religious beliefs, but about turning people from the snares of death. God offers us life if we will just turn away from our self centred life and look to God instead.

Let's not look at turning people from the snares of death as a scary and difficult thing to do, but in compassion rescue those who have been caught in death's snares by the teaching we show in our words and actions.

Let us be those who turn others from the snares of death.

13:16 The wise man is saying that the ‘wise’ uses discretion in his communication with others. The fool does not measure his words at all. If we are wise we think carefully about what we say and how we say it.

13:11   The wealth spoken of is not necessarily gold and silver. When a diligent man gains the wisdom of God by his effort he benefits. However if he simply pretends that he has that wisdom eventually it will be clear that he does not.                               

1. Prov 13:1-3 - note 'hearing' being listed before 'speaking'.

2. Prov 13:3 - "keepeth"<5341>, "keepeth"<8104> - other warnings on speech (Matt 12:36-37;1Pet 3:9-10).

3. Prov 13:4 - Christ wasn't slothful, he acted with urgency (John 21:25;Luke 6:12;John 4:31-34).

4. Prov 13:9 - "'The light'<216> of the righteous...'but the lamp' (<5216> perhaps a reference to life) of the wicked shall be put out."

5. Prov 13:11 - laboring properly in the Truth (2Tim 2:15-18;1Thess 5:21;Acts 17:10-11).

6. Prov 13:12 - "tree of life" suggests the application of this verse is to the spiritual realm - hope deferred and desire cometh (Luke 24:17,21,26-27,40-53;Rom 8:18,23-25;2Cor 5:1-4) - the tree of life in Proverbs which reminds us of Adam's failing contrasting with Christ's victory (Prov 3:18;11:30;13:12;Prov 15:4).

7. Prov 13:13 - "that feareth"<3373> - in contrast to the Pentacostal spirit filled "illumination" we have the Bible emphasizing the importance of hearing and studying God's Word to obtain a correct understanding and the hope of life (Hos 4:6;Rom 10:2;Exo 9:18-21;Acts 17:10-11;2Tim 2:15-18;1Thess 5:21;Ecc 12:13;Titus 1:1-4).

8. Prov 13:14;10:11;14:27 - is the collective sense that wisdom is a fountain of life?

9. Prov 13:15 - "Good understanding giveth favour" (Psa 111:10;Acts 8:30-39).
10. Prov 13:17 - Jesus, the great physician, as a faithful ambassador has manifested his Father God.
11. Prov 13:19 - Christ accomplished and will further accomplish his Father's desire and is that tree of life (Matt 26:39;John 19:30;Prov 13:12;Matt 6:10).

12. Prov 13:20 - we can be spiritually effected by those we walk with - 1Cor 15:33 NIV ("Do not be misled: 'Bad company corrupts good character.'"); 2Cor 6:14;James 4:4. 

13. Prov 13:22 - "the best inheritance a person can leave is the Truth, which leads to eternal life" - Proverbs, Vol 2, p327, Aleck Crawford.

14. Prov 13:23 - "of the poor" (<7326> - could this be referring to those spiritually needy or spiritually lacking?) - the amount of our resources matters less than how we use them (Matt 25:13-30;Gen 41:33-36,56-57).

15. Prov 13:25 - "of his soul" (<5315> Brown-Driver-Briggs notes one meaning of "nephesh" is "seat of the appetites") - do supposed immaterial ghostlike souls of popular 'understanding' enjoy food? - Paul learned in whatsoever state he was in to be content (Phil 4:11-13), but the wicked are never satisfied with what they have.

13:5   Integrity is everything. There was no guile in Jesus’ mouth – 1Pet 2:22. If our word cannot be trusted by men why would God place confidence in us?

13:19 A clear truth is laid out here. We always feel good when we have achieved a task that we have to do. A realisation of how we feel when we complete a task should work as an antidote to slothfulness – putting things off to a “more convenient time”. 

13:20 The sentiments of this verse are seen in 1Cor 15:33.

13:20 If those who associated themselves with Korah – Num 16:1-3 – had heeded the principle in this verse they would have avoided his rebellion.

