Lesson 5-Freedom in the Spirit - 2:03 PM, 8/26/2008

In the weeks following that earth-shaking event the world would have been even more bewildered if the Germans had begun rebuilding the Wall. If the German people had said, “Yes, freedom is wonderful, but this just doesn’t feel normal! We’re used to the Wall,” the world would have been stunned.

If we can understand that picture then we can understand how Paul felt in his dealings with the Galatians. The Lord Jesus had broken down the wall and brought the fabulous new hope of freedom from sin and the Law, and now the Galatians wanted to go back! It’s enough to give an apostle a headache!

Yet we face the same problem. We have been freed from legalistic requirements; we cannot, and need not, try to earn our salvation. Yet we are easily swayed into legalistic lifestyles. We are freed from sin; we are no longer in bondage to the habits and lifestyles which we pursued in darkness. Yet we are even more easily swayed back into the sins we should be free of. We don’t need to read Romans 7 to know that the flesh, our carnal nature, is still active within us.

In this lesson we will look at the freedom in the Spirit which is ours through faith in Christ. Paul is now finishing his answer to the question which he asked back in chapter 3: “Having begun in the Spirit are you now being made perfect by the flesh?” (Gal. 3:3) Paul has answered with a resounding “No!” Now, he is wrapping up his argument by showing that the Spirit alone—not any work of the flesh—is all that is required for entry into life in Christ, and for continuing in Christ. The works of the flesh, both legalistic and licentious, are counterproductive. Let us look closer at Paul’s concept of “the flesh” as seen in Galatians.

The Flesh

Paul knew that dealing with the flesh was an ongoing process that began, not ended, when one came to repentance. He spoke of his own struggle with the flesh, and he frequently admitted that he had to subject himself to discipline in order to attain the prize for which he was striving. He told the Galatians that the Spirit and the flesh are at war. But before we drift into an unscriptural asceticism we need to clearly define what is meant by the word “flesh.”

Flesh, sarx: in its literal sense, sarx refers to the substance of the body, whether of animals or persons (1 Cor. 15:39; 2 Cor. 12:7). In its idiomatic use, the word indicates the human race or personhood (Matt. 24:22; 1 Pet. 1:24). In an ethical and spiritual sense, sarx is the lower nature of a person, the seat and vehicle of sinful desires (Rom. 7:25; Gal. 5:16, 17).¹

Read the following Scriptures and determine what the word “flesh” means in each.

Acts 2:26

Romans 1:3

Romans 8:4

Galatians 1:16

Ephesians 5:29

Colossians 2:13

James 5:3

When Paul spoke of our war with the flesh he was not speaking of denying the physical body, but of putting to death that lower, carnal nature which dwells in each of us. This carnal nature has to be fought on two fronts. First, there are base, carnal desires which we fight against; discipline of our physical appetites is necessary. But a less obvious manifestation of the carnal nature is our tendency toward legalism. We may not follow a well-defined legal code, but whenever we think we have earned something, or have a right to something, we are not depending on grace, and we have given in to the legalistic tendencies of our carnal nature.

The Works of the Law

Paul addresses both aspects of our carnal nature: the works of the Law and the works of the flesh. But the more pressing problem in Galatia was their falling back into legalism. So it is to the works of the Law that Paul directs his first correction.

Read Galatians 5:1–15 and answer the following questions.

To what “yoke of bondage” is Paul referring in verse 1?

Why does Paul say that one who is circumcised needs to keep the whole Law? (See Gal. 3:10)

Read verses 5 and 6 and comment on our hope and the means by which we attain our hope.

What does Paul mean by saying, “A little leaven leavens the whole lump”?

Why would “the offense of the cross” cease if Paul preached circumcision? What is “the offense of the cross”?

How are we to use our freedom in Christ? How are we not to use it?

Paul speaks here of freedom from the Law. His references to circumcision and to the Judaizers clearly indicate that Paul is addressing the legalistic tendencies of some of the Galatians. Paul knew that we have a tendency to try to mix our own works into God’s ways. Ever since Cain offered the fruit of his labor (Gen. 4), man has been trying to work his way back to God. Paul also knew that any allowance for works would result in a legalistic works program eventually displacing grace. Therefore, Paul’s key argument throughout this entire letter is that the entry of the Spirit, and the continuing work of the Spirit within us, is the key to living our life in Christ. It is the foundation of our freedom in Christ.

Verse 13 is a key verse in Paul’s argument. As stated above, Paul sees the works of the flesh as comprising both licentiousness and legalism. And he is telling the Galatians that they are free from both. However, freedom from the Law does not make us lawless. Rather we are led by the Holy Spirit; we are called to a loving relationship rather than a legal requirement. And it is this loving relationship which bears the fruit of righteousness which is manifest in the fruit of the Spirit.

The Works of the Flesh

Galatians 5 is well known for Paul’s discussion of the fruit of the Spirit. However, before he talks about the fruit of the Spirit he deals with a more distasteful subject: the works of the flesh.

Read Galatians 5:16–21.

How does one avoid fulfilling the lust of the flesh?

What term does Paul use in describing the struggle between the flesh and the Spirit?

What is the result of the work of the flesh?

Below is a list of the works of the flesh from Galatians 5:19–21. Look up these terms in a dictionary and write a brief definition for each.

Adultery

Fornication

Uncleanness

Lewdness

Idolatry

Sorcery

Hatred

Contentions

Jealousies

Outbursts of wrath

Selfish ambitions

Dissensions

Heresies

Envy

Murders

Drunkenness

Revelries

Strong’s Exhaustive Concordance is a useful tool for investigating the Hebrew or Greek meanings of words in the Bible. Unlike a simple concordance, which only tells you where a word is found, Strong’s has each usage of every word coded to a numbered dictionary so that you can look up the word in the original language without knowing Hebrew or Greek. Admittedly, the Hebrew and Greek dictionaries included in the concordance give only basic information about the word’s origin and meaning, but it is a good starting point. Furthermore, many other resources are available which are coded according to the Strong’s Concordance numbering.

