Hebrews
Lesson 27 September 15, 2005
NKJ Acts 4:12 "Nor is there salvation in any other, for there
is no other name under heaven given among men by which we must be saved."
Hebrews 2:10
We are getting into the center part of the next
section. The last few verses that we studied vs. 5-9 set up the foundation and
build a transition from the first chapter and the first major point in this
development of Hebrews to the second major point. As we get into this point, I
have to admit that we are getting into some very interesting material that is
not normally handled. When it is handled, it isn’t handled very well. That is
often the case because people don’t have a good model of the Christian life. We
are so fortunate because in our tradition we have the influence by the
tremendous teaching of C. I. Scofield and a lot of what he said. Although he
didn’t have things totally nailed down in the Scofield Study Bible, the
influence that he had on dispensational thinking was profound. You had a unique
influence on developing a dispensational understanding of the Christian life. There
is a view of the Christian life that is uniquely dispensational. A lot of
people just don’t understand that. The more I have studied all of these issues,
the more I am aware of the fact that dispensationalism is a unique development
in history. A lot of people say that it sounds awfully arrogant as if no one
had the truth until dispensationalism came along. Nobody is saying that.
In the development of doctrine in the course of the
history of the Church Age, there has been a development of our understanding of
doctrine. We see this easily when we study doctrines such as the trinity and
Christology. We see examples that the early church wrestled with explaining the
various things that the Bible taught about the trinity. For example, all three
members were fully God. But the Bible also taught that there was one God. The
Bible never puts that together and it was left to the church as they studied
the Scriptures to learn how to properly articulate the doctrine of the
trinity.
Then not long after that they had to deal with the
issue of the deity and humanity of Christ. The conclusion was the doctrine of
the hypostatic union and the Nicene Creed and ultimately the developing into
the Calcedonian Creed. There is a constant development of the systemization of
doctrine. We learn how to make things coherent and consistent with other
things. The major planks are evident in dispensational thought such as the
literal grammatical historical interpretation of Scripture. The key word is consistent literal grammatical
historical interpretation of Scripture. It has been around since the early
church. There is a huge parenthesis from about the 4th century due
to the early influence of a church father named Origen up to the late 16th
century when the dominant view that governed the church view on hermeneutics or
interpretation was allegory. If you had an allegorical method of interpretation
you will never come up with pre-millennial theology of any kind. A-millennialism
was the order of the day.
There were pockets of people here and there who held to
pre-millennialism. There were pockets of people who held to distinction between
Israel and the church. There was a small group here and a small group there but
they didn’t have training centers. They didn’t have places where they could sit
and develop their thinking within a consistent, coherent systemic theology. It
wasn’t until the end of the 18th century that several things came
together and laid the groundwork for John Nelson Darby who systemized
dispensational thought.
The three elements that you have to have for clean,
clear systematic dispensational thought include first of all a literal
grammatical historical view of interpreting Scripture. You are not coming in
using allegory. You are not looking for hidden meanings or trying to make
everything a symbol. That is the first thing.
The second thing you have to have is a view of
prophecy as futuristic – that the events that Jesus talked about in
Matthew 24 when the disciples asked what would be the signs of His coming and
He talks about there will be wars and rumors of war. There would be
famines. There are all the
different signs of Matthew 24 of His coming. That is future. In Revelation
chapters 4-22 are all future - unfulfilled. Once you have s future view of
prophecy, a consistent literal interpretation is possible.
Then the third plank is your view of Israel. It is that God has a plan for Israel in
the future. That is almost the core idea in dispensationalism. Somebody will ask you what a
dispensationalist is. It is an important question today because
dispensationalism is sort of the whipping boy today in the evangelical
community. If anything has gone wrong it is those nasty dispensationalists. We
get blamed for anything and everything.
That is what is wrong with the church today. The dispensationalists are
focusing everybody’s attention on the future so the church isn’t interacting
properly with society today. There is no social agenda in the church so we have
poverty and all of these different social problems because dispensationalists
are all concerned about the by and by and not the here and now.