Prov 13:24

“He that spareth the rod hateth his son: but he that loveth him chasteneth him betimes.”

God knew that spanking children would help them succeed and chastised His children to that effect (Prov 3:12; Heb 12:6,7).

The world would be such a better place if parents had obeyed this proverb, but educators, politicians, the news media, how to raise children’s books, schools, and most so-called Christian evangelists teach against it. They claim spanking does not help in child development. They are clueless about life. They are in direct opposition to God!

So many children today are proud, lazy, rebellious, selfish, haughty, narcissistic, spoiled, disobedient to parents, violent and wayward, and when a child kills someone, society yells “gun control,” when what they really need is child control.

In this Laodicean Age of “rights,” there is no real and effective deterrent to bad behaviour, and unlike previous generations who believed in “sparing the rod and spoiling the child,” we witness the unprecedented fruits of a Godless secular world. Never have we witnessed such dysfunctional children and youth who expect everything handed to them.

True love is tough love; it is a sacrificial desire for the personal and spiritual welfare of our children and doing what is necessary to help them. God shows us how to achieve this, but instead, we cater to their whims, coddle their moods, and avoid any criticism that may hurt them and in doing so reinforced their bad behaviour.

13:3   The one who opens his mouth wide – but does nothing – should be contrasted with the commandment of God – Deut 15:8 – where the hand should be opened wide to give to the one who is in need. The man spoken of here is rather like the man who only spoke words but did nothing who is condemned – James 2:16 – by the inspired apostle.

TEACHING & LEARNING

It has been said - Good bible reading is good bible study and good teaching comes from learning the lessons God has left on record for us. The book of Proverbs has a lot to say about this and is concerned with the learning of wisdom. There really are no other alternatives to learning wisdom than by reading His word first hand. We can either become wise learners or refuse to learn and become foolish failures. The choice is really ours - and Proverbs encourages us to make the right choice.

13:20  The counsel that the company we keep affects the way we think and behave is taken up by Paul – 1Cor 15:33

13:20   Similar wise counsel is repeated in Prov 14:7

13:8 Jesus has experienced the “ransom” of his life – Isa 53:11 – He is satisfied.

13:3 speaking about what one will do is easy. This is opening one’s mouth wide. It is far harder to speak little and do a lot to help.

13:1-25 of all the occasions that the word “but” is found in the book of Proverbs about 10% of them are in this chapter.

A little word which has great significance.

The contrast between the “wise” and the “wicked”  is clearly seen. The “wicked” in the various ways he is described in the chapter has short term benefits. The “wise” on the other hand may in the short term experience difficulties. However the long term prospects for the “wise” are beyond our wildest dreams.

13:14 and :27 speak of a “fountain of life”. We can easily visualise this in the context of a spring of fresh water in a dry and dusty land where there is not much water.

But that matches exactly the world we live in. It is a barren wilderness and the only life giving source of “water” is  scripture, given to us by God to keep us alive spiritually.

Maybe our minds have already gone toIsa 55:1-2 and Jesus’ words to the Samaritan woman at the well in Sychar –John 4

v. 8 is one of the clearest indications in the New Testament to show us that it is inextricably built upon the Old. Here Paul is telling us that the dealings that God had with faithful men of old were there to point forward to a time when justification by faith would be a possibility through the atonement brought about by Jesus. v.22, 4:30, John 7:42, Rom.9:17, 2Tim.3:15-17, Acts 15:15-18, Heb.4:2.

Chapter 3 draws heavily on the Old Testament.
v.6 'Abraham ... righteousness' quotes Genesis 15:6
v.8 'in thee ... blessed' quotes Genesis 12:3
v.11'just ... faith' quotes Habakkuk 2:4
v.13 'cursed ... tree' quotes Deuteronomy 21:23
v.16 'Abraham' 'seed' quotes Genesis 13:15
v.22 The Scripture which shows that all are under sin is Psalm 143:2
Reviewing these passages demonstrates how the gospel messages is rooted in Old Testament Scripture.

