Monday, April 17, 2017

“Welcome to da Faith” – Some thoughts for you

If someone handed you a roadmap for life, how would you react? I’m sure you would be happy. Now, don’t get me wrong: I’m not saying that this album will guide you through life, but I’m pretty sure it can encourage you when life gets tough, and help you make steps toward being successful as a believer. Success as a believer is not defined as an easy, comfortable life, as the album art describes

Lyrics for the album can be found here: http://lilfytr.blogspot.com/p/welcome-to-da-faith-2017-anthem-intro.html. And I would say that these alone can potentially help encourage you when life gets tough.
So, my goal for this post is to do three things with each track that ended up on this album: first, share the Scripture that forms the background to it; second, excplain what events lay behind each track being written; third, how it specifically ties in to the theme of the album. John 15:5 has Jesus saying, “I am the vine; you are the branches. The one who remains in Me and I in him produces much fruit, because you can do nothing without Me.” This faith race that believers are placed in is a race of remaining in Him, knowing that apart from Him we are incapable of anything.
“Anthem” begins the album, and attempts to summarize the whole album. It attempts to be a fun, synthed-out/scratched-out, introduction that sets the tone for the rest of the album. It’s based on 2 Corinthians 5:7, where Paul writes, “For we walk by faith, not by sight.” While the album has ups and downs of fun and serious, so does this track in lyrical content, and also the verse on which it is based. While everything might look dark, believers have the hope “post tenebras lux” (Latin for “after darkness, light”). I wrote this song a day before I recorded it, reflecting on the past seven years, and some of the lessons I’ve learned.
“Get Crazy” follows. As is clear from the first verse, it is based on 2 Corinthians 5:17, where Paul writes, “Therefore, if anyone is in Christ, ⌊he is⌋ a new creation; old things have passed away, and look, new things have come.” I wrote this song during the summer of 2012, which in all honesty was probably the start of the peak of my walk with Christ so far. After I moved to Missouri about a year later, everything grew much more difficult. But, the point of this song within the theme of the album is as follows: as believers we need to act like we’re different. “Get Crazy” implies rejoicing. It also implies a total change in our life to the point where others can say, “You’re crazy.”
“Welcome to da Faith” is the title track. If you listen to it, it’s clear that it’s based upon Hebrews 12:1-2, where the writer says, “Therefore, since we also have such a large cloud of witnesses surrounding us, let us lay aside every weight and the sin that so easily ensnares us. Let us run with endurance the race that lies before us, keeping our eyes on Jesus, the source and perfecter of our faith, who for the joy that lay before Him endured a cross and despised the shame and has sat down at the right hand of God’s throne.” This one was written probably early spring of 2013, and I say that for two reasons: 1) I can’t remember precisely, 2) the line, “the best way to get over a breakup / is to fall for someone new” would have taken place around that point in time. Ultimately though, the point of the song is a theological look at the Christian race—what it consists of, what is important, and how to keep going when tough—and not so much a personal story.
The first interlude, given by Pastor Mo Khazaal of Sovereign Way Christian Church in Hesperia, CA, is included after the prior track as if to say, “the best way to keep going in this race is to join a local church.” I worried about people thinking that I was just saying, “Join my church”—well soon to be again my church—but no, what Mo does in this clip is explain what churches should look like—both leadership and fellowship. “I’m not saying you have to come to this church. I want you where God wants you.” And in the past few weeks I’ve become convinced that there are probably solid churches within driving distance of just about anywhere in the United States. (I’ve met people from two separate solid churches in my current area in the past three weeks alone.) The point being: join a local body of believers who can help you in this race.