This is an impressive list, and we can all probably find some work of the flesh which hits uncomfortably close to home. When we recognize that God judges our thoughts and motives, as well as our actions, this list even can become discouraging. Jesus said that adultery is wrong, but lusting after a woman in one’s heart is equally wrong (Matt. 5:27, 28). Likewise, murder is forbidden, but anger toward another makes one susceptible to judgment as well (Matt. 5:21, 22). Therefore, everything on this list can be internalized and applied to our inner being as well as our actions.

Paul does not leave us without an answer for the works of the flesh. In the very first verse in this section Paul says, “Walk in the Spirit, and you shall not fulfill the lust of the flesh” (Gal. 5:16). So the solution for our struggle with the flesh is simply to walk in the Spirit. Then we shall not fulfill the lust of the flesh. But how do we walk in the Spirit? And how do we know if we are walking in the Spirit?

Overcoming the Flesh

Read Galatians 5:22–6:10.

List at least three ways to overcome the flesh which are suggested in this passage.

What is the result of living in the flesh? What is the result of living in the Spirit?

Paul says, “If we live in the Spirit, let us also walk in the Spirit” (5:25). What distinctions can you draw between “living” and “walking”?

Paul ends most of his letters with an ethical section, and Galatians is no different. These final segments of his letters provide a lot of practical, hands-on suggestions for living the Christian life. Here Paul gives us several ways of overcoming the flesh.

First, crucify the flesh (5:24). Nobody likes this idea. People are never anxious to die to their own desires—until they hit the bottom. When they finally are reaping the results of the flesh, they realize that those things they embraced brought only corruption (Gal. 6:8). Many people sow to the flesh and then pray for a crop failure! But God has instituted the law of sowing and reaping, and although repentance can cut off some of that harvest, for the most part you will reap in accordance with your works. Therefore, crucify the flesh in order to walk in the Spirit.

Second, accept correction. Galatians 6:1 tells us to restore gently one who has fallen; conversely, we must also accept the correction which others bring. This concept is very important because it shows us again that the church of Jesus Christ is a Body. We are unified with one another, and we need one another. We particularly need this reminder in our American culture because our cultural values tell us to be “rugged individualists.” But that is not a value which is grounded in God’s Word. Look at the following texts and briefly tell what they say about our being part of the Body of Christ.

1 Corinthians 12:12–26

Philippians 2:1–11

1 John 4:7–21

Third, Paul tells us to examine ourselves (Gal. 6:4). Put in the immediate context, this tells us two things:

1)     Examine yourself so that you see a true picture of yourself (6:3), and

2)     Examine yourself so that you will not require the correction of others (6:1).

Both of these things require us to be in contact with the Spirit of God and the Word of God, for it is only by the Spirit making use of the mirror of God’s Word that we are capable of accurate self-examination.

Finally, Paul tells us not to grow weary (6:9). The law of sowing and reaping applies to good works as well as bad. Yet for some reason it seems that bad works are a lot easier to grow. Anyone who has had a garden knows that it seems to require no work at all to grow weeds. But constant attention is required to grow a desirable plant. Likewise, Paul tells us that we will also reap a good harvest as long as we don’t grow weary and lose heart.

Life in the Spirit

In Galatians, Paul has shown that the works of the Law and the flesh cannot perfect our life in Christ. We must walk in the Spirit. This life in the Spirit is a loving relationship which brings freedom rather than bondage. This relationship also bears fruit. We cannot complete a study of this portion of Scripture without examining the fruit of the Spirit. But before we look at the individual qualities which we know as the fruit of the Spirit, we must examine the idea of “fruit.”

In my backyard is a pear tree, and this tree is bearing a healthy crop of pears. Throughout this past summer, as I worked in the yard, I never saw the tree working to make pears. I never saw the tree sweat. The tree is producing pears because it has a life-force within it. The pears are a natural expression of the life which is in the tree.

Likewise, we have a new life-force within us. The Holy Spirit indwells us and causes us to produce fruit. We cannot produce the fruit on our own; if we do, it’s artificial fruit. It requires the life of the Spirit to bring about the production of fruit.

This does not, however, mean we do nothing. Trees require pruning. Thus, we need to cut off unnatural growth. We all have areas wherein we naturally excel. This is not bad; these things are God-given talents and gifts. Yet it is easy for us to begin to push those areas ahead in our own strength and to neglect areas where God may wish to bring new fruitfulness. So there are times when excess growth caused by our own efforts needs to be pruned back.

Trees also require fertilizer. At the risk of sounding coarse let me say that dead flesh makes good fertilizer. The Bible tells us to crucify the flesh, and it is this very action which will bring an increase in the fruitfulness of our spiritual lives.

Turning now to the fruit itself, get a dictionary and write a short definition for each of the fruits of the Spirit as you did for the works of the flesh.

love

joy

peace

longsuffering

kindness

goodness

faithfulness

gentleness

self-control

One of the basic rules of Bible study is to study biblical concepts in the context of the whole Bible. A dictionary definition is a good way to get a basic idea of a word’s meaning, but in the Bible many words take on a particular shade of meaning which can be lost in a simple dictionary definition.

A good method for getting a broader idea of the biblical meaning of a word is to see how the Bible uses the word. For additional study of the fruits of the Spirit, you may wish to find four or five other texts in which each of these words is used and see what ideas are expressed by them.