That is not true by the way. I have been reading off
and on in the last several months a work done by a professor out at the master’s
college named Jim Owens. He has written a book on the history of fundamentalism
from 1935 to around 1955. He demonstrated that it was a historic fundamentalist
(that is what we would be) and evangelicalism that were at the cutting edge. They
were shouting warnings about Hitler and anti-Semitism and a number of other
issues before anyone else in the 1930’s. Because we are Bible believers we are
always on the margins and nobody listens to us. We are constantly being misunderstood.
Our views are distorted. That is part of the angelic conflict. It is part of the spiritual
warfare.
It is dispensationalism that is being abused by
everybody today. Yet at the popular level, as opposed to the academic level,
dispensationalism is as well known and as popular as ever was. A lot of that is
due to a couple of very popular works that were published in the late 20th
century. There was the “Late Great Planet Earth” that Hal Lindsey wrote. Even
though there maybe things in there we might not agree with everything in terms
of its correct exegesis of this passage or that passage. I remember several
years ago Dr. Earl; Rodmacher who was the chancellor of Western Conservative
Baptist Seminary said he didn’t like the book but obviously God does. I have never had a congregation where
there wasn’t at least one member led to the Lord by reading “Late Great Planet
Earth”.
Then at the end of the 20th century we have
the Left Behind series. There are a number of individual instances and issues
that we may not agree with the way LaHay and Jenkins handled but overall the
theology is solid. They build it on a pre-millennial, dispensational and
pre-trib rapture orientation. The eschatology is fairly sound. This speaks to
people at the popular level across America. So dispensational teaching is alive
and well at the grass roots level even though at the seminary level and the
academic level and the so-called respectability level it is often a whipping
boy. There have been several years when at the evangelical theological society
meetings which is a place for evangelical scholars to meet and have paper and
debate and present academic papers dispensationalists always seem to be blamed
for everything.
The reason that I am making these comments is that in
the last couple of days I have spent some time with Dr. Mike Stallard. Mike was
a few years behind me at Dallas. He is a professor of theology up at the Bible
Baptist Seminary in Pennsylvania. He came down and is recruiting at the College
of Biblical Studies. Yesterday he gave the faculty a talk about the state of
dispensationalism today. It is pretty much reflected in what I just said. But
see if you don’t have a good understanding of dispensationalism and what God is
doing in the church and what is happening in this age is unique and distinction
from Israel then it affects every area of theology.
We always have to realize that every part of the Bible
relates to every other part of the Bible. To understand one part of the Bible
means that you have to in some sense understand every other part of the Bible. The
whole of the Bible represents God’s consistent and coherent revelation to man. The
whole of the Bible represents a coherent thought system. If you change things
in one place it changes things somewhere else. So it is important to maintain a
consistency. Too often people think that consistency is a hob-goblin of little
minds. So they just want to believe this thing over here and that thing over
there. We live in an era known as post-modernism when people don’t want to think
their way to conclusions. They want to feel their way to conclusions. So it
works itself out in the church in that we are producing people in the pew that
don’t want to learn to think about the Scriptures. They just want to feel about
the Scriptures. They want to feel their way to God. That is why we have the
popularity of so many of these mega churches that emphasize the praise and
worship music. That praise and worship music grows out of a philosophy of
worship that is non-Biblical in my opinion. Nobody ever goes into the history of all of this stuff. People
think that it just popped up somewhere and this is where we are today. It has its roots in certain theological
soil that is not consistent with sound Biblical doctrine.
When we come to subject matter that begins to be
addressed in Hebrews 2:10, which is sanctification, we have to understand that
there are different views of the spiritual life. We will get into some really
interesting things here. But I have to make sure that we have a foundation. As
I look out on the audience tonight, most of you have been around good Bible
teaching for a while. You have a tremendous working knowledge of the Scripture.
Most of you are incredibly Biblically literate. But we don’t live in a
Biblically literate church environment anymore.
Today I had lunch with Mike Stallard and we were talking
about different things. He has been teaching at the seminary level for over ten
years. I asked him what trends he saw in students that come into seminary
– the brand new students. How have things changed in the last 10
years? He said that most of them
are as biblically illiterate as they can be. It used to be that you could assume that people understood a
dispensational chart. They knew
the basic time line of Scripture.