“L.I.L.F.Y.T.R, pt. 2” is based on 1 John 4:15-17, where John writes, “Whoever confesses that Jesus is the Son of God—God remains in him and he in God.  And we have come to know and to believe the love that God has for us. God is love, and the one who remains in love remains in God, and God remains in him.  In this, love is perfected with us so that we may have confidence in the day of judgment, for we are as He is in this world.” I wrote it after writing my essay “Love Wins” found here, and after reflecting on the original that I released (hear it here). In the original, I focus on the “confidence in the day of judgment” aspect, but totally ignored the “one who remains in love . . . love is perfected” aspect. This new version is the core of my theology and exegetical hermeneutic. In the days since, I’ve realized that it is an extremely hard theology to live out, but by the power of Jesus it is possible.
The second interlude, given by Pastor Josh Ritchie of Sovereign Way Christian Church in Hesperia, CA, further elaborates and expands on the prior song. It is taken from a sermon on 1 John 4:13-21.
“Who I AM (is)” comes next and tries to paint a picture of God. It is based on the whole of the Bible, and seeks to paint Jesus as the same as Yahweh. We don’t worship a different God as believers in Jesus than the Israelites in the Old Testament did. I wrote this in the summer of 2012, at the height of my spiritual journey thus far. It fits with the theme of the album because as believers—running this race—we need to know Who it is we worship.
“Garden” comes from John 15, and also ties in Luke 8:4-15. I wrote this one in the summer of 2012 as well. John 15 discuuses vitality in the Christian life and relates it directly to intimacy with Christ—comparing Him to a vine. Since Jesus compares humans to seeds planted in Luke 8, I take them both together and ask that I would grow well, letting God prepare my heart to be the fruitful soil. I actually wrote the chorus to this song the week I met the Lord, back in 2010. It was one of my first real prayers. As believers, we must stay close to Christ and trust Him to grow us, even if some of His methods surprise us.
“Role Models” follows, because, it seeks to thank some people who have been invaluable in helping me to stay close to Christ. It is based on 2 Timothy 2:1-2, which says, “You, therefore, my son, be strong in the grace that is in Christ Jesus.  And what you have heard from me in the presence of many witnesses, commit to faithful men who will be able to teach others also.” I wrote this song sometime before fall of 2013, before leaving the noteworthy (main portion of song) role models behind in Southern California. They are still the greatest role models I’ve ever had, and I’m excited to get back to them in about a month. The point: as believers we need people to train us up in the faith.
“Fear Is” is based on Proverbs 1:7, where Solomon says, “The fear of the LORD is the beginning of knowledge; fools despise wisdom and discipline.” I wrote this in 2011 or 2012 when I was coming to terms with the concept of sola fide (faith alone), and it encourages us to grow in wisdom by God. The greatest wisdom we can find is to be humble, admit our sinfulness, and turn to Jesus in faith to fulfill righteousness for us. The greatest theologians in history and modern day have this understanding.
“What to Do?” speaks of the need for evangelism, and living to back it up. It is based on 2 Corinthians 5:18, 20, “Everything is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation . . . Therefore, we are ambassadors for Christ, certain that God is appealing through us. We plead on Christ’s behalf, “Be reconciled to God.” As I wrote on Facebook a few weeks ago, “Based on 2 Corinthians 5:19-21, if you don’t speak about the gospel as a believer—especially as a minister—and call for repentance and belief, you are actually actively muzzling Christ.” I wrote this song originally in 2013 after a breakup, when I found out that she hadn’t been a believer while we were together (which ultimately explained the breakup). This song has grown more and more pertinent to me throughout my last few years, as I’ve been at churches where the Gospel is not explicitly preached. As the chorus says, “there’s a million possible things that we can try, but only the gospel can change their life,” which means, we don’t need programs or fads; we need Jesus, preached in the gospel: bad news, good news, repent, believe! This explains the concluding note from Pastor Mo Khazaal. Paul said the same in 1 Corinthians 9:16: “woe to me if I do not preach the gospel!”