The growth of the fruit of the Spirit is a process. We need to let that fact be encouraging, not discouraging. If the perfect evidence of the fruit is not fully manifest in your life tomorrow, don’t be surprised. If you fail to show evidence of the fruit every time you should, don’t be discouraged. Growth is a process.

However, there should be evidence of growth. Are you a little more patient than you were a few years ago? Is your degree of self-control greater than in the past? We need not be discouraged by the gradual nature of growth, but we should be concerned if there is no evidence of growth.

Finally, Jesus said, “As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you unless you abide in Me” (John 15:4). We must remain connected to the life-source if we are to bear fruit, and if we abide in Him, the growth of fruit will surely come to pass.

What one “fruit of the Spirit” do you wish to see further developed in your life?

What might be hindering the development of that fruit?

Consider the teaching about that quality you have heard in the past, whether in sermons, lessons, or personal study. How have they helped? What do you need to be reminded of?

Some people have understood Paul to say that the fruit of the Spirit is love, and the remainder of the list is a description of love. Paul also describes love in 1 Corinthians 13. Look at Paul’s description and find the common points Paul makes. What is different?

The work of the Spirit is a work of love, and it should produce love in us. As Paul says, “All the law is fulfilled in one word, even this: ‘You shall love your neighbor as yourself’ ” (Gal. 5:14). As we abide in Christ by the work of the Spirit, we experience the freedom from the works of the flesh, and we bear the fruit which no law forbids

Lesson 4-Fears About Salvation - 1:59 PM, 8/26/2008

Look for these early-warning signs of this serious condition: Have you ever fallen in sin and not asked immediately for forgiveness because you wanted to prove to God that you were serious about living right? Have you had something bad happen and figured you deserved it? Have you wondered if you were saved because you were not doing enough? Do you feel you need to work hard to stay saved? If you answered yes to any of the above questions, you may be at risk for Galatianitis. But take heart, there is an antidote.

The apostle Paul dealt with an early outbreak of this condition, and his diagnosis and treatment became standard. Thus the condition was named for that outbreak in the region of Galatia.

Paul found that believers suffering from this condition felt a need for works, had a tendency to turn back to old ways, and desired to conform to legalistic standards. His brilliant diagnosis found the root cause to be fears about one’s salvation. In this case study we will see how Paul treated specific symptoms, as well as how he addressed the root cause.

The Need for Works

Periodically most of us feel we need to do something to earn or deserve our salvation. After all, we are told that nothing is free, and we have to work to get what we want out of life. Our salvation is surely the greatest and most valuable thing we have, so it just seems logical that we should do something to earn it.

The Galatians also felt a need to do something—to perform works for their salvation. Let us examine Galatians 3:10–18 and discover some signs of their problem.

What statements does Paul make which indicate that the Galatians were depending upon works?

What kind of works were the Galatians going back to?

Paul speaks of a blessing and a curse. What is the source of each?

We see here that the Galatians had turned back to the Law as a means of justification. However, Paul explains that the Law is a source of cursing, not blessing. God knows that man has an inborn desire to justify himself. This self-justification takes place either through making excuses or trying to earn forgiveness. On the one hand a man will say, “No, I really didn’t do wrong”; on the other he will say, “Yes, I blew it, but I will make it up to you.” Therefore, God gave the Law to respond to both of these expressions of self-justification.

In the Law God shows us that each and every one of us has done wrong, and He also shows us there is no way we can make it up to Him. This is why Paul says that the Law brings a curse: it tells us that we are inadequate and there is no way we can become adequate.

However, Paul did not just come and kick the crutches out from under the Galatians. He wanted the Galatians to know that their standing with God was on a much surer foundation than their own flimsy works. There is a changeless promise which reaches back prior to the Law.

In the passage we just read, to whom is the promise given?

How does Paul connect this promise with Christ?

Based on Galatians 3:10–18, what is the sure foundation of our salvation?

How did Christ remove the curse from us?

The work of Christ is the antidote to our own works. We must recognize the fallacy of depending upon ourselves. We cannot save ourselves, we cannot keep ourselves saved, and we cannot earn God’s blessing. In fact, we need to go back and challenge our basic assumptions.

Contrary to the idea that nothing is free, we must see that our greatest possession is free. Furthermore, those things of greatest value to us we did not earn. Which one of us truly believes that he or she earned his or her spouse’s love? Who earned their children? Families may be a lot of work, but we do not earn them in the same sense in which we earn a raise or a promotion. Our most valuable possessions are valuable precisely because we did not earn them, for what is earned can be replaced by our own efforts. The truly priceless things are freely given, yet irreplaceable.

Name some ways that God has blessed you with things which you did not earn.

Turning Back to Old Ways

The second symptom which Paul addresses is turning back to old ways. We all learn by example, and it is natural for us to look back to our old examples to find direction. In Galatians 4:8–11 we see Paul addressing this particular problem as manifested in the Galatians.

In Galatians 4:8–11 what old ways are drawing the Galatians back?

Does the statement regarding observation of days and seasons refer to Jewish observations, or something pagan? Why do you think so?

What do you think the phrase “weak and beggarly elements” means?

Paul was worried about the Galatians because they were turning back to their old patterns and examples to find answers. In the case of the Galatians these old patterns were both Jewish and pagan. Acts 14 tells us that Paul began his preaching in the synagogue, where he preached to Jews and God-fearing Gentiles (Acts 13:16, 42, 43). On the second Sabbath, “almost the whole city came together to hear the word of God” (Acts 13:44). In addition to the Jews and God-fearers who came to Christ, many of Paul’s initial converts were probably from a pagan background.