They knew about the patriarchs and the Exodus and then the period in the
wilderness and the conquest and then the United Kingdom under Saul, David and
Solomon. They knew the divided kingdom (the Northern Kingdom and the Southern Kingdom)
and eventually the exile with the Babylonian captivity and the return from the
exile and then the coming of Christ.
They understood the basic timeline. But they don’t understand the basic timeline anymore. If you
mention dispensations they don’t know what you are talking about.
This semester I am teaching a class on Old Testament
survey at the College of Biblical Studies on Thursday mornings. Last week was
the first class of seven students. As part of the introduction to the Old
Testament I wanted to introduce them to dispensations and covenants because it
is crucial to understand the flow of Old Testament history and theology. I asked how many knew what a
dispensation was. No hands. How many had every heard the word dispensationalism.
No hands. I asked how many had heard the word dispensation. No hands. I am thinking that I had to crank this
material down to the bottom shelf. This gave me a heavy dose of reality. That
is the situation we are in today. As a pastor it is something of concern. We have
a congregation that is a very literate congregation. It is a very knowledgeable
congregation. In terms of your understanding of doctrine and your understanding
of terms, you can communicate fairly well. You understand at a certain level. Now
I may be over your head every now and then but that is what part of teaching is
all about. In my experience the teachers and professors that I always learned
the most from were the ones who were teaching about 6 inches over my head. I had to stand on my
tiptoes in order to be stretched and to learn. That has formed a foundation of
my philosophy of ministry as a pastor.
The goal of the pastor is to teach the Word. It is not
limited to just encouraging or motivating however that comes from the Word. My
philosophy of ministry is that we have to teach because we have to learn to
think biblically. You do not get that from what is commonly called preaching
today. What is commonly called preaching today is more motivational. Even if it
is Biblical and expositional it tends to be more application driven in the
sense that it is designed to encourage and challenge people rather than trying
to teach them how to think biblically as opposed to being influenced by their
pagan or human viewpoint presuppositions. This is a case in point.
When you come to something like this it is theology
that makes a difference in how you interpret the Scripture. But when I say
that, I want to put a caveat in here. I don’t interpret the Scripture this way
because I’m a dispensationalist. I’m a dispensationalist because this is what
the Scripture says. You always have to argue from Scripture to your theology
not the other way around. Systematized theology which is what really started
with John Nelson Darby in the early 1800’s and then CI Scofield and his
Scofield Reference Bible. CI Scofield mentored Louis Sperry Chafer who was the
founder of Dallas Theological Seminary.
Louis Sperry Chafer influenced hundreds of young men in the 30’s and
40’s who went out and taught dispensational theology. It was sad to say that
somehow the ball got dropped because by the late 60’s or early 70’s you started
having men come out of Dallas saying that the one thing that didn’t help them
much as a pastor was dispensationalism.
A drift began in the 70’s. Then controversy started to
arise in the 80’s in the realm of spiritual life. Most people believed in a
pre-trib rapture and pre-millennialism but how does dispensationalism affect my
understanding of the spiritual life?
How does dispensationalism affect my view of sanctification? Most men
did not understand that there was a dispensational view of sanctification. Even
men who were in doctrinal churches didn’t understand that.
In 1983 a book came out called “The Five Views of
Sanctification.” There are actually seven or eight different models of the
spiritual life, theologies of sanctification if you will. If you are not
familiar with these books, this is hot stuff in Christian publishing. It is
aimed at the seminary Bible college market for the last twenty years. They
publish these books called “Three Views on Prophecy”, “Five Views on Marriage
and Divorce”, and “Five Views on Sanctification”. They take theologians who
represent different schools of thought and they write an article defending
their view. The other four guys respond to it. If you are a seminary student,
this helps you to think because you see the differences in the different
approaches. You see how different people exegete different verses and come to
different conclusions. You
learn to think analytically and critically about different views. In this book
there was a chapter written by Dr. Walvoord the President of Dallas Seminary
and probably the foremost exponent of Dr. Chafer’s writings at the seminary. He
wrote a chapter called the Augustinian Dispensational View of the Spiritual
Life. I remember when that book came out. Men at Dallas were saying that they
didn’t know that there were different views of the spiritual life. Walvoord and
Chafer clearly understood that. It has its roots in the understanding of the
distinctions of what Jesus Christ did related to the spiritual life at the
First Advent and the role of the Holy Spirit in the Church Age. I want to set
up an introduction so that we can start putting some things together in our
thinking to understand the spiritual life. This is a broad based introduction.