4:5 'adoption of sons' highlights the fact that Israel were not 'sons of God'. The position of those in Christ is so exalted. Whereas Israel's God was not their 'Father' He is ours because He has chosen us. This adopted sonship links us into the promise of 2 Samuel 7:14 as can be see by the way in which 2 Corinthians 6:18, using 2 Samuel 7, speaks of our position in Christ. With it come great responsibilities [see 2 Corinthians 6:14-18]

3:22-26 look for the key word 'faith' in all the verses.

4:1-3 Bondage under the Law of Moses is contrasted with freedom in Christ

3:22 The 'Scripture' that concluded all under sin may well be Romans 3:9 - we should not always presume that 'Scripture' means the Old Testament.

4 :10 The 'days' and 'months' are the feasts of the law of Moses and the additions of the Scribes. In adhering to them the believer was shunning the freedom that comes to the 'son' who is no longer a 'servant'.

3:26 Whilst the argument of the chapter has been to establish that believers are the children of Abraham notice that those who have faith are 'the children of God' - the issue extends beyond mere nationalism.

Chapter 4 Notice the way that 'heir' is a keyword passing from 3:29  to 4:1,7

 3:28  Paul in this verse covers all in three different ways.

3:26,27 The New Covenant is based on faith and ratified by baptism.
 
4:5 The Lord redeemed us with a great price (see my note on Num. 18).
 
4:16 We must be prepared to bear witness to the Truth, even if it means rejection (Rom 9:1, Gal 1:20, 1Tim 2:7).

3:15-18 The promise is superior to the law because it came first. God's promise to Abraham was not subject to amendments as was the law..The promise came to Abraham directly; the law was given to Israel indirectly, by mediation (V.19-20) For all of these reasons the promise is superior to the law. The Galatians should remember this, and repent of their error of listening to the Juaizers who exalt the law above the promise.

3:6  The appeal to Abraham – quoting Gen 15:6 – takes the Judaisers to a time before the law to highlight that faith pre dated the law of Moses.

4:30 Notice the precision of the quotation from Gen 21:10. Paul is stressing that it is not acceptable to mix Judaism with the gospel. The son of the bondwoman cannot be heir with the son of the free woman.

Can I follow on from yesterday’s comment? In Gal 4:25 Paul speaks of Mount Sinai being in Arabia, and this is the link with Gal 1:17. Mt Sinai (also called Mt Horeb) is not in Arabia as we know it today, but in the Sinai Peninsular, (although I am aware that some commentators tell us otherwise.) As he says Sinai is in Arabia (which is probably a general name anyway  for the whole of that region), did Paul in Gal 1:17 actually go to Mount Sinai?  If he did, then we have:
a)  Moses given the Law by God on that mountain,
b) Elijah having the wonderful demonstration of the wind, earthquake, fire, and then the still small voice (1Kin 19:11-12), and now
c) Paul being taught the gospel by Jesus.
This is only a suggestion! 

3:2 The Judaisers would have all sorts of academic reasoning to try to seduce the believers away from the gospel in Christ. The danger for the believers would be to try to debate using the same sort of reasoning. However Paul, by the spirit, cuts to the key issue, how did they receive the spirit? In like manner we can so easily get bogged down in theoretical arguments when a simple question will resolve the problem.

3:7-8   The Judaisers would boast of his descent, at a natural level, from Abraham. So the introduction of ‘faith’ as a means whereby one is related to Abraham would come as a bit of a shock to them – but the quotation fromGen 15:6 proves the point and provides the route through which gentiles can be related to Abraham.

3:8-9 To the Jew it was all about doing – but here we see that Abraham’s acceptances was upon ‘believing’ and it was a universal promise before the Jewish nation had come into existence.

4:24-26 The figure of the two mountains is used in Hebrews 12 too. Sinai, where the law was given equals the old covenant, or salvation by works. Zion, or the Heavenly Jerusalem, equals the new covenant by faith. Broadly speaking, whenever you hear of Jerusalem as "heavenly", "new" or "above" it is referring to this: not a literal place, but signifying the body of believers (see Heb 12:22-24).

3:22 In quoting his own words in Rom 3:9  Paul provides the brethren in Galatia with a pointer to the letter to the Romans that they could read to provide a more detailed background to the point that he is making here.