This understanding of the background of Paul’s converts is important because it influences how we understand the phrase “weak and beggarly elements.” This, in turn, influences how we understand what Paul is saying in this passage. Let’s look more closely at this phrase.

The term “elements” is the Greek word stoicheia from which we get the word “stoichiometry,” which relates to the proportions with which the chemical elements react and form compounds. In the first century it also referred to the elements of earth, air, fire, and water, but it could also refer to the basic principles of anything—even the alphabet.

Paul used the word twice in Galatians (4:3, 9) and twice in Colossians (2:8, 20). Commentators are divided on the precise connotation we should give to Paul’s use. Some believe that he referred to pre-Christian religious experiences—either Jewish or pagan. Others believe it relates particularly to the observance of the Law. Others believe he is speaking of people being subject to the influence of demonic spirits prior to their coming to Jesus.

Look up the four references cited above and consider what meaning should be given to stoicheia. You may also wish to consult a good commentary on Galatians, such as Mastering the New Testament, volume 8, by M. D. Dunnam; the Word Biblical Commentary, volume 41, by R. I. Longenecker; or the Tyndale New Testament Commentaries, volume 9, by R. A. Cole.

We see that Paul referred to the prior religious experience of the Galatians as “weak and beggarly,” regardless of whether its origin was in Judaism or in paganism. We must not think that Paul considered Judaism and paganism as equivalent. He is very clear in a number of writings—including Galatians—that the Law fulfilled a purpose in God’s plan. In contrast to that, Paul, in Romans 1, speaks of paganism as a downward spiral into all manner of wickedness. So Paul was not saying that all the Galatians came from a similar background, but that, whatever their background, it was inadequate and they could not go back for answers.

To find new answers the Galatians had to look to new examples, and Paul gives two.

Read Galatians 4:12–31.

What two examples are the Galatians given?

In what ways does Paul commend the Galatians?

In what ways does Paul want the Galatians to imitate him?

What parallels can be drawn between us and Isaac?

Here we see that Paul was emphasizing a new example and a new source. Paul himself was the example. Here he urges, “become like me” (4:12). In another letter he says, “Imitate me, just as I also imitate Christ” (1 Cor. 11:1). Paul was not afraid to urge people to follow him because he knew where he was going.

We also see that Paul spoke of a new source. We are no longer under the bondage of the Law; that is, we no longer need to seek acceptance on the basis of works. We are called “children of promise” (4:28). We have been accepted on the basis of God’s promises, and now we also live on the basis of God’s promises. It is no longer our works, but Christ’s work, which has brought us into relationship with God.

Conformity

In Paul’s dealings with the Galatians his strongest rebuke came in response to their tendency to conform. We saw in Paul’s confrontation with Peter that Paul had a very low tolerance for conformity. Yet at the same time, he desired conformity. Look at the following passage and note what Paul says against and in favor of conformity.

Read Galatians 4:16–20.

Who desires the Galatians to conform to their standards?

What does Paul say is the result of conformity?

What does Paul say in favor of conformity?

In the following verses, what are we to be conformed to?

Romans 8:29

2 Corinthians 3:18

Ephesians 4:24

Philippians 3:10

Philippians 3:21

Conformity is not one-sided. Paul encouraged the Galatians not to conform to those who wished only to pad their religious credentials. Rather, our pattern is to be Jesus Christ our Lord. We are to conform to His death, to His image, and to His life. Our new life has its source in His resurrected life.

Relationship With God

The crux of all these things is our relationship with God. It is in getting a clear picture of our relationship with God that we find the universal antidote to all the symptoms of Galatianitis.

List the different terms Paul uses in describing us in Galatians 3:26–4:7.

What are some of the differences between our relationship to God based on Law as opposed to our relationship based on adoption?

What further insights does Paul give us concerning sonship in Galatians 4:21–31?

Our adoption as sons and daughters of God is the new basis for our relationship with God. We no longer relate to God on a legal basis. Our works could never have brought us into right relationship with God, and they cannot keep us in right relationship with God. God has given His Son to secure our adoption, and He has given His Spirit to seal our adoption.

Our salvation is assured. We know it is based on Christ’s work. It is a new and living way; we must not turn back to the old ways. And our new relationship calls us to a new conformity. But beyond all these things, our standing is based on a relationship with God as our Father. We are adopted sons and daughters.

How does this view of your salvation affect your perspective?

What specific symptoms of Galatianitis can you address on the basis of this perspective?

Lesson 3-Facing Down Fear of Loss - 3:09 PM, 8/21/2008

Lesson 3—Facing Down Fear of Loss

In 1987 Bill and Lynn were living in a two-bedroom apartment just off Sherman Way in Van Nuys, California. Their apartment was about ten miles west of the Hollywood-Burbank Airport, and one of the flight paths to the airport went right down Sherman Way. As a result, airplanes were going over their apartment on a regular basis.

For many people this would be a disturbing fact, and it was for Bill. He had a wife and baby daughter who were home all day and, although there were many other things which posed a greater chance of danger than a plane crash, the sound of planes passing overhead was a regular reminder that he could easily lose what he held most dear.

God helped Bill to overcome these fears. Here is Bill’s story about how he learned to trust God with the safety of his family.

“One day, as I was on my way to work, I was talking to the Lord about my worries. ‘God,’ I said, ‘what if there was a plane crash and I wasn’t there?’

“He answered my question with a question, ‘What if you were there?’

“I had to laugh at myself. What could I do if I was at home and a Boeing 727 fell out of the sky? Stand on the roof and catch it? The Lord gently reminded me that I have very little control over most things. This could be a frightening thought except that God watches over us. That day I learned that I am far better off leaving my family’s safety in God’s hands than worrying about it myself. He can control all those things which I cannot.”