All theological systems can be summarized into one of
two camps - either replacement theology or dispensationalism. What is replacement
theology? Replacement theology refers to the fact that in their theological
understanding and interpretation of Scripture the church replaces Israel in
God’s plan completely. The promises made to Abraham and Isaac and Jacob, the
promises made to David and the promises made to Israel promises made related to
the physical land, promises related to the Davidic throne no longer belong to
the Jews because they rejected Christ as the Messiah. So in replacement
theology they lost it. Those promises are now given to the church. They believe
in one people of God. There is not a distinction in replacement theology
between Israel and the church. It
is one people of God and the church replaces Israel. So that is what we mean by
replacement theology. This works itself out across the spectrum of theological
systems whether you are talking about Roman Catholicism, Lutheranism, the
reform churches, Presbyterianism, Congregationalism, and all of those different
camps. Many Baptists in American became influenced by dispensationalism in the
early 20th century. Many of them historically were not. Lutherns, Reformed Baptists,
Church of Christ and all of these different groups are all replacement
theology. There is only one theology system that sees a distinction between
Israel and the church, that God has a distinct plan and a future for Israel
even though right now there is a parenthesis for the Church Age, that Israel
will be restored and that God will literally fulfill the promises to Abraham
Isaac and Jacob in terms of the literal land.
What would be the one question you would ask somebody
if you had 5 seconds and you wanted to know if they understood the Scriptures
correctly dispensationally, what would be the one question you would ask? One question says it all. Do you think
Israel has a right to the land? In all of these systems, Israel has no right to
the land. That is why all these groups tend to be anti-Semitic. At least they
are anti-Zionistic. That is why Europe is not pro-Israel. Europe does not have
a historical foundation and they were never impacted by dispensational
theology. It is another example of how theology makes a difference in
understanding politics and foreign policy. It has deeply and profoundly
affected the United States and our support for Israel.
Now dispensationalism has this distinction between
Israel and the church. That is going to play itself out in terms of our understanding
of the Christian life. Not only do we have replacement theology vs.
dispensationalism related to prophecy and Israel, but also it is interesting
that it lines up when you talk about the spiritual life. All of these other
systems want to base the spiritual life on morality. Just go out and do what
the Scripture says to do. There is no development in these systems on the
ministry of God the Holy Spirit in the spiritual life of the believer.
When I was a doctoral student I took a seminar on the
Holy Spirit and had to read five or six books on theologies of the Holy Spirit.
I read John Owens book on the Holy Spirit. John Owens was Cromwell’s chaplain. He
wrote a volume on the Holy Spirit that is considered by the Presbyterians to be
the definitive work on the Holy Spirit. The second definitive book is a book by
Abraham Kyper who is a reformed theologian and was the prime minister of the
Netherlands in the late 19th century. He wrote a work on the Holy
Spirit. Both of these books are about 600 pages of small, fine print. They
never talk about the baptism of the Holy Spirit. They never talk about the
filling of the Holy Spirit. They never talk about walking by the Holy Spirit. A
couple of times they use the terminology but they never explain it. It is the
use of a Biblical phrase without any meaning. What happened?