“Ammunition” follows, and verse 1 picks up where the prior song left off. Satan doesn’t want the Gospel preached. Verse 2 elaborates on what the gospel actually teaches. And verse 3 is an extremely personal verse reflecting on the specific time I wrote the song. The song is based on James 4:7, “Therefore, submit to God. But resist the Devil, and he will flee from you.” We submit to God by drawing near in prayer and Scripture reading. By putting this in our minds, we have ammunition to use against the Devil’s lies.
“Get Out” is based on 2 Timothy 2:22-26, and I’ll admit straight out that I’ve probably confused Satan with my flesh in this song. The passage explains, “Flee from youthful passions, and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.  But reject foolish and ignorant disputes, knowing that they breed quarrels.  The Lord’s slave must not quarrel, but must be gentle to everyone, able to teach, and patient,  instructing his opponents with gentleness. Perhaps God will grant them repentance leading ⌊them⌋ to the knowledge of the truth.  Then they may come to their senses and escape the Devil’s trap, having been captured by him to do his will.” I wrote this song originally completely differently in the summer of 2012. I rewrote it about this topic in the fall of 2015, but it reached it’s final form (only verb tenses in verse 3 changing) after my breakup in March of 2016. As believers we have all we need to ignore the lies of the devil/our flesh, but too often we lazily prefer to follow our flesh.
The third interlude comes from Pastor Stephen Feinstein of Sovereign Way Christian Church in Hesperia, CA. In it, he proves my point above, about having all we need to resist Satan and temptation, and also leads in to the next song, speaking directly about the temptation I struggle with.
“Tearing Down the Walls” comes next. It is based on a whole lot of verses, but the one I’m gonna quote here is found in 2 Corinthians 10:3-5. “For though we live in the body, we do not wage war in an unspiritual way,  since the weapons of our warfare are not worldly, but are powerful through God for the demolition of strongholds. We demolish arguments  and every high-minded thing that is raised up against the knowledge of God, taking every thought captive to obey Christ.” I wrote and recorded this song in 2015, and it was quality enough at the time of release that I left the phrase “three years of longing to be sexually pure” as “three years” even though at this point it’s been 6 years of actively fighting, and seven years of knowing I need to. I don’t spend an insane amount of time reflecting on my sin; I try to lay out my understanding of Romans 7 in a practical way, which is further elaborated on here, and is due for an even lengthier treatment in the future. We must look to Christ, not ourselves, to overcome sin in our lives.
“No Fear” is based on Hebrews 4:16. “Therefore let us approach the throne of grace with boldness, so that we may receive mercy and find grace to help us at the proper time.” The first verse was written on August 2, 2015 while listening to a sermon where the pastor had completely sucked the grace out of Psalm 51, which added to my depression because he was also the one “counseling” me on sexual purity at the time. The next two verses were written in the months that followed, reflecting on the grace that God offers at His throne of grace. God wants us to pray to Him; as believers, we must do it often.
“Trippin” is based on 1 John 1:8. “If we say, ‘We have no sin,’ we are deceiving ourselves, and the truth is not in us.” I wrote this one toward the beginning of 2012, probably one of the first songs from this album to be finished. As believers, we will never be free from sin entirely in this life. As such we must be honest about it. At the same time though, we aren’t excused from sin, because we have the Holy Spirit.
“What Did You See?” is not really based on any specific passage, though passages do show up throughout it. I guess the best verse to give that sums it up is Romans 5:10, “For if, while we were enemies, we were reconciled to God through the death of His Son, ⌊then how⌋ much more, having been reconciled, will we be saved by His life!” The song, especially the first verse, is heavy, as my intro states. I wrote the first verse around the end of 2015 when I received news that an acquaintance from youth group as a kid had gotten in a car accident and died on the spot. It made me seriously think about my life and what I was doing with it. The last two verses were written in early 2016, reflecting on my treatment by a church over struggles I’ve faced for multiple years. The point of the song is ultimately that God chose us when we were dirty and as such He can handle our sin now; He’s in control and we can trust Him.