Fear of loss is something we all face at one time or another. It may be fear of losing loved ones—as in Bill’s case, or it may be the fear that all you have worked for will be lost. Job said, “That which I feared most has come upon me,” so apparently he suffered from that sort of fear.

Paul’s Fear of Loss

In Galatians we see Paul suffering from that sort of fear. He had worked hard and suffered much in establishing the Galatian churches, yet it looked like everything was going to be lost. “I am afraid for you, lest I have labored for you in vain.” (Gal. 4:11).

Paul’s fears were not without grounds. Read Galatians 4:8–20 and list the reasons Paul was afraid for the Galatians.

Why did Paul initially preach the gospel in Galatia?

How does Paul describe his acceptance among the Galatians?

What is meant by the statement “they want to exclude you,” (4:17), and who are THEY?

In verse 20 Paul says he would like to change his tone; what expressions does Paul use in chapters 3 and 4 which show his intensity of emotion?

Paul’s fear that the Galatians were turning back to legalistic teaching is amply shown by the emotion with which he appeals to the Galatians. He did not want to lose the fruit of his first Gentile mission. Yet we are told that his initial plans did not include the Galatians, but that he went into Galatia because of some physical problem.

Paul’s infirmity

From the book of Acts we know that Paul and Barnabas preached first in Cyprus and then arrived on the south coast of Asia Minor. The record of Acts tells us nothing of an infirmity, but Paul and Barnabas did go quickly into the region of Galatia with no recorded missionary activity on the coast. That fact, along with the Galatian record, suggests that Paul did come down with some kind of ailment, and commentators suggest that they traveled inland believing that the fresh air of the higher elevations would be restorative.

There are three main theories regarding the nature of this infirmity, but they are all speculative—based only on small bits of evidence.

1. The disease was a malarial type of fever. Some commentators believe that Paul may have contracted a fever in the coastal lowlands and went into Galatia to get out of the diseased environment and recover.

2. Paul’s infirmity was epilepsy. This correlates better with the suggestion in Galatians 4:14 that the trial was one for which the Galatians may have been expected to reject Paul. In the first century epilepsy was thought to be the result of an evil spirit, so people would avoid epileptics. The verb “reject” in verse 14 “(Greek, ekptuo) is literally ‘to spit out,’ which some commentators take to be a reference to the custom of spitting in the direction of an epileptic to avert the influence of the evil spirit supposedly residing in him.”¹

3. Paul suffered from some kind of eye disease. This, too, could explain the suggestion that the Galatians might have rejected Paul. It is also suggested as the explanation of Paul’s statement that the Galatians “would have plucked out your own eyes and given them to me” (4:15).

Although Paul did not intend to preach in Galatia, it was providentially arranged by God that the Galatians would hear the gospel. Recognizing God’s hand, Paul was zealous to establish God’s work. This too should be a lesson to us. We may find ourselves in situations or with responsibilities that we did not plan. However, we must recognize that God’s planning is more intricate and subtle than ours. If God arranges an assignment for us, we should fulfill it to the best of our abilities with God’s help.

Having acknowledged that God had willed that the Galatians hear the gospel, and expressing his fear that the Galatians would fall from the gospel, Paul goes on to describe his solution: he will labor in birth until Christ is formed in them (4:19).

Formed, morphoo: to form. Schema and morphoo are in bold contradistinction. Schema (English “scheme”) signifies external form or outer appearance. Morphoo and morphe, its related noun, refer to internal reality. Galatians 4:19 speaks of a change in character, becoming conformed to the character of Christ in actuality, not merely in semblance.²

It was Paul’s desire to see a true, internal, heart-level change in the Galatians, and he knew that change had to be the work of the Lord. So how was this change to take place?

Christ in You

Just as the Galatians needed to have Christ formed in them, so we also need the heart-level change which indicates our own conformance into the image of Christ. This is a work of grace—we cannot change ourselves. But we must cooperate with this work. Reread Galatians 3:1–14 and answer the following questions.

What statements are made which indicate the work of God in the transformation of one’s life?

What statements are made which indicate one’s own cooperation with the work of God?

This passage clearly states that the_______________of the Law are useless, but God works by____________________.

In this passage Paul is speaking primarily about justification and the fact that justification comes only through faith. Yet we must take to heart the message of verse 3. “Having begun in the Spirit, are you now being made perfect by the flesh?” God uses the same power to continue His work that He used to begin His work. We were saved by grace through faith, and we continue to be saved—that is, conformed into the likeness of Christ Jesus—by grace through faith.

Faith, pistis: Conviction, confidence, trust, belief, reliance, trustworthiness, and persuasion. In the New Testament setting, pistis is the divinely implanted principle of inward confidence, assurance, trust, and reliance in God and all that He says. The word sometimes denotes the object or content of belief (Acts 6:7; 14:22; Gal. 1:23)³

What is the best description for faith as the word is used in Galatians 3:1–14?

What was the object of Abraham’s faith?

Thus we see that Christ is formed in us by faith. We must cooperate with the work of the Spirit, for if we resist, He cannot work in our lives. Yet the power to be changed into the image and likeness of Christ does not originate with us.

In addition to faith being necessary for us to become like Christ, we need to rely on the promises of God.

Read Galatians 3:15–18; Genesis 12:1–9; and Genesis 17:1–14.

What promises were made to Abraham?

How do these promises apply to us?

From the passages in Genesis, list at least two ways that the covenant was confirmed.

What is the main point of Paul’s argument in verses 15–18?

So the promises which God makes cannot be annulled. The Law—even though it was given by God—could not annul the promises. Therefore, nothing in your own life, nothing in your own experience, nothing of your own actions can annul the promises which were given by God in Christ and confirmed by the death and resurrection of Jesus Christ our Lord.

