Does the Holy Spirit Know When Jesus Will Return? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=12&article=1650

Does the Holy Spirit Know When Jesus Will Return?

by	Eric Lyons, M.Min.

One question that various individuals have submitted to Apologetics Press in recent years involves the Second Coming of Christ and the omniscience of the Holy Spirit. If the Holy Spirit is God (Acts 5:3-4) and thus omniscient (Psalm 139), why did Jesus say about His return, “But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32, emp. added)? Why would the “Father alone” (Matthew 24:36, NASB) be aware of the time of Jesus’ Second Coming? Does this awareness exclude the Holy Spirit?

When Jesus came to Earth in the flesh, He willingly “made Himself of no reputation” (Philippians 2:7; He “emptied Himself”—NASB). He moved from the spiritual realm to put on flesh (John 1:14) and voluntarily became subject to such burdens as hunger, thirst, weariness, and pain. Our omnipotent, omniscient, holy God chose to come into this world as a helpless babe Who, for the first time in His eternal existence, “increased in wisdom” (Luke 2:52). While on Earth in the flesh, Jesus was voluntarily in a subordinate position to the Father (cf. Jackson, 1995).

It has been suggested that, similar to how Jesus chose not to know certain information while on Earth, including the date of His return, perhaps the Holy Spirit also willingly restricted Himself to some degree during the first century (see Holding, 2012). Perhaps the special role of the Holy Spirit in the first century in regards to spiritual and miraculous gifts (Acts 2:38; 1 Corinthians 12:7), special revelation (John 14:26; 16:13), divine inspiration (2 Timothy 3:16), intercession (Romans 8:26), etc., is somewhat similar to the role that Christ played. That is, could it be that both God the Son and God the Spirit voluntarily restricted their knowledge on Earth in the first century? And thus, could that be why Jesus said, “But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Mark 13:32, emp. added)? Considering that a number of Christians and scholars believe that even God the Father may freely choose to limit His own knowledge of certain things (cf. Brents, 1874, pp. 74-87; Camp, n.d.), many would likely explain Mark 13:32 and Matthew 24:36 by contending that the Holy Spirit freely limited His knowledge for a time regarding Christ’s return.

Given especially the indisputable fact that the Son of God voluntarily chose not to know certain things for a time, it may be possible that the Holy Spirit could choose the same. However, the Holy Spirit Himself revealed through the apostle Paul that He, the Spirit, “searches all things, yes, the deep things of God. For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God” (1 Corinthians 2:10-11). Furthermore, there are no explicit statements in Scripture about the Holy Spirit’s willful unawareness of certain things as there are about Jesus (Mark 13:32; cf. Luke 2:52). All one can cite is Jesus’ statement about “only the Father” knowing the date of the Son’s return and conclude that this declaration implies the Spirit of God was unaware of that day. What’s more, in context, Jesus placed much more emphasis on the words “no one knows” than the qualifying statements “not even the angels in heaven, nor the Son.” Jesus wanted His hearers to understand that just as those in Noah’s day “did not know” the day of the Flood (Matthew 24:39, emp. added) and just as the servants in the parable of the servants “do not know when the master of the house is coming” (Mark 13:35, emp. added; Matthew 24:50), so “you do not know what hour the Lord is coming” (Matthew 24:42, emp. added; Mark 13:33). Thus, Jesus taught the all-important central message in these chapters of “watching” and being “ready” for the unknown time of Christ’s return (Matthew 24:36-25:46; Mark 13:32-37). Even though we may learn something of the Messiah’s voluntary, self-imposed emptying of some of His omniscience (Mark 13:32), Jesus’ “purpose was not to define the limits of his theological knowledge, but to indicate that vigilance, not calculation, is required” (Lane, 1974, p. 482)—a lesson that all “end-of-time” false prophets need to learn.

Rather than quickly dismiss the omniscience of the Holy Spirit during a particular period of time in human history, a better explanation exists: expressions such as “no one,” “only,” “except,” “all,” etc. are oftentimes used in a limited sense. Consider what Paul revealed in Romans 3: “Jews and Greeks…are all under sin. As it is written: ‘There is none righteous, no, not one…. They have all turned aside… there is none who does good, no, not one” (vss. 9,10,12, emp. added). In this passage, Paul was stressing the fact that “all have sinned and fall short of the glory of God” (Romans 3:23), but he was using these inclusive and exclusive terms (e.g., “all,” “none”) in a somewhat limited sense. Paul was obviously not including Jesus in this passage, as elsewhere he wrote that Jesus “knew no sin” (2 Corinthians 5:21; cf. Hebrews 4:15; 1 Peter 1:19). Neither was he including infants (see Butt, 2003), the mentally challenged, or angels. Who then has sinned? All humans of an accountable mind and age (see Miller, 2003), with the obvious exception being the sinless Son of God.

In John 17:3, Jesus prayed to the Father, saying, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3, emp. added). Are we to believe, as some do (cf. “Is There Only…?” 2009), that Jesus was implying neither He nor the Holy Spirit is divine? Not at all. Rather, when the Bible reveals that there is only one God, one Savior, one Lord, one Creator (Isaiah 44:24; John 1:3), etc., reason and revelation demand that we understand the inspired writers to be excluding everyone and everything—other than the members of the Godhead (see Lyons, 2008). Throughout the Gospel of John, the writer repeatedly referred to Jesus’ deity (1:1,3,23; 4:25; 9:38; 10:30-33; 20:28)—Jesus most certainly was not denying it in John 17:3. Unless the biblical text specifically mentions what a member of the Godhead does not know or do, we should be careful alleging ignorance, limited power, etc.