“Ask Me About My Father” is based on John 3:16. “For God loved the world in this way: He gave His One and Only Son, so that everyone who believes in Him will not perish but have eternal life.” That simply sums up my Father. In addition, my first idea for this song originated from my song, “Ask Me About My Savior,” from 2012. Perhaps “Ask Me about My Keeper” will come out in the future? It serves as a happy conclusion to the album, calling people again to believe in Jesus. It elevates the fact that believers are adopted. It plays off the line from “Welcome to da Faith” where I say, “We got the same Father, His name’s I AM.”  Believers must know God as Father.
“But, that’s not the last song on the album,” you protest. You’re right! “Somewhere, Someday” serves as a postscript. It’s based off Matthew 6:33, which is one of the hardest verses to practice in daily life. “But seek first the kingdom of God and His righteousness, and all these things will be provided for you.” Verse 3 is the most important, and I thought about changing the last line from “the sooner the better—this is all true,” to “Your timing’s the best—this is all true,” but for several reasons I kept it how it is. Here’s why: there’s no sin in desiring marriage. First Corinthians 7 and Matthew 19 would agree with me. Keeping Christ my primary focus is extremely hard, and it comes out in that concluding line.
In conclusion, as believers, the key is to keep our focus on Christ. Everything we do must be done “by the Spirit, for the Father, through the Son / 1 Corinthians 10:31.” As you listen to the album, I pray that it would help you to fix your eyes on Jesus. If you don’t know Jesus, every song seeks to be evangelistic so I can welcome you to da faith; trust Him today. Also, in listening to the album myself, I found a factual error (the Bible says the exact opposite) in one of the songs. If anyone can point it out to me also, I’ll do something (though I’m still contemplating what). Maybe buy you lunch… J

Soli Deo Gloria.

Friday, April 14, 2017

“I Was There” – Some thoughts for you

So, as many of you know, the past two years have been two of the hardest years in my life. And that’s where this story takes place. In fact, I started writing it before it fell even farther south, and in my personal opinion, I felt like the story would work just fine being kept there—let’s say around the end of August 2016. So the attitudes and actions read of there, were—for the most part—how I was thinking in September of 2016. Before moving on, I would encourage you to read the story which can be found here: http://lilwritr.blogspot.com/2017/04/i-was-there.html.
I was broken up with just over a year ago, which totally threw away all the plans I had for my life at the time. In so doing, anger was uncovered in my heart—anger that was much deeper than just not seeing eye-to-eye with my parents and conversations getting loudly out of hand. Three months later I began talking to another girl, but that was a waste of time that I don’t need to get into here, except to say that after this I became extremely jealous and bitter about the relationships of those closest to me in my life. It was at this point that the introductory section to the story was written, and while it’s done by Good Friday 2017, my original goal had been Easter of 2016, though I don’t think it would have been the same kind of story if it had come out then, because the last six months of serious heart stretching would not have happened yet.