Look up the following verses and briefly summarize what they say about your growing in His image.

Romans 8:11

2 Corinthians 3:18

Philippians 1:7

So we see that this growth toward the likeness of Christ is something that happens by faith—it is the work of the Spirit, not our efforts. It is sealed by the promises of God—progress will continue until the task is complete. But we cannot deny that it is a process. Growth of any kind requires time and comes in stages.

Examine Galatians 3:19–4:7 and answer these questions.

What illustration does Paul use to describe the function of the Law?

What was the result of the Law? What was the Law unable to provide?

What illustration does Paul use in describing the process of God’s plan of redemption?

How can that illustration be applied to each of us individually?

Read Paul’s illustration in Galatians 4:21–31.

What is Paul contrasting in his analogy?

Which part of the illustration applies to us?

According to this passage, what kind of children are we?

Compare and contrast this illustration with Paul’s illustration in 4:1–7. What are some of the similarities?

What are some of the differences?

In what ways do both these illustrations show that our growth in Christ-likeness is a process?

Paul taught that Christ-likeness came by faith (pistis), by promise, and as a process. Seeing all three of these aspects is important. Faith tells us that we ourselves are not the source of power to change. Conformity into Christ’s image is a result of our cooperation with the Holy Spirit’s transformation. Additionally, we have the promises of God as a guarantee that His work will be accomplished. Just as a contractor will post a bond as a guarantee that the work will be done, God has given us the Holy Spirit, in addition to His promises, as our guarantee (Eph. 1:14). Therefore, we have confidence that God’s work in us will be accomplished, but it still takes time—it is a process.

Our Fears Answered

So Paul’s fear of loss was answered by his teaching on the faith, and the promise, and the process of Christ being formed in us. Our own fear of loss can be answered according to the same pattern: faith, promise, process.

Faith

“Faith is the substance of things hoped for, the evidence of things not seen.” (Heb. 11:1). That is probably the most oft-quoted definition of faith, and it is a good definition. However, sometimes we quote something so often that we stop thinking about its real meaning. Combine the idea stated in Hebrews 11:1 with the idea we discussed earlier: faith is God accomplishing His purpose, by His power, with our permission. The things which we want to take hold of by faith are grasped when we let go. Our own works do not accomplish His work.

Promise

God has promised us many things in His Word. Yet many people misunderstand His promises. We ought not treat the promises as though they are legally binding contracts—we cannot demand anything from God. Rather His promises are specific, concrete examples of His grace. God has made promises, and He will be true to His word, but not because He is under legal bondage. What an absurd thought: the Lord of all the universe bound by a contract. But His promises are gracious offers which He will not renege upon, for He cannot deny His own goodness, faithfulness, and love.

Promise, epangelia: both a promise and the thing promised, an announcement with the special sense of promise, pledge, and offer. Epangelia tells what the promise from God is and then gives the assurance that the thing promised will be done. Second Corinthians 1:20 asserts, “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us.”⁴

So we can rely on His promises; our faith has a sure foundation. And our greatest assurance rests on the fact that “He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Rom. 8:32).

Process

The answering of our fears is a process. It seems that we overcome one fear only to be assailed by another. But in childlike faith we must continue to turn to God with our fears. Galatians 4:6, 7 tell us that the Spirit comes to us allowing us to call out to Abba Father. By this we know that we are no longer slaves, but sons. Romans 8:15 explicitly tells us that we are no longer slaves to fear, but have been adopted and can cry out “Abba Father.” So the process of overcoming fear of loss, or any other fear, is to continually turn back to Abba Father. As our relationship with Him grows, so too will our trust in Him and our faith in His promises.

What things do you need to put back in God’s hands by faith?

What do you need to do to stop holding on to a fear and give it to God in faith?

What promises has God made concerning the things you are trusting Him with?

What promise have you seen God fulfill in the past?

Take a moment now to thank God for His past faithfulness and give your fears back to Him again.

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Lesson 2-Facing Down Fears Leading to Conformity - 3:01 PM, 8/21/2008

Lesson 2—Facing Down Fears Leading to Conformity

On the playground of an old elementary school in the heart of Los Angeles a group of third-graders engaged in a heated argument over the finer points of handball regulations. Several of the boys peppered their statements with “adult vocabulary” which had best remain unprinted. One youngster felt uneasy about that kind of talk, yet he wanted to fit in with his peers. His parents had never given him a list of “bad words,” but he knew that that manner of speaking was wrong.

However, to fit in with his peers, and particularly to be like the leader of the group, he joined in the argument with all the gusto and swearing displayed by the other boys. This compromise in his way of talking did not stop there. It continued … until his parents found out. I don’t remember the circumstances surrounding their discovery of his newly expanded vocabulary, but I remember the results well! You see, I was the third-grader who had learned to argue “like an adult.” But when my parents found out, my methods of argument were significantly altered.

A little boy using bad words may seem like a humorous and almost quaint example of peer pressure, but that could have been just the beginning of a slippery slope of compromise had it not been corrected. We all have heard of people who, through peer pressure and compromise, fell into drugs, or sexual sin, or gang violence. Furthermore, we can each remember compromises of which we are ashamed.

Compromise due to peer pressure is essentially a fear-response. We fear what others will think of us, or we fear rejection. Although the issues involved in compromise may change, the root cause remains the same, so it is not surprising that we find the same problem in Galatians. In fact, we will look at two examples of fear-induced compromise.

Peter and Peer Pressure

Peter is one of everyone’s favorite personalities. You can’t help but love the guy! As a disciple, he had his foot in his mouth more often than his fork, and his degree of bravado seemed matched only by his degree of failure. Yet Jesus’ patient tutelage, and the empowering presence of the Holy Spirit, made him into one of the pillars of the early church.