3:16-27is not just a powerful series of verses to show that baptism into Christ associates us with the promises to Abraham.  From the perspective of the Galatians it was the only way forward.  They had already been baptized. They needed to understand the implications of that baptism

Gal 3:6

"Even as Abraham believed God, and it was accounted to him for righteousness."

True faith is a living faith and synonymous with obedience and works. Faith and obedience while interchangeable is not specifically the same thing, yet are so interconnected that they cannot be separated. James 2:18 bears out this principle. James urges us to show our faith by our works. Likewise, we read in Rom 2:13, "For not the hearers of the law are just before God, but the doers of the law shall be justified."

Scriptural faith differs from other types of faith in its objects, but not essentially in its nature. Natural faith, such as the unconverted have, is useful to society, business, subsistence and comfort, but it is not a saving faith for it co-exists with selfishness having no respect to the promises of God. A living faith will take us out of the natural into a lifelong process of spiritual growth. True faith expresses itself in works of righteousness being fully convinced that what God has promised He is able also to perform (Rom 4:21-25). Abraham was justified because he believed this and conducted himself accordingly.

4:17    The false brethren who sought to teach other doctrines to the churches in Galatia were zealous – enthusiastic. However Paul makes it clear that enthusiasm, of itself, is not sufficient. Such enthusiasm must come from ‘good things’ (Gal 4:18) – that is correct teaching

Gal 3:8 – The fact that Paul is able to quote the Gospel preached to Abraham shows that there must have been a written record in the time of Abraham for this reference to be made (Gen 12:3).

Gal 4:13-15

"Ye know how through infirmity of the flesh I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake? For I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.”

What is this infirmity of the flesh Paul speaks about? During Paul’s travels to preach the Gospel, Paul writes about being stoned and left for dead, and being beaten and flogged several times. He would have sustained a lot of physical injuries, and scars on his body, but despite being physically weakened by it, Paul kept on (cf. Acts 14:19-20)! This is what Paul refers to when he wrote about his infirmity in the flesh. We read in 2Cor 7:5: “…our flesh had no rest, but we were troubled (afflicted) on every side; without were fightings, within were fears” (see Acts 16:19-24; 2Cor 1:5-10; 2Cor 4:10; 2Cor 11:23-33; Gal 6:17).It was not about some sort of disease, but the beatings and persecutions he took while preaching. His flesh was very much affected by this “thorn” (see my notes on 2Cor 12:7-10).

In hopes of having them submit themselves once again to the Gospel, Paul reminded the Galatians of his trials and tribulations in preaching the Gospel, and then went on to tell them how joyful they wear to hear the Gospel, and how caring they were toward him during the beginning of his ministry, that if it were possible they would have given him their eyes. This is a figure of speech used at that time, and is comparable today to saying: “I’d cut off my right arm for you,” or “I’d give my right eye for”…(this and that). So what bewitched them to turn away and not obey the truth (Gal 3:1)? Paul didn’t change; the Gospel didn’t change, so what changed? Well, the legalists were still around preaching “another gospel” in seeking Divine approval and acceptance by observing the Law.

Gal 6:11 is often cited as a cross-reference that Paul had some kind of infirmity in his eyes. But, “at the first” excludes that idea because it implies that his infirmity of the flesh was temporary, at the beginning when he began his preaching. Conclusions are reached that Paul must have been nearly blind and that is why he wrote in huge letters! Adam Clarke in Clarke’s Commentary has the following comment: “…As to writing it, there was in his time nothing difficult, because the uncial character was that which was alone in use in those days, and this character is as easily made as the capitals in the Roman alphabet, which have been taken from it. I conclude, therefore, that what the apostle says must be understood of the length of the epistle, in all probability the largest he had ever written with his own hand; though several, much larger, have been dictated by him, but they were written by his scribe or amanuensis.” (Highlight mine)

CHANGED FOR GOOD

When we began our Christian lives, we changed. We used to be selfish, worriers, people who lived for the moment, full of guilt and habitual sins. But we declared that we didn't want to live like this any more, and our lives were transformed by the grace of God to be holy to him.