This was the hardest story I’ve ever written. When you write a sentence and you have to pray for forgiveness for each one because it is exemplifying your sinfulness, it makes it extremely hard to write. The inspiration for the story—besides just the fact that it’s the Easter season—was a song from Shai Linne where he raps,
[Jesus is] sent to Pilate, to Herod, back to Pilate
The violence of humanity at its finest
So now He stands before the crowd doomed to die
An angry mob who’s yelling out “crucify”
The way they treat the Lord of glory is debased and it’s foul
But you miss the point if you don’t see your face in the crowd
…
We see disciples sleep and mock today with a lot to say
But we do the same thing when we don’t watch and pray
Like Judas, we sell Christ out to get the treasure
Whether it’s the cheddar or forbidden pleasure
Like the chief priests, we want Christ to surrender
But we want Him out the way when He doesn’t fit our agenda
Like Peter, we have misplaced, fleshly confidence
But we’ll deny the Lord when faced with deadly consequence
Like Herod, we’re curious about Christ because He’s famous
But we quickly get bored with Him when He doesn’t entertain us
Like Pilate, we see Christ and find nothing wrong with Him
But when the world chooses the wicked, we go right along with them
Despite His kindness, we seek to do our Maker violence
The fallenness of humanity at its finest[1]
And, to take it even further, the sermon clip that Shai Linne includes at the end of the song from pastor C. J. Mahaney elaborates,
“‘Were you there when they crucified my Lord?’ the old negro spiritual asks. And we must answer, ‘Yes, we were there.’ Not as spectators only, but as participants, guilty participants, plotting, scheming, betraying, bargaining, and handing Him over to be crucified. We may try to wash our hands of responsibility like Pilate, but our attempt will be futile. Before we can begin to see the cross as something done for us, leading us to faith and worship, we have to see it as something done by us, leading us to repentance. Only the man or woman who is prepared to own his share in the guilt of the cross may claim his share in its grace.”[2]
And it’s been my goal to write it for the past year, placing myself at the scene, putting myself back in the mindframe of an unbeliever, and reflecting on how I would have acted had I been there then. It was a very humbling experience. While most of my attitudes presented in the story were present in my mind in September of 2016, I also drew some parallels to attitudes that were much more prominent in 2010 when I was saved.
I italicize Mahaney’s sentence above, because when you see yourself beating on Jesus Christ—the Creator and Lord of heaven and earth, who holds your life in His hand, who could let you go at any moment—it is impossible to continue living as if nothing happened. When we sin we act like we’re still unbelievers (Romans 6:16), and it looks as though we want to crucify Jesus again, because every sin we commit is one that He was on the cross for already. Without getting into the crazy specifics, I believe Hebrews 6 may speak to this in verses 4-8, when it reads,
For it is impossible to renew to repentance those who were once enlightened, who tasted the heavenly gift, became companions with the Holy Spirit,  tasted God’s good word and the powers of the coming age,  and who have fallen away, because, to their own harm, they are recrucifying the Son of God and holding Him up to contempt.  For ground that has drunk the rain that has often fallen on it and that produces vegetation useful to those it is cultivated for receives a blessing from God.  But if it produces thorns and thistles, it is worthless and about to be cursed, and will be burned at the end (emphasis added).
The writer is explaining, “Look! Take a good look at your life and see what defines you. Is your life defined by rebellion against Jesus? If so, it doesn’t matter what ‘good things’ you may have done, because every time you sin you are telling Jesus to take another beating. If this defines you, you may be too far gone. But, if your life is faithful to Jesus, though you sin here and there—even daily (as we all do)—keep pressing on, watching out that you don’t make a habit of beating Jesus, because to continue in that lifestyle shows that you aren’t saved.”
When you realize the attitudes in your heart that pinned Jesus to the cross, you realize the areas of your life that need to be put to death (Romans 8:13). Repentance from a sin is completed when that sin is crushed and uprooted by the Spirit. Looking at Jesus on the cross, and seeing how you are responsible for that atrocity must necessarily lead to repentance.
So my question for you today is: Were you there? Do you see yourself in that crowd? Even if you have to go back to the day you were saved—and reflect on what He saved you from—can you see yourself there as one of the bad guys?
Or maybe you’re reading this but you’ve never even trusted Jesus. Do you realize you’ve sinned? Have you ever lied? Have you ever stolen anything? Have you ever disobeyed a parent? Have you ever practiced sexual activity outside of the covenant of marriage? If the answer to any of these questions is “yes,” then you deserve to be on the cross that Jesus was crucified on. You deserve the beating that He received.
But even more than the beating He received, you deserve what was going on in the darkness:
Jesus cried out in agony as well. “My God, My God, why have You forsaken Me?”
…
Jesus groaned in pain, and His groans continued for the next several hours.
In my mind I wondered why He was groaning. No one’s doing anything to You now. The pain is over. You’re just up there now until You die.
He screamed. He wept. His teeth started grinding. He groaned again.
“You weren’t acting like this an hour ago!” I yelled. “What has changed?”