In Matthew 11:27, Jesus stated: “All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him” (emp. added). Are we to believe that the Spirit of God does not fully comprehend the Son of God or God the Father? After all, Jesus said, “[N]o one knows the Son except the Father. Nor does anyone know the Father except the Son.” Once again, the terms “no one,” “anyone,” and “except” must be understood in a limited sense. Jesus was in no way suggesting that the Spirit of God, Who “searches all things, yes, the deep things of God” (1 Corinthians 2:10), does not fully understand the Father as Jesus does. The Son of God was revealing that aside from the “one to whom the Son wills to reveal Him” (Matthew 11:27), “no man or angel clearly and fully comprehends the character of the infinite God…. None but God fully knows Him” (Barnes, 1997, emp. in orig.). Once again, Jesus was alluding to His deity. Mere humans cannot truthfully speak in this manner. “The full comprehension and acknowledgment of the Godhead, and the mystery of the Trinity, belong to God alone” (Clarke, 1996). Jesus was and is God. We should no more exclude the Holy Spirit from Jesus’ statement about Himself and God the Father in Matthew 11:27 than we should exclude the Father or the Son from Paul’s statement about the Spirit in 1 Corinthians 2:10-11.

CONCLUSION

It is unnecessary to conclude that the Holy Spirit must at one time have given up some of His omniscience because Jesus stated of His return. “[N]o one knows, not even the angels in heaven, nor the Son, but only the Father.” In light of the way in which God and the Bible writers oftentimes used exclusive terms in limited senses, especially as those terms relate to the Godhead, it cannot be proven that Jesus was excluding the Spirit of God in this statement. If we should not exclude Jesus and the Holy Spirit from the God that Jesus praised in John 17:3, and we should not exclude the Holy Spirit from the Divine that Jesus spoke of in Matthew 11:27, it seems entirely unnecessary to infer that in Mark 13:32 and Matthew 24:36 Christ was implying that the Holy Spirit was unaware of the day of His return.

REFERENCES

Barnes, Albert (1997), Barnes’ Notes (Electronic Database: Biblesoft).

Brents, T.W. (1874), The Gospel Plan of Salvation (Bowling Green, KY: Guardian of Truth Foundation, 1987 reprint).

Butt, Kyle (2003), “Do Babies Go to Hell When They Die?” Apologetics Press, http://www.apologeticspress.org/apcontent.aspx?category=13&article=1201.

Camp, Franklin (no date) “1 Peter 1:1-2,” Redemption Through the Bible (Adamsville, AL: Brother’s).

Clarke, Adam (1996), Adam Clarke’s Commentary (Electronic Database: Biblesoft).

Holding, James (2012), “Mark 13:32 and the Holy Spirit,” Tekton, http://www.tektonics.org/lp/mk1332.html.

“Is There Only One True God?” (2009), Jehovah’s Witnesses Official Web Site, http://www.watchtower.org/e/200602b/article_01.htm.

Jackson, Wayne (1995), “Did Jesus Exist in the Form of God While on Earth?” Reason & Revelation, 15[3]:21-22, March, http://www.apologeticspress.org/APContent.aspx?category=10&article=354.

Lane, William (1974), The Gospel of Mark (Grand Rapids, MI: Eerdmans).

Lyons, Eric (2008), “The Only True God,” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=10&article=983#.

Miller, Dave (2003), “The Age of Accountability,” Apologetics Press, http://www.apologeticspress.org/APContent.aspx?category=11&article=1202.

Babylon: A Test Case in Prophecy [Part I] by Wayne Jackson, M.A.

http://apologeticspress.org/APContent.aspx?category=13&article=282

Babylon: A Test Case in Prophecy [Part I]

by	Wayne Jackson, M.A.

It was the most remarkable community of its day—a San Francisco, New York, or London of the antique world. Herodotus (484-425 B.C.), known as the father of ancient history, once visited the great metropolis. He said that “in magnificence there is no other city that approaches to it” (I.178). It was Babylon!

Babylon’s roots reached back almost to the dawn of civilization. Its genesis was with the mighty hunter, Nimrod, who conquered men and made them his unwilling subjects (Genesis 10:10). From that ignoble origin eventually evolved the Neo-Babylonian empire (614-539 B.C.), which figures so prominently in Old Testament history.

THE GOLDEN CITY

The city of Babylon straddled the Euphrates River about fifty miles south of what is now modern Baghdad in Iraq. Herodotus claimed that the town was laid out in an exact square, approximately fifteen miles on each side. The historian suggested that the city was surrounded by a moat (more than 260 feet broad), behind which was a massive wall—some 75 feet thick and 300 feet high, with 15 large gates of brass on each side. Later writers (e.g., Strabo and Diodorus Siculus) gave somewhat smaller dimensions. But these may reflect different areas of measurement, or perhaps other historical periods (Keith, 1840, p. 271). When Jacob Abbott wrote his fascinating volume, History of Cyrus the Great, he suggested that Babylon was four or five times the size of London (1850, p. 190). Modern archaeological investigations have involved a significantly smaller area. One of the prominent features of this illustrious city was Nebuchadnezzar’s Hanging Gardens, constructed for his Median wife who was homesick for her hill-country environment. This botanical marvel was considered one of the seven wonders of the ancient world.

The Scriptures take note of the fame that characterized this community. The prophets designated Babylon as “great” (Daniel 4:30), the “glory of the kingdoms” (Isaiah 13:19), the “golden city” (Isaiah 14:4), the “lady of the kingdoms” (Isaiah 47:5) who was “abundant in treasures” (Jeremiah 51:13), and the “praise of the whole earth” (Jeremiah 51:41). Surely a kingdom of this nature could last forever.