When many of the Jews accepted Jesus as their Messiah, they also made great changes to their way of life and thinking. They used to be people who kept the detail of the law because that was the way life was lived. But in Christ they now had a freedom to be guided by the principles of love and grace instead of living by the letter of the law. Living in love brought a whole new depth to the holiness in which they lived their lives.

Old habits are hard to break. Over time many of the Jews slipped back into their old idolatry again. Paul said, "Formerly, when you did not know God, you were slaves to those who by nature are not gods. But now that you know God - or rather are known by God - how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again?" (Gal 4:8-9)

Let us make sure that when we changed, we changed for good, and that we don't turn back to the weak and miserable principles that once had us enslaved.

3:8   The quotation here of Gen 12:3 which speaks of “thee” is more relevant than Gen 22:18 which speaks of “thy seed”. The focus here is on both Jew and gentile being associated with the promises. Gen 22:18  has as its focus the provision of the one seed – Christ. Verse :16 of this chapter moves on to speak of the individual seed – Christ.

Gal 3:21

“Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.”

It is beyond my comprehension how anyone can conclude from this that Christ abolished the "moral law."

Robert Roberts in THE LAW OF MOSES writes: “It is customary to speak of these ten commandments as “the moral law”. This is an objectionable description on two grounds: it takes for granted a false theory of ‘morality’, and it ignores the divine estimate and description of the ten commandments.” He goes on to say that because of the false assumption of human philosophy they regard the moral law to be “as natural and spontaneous a thing as the physical laws of the universe.” Of course, we know this to be false. The Ten Commandments were not natural laws, and it is for this reason the term “the moral law” is not favored.

Scripture refers to the Ten Commandments as a “covenant,” an appointment of God. If any disobeyed any one of the Commandments, he became guilty of all. Since no one was capable of 100% obedience, they were then in totality a “ministration of death, written and engraven in stones” (1Cor 3:7). This is what needed to be done away with. This was abolished by Christ when he was crucified.

The apostle Paul tells us in Rom 3:19-31, “… do we make void the law through faith? … certainly not…” The deeds or works of the Law pertained to circumcision and the ceremonial animal sacrifices. Paul was not referring to the moral aspects of the Law as he tells us that we are justified by grace through the shed blood, not of bulls, calves, and goats (Heb 9:12-14; Heb 10:4), but through the shed blood of Christ who hung on the tree and made a curse as stipulated in the Law (Deut 21:23; Gal 3:13). Those who relied on the works of the Law for redemption had no hope of salvation, and while descended from Abraham, were not his seed (John 8:39). Please see my notes on Gal 6:12-13.

Paul did not abolish the Decalogue, God’s great moral Law, or covenant when elsewhere he affirms that the Law was given by God to us to whom pertain the adoption into Abraham (Rom 9:4), was written by God to us (1Cor 9:7-10; 1Cor 14:21,34), the Law contains the will of God (Rom 2), the Law also bore witness to the righteousness of God (Rom 3:21), and the Law is in accord with the promises of God (Gal 3:21). As long as sin is present in human nature, Law is needed to expose sinfulness (Rom 3:20), and reveals the need for us of a Saviour. The wiping out of the moral Laws would not give us divine assurance of forgiveness. It would only leave mankind without moral principles. Christ did not do away with “the excellent rules of action which the Covenant enjoined, but rather revived those rules in a stronger and more efficient form” – Robert Roberts.

Gal 4:9.

4:19   When we accept Jesus as our Savior and go through the waters of baptism we make a new start. Our discipleship has only just begun. We are still “babes”. This is why Paul wrote to the Galatians that he wanted Christ (to be) formed in you”. We should not rest and become complacent when we are baptized. We should see our baptism as the beginning of our pilgrimage – the beginning of our learning to be like Christ.

Hanging on a tree?

Galatians 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Being hung on a tree was for blasphemy and treason both of which the Jews claimed Jesus was guilty of for saying he was the Messiah, yet in their ignorance dying on the stake proved he was the Messiah.

 The word redeemed here means bought off, how has he bought us of from the law?

By being made a curse of it for us, not instead of us but for us, but the US only really applies to the Jews because only they were under the Law of Moses however he took away the curse of sin and death for everyone by offering all of us a way of salvation.

