Listen to Galatians 1:1-11. We will study verses 8-11together shortly.

Transcription

1 Sermon Manuscript Galatians 4:8-11 Don t Turn Back Pastor Joe Anady 12/22/2013! Introduction When coming to church on the Sunday before Christmas you probably expect to hear a sermon focused upon the birth of Jesus. You probably expect to hear about Mary and Joseph, wise men, shepherds, and a star in the east, don't you? Well, there will be no such sermon this morning. It s not that I am opposed to adjusting the preaching schedule to the Advent season. I did so last year, and I m sure I will do so again in the future. The reason for continuing in our study through Galatians is that I can t think of a better text to explore, as we celebrate Christmas, than the one that is before us in Galatians. It s true, this text says nothing of a manger, or of a long ride from Nazareth to Bethlehem. It says nothing of the angelic hosts that rejoiced over the incarnation. But the text does hone in upon something else. It presents to us, not the narrative, but the significance of the narrative. This text doesn't tell the story, but rather interprets the story for us. Paul is not concerned to set the drama before us, as the gospel writers do, but rather he presents the doctrine - he teaches us of the significance of that which was accomplished by Christ at his coming, and ultimately through his death and resurrection. Listen to Galatians 1:1-11. We will study verses 8-11together shortly. I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, but he is under guardians and managers until the date set by his father. In the same way we also, when we were children, were enslaved to the elementary principles of the world. But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, Abba! Father! So you are no longer a slave, but a son, and if a son, then an heir through God. Formerly, when you did not know God, you were enslaved to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years! I am afraid I may have labored over you in vain. (Galatians 4:1 11, ESV) So Christ, when the fullness of time had come, was born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. He came to free people from bondage to sin and to the law. He came to redeem. He came to adopt. 1

2 When we celebrate Christmas it is important that our minds move beyond just the birth narrative itself, to the significance of the narrative. When we think upon the birth of Christ, we should consider it within the much broader context of God s promise to redeem from eternity past, to the marvel of the virgin birth and the incarnation, to the most astonishing fact that this Christ would suffer and die, to reality of his resurrection and his continual working in the world to this present day, through the power of the Holy Spirit. Christmas is really about all of that. With out all of that, one would rightly ask the question, what is so special about this Jesus. Christmas becomes really marvelous when we consider, not just the birth of Christ (as marvelous as that was), but the significance of the Christ. We should reflect upon, not only his birth, but his life, his death, and resection. We should remember what he came to accomplish, and what he, in fact, did accomplish. We should remember that he was foreknown before the foundations of the earth, and that he rules and reigns still today. Only when we have reflected upon all of that, have we adequately celebrated the coming of the Christ. Paul s point in verses 1-7 is that Christ came to redeem. If we are in Christ, by faith, we are free. We are freed from sin. We ae free from the bondage of the law. we are free! The point of the text that we have before us today is, do not abandon the freedom that you have in Christ. Do not turn back to bondage again. This passage, and the rest of chapter 4 for that matter, are all leading up to the command of 5:1: For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. (Galatians 5:1, ESV) If you are in Christ, you are free. Do not be bound again. That is the singular point of verses 8-11 Let s look carefully at this text together before we move on to the task of making application for our lives today. Formerly, when you did not know God, you were enslaved to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years! I am afraid I may have labored over you in vain. (Galatians 4:8 11, ESV) There are a number of interesting and very important features in this passage that I would like to draw your attention to in our attempt to understand it. First of all, it is important to recognize that verses 8-11 are closely associated with the preceding passage (verses 1-7). In verses 1-7 Paul was speaking about the experience of the Jewish people under the Old Covenant. Notice in verses 1-7 the use of the word we. In the same way we also, when we were children, were enslaved to the elementary principles of the world. (Galatians 4:3, ESV) But in verses 8-11 Paul is using the word you. 2