BABYLON:THE INSTRUMENT OF PROVIDENCE

In order to appreciate the significance of Babylon in light of Bible prophecy, one must understand something of Hebrew history. The northern kingdom of Israel had been destroyed by the Assyrians in 722-721 B.C. The southern kingdom (Judah) had been spared that catastrophe (see Isaiah 37) but, due to her progressive apostasy, was on a clear collision course with Babylon. The prophets warned that if Judah continued her rebellion, Jehovah would raise up Nebuchadnezzar as His “servant” to punish the wayward Hebrews. Many of them would be killed; others would be captured and taken away as prisoners by the marauding Babylonians (Jeremiah 25:9). The Chaldean monarch, however, would not be commended or rewarded for this endeavor; rather, after his subjugation of Judah, the Lord would punish him, and the Babylon regime would commence a journey toward oblivion. Jeremiah summed up the history of this affair in the following way:

Israel is a hunted sheep; the lions have driven him away: first, the king of Assyria devoured him; and now at last Nebuchadnezzar king of Babylon has broken his bones. Therefore thus says Jehovah of hosts, the God of Israel: Behold I will punish the king of Babylon and his land, as I have punished the king of Assyria (Jeremiah 50:17-18).

But Babylon was the epitome of arrogance. She boasted that no one would be able to conquer this powerful citadel. The Babylonians felt absolutely secure within their mighty fortress, and believed that the capital city would never be vanquished. “I shall be mistress forever.... I am, and there is none else besides me; I shall not sit as a widow, neither shall I know the loss of children” (Isaiah 47:7-8). Inscriptions from the Chaldean archives have illustrated the haughty disposition that characterized the Babylonian rulers (Millard, 1985, p. 138).

PROPHECY AS AN APOLOGETIC

Before I discuss prophecies relating to Babylon, there are some preliminary matters that must be considered. First, there is the nature of God—the eternal “I AM” (Exodus 3:14). He is the One Who is, Who was, and Who is to come (Revelation 1:4). He, and only He, knows the future as well as the past. The Lord, therefore, is able to speak of those things that “are not” as though “they were” (Romans 4:17).

Only God can know the future. If, then, we are able to establish the fact that the prophets announced—many years in advance—truths regarding the desolation of Babylon, it would amount to a demonstration that ultimately the biblical record was given by God Himself. These matters never could have been known by mere chance.

There is an interesting passage in the book of Jeremiah that illustrates this point. On a certain occasion in the prophet’s ministry to Judah, Jeremiah was told by the Lord that his cousin, Hanamel, would arrive soon, offering to sell him a parcel of land in the town of Anathoth. Presently, Hanamel came to the prophet and made that very offer. Jeremiah subsequently uttered this significant statement: “Then I knew that this was the word of Jehovah” (Jeremiah 32:8, emp. added). When a prophecy is made—and the prediction comes to pass—one can knowthat God has spoken, provided other prophetic guidelines are in place.

PROPHETIC PRINCIPLES

In this two-part study, we will survey some of the prophecies that focus upon Babylon’s demise. First, though, let us remind ourselves of several principles that govern the validity of genuine prophecy. (1) True prophecies are stated emphatically; they are not couched in the jargon of contingency (unless, of course, contextual evidence suggests that one is dealing with a conditional prophecy). (2) Generally, a significant time frame must lapse between the prophetic utterance and the fulfillment, so as to exclude the possibility of “educated speculation.” (3) The prophecy must involve specific details, not vague generalities. (4) The predictive declarations must be fulfilled precisely and completely. No mere substantial percentage will suffice. One should recognize, though, that occasionally a prophecy may contain figurative terminology; this does not, however, militate against its evidential validity.

In the forthcoming reflections, we will emphasize these important points: (1) Babylon’s fall is announced unequivocally: (2) the time of the beginning of her end is declared; (3) the invading forces are specified; (4) particular details of the Chaldean destruction are chronicled; (5) the final result—Babylon’s utter dissipation—is portrayed quite graphically. These factors, considered in concert, testify eloquently to the divine inspiration of the sacred Scriptures.

BABYLON TO FALL

In addition to the passage mentioned earlier (Jeremiah 50:17-18), there are many other prophecies that affirm the ultimate desolation of Babylon. In the early eighth century before the birth of Christ, and almost two hundred years before Cyrus conquered the “golden city,” Isaiah declared: “Fallen, fallen is Babylon; and all the graven images of her gods are broken unto the ground” (21:9). The double use of “fallen” is for emphasis. Although the verb “fallen” is in the present tense form in English, it actually is in the perfect tense in Hebrew, which representscompleted action. This reflects a grammatical idiom commonly known as the “prophetic perfect,” frequently employed in the Old Testament to stress the absolute certainty of fulfillment (Freeman, 1968, pp. 122-123). The action thus is expressed confidently—as though it had been accomplished already.

Again Jehovah, through his prophet, rhetorically calls to Babylon: “Come down, and sit in the dust, O virgin daughter of Babylon; sit on the ground without a throne, O daughter of the Chaldeans” (Isaiah 47:1). Babylon is designated as a “virgin” because for many years she had escaped the ravages of other nations. But that status would come to an end!

Or consider the announcements of Jeremiah: “Declare you among the nations and publish, and set up a standard; publish, and conceal not: say, Babylon is taken” (Jeremiah 50:2). “Babylon is suddenly fallen and destroyed; wail for her; take balm for her pain” (Jeremiah 51:8). Among other contexts, a survey of Isaiah, chapters 13 and 14, and Jeremiah, chapters 50 and 51, will reveal numerous declarations concerning Babylon’s impending fall and ultimate desolation.

THE PROPHETIC CHRONOLOGY

In giving consideration to the “time” factor in prophecies regarding the destruction of Babylon, two things must be kept in view. First, there was to be an initial defeat of the superpower. Second, afterward there would be a gradual but progressive degeneration of the locale that ultimately would result in total ruin. At this point, we will consider only the first of these matters.