He kept yelling, crying, and grinding His teeth.
“What has changed?” I asked in the story. Everything changed. This is the reason why Jesus was sweating blood in the garden. And it’s the part of the crucifixion that is much too often skipped over in Christian circles these days, especially since it’s the most important part. Throughout church history many martyrs have died in much more brutal ways than crucifixion—even Peter was crucified upside down—so why would Jesus be so worried about facing the cross? It’s because while He was up there, for the second set of three hours, He drank the full fury of the wrath of God—the same that those who don’t believe in Christ will face for eternity in hell.
I don’t want you to have to face that. Jesus doesn’t either. It’s why He drank it Himself. However, you must believe that the forgiveness He cried for on the cross counts for you too. You have to see yourself murdering Him, and as such repent for the things that pinned Him there that you didn’t know you were doing (Luke 23:34). A parachute won’t save anyone who doesn’t put full trust in it and wear it when they jump out of the plane; the plane of life crashes for everyone at a different time, and the question is: have you put full trust in Jesus?
Soli Deo Gloria.




[1] Shai Linne, “Were You There?” The Atonement (Lampmode Recordings, 2008), MP3.
[2] Ibid. Emphasis mine

Sunday, March 19, 2017

Milestones – 6:11-18

I got to thinking this week about one of the most memorable weekends of my life. And while there’s a lot of childhood birthday parties and sleepovers that could vie for the most memorable weekend of my life, the one I’m thinking of is neither a birthday nor a sleepover. But it did occur while I was in eighth grade, my childhood best friends were all there, and it was two nights long.
It was an event known as Milestones that the church I was raised in put on. And out of all the events that that church ever put on, if there was one I’d carry into my future ministry it’d be this one. The point of the event was to commission 8th graders for high school. High school, for the child who is raised in the church, is a scary time. It is when a person starts becoming the person they will be for the rest of their life. For the child who is raised in the church, it will typically make or break their faith. That’s what the event was for: preparing eighth grade boys to be strong men of God who stand strong despite what others say. The three virtues it was centered around were: strength, courage, integrity. So everything that was done fit into one of those three categories. Strength initially seen in our 5 a.m. run the first morning there. Integrity initially most remembered from our purity talk. Courage in several different night activities.
But, out of all of these virtues, I think the most important one is integrity. In my personal opinion, integrity gives you strength and helps you have courage. Lack of integrity leaves you weak and worried. And integrity isn’t just in reference to sexual sin. Integrity also means that what you say is what you mean. And beyond that, it means that what you do is what is right to do, and you don’t try to hide improper actions.
So with that background, I’ll share the specific story. Saturday morning we woke up before the sun and went  for a run. Then we did push-ups. (Me as a scrawny eighth grader [what’s changed in 11 years?] had serious troubles here.) All we had for breakfast was a gross fruit-filled breakfast bar.  Then we did more strenuous activity for the rest of the morning. When lunch time came we were all hoping for something delicious, but we were sorely disappointed when we were served gruel. I don’t remember what all it was made of, but I do remember it having oatmeal, beans, and little pieces of pickles in it. (I also remember it not being as bad as I initially expected.) However, one of the students disagreed with my assessment and picked the pickle pieces out and threw them on the ground. (If I remember correctly, some of us knew who had done it because he’d bragged about it.) When asked by the leadership, no one would come clean, so we had to run. After like twenty minutes of extra running he finally came clean. Integrity.
I share this because it was a quote from MacArthur that reminded me of that weekend. He says, in summary of the book of Galatians, that there are only
“two forms of religion that man has ever known. There is grace/faith/Spirit religion, known as Christianity, and there is law/works/flesh religion, which identifies all the rest. . . . It is as if, on the market shelf of world religions, there are hundreds of attractive packages, with a great range of shapes, sizes, labels, claims, and prices. But inside all of them is the same tasteless, nutritionless sawdust of works righteousness. Standing alone, unattractive and repulsive to the natural man, is the gospel, which alone contains real food.”[1]
It’s the repulsive looking gruel that actually provides nourishment. It’s much better for you than processed pizza rolls or hot pockets.