3 Formerly, when you did not know God, you were enslaved to those that by nature are not gods. But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more (Galatians 4:8 11, ESV) A comparison is being made here. We, that is, the Jewish people were in bondage to the elementary principles of the world when we were children, that is, when we were under the law of Moses. And you gentiles, you Galatians were also in bondage to the elementary principles, but through your worship of false god s, and your adherence to false and empty religion. Formerly, when you did not know God, you were enslaved to those that by nature are not gods. (Galatians 4:8, ESV) Paul is reminding the Galatians of the bondage that they experienced prior to hearing the gospel of Jesus Christ and responding in faith. They were in bondage - they were enslaved to those that by nature are not god. Prior to coming to Christ, the Galatians worshiped false god s. They bowed down to idols. They worshiped at pagan temples. They lived in fear of the god s they worshipped, which were no god s at all. They were involved with, and devoted to, a system of religion that was empty and void, based upon myth, which served only to enslave the worshipper. Formerly, when you did not know God [that is, the one true God who is revealed and known through the gospel], you were enslaved to those that by nature are not gods. (Galatians 4:8, ESV) After reminding the Galatians of their past bondage he says, But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? (Galatians 4:9, ESV) You have come to know God! Notice that Paul reminds the Galatians that they have come to know God. That is, they knew of him intellectually, but beyond that, they knew him personally. I think it is safe to say that when Paul wrote this letter he was not yet sure as to if the Galatians knew God truly. At the end of this passage he admits that he wonders if has labored in vain over them. But it is also safe to say that Paul is hopeful. He is hopeful that this letter will indeed serve to straiten out their confusion, and to preserve the truth of the gospel in them. And so he reminds them, you have come to know God. You were once enslaved to those that by nature are not gods, but now you know God. And then Paul qualifies his statement in verse 9 by saying, or rather [you have come] to be known by God Clearly Paul is concerned here to emphasize this fact: that we as Christian know God, not because we found him, or because we took the initiative to seek him out, but rather because God determined to know us first. 3

4 What is better than knowing, and being known by God? All of this talk of knowing and being known by God is of course central to Paul s argument against the Judaizers. He is saying, You have come to know God! Rather, you have come to be known by him! What is better than that? What more is needed? Is this not the pinnacle of religious experience? You know the one true God and are known by him! You are sons. You are heirs. You, because of the Spirit in you are able to cry out Abba, Father. Why are you acting as if there something else to be desired; as if there is more to be done? Why turn back? Given that you know God, or rather, are known by God. Given that you are free in Christ Jesus, (verse 9b) how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? (Galatians 4:9, ESV) Paul says, why would you turn back? Why would you regress? Why would you walk away from Christ and the freedom that is found in him to play around with, what Paul calls, the weak and worthless elementary principles of the world. What are the elementary principles of the world? The major question that has to be answered is, what are the elementary principles that Paul speaks of? When Paul refers to the elementary principles, what does he have in mind, exactly? Let me present a couple of pieces of evidence to you that will go a long way in helping us to determine what the elementary principles are. First of all, we should consider the meaning of the word itself. In the greek the word is στοιχεῖα. To put is simply, it is used to refer to things that are basic, simple, fundamental, or foundational. The word is used in the NT to refer to the basic elements that make up the universe. It s also used to refer to the basics of principles or concepts of though truth. One greek lexicon points out that the word is uses in at least two ways. Either in reference to substances underlying the natural world, the basic elements from which everything in the world is made and of which it is composed, or things that constitute the foundation of learning, fundamental principles. The word στοιχεῖα, therefore, is used to refer to basic things, whether pertaining to though or material substance. Secondly, it s important to notice that this word was used by Paul in the preceding passage. Paul pointed out in verse 3 that the Jewish people, while under the law, were enslaved to the elementary principles of the world - the στοιχεῖα τοῦ κόσμου. Now here in this text, Paul says that the gentiles - the Galatians - if they run to Moses, if they believe what these Judaizers are saying - that they must keep the law of Moses in order to be right with God - they will find themselves enslaved to the same elementary principles as mentioned above in verse 3. But notice further that Paul clearly states that these gentiles will be returning to the στοιχεῖα. In other words, they were also, while pagans, enslaved to the στοιχεῖα. Now 4