After Judah’s good king, Josiah (639-608 B.C.), died during the battle of Megiddo, he was succeeded by his son Jehoahaz, a miserable failure who reigned only three months. Jehoahaz was taken captive to Egypt (2 Kings 23:30-34), where, as Jeremiah prophesied, he died (Jeremiah 22:11-12). Then Jehoiakim, Josiah’s second son, came to Judah’s throne. He reigned eleven years (608-597 B.C.). During his administration, the compassionate Jeremiah, via his prophetic proclamations, was attempting to bring the southern kingdom to a state of repentance—with little success, I might add. Let us focus momentarily upon the oracles of Jeremiah, chapter 25.

First, we must observe that the material of this important chapter is dated. “The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim” (25:1). Thus, the following prophecies can be dated to 605 B.C. The prophet described the horrors that were to be visited upon Palestine by the impending Babylonian invasion. He then announced the fate of Babylon herself.

And this whole land shall be a desolation, and an astonishment; and these nations [Judah and several of her neighbors—WJ] shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, says Jehovah, for their iniquity (Jeremiah 25:11-12).

Thus, almost three-quarters of a century before Babylon fell, when there was absolutely no indication of Chaldean vulnerability, Jeremiah announced the impending doom of the ancient world’s superpower, and he gave a time indicator as to when those circumstances would unfold. There simply was no natural way he could have “guessed” it.

THE CONQUERORS SPECIFIED

But who would overthrow mighty Babylon? Both Isaiah and Jeremiah provide that information. In a section that concludes with: “Fallen, fallen is Babylon,” the messianic prophet wrote: “Go up, O Elam; besiege O Media; all the sighing thereof have I made to cease” (Isaiah 21:2). As I have noted elsewhere, “Elam is here used to facilitate the Hebrews’ understanding of the source of the impending invasion, since Persia was not yet prominent. Later, Elam is considered as a part of the Persian empire...” (Jackson, 1991, p. 48). Skinner observed that Elam and Media were

[t]he dominions of Cyrus. The former lay east of the Tigris and north of the Persian Gulf; Media was the mountainous district adjoining it on the north. Cyrus, according to the Babylonian records, was originally king of Anzan, in the north of Elam; in 549 he conquered Media, uniting the two in one kingdom (1963, 1:170).

Rawlinson noted that “Elam” is named because it was familiar to the Hebrews, whereas “Persia” would have been a designation alien to them at the time of Isaiah’s writing (1950, 10:336). What precision!

Again, Isaiah detailed the conquering exploits of Cyrus, leader of the Medo-Persian forces and the brilliant strategist who overthrew the city of Babylon:

Thus says Jehovah to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings; to open the doors before him, and the gates shall not be shut (45:1).

The prophecy was uttered two centuries before the birth of the Persian monarch, and yet, as I shall demonstrate subsequently, it set forth a number of remarkable events in connection with the conquest of the Chaldean capital.

Jeremiah was equally specific regarding the invaders of Babylon. “Make sharp the arrows, hold firm the shields: Jehovah has stirred up the spirit of the kings of the Medes; because his purpose is against Babylon to destroy it” (51:11). Some have suggested that this passage sarcastically urged the Babylonians to sharpen their arrows and firmly clutch their shields—as if they would be able to defend themselves against the Lord’s forces (Clarke, n.d., 4:388). Others feel that this is a rhetorical charge to the Medo-Persian soldiers to prepare their military implements for attack against the Chaldean forces (Plumptre, 1959, 5:168). “The Persians were famous among the ancients for their archers” (McClintock and Strong, 1969, 1:372). Jehovah has plans for Babylon. He will destroy it by means of the “kings” (tribal rulers) of the Medes. Again, the accuracy of the biblical text is demonstrated by the precise terminology used. As Wiseman has noted concerning Jeremiah 51:11: “Babylonian texts (Nabonidus) show that the title ‘king of the Medes’ (11) was correctly in use in 544 B.C.” (Wiseman, 1979, p. 849).

The historical facts are not disputed. The Babylonian ruler, Nebuchadnezzar (605-562 B.C.), was succeeded by his son, Evil-Merodach (562-560 B.C.), who is mentioned in 2 Kings 25:27-30 and in Jeremiah 52:31-34. Next came Neriglissar (560-556 B.C.), an evil conspirator who was defeated and slain in battle by the Medes and Persians (Sanderson, et al., 1900, 1:54). Labashi-Marduk subsequently came to the Chaldean throne in 556 B.C., but was assassinated after a few months. Finally, there was Nabonidus, who ruled from 556-539 B.C. His son, Belshazzar, was co-regent with his father. Actually it was Belshazzar who was occupying the city of Babylon when it fell (see Daniel 5:1ff.). Inscriptions have been discovered which make it clear that Nabonidus had entrusted the “kingship” of the capital city to his son while he campaigned in Arabia for about a decade (Vos, 1988, 1:276). When Cyrus advanced against Babylon, Nabonidus marched east to meet him, but fled before the Persian general’s army. Later, after Cyrus had captured the city (539 B.C.), Nabonidus surrendered to the Persians. And so, the biblical prophecies regarding the conquerors of the city of Babylon were fulfilled exactly.

In the second installment of this study, I will present some of the many details concerning the fall and deterioration of Babylon—details that were previewed prophetically by the great seers of Israel.

REFERENCES

Abbott, Jacob (1850), History of Cyrus the Great (New York: Harper Brothers).

Clarke, Adam (n.d.), Clarke’s Commentary on the Bible (Nashville, TN: Abingdon).

Freeman, Hobart (1968), An Introduction to the Old Testament Prophets (Chicago, IL: Moody).

Herodotus (1956 reprint), The History of Herodotus, George Rawlinson, translator (New York: Tudor).

Jackson, Wayne (1991), Isaiah: God’s Prophet of Doom and Deliverance (Abilene, TX: Quality).

Keith, Alexander (1840), Evidence of the Truth of the Christian Religion Derived From Prophecy(Edinburgh, Scotland: William Shyte and Co.).