Yet even the power of the Spirit did not make Peter infallible. (This should be a comfort to us!) In Galatians, Paul tells about a time when he had to confront and correct Peter.

Read Galatians 2:11–21.

Why did Paul oppose Peter?

Why did Peter withdraw from the Gentiles?

When did Peter withdraw from the Gentiles?

Of what was Peter afraid?

Peter was clearly intimidated by the Jewish Christians who came from James. The controversy over Gentile acceptance in the church was heating up, and many of the more traditional Jews accepted James as their leader. Peter’s freedom to eat with the Gentiles could easily be misunderstood by the Jews, and the Jews were Peter’s primary sphere of ministry. Peter feared that misunderstanding could be detrimental to his work for the Lord. However, he failed to recognize that his compromise with the Law was detrimental to the purity of the gospel.

James

James was a key figure in the early church. He is alluded to here in Galatians, and he was one of the leaders involved in the Jerusalem Council. But who is he and what is his connection to the Galatians?

First, James was not the son of Zebedee, the apostle John’s brother. We are told in Acts 12 that James the brother of John was killed by Herod. The indications from the Bible and church history are that this James was the half-brother of Jesus, and also the writer of the book of James. (John 7:3, Acts 1:14, Matt. 13:55, Jude 1).

James was heavily involved with the Jews of Judea. He cared deeply for his countrymen and prayed fervently for their salvation. It was his practice to adhere strictly to Jewish customs as a means of witnessing to the Jews around him. He was probably a stricter Jew than those he lived among, and even among the non-Christians he had a reputation for being righteous.

This emphasis on practice can be observed easily in the book of James, and some—both in his time and since—have been confused by his doctrine of works. But James was never confused. The position he took in the Jerusalem Council clearly shows that he knew that works were not the source of salvation, but rather the fruit of salvation.

It is likely that the books of James and Galatians were both written prior to the Jerusalem Council. These writings show us the differences in emphasis that led to controversy, but there is no indication that Paul and James were ever personally in conflict.

The question of eating with Gentiles involved Jewish ritual. The Jews would not eat with the Gentiles because they were “unclean.” Questions about Jewish religious law, how it was to be observed, and how much the Gentiles had to observe were critical questions in the first decades of the church’s life. In a.d. 49 or 50 the leaders of the church met at Jerusalem in order to deal specifically with the question of Gentiles coming to Christ.

The Jerusalem Council—Acts 15

In Acts 15 we are told of a very important event in the life of the early church. The Jerusalem Council was critically important for at least two reasons: 1) The Council determined that a Gentile could become a Christian without submitting to the ceremonial regulations of Judaism. This decision prevented Christianity from remaining just a Jewish sect. 2) The methodology by which this decision was made established a precedent which guided early Christianity. Over the first several centuries a number of councils were called to deal decisively with important matters of doctrine and heresy. Doctrines concerning the Trinity, the dual nature of the Lord Jesus Christ, and the establishment of the canon of Scripture were among the issues agreed upon in the great ecumenical councils of the church.

As stated in the last lesson, the Jerusalem Council also has particular significance for the book of Galatians. The purpose for writing Galatians was to answer the very same issues which were being settled in the Jerusalem Council. In addition, the dating of Galatians is primarily influenced by two issues: whether Galatians was written to north Galatia or south Galatia, and whether Galatians was written before or after the Jerusalem Council.

Peter caved in to peer pressure on this occasion. The ironic thing we see here is that the “peer pressure” in this case was tending toward a more legalistic lifestyle. We generally think of peer pressure as something which leads us to compromise a standard rather than go back to a more rigorous standard. But Paul recognized the compromise for what it was—nothing less than a compromise of the entire gospel!

How was Peter’s action a compromise of the gospel?

The Galatians’ Compromise

As we have seen, Paul was vehement about defending the gospel he preached. He vigorously defended the gospel against his opponents, and he even confronted Peter for the sake of the gospel of grace. In this epistle, Paul likewise confronts the Galatians, for the Galatians were in danger of making the same error that Peter made, and for much the same reason.

Read Galatians 3:1–14

Paul introduces this part of the letter with a series of questions. Restate the main questions Paul asks and answer them.

What was the main error the Galatians were making?

Why do you think the Galatians were turning back to the Law?

What does Paul state the Galatians have received?

By what two means is God working in the Galatians?

Who is seen as our prime example, and why?

Why are we under a curse?

How is the curse on us removed?

What is the result of the removal of the curse?

The Galatians had begun to drift away from the gospel of grace and were turning back to works. This probably seemed a logical step: the Judaizers seemed so holy and sincere. In addition, they had scriptural arguments, and many others were following their teaching.

But Paul, in a strong rebuke, cuts through all the nonsense, and his key point is worthy of attention.

“Did you receive the Spirit by the works of the law, or by the hearing of faith?” (Gal. 3:2).

The Galatians had been touched by the Spirit. They had begun a new life through faith in Christ and by the power of the Spirit. In addition, they had seen the miraculous power of the Spirit working in their midst. Their personal experience of the working of the Spirit was part of Paul’s argument against the doctrines of the Judaizers. God, who supplies the Spirit, had done so in response to their faith, not their works.

It is important to note the emphasis which Paul puts on their experience in the Spirit. Paul is arguing that the division lies between the Spirit and the Law: the Spirit is received by faith and the Law is accomplished by works. The traditional view of Galatians sees the dichotomy between faith and works, yet it has usually missed the underlying division between the Law and the Spirit. Yet this division between the Law and the Spirit is crucial to Paul’s argument. The Galatians have become part of the people of God because they have received the Spirit, not because they have been circumcised. Furthermore, they live in the Spirit doing the works of the Spirit; their life is not controlled by the observance of the Law.