5 that they know God, or rather have been known by him, they are free. But if they turn to Judaism - if they run to Moses and place themselves under the law the will find themselves in bondage to the στοιχεῖα - the elementary principles - again. So whatever Paul has in mind when he talks about the elementary principles, he is thinking of something that enslaved, or better yet, enslaves, both the Jew while under the law of Moses, and the gentile while involved pagan worship. The Galatians have experience freedom in Christ from the elementary principles associated with their past paganism, but they were in danger of falling in to bondage those same elementary principles should they choose to go ahead and submit themselves to Moses. The third thing that I would like to draw to your attention, as we try to figure out what Paul had in mind when speaking of the elementary principles, is they way that the word is used in other passages in the New Testament, especially in other passages written by Paul. [SLIDE] See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits (στοιχεῖα) of the world, and not according to Christ. (Colossians 2:8, ESV) [SLIDE] If with Christ you died to the elemental spirits (στοιχεῖα) of the world, why, as if you were still alive in the world, do you submit to regulations Do not handle, Do not taste, Do not touch (referring to things that all perish as they are used) according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh. (Colossians 2:20 23, ESV) So, in Colossians 2:8, the elemental spirits (or principles) are referring to all philosophy, empty deceit, and human tradition that are void of, or lacking Christ. In Colossians 2:20, the elemental spirits are referring to unbiblical regulations, human precepts and teachings, and self-made religion. And Paul points out that these have no value in stopping the indulgence of the flesh. That is to say that religion that is Christ-less, spiritless, is dead. It has no power. It cannot transform the heart of man. It is worthless. So Paul s use of the word στοιχεῖα in Colossians 2 does help us to understand what he means in Galatians 4. [You might think to yourself, well why does this have to be so complex? Why do we have to talk about the meaning of words, the context, and the usage of words elsewhere in the New Testament? Why can t we just read Galatians and see it plain as day? Please remember that Paul spent months with these Christians in Galatia before heading back to Antioch where he wrote this letter to them. I guarantee you, Paul taught them about the στοιχεῖα - the elementary principles - while he was with them. That s why he can write to them in such a mater-of-fact sort of way. He knew that they would know exactly what he was talking about. And that is why you and I have to to do so much investigative work, because we were not there when Paul instructed them initially.] So what is the στοιχεῖα? It is, simply put, man made religion that is void of Christ. It is religion that has only to do with the basic elements of this earth, things that can be seen 5

6 and touched. It has to do with the basics of the moral law - which both the Jew and the Gentiles possess. The people of God have the moral law in that they have access to Moses. The gentile has the moral law in that it is written on his conscious, even if they do not have access to the written law (See Romans 2). In both cases, the law only condemns. It only makes us slaves to sin. Paul is saying to the Galatians - the form of Judaism that you are about to enter into, should you give in to the teaching of these Judaizers, is in essence no different from the paganism that you came out of. Both are void of Christ. Both, to use Paul s own language, are weak and worthless. Both will only enslave you. If you go back to your paganism - you will only find yourself enslaved. If you run to Moses and pursue righteousness through the law, you will be enslaved. In both systems, you will find yourselves enslaved to the elementary principles of this world.! A Word of Clarification Now let me offer a word of clarification. I think it is needed given the tension that I can feel in the room right now. You re all thinking to yourselves, did he really just say that Judaism is no different than paganism? We do need to strive for balance here. We need to understand what Paul is saying, and what he is not saying. He is not saying that Old Testament Judaism was wrong. He is not saying that the law of Moses was in any way unholy. He is not saying that temple worship as it existed under Moses, for example, was somehow incorrect or unholy. It was right for the people of God to worship as they did under the Old Covenant. It was right for them to bring sacrifices to the temple. It was right for the High Priest to go once a year into the Holy Place. It was right for the Jewish people to observe the holy days as prescribed by the law. Please here me - it was right and good for the people of God to worship as they did in the Old Covenant. Why? Because that is how God prescribed that they should worship. Those forms of worship were a legitimate means of grace for the people of God under the Mosaic economy. Worship, as prescribed by the law of Moses, was right and good and effective as a means of grace for the brethren who lived in the time before Christ died and rose again. So Paul is not demeaning the law. The law is of God. The law is holy and righteous and good. In fact this is the very thing that Paul says in Romans 7:7-12. The passage leading up to Romans 7:7 is dealing with issues similar to what is being dealt with in Galatians. And then Paul says, [SLIDE] What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, You shall not covet. But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. 6