McClintock, John and James Strong (1969 reprint), Cyclopedia of Biblical, Theological, and Ecclesiastical Literature (Grand Rapids, MI: Baker).

Millard, Alan (1985), Treasures From Bible Times (Oxford, England: Lion Publishing).

Plumptre, E.H. (1959 reprint), Ellicott’s Commentaries (Grand Rapids, MI: Zondervan).

Rawlinson, George (1950 Reprint), “Isaiah,” The Pulpit Commentary (Grand Rapids, MI: Eerdmans).

Sanderson, Edgar, J.P. Lamberton, and John McGovern (1900), The World’s History and Its Makers (Chicago, IL: Universal History Publishing Co.).

Skinner, J. (1963), “Isaiah: I-XXXIX,” The Cambridge Bible for Schools and Colleges (Cambridge, England: Cambridge University Press).

Vos, Howard (1988), “Belshazzar,” Baker Encyclopedia of the Bible, ed. Walter A. Elwell (Grand Rapids, MI: Baker).

Wiseman, D.J. (1979), “Jeremiah,” The New Layman’s Bible Commentary, ed. G.C.D. Howley, F.F. Bruce, and H.L. Ellison (Grand Rapids, MI: Zondervan).

"THE EPISTLE TO THE GALATIANS" To The Churches Of Galatia (1:1-2) by Mark Copeland

                     "THE EPISTLE TO THE GALATIANS"

                   To The Churches Of Galatia (1:1-2)

INTRODUCTION

1. We live in troubling times...
   a. Sin is ever present, depravity seemingly on the rise
   b. There are many religions seeking to address the problem, but their
      solutions are amiss

2. Christians in the first century A.D. found themselves facing similar
   circumstances...
   a. Immorality was rampant, moral virtue was scarce
   b. Religions were many, yet ineffective in saving and sanctifying
      souls

3. In his letter to the churches of Galatia, Paul addressed such
   concerns...
   a. Dealing with false gospels and false hopes
   b. Providing guidance for salvation and godly living

[Paul's epistle to the Galatians remains a powerful and relevant guide
for Christians today.  In this lesson, we shall consider some background
information on the book of Galatians...]

I. THE AUTHOR OF THE EPISTLE (1:1-2)

   A. PAUL...
      1. Mentions himself by name twice - Ga 1:1; 5:2
      2. Known formerly as Saul of Tarsus, persecutor of the church 

         - Ac 9:1-2
      3. Who became known as the "apostle to the Gentiles" - Ac 9:15
      4. Author of half of the books of the New Testament
      5. Regarding his authorship of Galatians
         a. This was the unanimous view of the early church
         b. Even modern critics who challenge the authorship of many of
            the New Testament books concede that Galatians is truly
            Pauline

   B. AN APOSTLE...
      1. He immediately identifies as an apostle
         a. "not from men nor through man"
         b. "but through Jesus Christ and God the Father who raised Him
            from the dead"
      2. His gospel and apostleship were questioned by some, this
         epistle offers an aggressive defense beginning with this
         opening statement

   C. THE BRETHREN WITH HIM...
      1. "and all the brethren who are with me"
      2. Other Christians send their greetings along with Paul
      3. Though not named, their inclusion implies support of Paul and
         the gospel he preached

[Having identified himself as the author of this epistle, Paul then
addresses...]

II. THE RECIPIENTS OF THE EPISTLE (1:2)

   A. THE REGION OF GALATIA...
      1. Galatia was a name used both geographically and politically in
         the first century - ISBE
      2. Geographically, it was used to describe the northern part of
         central Asia minor
      3. Politically, it included parts of Pontus, Phrygia and Lycaonia,
         i.e., more southern regions of central Asia Minor
      4. I believe Paul like had reference to the latter (the Roman
         province of Galatia)

   B. THE CHURCHES OF GALATIA...
      1. During their first missionary journey (45-47 A.D.), Paul and
         Barnabas had the opportunity to establish several churches in
         the Roman province of Galatia - Ac 13:14-14:23
      2. On Paul's second trip (51-54 A.D.), he and Silas visited them
         again - Ac 16:1-5
      3. On Paul's third trip (54-58 A.D.), he visited them yet again
         - Ac 18:23
      4. It is quite likely that the churches of Galatia included those
         established on his first journey
         a. E.g., Antioch, Lystra, Derbe
         b. The home of Timothy - Ac 16:1-6
      5. Paul and Peter would later make mention of these brethren in
         other epistles
         a. Paul in reference to the collection for the saints 

            - 1Co 16:1
         b. Peter in writing his first epistle - 1Pe 1:1

[The time and place of writing is uncertain (perhaps from Ephesus,
sometime around 55 A.D.).  What is more certain because of what was
written is...]

III. THE PURPOSE AND CONTENT OF THE EPISTLE

   A. THE PURPOSE...
      1. The churches in Galatia were being influenced by those who
         would "pervert the gospel of Christ" - Ga 1:6-7; cf. 3:1
      2. Known as 'Judaizing teachers', these individuals taught that
         Gentile Christians needed to be circumcised and keep the Law of
         Moses - cf. Ac 15:1
      3. Paul recognized this doctrine would jeopardize the salvation of
         those souls who accepted it - cf. Ga 5:4
      4. Because the enemies of the true gospel were trying to support
         their case by undermining Paul's authority as an apostle of
         Christ, it was necessary to verify that he was truly an apostle
         "not from men nor through man, but through Jesus Christ and God
         the Father" - Ga 1:1
      5. Therefore, Paul writes to verify His apostleship and the gospel
         of justification by faith in Christ