These are strange words to use when we think of an innocent man being made a curse for us, but it quite simply means we have a great high priest who was made like us bearing that sin nature like our own.

He never broke the law or sinned and was therefore innocent, however for him to redeem us from the law it had to act upon him. And the only way it could act upon him was for the Lord Jesus Christ to be hung on a tree. So he was cursed in the mode of his death, according to the words of the law of Moses “cursed is EVERYONE that hangeth upon a tree”.

 Christ was made a curse for us, not instead of us but a victim of it. And it wasn’t just the curse of the flesh he redeemed us from but the curse of God. The only way the Lord Jesus Christ could officiate as a priest was by the law cursing him and cursing an innocent man.

And he didn’t free us from the law by it acting upon an innocent man but the fact it could only act upon flesh and blood. When the Lord Jesus Christ was resurrected and made immortal he was no more flesh and blood therefore the law of flesh and blood could not apply to him anymore.

The Aaronic priesthood was vital to the law and the law gave the Aaronic priesthood power or authority. If the law failed it was the end of the Aaronic order and its priesthood. SO not only did this hanging on a tree end the mosaic order but the Aaronic priesthood also and started a priesthood after the order of Melchezedek!

It amazes me that right the way back this little loophole of being cursed for hanging on a tree was implemented just for the action of Christ. This is where the true mecry of the father is shown!

A reader writes: "At a Bible Mission committee meeting we had a reading from Galatians 4 and in the request for comments I asked for clarification on verse 26 regarding “Jerusalem above”. An answer did not come too readily to people’s minds. Do you have any thoughts? 'But the Jerusalem above is free, and she is our mother.' ESV"

My reply:

Gal 4:26
"But (the) Jerusalem that is above is free, which is the mother of us all.” (AV)
Paul was addressing the Judaizing teachings within the Galatian ecclesia, and used the Hagar-Sarah analogy as to who the true children of God are and thus their cause for rejoicing quoting Isa 54:1 as read in Gal 4:27.  Paul refers to Abraham's sons, Ishmael and Isaac as representing two antithetical states, one characterized by slave-bondage Hagar, which is Mount Sinai, the Law (V. 25), the other characterized by freedom, Sarah, which is the new Jerusalem, V. 26). Paul showed that it was through Isaac, Abraham's son by the free woman, Sarah, and by analogy she is the mother of all those children who pursue Divine manifestation based on the Abrahamic covenant (Isa 51:1-2).