At the end of the 19th century you had two
things happen historically. One was the rise of the Keswick movement that was influence
by holiness theology. That had two influences. This is where you have to have a
historical perspective to understand where we are and what is going on. At the
end of the 19th century you have the Keswick Movement and the
Holiness Movement. It had two different impacts. One was to impact
Pentecostalism. The other was that verbiage out of the Keswick Movement
influenced (because these guys were all in the same speaker circuit) a number
of people like Moody, Scofield and Chafer all spoke on the same platform so
they heard each other. So Scofield and Chafer were influenced by some of the
terminology but they used it differently. That was something that was important
to understand. Scofield and Chafer
understood that the real issue in the Church Age was the Holy Spirit. The
Pentecostals also emphasize the Holy Spirit but they did it from a mystical
standpoint. There was a difference. Scofield and Chafer didn’t handle the Holy
Spirit in a subjective mystical aspect like the Pentecostals did. This is what
sets up for the development of the understanding of the spiritual life in the
20th century in a way that had never been understood before in
history. You go back and read Jonathan Edwards or Calvin or Luther. They just
don’t have a well-developed theology of the Holy Spirit. It gradually develops
over the coming centuries. All of this has its impact because you see the
connection between the dispensationalism and emphasize that there is a role for
the Holy Spirit because of its future orientation it is going to open people’s
eyes up to the fact that what is happening today in terms of our spiritual
lives is directly related to what is going to happen in the future.
When you come at this from other viewpoints you
allegorize the throne of David for example so that Jesus is no longer going to
come back and rule on the throne of David at sometime in the future you have
Jesus on a symbolic throne of David at the right hand of God right now. So this changes how you are going to
understand the dynamics of the spiritual life. One of the key verses for
understanding this is what we started with last time in Hebrews 2:5.
NKJ Hebrews 2:5 For He has not put the world to
come, of which we speak, in subjection to angels.
What are we talking about? We are talking about the
time when Jesus is going to rule as the Son of David. It is in the world to
come. It gives us a future orientation related to the kingdom. It changes the
motivation for what is happening in the Church Age and in our spiritual
lives. We are looking forward with
anticipation to ruling and reigning with Christ. The writer of Hebrews then
comes along with verse 5. He quotes Psalm 8 and concludes by saying that we
don’t see everything in subjection to Him now but we will see Jesus who is made
lower than the angels in terms of His humanity and incarnation crowned with
glory and honor because of the suffering of death. He ends that introduction on
the theme of the grace of God.
Now he is going to develop from that verse 10. He lays
the groundwork in the first 5 verses for us to understand what is happening
today is related to what will happen in the future. Because of the fact that
Jesus is going to have all things in subjection to Him in the future certain
things have to happen now. So he goes back to explain in verse 10 to explain
why things had to happen the way they did. And it relates to preparing a
company of believers rule and reign with Him.
NKJ Hebrews 2:10 For it was fitting for Him, for whom
are all things and by whom are all things, in bringing many sons to
glory, to make the captain of their salvation perfect through sufferings.
That first word “for” is the Greek word gar which always indicates that the
writer is giving a reason of explanation for what he just said.
He explains the principle of the grace of God.
Why was it necessary to provide a savior? The Greek
word prepo refers to something that
is proper, something that is fitting or becoming appropriate for the situation
or correct for the task at hand. It is an imperfect tense. It is used for a
progressive imperfect to make the action vivid or to emphasize it. So he is
saying that is was the proper thing within the framework of God’s plan to do
this. What this tells us is that God is not operating in a wily-nily fashion. But
there is a specific plan at work. That plan is working out certain things in
human history in terms of where we are headed eschatologically. So that tells
us that the study of prophecy is not something that is just to titillate
people’s curiosity about what is going to happen in the future or what is
happening politically on the scene today. It is to help us understand where God
is taking us and what He is doing with believers in history. This ultimately
relates to the kingdom.
Who is the Him? This is an interesting phrase. Then we
had two phrases in the Greek which are the kinds of things the Greek scholars love
to argue about or discuss. The first phrase is translated for whom all things.
It is a poor translation. It is the Greek preposition dia plus the accusative case of the relative pronoun. It indicates
the idea of because. It was proper. It was the right thing for him to do
because.
It is the same preposition again, dia. This time it is with the genitive case. It indicates two
different aspects. The first one emphasizes “because of whom are all things.” It
indicates that God the Father is the ultimate cause of all things. Once again
what doctrine does that take us to?
It takes us to the doctrine of creation. We are moving from creation and
the beginning of time to God’s ultimate resolution of everything at the end of
time.
This “by whom” indicates that one who is consistently
maintains the universe. This is talking about God the Father. We have also seen
that God the Son is involved in maintaining the universe. We saw that back in
chapter 1:3. Colossians 1:16-17 also talks about Christ maintaining the
universe. God the Father is involved also.