   B. THE CONTENT...
      1. Because of his outstanding defense of the gospel of Christ in
         which we have freedom from sin and the Law, this epistle has
         been called "The Magna Carta Of Christian Liberty"
      2. Here is a brief outline of the epistle:
         a. Paul's defense of his apostleship - Ga 1-2
            1) Introduction - Ga 1:1-10
            2) Divine origin of his gospel - Ga 1:11-17
            3) Relationship to the other apostles - Ga 1:18-2:21
         b. Paul's defense of the gospel of justification by faith - Ga
            3-4
            1) Personal argument - Ga 3:1-5
            2) Scriptural argument - Ga 3:6-25
            3) Practical argument - Ga 3:26-4:7
            4) Sentimental argument - Ga 4:8-20
            5) Allegorical argument - Ga 4:21-31
         c. Call to stand fast in the liberty of the gospel - Ga 5-6
            1) Liberty that excludes the necessity of circumcision 

               - Ga 5:1-6
            2) Liberty that fulfills the Law - Ga 5:7-15
            3) Liberty in which one is led by the Spirit - Ga 5:16-26
            4) Liberty with a sense of responsibility - Ga 6:1-10
            5) Conclusion - Ga 6:11-18

CONCLUSION

1. A passage that expresses the theme of this epistle is Ga 5:1...

   "Stand fast therefore in the liberty by which Christ has made us
   free, and do not be entangled again with a yoke of bondage."

2. The liberty of which Paul writes about in this epistle pertains to...
   a. Freedom from the bondage of sin - cf. Ga 2:16
   b. Freedom from the Law of Moses - cf. Ga 4:4-5
   c. Freedom to serve one another in love - cf. Ga 5:13
   d. Freedom from the works of the flesh - cf. Ga 5:16,19-21
   e. Freedom to produce the fruit of the Spirit - cf. Ga 5:22-25

3. Do you desire to learn more about the freedom that Christ
   provides...?
   a. Jesus spoke of it during His earthly ministry - Jn 8:34-36
   b. Then He chose Paul to write about it in this epistle!

If you want to learn more about true freedom, then give special
attention to the epistle written "To The Churches Of Galatia"...

Executable Outlines, Copyright © Mark A. Copeland, 2016

 

Beware! by Gary Rose

Over the past decade, I have taken up the hobby of collecting pocket watches. Within the past year, I have realized that it was just too expensive a past-time, so I stopped.

Even though I haven't bought one in awhile, I still admire the beauty of them. The one in the picture was never within my ability to purchase; not even in my imagination. Frankly, I am glad I gave up this hobby, because it was too alluring, too consuming.

As I looked at the picture, I understood something else as well. The apostle John says...

1 John, Chapter 2 (WEB)

¹⁵ Don’t love the world or the things that are in the world. If anyone loves the world, the Father’s love isn’t in him.  ¹⁶ For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn’t the Father’s, but is the world’s.  ¹⁷ The world is passing away with its lusts, but he who does God’s will remains forever. 

It is all too easy to go from something you like, to something you really like and then something you just have to have (no matter what).

Beware Satan, he can use anything to lure you down a wrong path!!!

Even something beautiful as magnificent as this pocket watch!!!

Bible Reading October 2 by Gary Rose

Bible Reading October 2

(World English Bible)

Oct. 2

Psalms 125-127

Psa 125:1 Those who trust in Yahweh are as Mount Zion, which can't be moved, but remains forever.

Psa 125:2 As the mountains surround Jerusalem, so Yahweh surrounds his people from this time forth and forevermore.

Psa 125:3 For the scepter of wickedness won't remain over the allotment of the righteous; so that the righteous won't use their hands to do evil.

Psa 125:4 Do good, Yahweh, to those who are good, to those who are upright in their hearts.

Psa 125:5 But as for those who turn aside to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.

Psa 126:1 When Yahweh brought back those who returned to Zion, we were like those who dream.

Psa 126:2 Then our mouth was filled with laughter, and our tongue with singing. Then they said among the nations, "Yahweh has done great things for them."

Psa 126:3 Yahweh has done great things for us, and we are glad.

Psa 126:4 Restore our fortunes again, Yahweh, like the streams in the Negev.

Psa 126:5 Those who sow in tears will reap in joy.

Psa 126:6 He who goes out weeping, carrying seed for sowing, will certainly come again with joy, carrying his sheaves.

Psa 127:1 Unless Yahweh builds the house, they labor in vain who build it. Unless Yahweh watches over the city, the watchman guards it in vain.

Psa 127:2 It is vain for you to rise up early, to stay up late, eating the bread of toil; for he gives sleep to his loved ones.

Psa 127:3 Behold, children are a heritage of Yahweh. The fruit of the womb is his reward.

Psa 127:4 As arrows in the hand of a mighty man, so are the children of youth.

Psa 127:5 Happy is the man who has his quiver full of them. They won't be disappointed when they speak with their enemies in the gate.

Oct. 2

2 Corinthians 12

2Co 12:1 It is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord.

2Co 12:2 I know a man in Christ, fourteen years ago (whether in the body, I don't know, or whether out of the body, I don't know; God knows), such a one caught up into the third heaven.

2Co 12:3 I know such a man (whether in the body, or outside of the body, I don't know; God knows),

2Co 12:4 how he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter.

2Co 12:5 On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses.

2Co 12:6 For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me, or hears from me.

2Co 12:7 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, there was given to me a thorn in the flesh, a messenger of Satan to torment me, that I should not be exalted excessively.

2Co 12:8 Concerning this thing, I begged the Lord three times that it might depart from me.

2Co 12:9 He has said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.

2Co 12:10 Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ's sake. For when I am weak, then am I strong.

2Co 12:11 I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for in nothing was I inferior to the very best apostles, though I am nothing.

2Co 12:12 Truly the signs of an apostle were worked among you in all patience, in signs and wonders and mighty works.

2Co 12:13 For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong.

2Co 12:14 Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children.

2Co 12:15 I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?