The daughters of Zion (Isa 16:1) and by implication their mother, Sarah, are the children of promise, the inheritors of the Abrahamic covenant (Gen 17:19), and not of Hagar, the bond slave, representative of the Mosaic Law  of Sinai, "For this Hagar is mount Sinai... and answereth to Jerusalem (Sarah) which now is..." (Gal 4:24-25). Unwittingly, the Galatians were seeking to be sons of Abraham through Hagar making themselves the brothers of Ishmael, and thus disqualified themselves as heirs (cp. v. 28)! Furthermore, Scripture personifies nations and cities as females (cf. Isa 1:21, cp. with Isa 1:1; Hos 2:1-4; Isa 54:5-6). God rejected Israel, His wife (Isa 54:5), because of her spiritual adultery and she became barren. Isaiah merged the two concepts of Sarah, the barren matriarch of Israel, or Zion with the city of her descendants, Jerusalem (Isa 1:1-4; Isa 64:10). However, Isaiah also prophesied good news to barren, earthly Jerusalem, that though she is as good as dead, she will yet live with her many children (Isa 1:26-27). This New Jerusalem is described in the Septuagint as, "the faithful mother-city Sion"
Paul draws on Isaiah's theme to make his case to the Galatians. Let me itemize it: 1: Sarah's motherhood is taken to have a wider reference than to the nation of Israel; 2) he merges the concepts of matriarchal barrenness and feminine personification of capital cities to produce female images of two Jerusalems, a barren, cursed Jerusalem and later a rejoicing one; 3) he introduces the concept of a miraculous birth to a barren woman as a demonstration of God's power to deliver from death. Revelation depicts for us the new mother-city of redeemed Jerusalem coming down from heaven, in other words, coming from God (Rev 21:2; cf. Isa 59:20-21), and is the mother of the faithful in contrast to Babylon, the mother of all the harlot apostate churches (cf. Rev 17:1-7). Again, we have two cities representative of two mothers, two seeds, one who inherits the covenant blessings, the other the covenant curses.
The Galatians wanted to be circumcised (Gal 2:3), justifying it with Scripture in that Abraham was circumcised. Paul also used Scripture using the book of Isaiah, the great and salient force of his teaching, I might add, to show them why they were not required to be circumcised! Their mindset caused Paul to ask the question, which in essence says: "Tell me, you who want to be under law, do you not understand the law?" (Gal 4:21). If they had understood, they ought to have "Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman..." (Vv. 30-31). We are either in bondage, or free; we cannot be heirs of both. Paul authoritatively amplifies all this in the light of the death (barrenness, cf. Rom 4:10) and resurrection (miraculous birth) of Christ (cf. Rom 1:1-4; Rom 4:17-25; Col 1:18-29).
The old Jerusalem remained in bondage under a husband, that is, subject to the Law, but the new Jerusalem is not subject to the Mosaic law of a husband, but is free (Rom 7:3). Paul showed that we are one with Abraham not by circumcision, but by sharing Abraham's faith in God's power to raise the dead as demonstrated in Christ and Abraham who reasoned that God could and would raise Isaac from the dead, but was prevented from sacrificing him (Heb 11:17-19). They were to live in the New Jerusalem where sin is not defined by failure to keep the Law, but by failure to live as spirit-born Godly children of Sarah. Jesus is the seed promised to Abraham (Gal 3:16), and hence also the son of Sarah, who rose from the grave to be the firstborn son of New Jerusalem - and all those born again through the resurrection of Christ making them the rightful heirs, while disinheriting those who reject Christ's true teaching, though they be circumcised.

3:3-4   Yet another appeal to those who are wavering in their faith in Jesus. The concept of “flesh and spirit” run throughout New Testament teaching about the difference being “in Christ” and “in the world”. Returning to the Old Covenant was tantamount to no longer being “spiritual”. The believers had already suffered persecution. They had “suffered for Christ”. Was all that to be thrown away?

3:13     The specific quotation from Deut 21:23– in particular the word “tree” – teaches us that the occasions when the apostles mention Jesus being hung on a “tree” – Acts 5:30, 10:39, 13:29- are accurate. Not that the “cross” was actually a tree but that the use of “tree” is designed to show Jews that this aspect of the law was relevant in the way in which Jesus was killed. In fact the mode of Jesus’ death is only presented in this way when Jews are being addressed.

‘Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree’  Gal 3:13

The foregoing remarks have dealt mainly with the hereditary death taint derived from Adam, but there was, addition to this, the condemnation of the law of Moses, under which Christ could not be brought by birth; he was born under the law but not condemned by the law unless he broke the law. If he had broken the law, he would have ceased to be an acceptable sacrifice for the sins of the world.

Yet, if the curse of the law did not come upon him, he could not take that curse away. What we might call the difficulty of this cause was met by the mode of his death, in which, without any delinquency on his part, but rather by an act of obedience, he was brought under the curse of the law by the mode of his death, brought under that curse without fault, but rather by virtue, and redeemed from it by resurrection.

--From the Blood of Christ - ‘The Place of Forgiveness’

4:21-30        The Apostles exposition of seemingly trivial historical details high lights that every word and even the order of events in Scripture are significant.

3:9       The Judaisers would emphasise their association with Abraham. Just like Jesus’ opponents did  - John 9:33   - so Paul counters that legalistic argument by saying that Abraham’s blessing will be according to faith, not the works of the Law of Moses.

4:13  there were those in the first century who presented themselves as “strong” and sought a following even though their doctrine and lifestyle was contrary to the gospel. Paul, by contrast, does not appeal to being “strong”. Rather by speaking of the “infirmity of the flesh” acknowledges that the strength of the message is of God.

Gal 3:24,25

“Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.”