The main thought here progresses.
It is a parenthetical statement describing God. The
glory is future. So we have moved from the past to the future indicating the
fact that God’s plan is complete. It covers all of time; it is exhaustive.
The word that is translated bringing (many sons into
glory) is the Greek verb ago which
means to lead. He is leading many sons to glory. The word ago can
mean lead or bring or carry or remove. It has the idea of leading a company
forward. It is an aorist participle. It lacks the definite article which means it
is an adverbial participle. You have to identify the type of participle it is. You
can’t just leave it hanging as an “ing” word. What is the nuance? The nuance is
that it is a participle of purpose. “In order to lead many sons to glory.”
Literal
translation: It was
the right thing for Him in order to bring many sons to glory
He is operating today with the end in mind.
The word “sons” refers to every believer in the Lord
Jesus Christ because at the instant of salvation we are adopted into the royal
family of God. So we become adopted sons. It is a technical term. It doesn’t
have to do with whether you are male or female. It has to be with the legal
status that we have as heirs of God in the royal family.
This brings up a very important point to understand. The
goal was that in order to bring us to glory He had to make the captain of our
salvation. That refers to the Lord Jesus Christ. It is a term archegon which means a leader, a champion,
a founder, or a pioneer. The King James translated it “author”. It has the idea
of being a pioneer. It is someone who goes there first. It is someone who sets
a precedent.
Literal
translation: In
order to bring many sons to glory it was necessary to make the pioneer.
That is how is should be understood because what Jesus
Christ is doing is pioneering the spiritual life. The way He lived the
spiritual life during the time of His incarnation was different dynamics from
the spiritual life of Israel. You see that if you don’t have an understanding
of the distinction of Israel from the church you are not going to come up with
these kinds of distinctions. Jesus Christ is a pioneer. He is doing something
different. He is setting the precedent in the time of the incarnation. He sets
the precedent for the spiritual life of the Church Age. The precedent for the spiritual life in
the Church Age isn’t in the Old Testament. It is not following the Mosaic Law.
It is not simple morality. It isn’t simply doing what the Bible says to do. It
is if you properly understand the role of the Holy Spirit.
Earlier I was talking about replacement theology. All
of those systems are trying to pull themselves up by their own boot straps in
terms of the spiritual life. It is only when you are looking at what developed
out of dispensational theology through Scofield and Chafer and others emphasize
the fact that it is a supernatural way of life. There is a distinct
supernatural emphasis on the spiritual life of the believer in the Church Age. We
can’t do it on our own. It is impossible. You can’t do it apart from
supernatural empowerment that comes from God the Holy Spirit. So Jesus Christ
pioneered that in the First Advent. So He is setting the model. He sets the
precedent for how we as believers live the Christian way of life in the Church
Age. So this is what is part of God’s plan.
It was the right thing for Him (who created everything
God the Father is the grand architect of everything including in our spiritual
life) to do in order to bring us to glory in the future He had to do something
first.
He had to make the pioneer of salvation perfect. The
word perfect implies to us flawlessness. That is not the idea. Jesus Christ was
flawless. He never sinned. The
word is teleioo in the Greek. The
noun form telos. This whole word
group has to do with completion or maturity. It never has the idea of flawless
in the New Testament. It means to make something complete or mature. So it
tells us something profound.
Jesus Christ in His humanity is sinless. We know that because when we
come to the end of this section in chapter 4 we learned that He was tempted in
all points yet without sin. Yet He still had to be matured in His spiritual
life. He had to grow spiritually. He had to be made mature. How? Through
suffering.
Now let’s stop a minute and think a little bit in
terms of application. The Lord Jesus Christ who is absolutely perfect who was
without sin had to go through suffering. It is the plural word of parthema. The singular often refers to
the suffering on the cross. The plural here refers to the adversity He faced in
His humanity during the incarnation. If the Jesus Christ in His humanity had to
go through adversity to be matured, why do we think we can get there without
going through adversity? The purpose in the spiritual life is to learn to be obedient
to God in every area. Jesus had to learn obedience. That doesn’t mean that you
have to be disobedient to learn obedience. It is the process of learning to be
obedient. It is the process of sanctification. The key idea here, the key word
that helps us understand the whole dynamics of the Christian life is the idea
of maturity or completion. He have to reach that level of maturity or completion
in our understanding of who God is, His word, and our application of it in
every area of life. So in order to apply it there would have to be various tests.