2Co 12:16 But be it so, I did not myself burden you. But, being crafty, I caught you with deception.

2Co 12:17 Did I take advantage of you by anyone of them whom I have sent to you?

2Co 12:18 I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn't we walk in the same spirit? Didn't we walk in the same steps?

2Co 12:19 Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying.

2Co 12:20 For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don't desire; that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, riots;

2Co 12:21 that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness and sexual immorality and lustfulness which they committed.

Will There Be Personal Recognition in Heaven? by Wayne Jackson

http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/recognitioninheaven.html

Will There Be Personal Recognition in Heaven?

Does individual personality survive the death of the body? Does recognition of friends and loved ones exist beyond this present life?

The question is of more than passing emotional interest; it involves the very essence of the human spirit. The biblical evidence firmly supports the position of personal identity after death.

Contrary to the misguided theories of philosophical and religious materialists (i. e., those who contend that man is wholly mortal), the human being is more than simply “body.” There is an element of mankind that is created in the image of God (Genesis 1:26), and yet, clearly, God is not a physical Being (John 4:24; Luke 24:39; Matthew 16:17).

Logic demands, therefore, that there is something within man that transcends the fleshly level. Daniel once declared that his “spirit” was grieved in the midst of his body (7:15). Grief is an emotion of mind, not flesh. Paul affirmed that the “spirit of man, which is in him,” possesses knowledge (1 Corinthians 2:11).

Without question, there is a conscious entity within man known as the spirit (cf. John 13:21; Luke 1:47; 1 Corinthians 16:18; Ephesians 3:16; etc.). Here is a very important point. There is absolutely no evidence that the spirit of a human being is altered by death. At the death of the body, the spirit simply passes from one mode of existence into another.

That spirit, however, is just as conscious, just as capable of recognition, as before the transition. If anything, the awareness of the spirit after death will be enhanced due to its release from the limitations of the flesh. There is certainly nothing in the Bible to suggest that God’s rational creatures would be unable to recognize one another after the demise of the body. The evidence is quite to the contrary.

The question is most appropriate: “Is there recognition in heaven?” Let us consider the evidence.

Affirmative Evidence for Personal Recognition After Death

Let us reflect upon several lines of evidence — from both Testaments — regarding this important issue.

Abraham Gathered to His People

Concerning the father of the Hebrew nation, Moses wrote: “And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people” (Genesis 25:8).

This cannot refer to the interment of the patriarch’s body, for he was buried near Mamre in Canaan. Yet his ancestors had been entombed hundreds of miles away in distant lands.

The expressions “gathered to his people,” “going to the fathers” (Genesis 15:15), and “gathered to his fathers” (Judges 2:10), are constantly distinguished from being buried. They denote reunion with faithful loved ones in Sheol, the state of departed spirits (cf. Keil & Delitzsch, 1980, I.263).

Jacob’s Mourning of Joseph

When Jacob was deceived by his sons into believing that his beloved Joseph had been devoured by wild beasts, he lamented — “I will go down to Sheol to my son mourning” (Genesis 37:35).

He certainly was not anticipating joining Joseph in some common grave, for Joseph had no grave (from the grieving Jacob’s viewpoint). He expected to be reunited with his son in Sheol, hence, recognition is implied.

Similarly, centuries later, when David lost his infant son, he cried: “Can I bring him back again? I shall go to him, but he will not return to me” (2 Samuel 12:23). R. Payne Smith comments: “the words indicate a belief in the continued existence of the child, and even that David would recognize and know him in the future world” (1962, 4.290).

Isaiah’s Parable of the King of Babylon

The prophet Isaiah gave a parable concerning the king of Babylon. The ruler is pictured as descending into Sheol where he is tauntingly greeted by former associates of the earth in the following fashion: “How you are fallen from heaven, O day-star, son of the morning! How you are cut down to the ground, you that laid low the nations”(14:12).

“This passage demonstrates the fact of the conscious state of the souls of the dead in Hades, their power to exchange thoughts, and their vivid recollection of their past circumstances” (Vine, 1971, 55).

Jesus Prophecy of the Heavenly Gathering

In prophesying the Gentile response to the gospel, Jesus declared: “many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (Matthew 8:11).

Here is an intriguing question: will the recipients of this great promise realize its fulfillment, i.e., will they actually have association with those patriarchs in heaven? And will they know those Old Testament worthies as Abraham, Isaac, and Jacob?

Surely, for a promise that is incapable of being recognized as such is no promise at all! If we shall know Abraham, Isaac, and Jacob, does it not inevitably follow that those venerable men (grandfather, father, and son) also will know each other? The question hardly requires a response.

The Transfiguration

There is a form of argument, used frequently in the New Testament, known as a fortiori reasoning. It suggests that where there are two similar propositions to be proved, one more difficult than the other, if the harder is demonstrated first, the easier is assumed to be established.

For instance, if God cares for the birds (lesser creatures), surely he will care for his people (the greater) (Matthew 6:26). If our Father has already given his Son, will he not supply us with other gifts as well (Romans 8:32)?

With this principle in mind, recall the transfiguration scene (Matthew 17:1ff). Jesus took Peter, James, and John, and with them ascended a high mountain, where he was transfigured (changed in form) before them. In connection with this glorious event, there appeared Moses and Elijah, who talked with the Lord.

In spite of the fact that these Old Testament saints had been dead for centuries, the apostles clearly recognized them, for Peter proposed the building of three tabernacles—one for Christ, one for Moses, and one for Elijah (17:4).

The point is this: if this context teaches that those whom we have not personally known on earth can be recognized after death, then surely it must imply that those whom we have known in time will be familiar to us in the future state.

The Great Judgement Scene

In Matthew 25:31ff, Christ spoke of the great day of judgment. He describes a conversation that might occur at that time. To the righteous he says: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you clothed me; I was sick, and you visited me, I was in prison, and you came unto me.”