Schoolmaster is # <3807>, paidagogos, “a boy-leader, i.e. a servant whose office it was to take the children to school.” Our English word pedagogue originates from the Greek. Pedo, “child,” and agogos, “leader.” Whether translated as “schoolmaster,” or “tutor,” neither one of these words do justice to what was originally intended by this verse.

Paidagogos literally means, “a servant leader,” signifying the role of a slave who functioned as “the law was our custodian” (RSV) of the child, being responsible for the moral and physical well-being of the child until he reached the age of maturity – W.E. VINE’s New Testament Greek Grammar and Dictionary, p. 408.

This verse has been misinterpreted to mean we are no longer under the Old Covenant law, thus, negating the moral laws’ of the Old Covenant teachings under Christ. But, what Paul is actually saying is the law exercises a general supervision over the child, “newborn babes” (1Cor 3:1-4; 1Pet 2:2,5), and is responsible for his moral well-being and growth. Until we reach spiritual maturity, "the stature of the fullness of Christ" (Eph 4:13), we need to keep growing spiritually, the primary goal here intended. Growth must be continuous, which the Moral Law/Code teaches us both in the Old and New Covenants, the complete finishing touches bestowed upon us when Christ returns.

4:27 the quotation is from Isa 54:1 I suspect that this area of Isaiah would not have been seen as speaking about the call of the gentiles is the Apostle Paul had not expounded it in this way.

3:14 The “blessing of Abraham” is primarily the forgiveness of sins: “… sent him to bless you, in turning away every one of you from his iniquities” (Acts 3:26); “Blessed are they whose iniquities are forgiven” (Rom. 4:7). This blessing is a consequence of Christ’s crucifixion: “Christ hath redeemed us … That the blessing of Abraham might come …” (Gal. 3:13,14) And this forgiveness is necessary to inherit the land: “And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land ...” (Gen. 28:4).

BENEFITS OF BEING A CHILD OF GOD.

Have you ever thought about the benefits of being a child of God? If we have accepted Jesus Christ as the Saviour of our lives, then we are sons and daughters of God.  Listen to what Paul says: "Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out,'Abba, Farther!' Since you are no longer a slave, but a son, and since you are a son, God has made you also an heir." (Gal 4:6-7).

So here are some of the benefits of being a son of God:

1. God gives us the Spirit of Jesus. In other words, he gives us an unfair advantage when it comes to changing our attitudes to become more like Jesus Christ.

2. The Spirit he gives us calls out "Abba, Father!" That means that God is our Father. If you really get down to it, God is our Daddy. He cares for us, loves us, provides us with all our needs, guides us, hears us and his heart goes out to us.

3. As a son or daughter of God, we become God's heirs. That means everlasting life and a share in the riches of all God has.

What an awesome blessing to be a son or daughter of God! Let's give him thanks for his amazing grace to us.
 

4:4 the idea of the “fullness of time” is an appropriate time which echoes the “fit man” of Lev 16:21 who let the live goat into the wilderness son the Day of Atonement. Jesus is represented in both the animal that was killed and the live goat.;

4:4-5 Salvation did not come from the law of Moses. The Law of Moses highlighted sin – Rom 7:7 – It required the seed of the woman in the person of Jesus born of Mary by the action of the Holy Spirit.

Man has devised his own ideas of how salvation is achieved. God’s method is truly simple. He provided the seed who was totally obedient – leaving us an example as to how we should live.

3:16 The word “seed” in English and its equivalent word in Hebrew can speak of either an individual or amore than one seeds. Paul under the power of inspiration is explaining the significance of what was said in Gen 13:15. Ultimately scripture is the arbitrator on any matter to do with God’s plan.

4:1 The chapter division here is not particularly helpful. In chapter 3the argument presented is that all believers, whether Jew of gentile, as children of Abraham and as a consequence will inherit the promises to Abraham as there are his children – heirs. Chapter 4 now develops the consequences of being an “heir”.

Our Galatians reading today begins [Gal.3 v.1] - “O foolish Galatians who has bewitched you, that ye should not obey the truth before whose eyes Jesus Christ has been evidently set forth, crucified among you.”