Paul writes in Galatians 6:11-18, “Look at what large letters I use as I write to you in my own handwriting.  Those who want to make a good impression in the flesh are the ones who would compel you to be circumcised—but only to avoid being persecuted for the cross of Christ.  For even the circumcised don’t keep the law themselves; however, they want you to be circumcised in order to boast about your flesh.  But as for me, I will never boast about anything except the cross of our Lord Jesus Christ. The world has been crucified to me through the cross, and I to the world.  For both circumcision and uncircumcision mean nothing; ⌊what matters⌋ instead is a new creation.  May peace come to all those who follow this standard, and mercy to the Israel of God!  From now on, let no one cause me trouble, because I bear on my body scars for the cause of Jesus.  Brothers, the grace of our Lord Jesus Christ be with your spirit. Amen.”
And today we are looking at Paul’s concluding sign-off from this letter. As such, Paul will review all of his key points before wishing his readers well. He starts in verse 11, by saying, “Look at what large letters I use as I write to you in my own handwriting.” Cole explains,
Paul takes the pen from his scribe (assuming that he has not written the whole letter himself) to write ‘The Grace’ in his own handwriting (cf. 2 Thess. 3:17), to assure them of the genuineness of the letter. But as he looks at the sprawling letters which he has written, he muses whimsically that they certainly make no fine outward show, and this becomes to him a parable of the whole of his life and ministry, and indeed of the Christian faith. As far as he is now concerned, there is nothing ‘fine’ in life but the cross of Christ; and he brushes the last vestiges of the Galatian quarrel from him in the knowledge of his own close relation to the crucified Messiah. On that note of peace the battle-scarred veteran ends the tortured letter.[2]
It is relatively well recognized that Paul employed a scribe to write his letters, and whether Paul told him the exact words to write, or gave him the topics he wanted written about with a little freedom for the scribe, Paul was still ultimately responsible for the content of the letter, so we can say that it was written by Paul.[3] Richards explains that the person behind the scribe could authenticate a letter in three ways (descending order of value; ascending order of commonness): seal pressed into clay, summary of contents, word of farewell in author’s handwriting. “An author was held responsible for every word of the letter. The personal handwriting at the end of a letter indicated the author had seen the letter and consequently assumed responsibility for its contents.”[4] However, Richards notes that “it is impossible to verify a postscript from Paul in his own handwriting,” because we only have copies today. “Paul, however, on more than one occasion drew attention to his handwriting.”[5] Richards also explains, “There is one clear example of a summary postscript among the letters of Paul (Philem 19-21).”[6] He then writes two pages later, “There are ample examples that Paul used a postscript as a ‘signature’ to his letters. Galatians 6:11-18 is the most commonly cited example.”[7] In this post, I seek to show that Galatians 6:11-18 is in fact a summary postscript, summing up all the main points of the letter, even though he breaks from the common norm of repeating “the material in the same order as the body of the letter.”[8]
Paul summarizes 4:8-6:10 in verses 12-13, “Those who want to make a good impression in the flesh are the ones who would compel you to be circumcised—but only to avoid being persecuted for the cross of Christ. For even the circumcised don’t keep the law themselves; however, they want you to be circumcised in order to boast about your flesh.”
Paul was very clear in chapters 5-6 about not being under the Law anymore. He clearly showed the Galatians that the Judaizers were trying to put them back under a yoke of slavery. He explained that being under that yoke of slavery meant that Christ was pointless to them, and that outside of Christ they had no hope of keeping the law. It is only in Christ—through love—that the Law is fulfilled (5:6; 5:13-6:10). The Judaizers’ goals were explained clearly in 4:17: “They are enthusiastic about you, but not for any good. Instead, they want to isolate you so you will be enthusiastic about them.” They wanted to feed their egos because others had followed them, as Paul summarizes in 6:14. However, just like Paul said that the children of promise were persecuted by the child according to the flesh (4:29), he says the Judaizers preach circumcision to avoid persecution. Paul is saying, “Flee this false gospel of Law-keeping and follow Jesus who will truly enable you to keep the Law by the power of His Spirit.”