Those disciples are then represented as reflecting back upon their earthly sojourn, but they cannot remember personally ministering to the Savior. He then informs them that in caring for his brethren, they were serving him.

A careful consideration of the Lord’s illustration plainly implies that after death there is memory of both earthly events and persons (cf. 2 Corinthians 5:10).

The Unrighteous Steward

In one of his famous parables, Jesus told of a certain “unrighteous steward” who was dismissed from his position. In anticipation of his pending unemployment, the steward reduced the debts of certain men who owed his Lord. Though the business ethics of this servant were reprehensible, nevertheless, the man’s master recognized a certain shrewdness in his action, in that he had used his present resources to make preparation for the future.

The application that Christ makes of the matter is this: “Make to yourselves friends by means the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles” (Luke 16:9).

The principle being taught is this: use your financial means to do good now [i.e., work for the saving of souls], so that when it [your money] fails [by reason of your death, or the end of time] they [your converts] will welcome you into the eternal abiding place.

This certainly indicates future recognition of present associates. As one scholar has noted:

“It is well to mark the hint we have here that we shall meet and know in heaven the friends whom we have known on earth. If those whom we have benefited on earth shall meet and welcome us in heaven, surely also will beloved friends and relatives do the same” (How, 1881, in loco).

The Rich Man and Lazarus

In the narrative concerning the rich man and Lazarus (Luke 16:19-31), a very important truth is emphasized. Death does not abolish earth’s memories.

First, the rich man saw and recognized Lazarus (16:23). There is personal cognizance after death!

Second, he was challenged to remember his own past.

Finally, he recalled his unprepared brothers back on earth.

R. C. Foster has observed:

“Remember indicates the survival of personality, for it required the retention of memory. If we could not remember or recognize ourselves, there would no longer be personality. Heaven and hell would no longer have significance” (1971, 959).

Our Hope, Our Joy, Our Crown

The Scriptures confidently affirm that one of the great joys of heaven will be in seeing the fruits of our earthly labors in the Lord, i.e., being with those whom we have led to Christ.

For example, reflect upon Paul’s exclamation to the brethren of Thessalonica. “For what is our hope, or joy, or crown of glorying? Are not even you, before our Lord Jesus at his coming? For you are our glory and our joy” (1 Thessalonians 2:19-20).

Surely there is future recognition here. James Macknight commented:

“The manner in which the apostle speaks of the Thessalonians in this passage, shows that he expected to know his converts at the day of judgment. If so, we may hope to know our relations and friends then” (1954, 408).

The Case of Onesimus

Onesimus was a slave who had fled from his master, Philemon, who lived in Colossae. The fugitive found his way to Rome where he came in contact with Paul. The apostle led him to the Lord and presently dispatched him back to his master, bearing the epistle called “Philemon.”

Paul commends both master and servant, but he seeks to persuade Philemon to receive Onesimus as a “brother in the Lord.” The apostle raises the possibility that “providence” was involved in this situation. “Perhaps” this slave had “been separated” (the passive voice is significant) from his master temporarily so that he might “have him forever” (v. 15).

This statement clearly implies future recognition and association. It is a thrilling affirmation! Lightfoot described it as an “eternal interchange of friendship” (1892, 340).

Objections Considered

Some, however, feel that there are objections to the possibility of recognition after death. We will consider a few of these.

No Flesh and Blood in Heaven?

It is occasionally suggested that we recognize one another only on the basis of physical features, and since we will not be flesh and blood in the future state (1 Corinthians 15:50), there could be no future recognition.

This argument is flawed in several particulars. First, it contradicts numerous other passages, such as those presented above.

Second, it would suggest that we would not even be able to know God in the future since he is spirit (John 4:24), and not physical (Luke 24:39)—a conclusion hardly warranted.

Third, it is not true that we only recognize others because of physical traits. A loved one may suffer a horrible tragedy and have their physical features completely reconstructed by means of plastic surgery. He or she may appear totally different, yet we have no difficulty in knowing the person!

No Friends in Heaven?

It is argued that the psalmist asked: “Whom have I in heaven but you [God]?” (Psalm 73:25), thus suggesting no other of his acquaintances was there.

That is a woefully weak objection. The next clause affirms: “And there is none upon earth that I desire but you.”

The writer is declaring his total dependence upon Jehovah; he is not discussing recognition.

How Can I Be Happy in Heaven, If My Loved Ones Are Not Present?

The most common concern regarding recognition after death is this. If one is able to personally know his loved ones in heaven, will he not also be aware of those not there? How could one be truly happy under such circumstances?

We may not be able to fathom everything about this matter from an emotional standpoint. However, we can logically demonstrate that the problem will be resolved.

Surely no one would dare to argue that the affection of our earthly relationships can even begin to rival the benevolent love of our Creator for humanity. Need we be reminded of Romans 5:7-8? Our love pales in contrast to divine affection.

Yet, unquestionably, God is happy! Paul speaks of the “happy” God (1 Timothy 1:11; 6:15).

If the Lord can thus be happy, even though knowing of the many that are eternally lost, we may be confident that our heartaches will be fully remedied. God will wipe away every tear (cf. Revelation 7:17; 21:4).

Moreover, no one will be in hell who does not deserve to be there. When we have passed from this life we will have a much sharper view of sin and the hideous nature of rebelling against God. Those of our loved ones who find themselves lost will not appear to us in the same sympathetic light as we saw them through the limitations of fleshly examination.

Yes, we may have perfect confidence that there will be many joyful reunions after we have passed through death’s dark valley. May we thus press toward the goal in anticipation of the glories that ultimately be revealed!

Wayne Jackson

Copyright © 2013 Christian Courier. All rights reserved. Used by permission.

Published in The Old Paths Archive
(http://www.oldpaths.com)