7 So the law is holy, and the commandment is holy and righteous and good. (Romans 7:7 12, ESV) So clearly Paul is not suggesting that the law is in any way unholy. What he is saying is that the law was never intended to bring freedom, but rather bondage. The elementary principles of the law were meant to enslave us. Why? So that we would run to Christ for mercy. When the law says, You shall not covet, it is not as if the purpose of that law was to free us and bring us life. Instead, it is through the law that we are made aware of our sin. The law condemns us. We find ourselves enslaved to the elementary, or basic principles. When the worshipper brought the sacrifice to the temple, it was right that he did so - God commanded it. But the sacrifice did not really atone for sin. It only reminded the worshipper of his sin, and the punishment that he deserved. This is precisely what the book of Hebrews tells us: [SLIDE] For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins. (Hebrews 10:1 4, ESV) So picture this side-by-side in your minds. Both the Jewish people under the Old Covenant and the gentile people involved in pagan worshiped with and according to the elementary principles of this world. Both worshipped at holy places. Both worshipped at temples that were constructed out of the elements of the world - wood, and stone, and precious metals. Both would sacrifice the things of this earth - be it animals or fruit of the ground. They would worship with that which can be seen, and heard, and tasted, touched, and smelt. Their worship involved the elementary principles of the world. Beyond that, both Jew and gentile would observe Holy Days that aliened with the natural cycle of nature - days, and months, and seasons and years. And we should not forget that both Jew and gentile worshipped being aware, to one degree or another, of the of their guilt before God, or the so-called god s. And why were they aware of their guilt? Was it not the moral law of God that made them aware? The Jew was aware of his sin through the law of Moses. The gentile, if he did not have access to the law of Moses, was aware of his sin through the law written on his heart. But both were aware, to one degree or another, of their sin, if you will. Even the pagan in his worship has a sense that he must somehow atone for sin and appease the so-called god s. And so in this way, both Jew and gentile were enslaved to the elementary principles of the world. The difference, of course, is that for the Jew, his worship, tough it certainly involved enslavement to the elementary principles, was ordained by God. The law given to the Jewish people through Moses, was God s law. Their worship, unlike the pagan s worship, was holy and right and pure. It was holy, first of all, because it was ordained by God, and secondly, because it everywhere pointed to Christ! 7

8 The law of Moses in all of its moral, civil, and ceremonial components, pointed to Christ. The law itself only brought bondage, but it simultaneously pointed the worshipper to the one who would redeem. This is why Paul said, But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? (Galatians 4:9, ESV) Paul is saying Galatians, why would you go back? You are living, or rather, you are about to live, as if Christ never came! Why, now that Christ has come, would you want to go back to Moses and to that form of worship which only served to, one, hold you in bondage, and two, point you to Christ? Christ has come! And he has redeemed you from the curse of the law! Don t go back to slavery again. Paul says in verse 10-11, You observe days and months and seasons and years! I am afraid I may have labored over you in vain. (Galatians 4:10 11, ESV) The Galatians observance of the Jewish religious calendar was but another indication that they had slipped back into bondage. They observed a religious calendar when they were pagans, and they were about to observe one again, though it had been fulfilled by Christ. They had begun to take upon themselves the yoke of the law once more. Conclusion Freedom from the law Freedom from sin Freedom to worship in spirit and truth Application Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship. Jesus said to her, Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth. (John 4:20 24, ESV) Don t return to bondage. Don t return to making much of the things of this earth. Don t make the mistake of thinking that Christ and his ordained way of worship is not enough. 8

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