Let me show you why this word is so important. Turn
back with me in your Bible to Galatians chapter 3. Now Galatians has two basic
sections to the epistle. The first two chapters deal with justification
salvation and the high point of that argument is Galatians 2:16.
NKJ Galatians 2:16 "knowing that a man is not
justified by the works of the law but by faith in Jesus Christ, even we have
believed in Christ Jesus, that we might be justified by faith in Christ and not
by the works of the law; for by the works of the law no flesh shall be
justified.
So everything in the first two chapters drives to
understanding justification by faith. We do not get saved by doing some thing
on our own. It is a work of God.
It is by grace through faith. We are regenerated by the Holy Spirit. That is
the point in the first two chapters.
The point in chapters 3-6 has to do with the spiritual
life. In chapter 3 Paul starts off slapping the Galatians by telling them they
are morons.
NKJ Galatians 3:1 O foolish Galatians! Who has
bewitched you that you should not obey the truth, before whose eyes Jesus
Christ was clearly portrayed among you as crucified?
NKJ Galatians 3:2 This only I want to learn from you:
Did you receive the Spirit by the works of the law, or by the hearing of faith?
That is the point he has been driving at in the first
two chapters. Did you get saved by obeying the law, by being moral, or by doing
the right thing? Did you pull yourself up by your spiritual boot straps? Or did
you get saved by the hearing of faith?
Obviously they would say by the hearing of faith.
NKJ Galatians 3:3 Are you so foolish? Having begun in
the Spirit, are you now being made perfect by the flesh?
It is the instrumental dative of pneuma.
They shifted their MO so that salvation was by the Spirit
but they are being matured by the flesh, by doing the right thing. All those
replacement theological systems follow what the Galatians did. They will go
back to the law in some way and try to apply the law and do all the right things
and they think that they are spiritual. What Paul is saying is that if you
started by means of the Spirit and it is the Spirit that gave birth to your new
spiritual life, then why do you think that you can grow by shifting to another
methodology? It’s not. Are you being matured by the flesh? When we put this
together with Hebrews 2:10 and we tie it back into the life Jesus Christ. Jesus
Christ was not matured in His humanity by following the Mosaic Law. He obeyed
the Mosaic Law. He was indwelt by God the Holy Spirit. It was His dependence on
God the Holy Spirit. That is how He advanced to spiritual maturity. So He set a
new precedent in the spiritual life.
One other thing I want you to notice here in Galatians
3:3. Note the terminology that you see here. You see here talk about the spirit,
about being made mature, and it talks about the flesh. It is our own inherent
human power. It can mean the sin nature and often does. It has that overtone
here. Are you are doing it without God?
There is another verse in Galatians that uses the same
three key terms. We don’t find it until we get to chapter 5. Everything between
Galatians 3:3 and 5:16 is designed to answer the question and to set up the
solution in 5:16. It may seem that he is taking a long way around the barn. That
is true. You see some questions just can’t be answered that quickly or that
easily. Sometimes you have to lay the foundation. It takes forever for lawyers
to make a point because they have to go back and lay the foundation and then
build everything point by point so that you get to the right conclusion and
understand the answer. That is what Paul does here. So he makes a diversion in
chapters 3, 4, and 5 to go back and point out what the purpose of the law was
and wasn’t, the role of Abraham and the Abrahamic covenant and the liberty that
we have in Christ. Then he comes down to verse 16.
NKJ Galatians 5:16 I say then: Walk in the Spirit, and
you shall not fulfill the lust of the flesh.
What do you think is the Greek word for fulfill? It is
the word teleioo. This is what drives
me nuts about translators. If you are going to take a Greek word and translate
it one way in Galatians 3:3, why don’t you translate it with the same word in
Galatians 5:16 so that people can see the connection? It is not that when you
walk by means of the Spirit you will not fulfill the desires of the flesh. It
is walk by means of the Spirit and you won’t bring to completion the lusts of
the flesh.