Paul’s appeal to the Galatians’ experience in the Spirit is seen more clearly if we look closer at his statement in verse 4: “Have you suffered so many things in vain …?” Some translations of the Bible render the verb “suffered” as “experienced.” The reason for this difference is that Paul uses that particular word (pascho) elsewhere in his letters to mean “suffer,” but the usual meaning of the word is “experience.” Thus, there is a division among scholars regarding the preferable translation. But if we take the usual connotation of the word, we can see that Paul is appealing directly to their experience in the Spirit.

This experience is both past and present. Paul speaks clearly of his initial preaching of the gospel in Galatians 3:1 and to their receiving of the Spirit at that time in 3:2. But he is also making the important point that their experience of the Spirit is continuing. God is still working miracles and supplying the Spirit in the present—now (Gal. 3:5).

Supplies, epichoregeo. A combination of epi, intensive, and choregeo, “to defray the expenses of a chorus.” The word thus means to supply fully or abundantly, generously provide what is needed, cover the costs completely. It is used with the strong connotation of great and free generosity. Paul is chiding the Galatians for regressing to the beggarly elements of legalism, which he contrasts with the abounding surplus of God’s provision through grace.¹

We likewise need to recognize that our experiences and the testimony of what God has done in our lives are worthy to be part of the foundation of our faith. God is still supplying the Spirit and working miracles through faith, and these experiences are supposed to be edifying. They are part of our relationship with God.

In my teenage years, I did some of the questioning that many do. I decided that I needed to analyze my beliefs and determine if my belief in God was well-founded. Through subsequent years I have learned about many arguments for the existence of God, but in my teenage years I really did not need them. I determined that I could not question God’s existence because I had seen and experienced too much of God’s work to seriously question His existence.

Paul knew that the personal experiences of the Galatians were important to the establishment of their faith; however, Paul did not leave their faith based on subjective experiences. He went directly to the Word of God to explain and give example of justification by faith.

Look again at Galatians 3:5–14. What are the key points in Paul’s explanation of justification by faith?

Peer Pressure and Fear Pressure

The Galatians desired to be accepted; it was typical peer pressure. Peter was afraid of what others might think; it was typical fear pressure. But both cases led to a compromise of what had been learned, and experienced, and believed.

Peter had walked with Jesus. He had learned from the Master and had seen the miracles. He had even seen the resurrected Lord. He knew that “we ought to obey God rather than men.” (Acts 5:29). Yet he needed a reminder.

The Galatians also had learned much and seen much. The initial work of Paul among the Galatians is recorded in Acts 13 and 14. Let us examine the experience of the Galatians and discover some of the things they had learned.

Read Acts 13:16–41.

This sermon is recognized as a pattern of the way Paul presented the gospel. As such, we can be sure that these basic ideas were taught to all the Galatian churches during that first missionary journey.

What is Paul’s purpose in verses 16 to 23? Why does he begin the sermon that way?

What is the main point in this opening part of Paul’s sermon?

What is Paul’s emphasis in verses 23 to 31?

The final portion of the sermon is the proclamation.

What are the three key declarations Paul makes?

What statement is made which most directly bears on the message of the letter to the Galatians?

Paul’s sermon is a masterwork of communication. He got the attention and interest of his audience by connecting his message to them. Paul spoke of Jewish history. This not only piqued their interest, it also showed that his message was grounded in historical fact. He then went on to give the crux of his gospel: Jesus came, He died, and He rose again. But Paul did not leave it there. He went back to Scripture to interpret the significance of the message. Perhaps the most significant thing Paul said in relation to our present study was “by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses” (Acts 13:39). This statement is a direct parallel to the message of Galatians.

Paul also taught them that following the gospel would not always be accepted and that “we must through many tribulations enter the kingdom of God.” (Acts 14:22). Following the gospel does have a cost; it does require sacrifice. Paul was stoned and left for dead at Lystra, so the Galatians knew first-hand what the cost could be. Yet they, like Peter, needed a reminder.

Thus we see that Paul used directness in dealing with the results of fear-induced compromise; he was not at all timid in correction. Yet Paul also continually went back to the source. We saw in the first lesson how Paul went back to the source to answer fears regarding identity. Likewise, here he goes to the source for correcting compromise.

Just as our identification with Christ is the key to our identity, so also the force which animates your life does not find its source in the world or in your peers but “the just shall live by faith” (Gal. 3:11). As Paul led the Galatians back to their beginnings (Gal. 3:3), so we need to rediscover the beginnings of our faith. The Holy Spirit, working through His own gentle power and the power of the Word, brought us to faith in Christ. This faith is the source of our courage to stand in Christ. It is a faith based on the work of the Spirit in our lives, made more secure by being grounded in the eternal Word of God.

What experiences has God used in your life to edify your faith?

What Scriptures or lessons from the Word has God particularly used in your life?

The balance between our personal experience and our learning of the Bible is not easily achieved. Many people find the present working of the Spirit so exciting that they become totally oriented toward experience. These people can be deceived easily because their eyes are on the signs rather than on what the signs point to.

On the other hand, there are those who study with rigor. They know their doctrines backward and forward and they are ready to test those who are apostles and are not, and find them to be liars (Rev. 2:2). But like the church of Ephesus, these people have forgotten that God wants to have a relationship with us. The church is an army, but we are not continually in boot camp.

The balance is found in faith. Faith believes and studies the Word, yet sees that the limits of our comprehension are not the endpoints of the Spirit’s work. Faith goes beyond both experience and teaching into relationship with God.

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