What are the three key terms that we have in Galatians
5:16? Spirit, completion and flesh. What is the last place you saw those three
terms put together? Galatains 3:13.
You see why there is a connection. You can’t see it in the English
because they fouled it up and they don’t translate it with the same English
words consistently. But Galatians 5:6 says that the key to maturity in the
Christian life is walking by means of the Spirit, not the flesh. What were the
Galatians trying to do? They started by the Spirit but now they are trying to
complete it by the flesh.
So he sets up this juxtaposition between walking by
the Spirit and walking by the flesh or the sin nature. It is clear from the
Greek syntax here that it is a double negative. That is bad grammar in the
English but in Greek they had a phrase has two different negatives, ou and me. When you join them
with a verb in the subjunctive mood, it means that something is impossible. You
just can’t do it. What Paul is saying here is that when you walk by the Spirit
it is impossible to bring to completion the lusts of the flesh. When you stop
focusing and concentrating on the Holy Spirit, your default position is the sin
nature. As long as you are focusing on doing what the Holy Spirit says through
His word and being in fellowship and abiding in Christ, then you will grow and
advance just as Jesus Christ did.
The difference between our spiritual life and Jesus
Christ had is what? He did not have the worry about the sin nature. That brings
us to a foundational element in understanding the whole concept of
sanctification. Ever since Adam sinned, we think that sanctification in terms
of the sin nature. We think of sanctification as somehow living a morally pure
life, not sinning. But you see Adam still had to be sanctified before he fell. Jesus
Christ who was totally sinless without a sin nature still had to be sanctified.
So the core meaning of sanctification doesn’t have anything to do with sin. It
has to do with something that is positive. It is learning to love God fully and
obey Him in every dimension of our life and learning to think like God thinks.
That is a learning process. Adam had to learn. That is why God came and walked
in the garden with him everyday before he fell. He still had to go through that
learning process. Jesus Christ had to learn by the things He suffered. We do
too. So when you come to Hebrews 10 where we are faced with here is that God
has a magnificent plan for us. He is preparing us for glory. He is preparing us
for eternity. That preparation is of such a complex nature that in order to
give us what we needed, He had to send His Son not only in terms of sending Him
to the cross but in terms of pioneering this tremendous spiritual life. He
pioneered that life so that we could in turn follow. He did in turn lead a
company to heaven to rule with Him. This is where we will go in verse 11. “For both He who sanctifies and those who are
sanctified are all from one…”
It is the same process.
He is not ashamed to call them brethren. It is a hint that there are two
different kinds of shame that can take place at the Judgment Seat of Christ. I
John 2:28 John warned that you don’t want to be ashamed at His coming. This
hints at the fact that those who advance to maturity He is not ashamed to call
them brethren because they have followed in His footsteps. This is a reference
to that group of companions that Jesus Christ is preparing to rule and reign
with Him. It is grounded in sanctification. This opens up a whole new
understanding or appreciation for God’s plan for the spiritual life and God’s
plan for sanctification. It is based on the work of God the Holy Spirit.
All of the introduction that I gave about the theological systems is to
help you appreciate the fact that while what we believe is not necessarily
popular and it is being denigrated by evangelicals today because we are the bad
dispensational boys. Nevertheless it is grounded in consistent interpretation
of the Scriptures. And it has a rich heritage. It may not have a heritage that
is long. That doesn’t matter. Historical length is not criterion for Biblical
orthodoxy. But it has a tremendous heritage in godly men who have a tradition
grounded in a proper understanding of the Word from Darby through Scofield and
Chafer. Each man refined the views of the man that preceded him so that we have
an understanding of the spiritual life that God has given us today. And it
gives us great comfort. No matter what adversity we are going through today, we
know that Jesus Christ surmounted every category of adversity and testing in
the First Advent in order to prepare Him for His work on the cross. As we go
through this following in His footsteps we are prepared to rule and reign with
Him in the Millennial Kingdom.
That is our introduction to sanctification. We will press on through this chapter next time.