Paul summarizes 2:11-4:7 in verses 14-15, “But as for me, I will never boast about anything except the cross of our Lord Jesus Christ. The world has been crucified to me through the cross, and I to the world. For both circumcision and uncircumcision mean nothing; ⌊what matters⌋ instead is a new creation.”
Paul took great pains in 2:11-4:7 to describe and prove theologically that we are not to follow the Law as believers. Paul is contrasting the Judaizer’s hope to boast in the Galatians’ flesh, by saying his sure boast in in the cross. And lest we fall for the popular notion, “By the Cross of Christ is not to be understood here the two pieces of wood to which He was nailed, but all the afflictions of the believers whose sufferings are Christ’s sufferings,”[9] allow me to offer an alternative. Paul here strikes on the fact that the curse of the Law was defeated by Christ on the cross, and in Christ’s victory—and His alone—Paul boasts. Because only Christ’s victory allows for the freedom in Christ that Paul heralds in 5:1. Galatians 6:14 easily sums up Paul’s theological claim in 3:10-14. It also brings added meaning to Paul’s statement in 5:24. The victory is sure, even if not yet fully realized. We boast in Christ’s sure work, not our feeble attempts.
Because of this, and because it’s a promise and not circumcision that makes a person right with God, neither circumcision nor uncircumcision matters. This is GOOD NEWS for WOMEN everywhere, and is why Paul said what he did in Galatians 3:28, “There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus” (emphasis added). This new creation model is thoroughly explained by Paul in 5:13-6:10.
Paul hones in on and enhances 3:16 in verse 16, “May peace come to all those who follow this standard, and mercy to the Israel of God!” The standard he is speaking of is the new creation standard laid out in 5:13-6:10. If a person is walking by this model, Paul wishes peace upon them, whether or not they are circumcised. MacArthur explains, “To walk by this rule is to accept the gospel of divine accomplishment through Christ’s sacrifice on thee cross and to walk by faith in the power of His Spirit, rather than by sight in the power of the flesh.”[10]
The way the Greek sentence is structured, it makes the most sense to equate the ones who are wished peace with the ones who are wished mercy. In this case, those who are walking by this rule are the Israel of God. Paul had written in Galatians 3:16, “Now the promises were spoken to Abraham and to his seed. He does not say ‘and to seeds,’ as though referring to many, but referring to one, and to your seed, who is Christ.” Christ is the ultimate fulfillment of Israel, and those who are members of His body, by faith in His promise and no external religious symbol, are rightly called members of Israel, or the Israel of God. Cole explains clearly,
While there is place for the believing Christian Jew in the kingdom of God, there is no place for the unbelieving, Jew or Gentile. Paul would go even further than that. He would say that the ‘believing Jew’ belongs to God’s Israel, but that the Judaizer who does not walk by this rule does not belong. There cannot therefore be two groups within the church; there can only be one. That was why Paul was fighting at Antioch, for ‘table fellowship’ between Jewish and Gentile Christians.[11]
And thus we also tie in 2:11-21 into this concluding summary.
Paul summarizes 1:11-2:10 in verse 17, “From now on, let no one cause me trouble, because I bear on my body scars for the cause of Jesus.” And let me just come clean and say at the outset that Paul is not talking about the marks of crucifixion that Jesus had showing up on his own body. Mysticism, even Christian mysticism, is dumb. Saint Francis of Assisi was crazy, as well as the whole concept that has flown out of his lousy understanding of Galatians 6:17.[12] This is why devotional interpretation of Scripture falls short, because it removes passages from their original context and is capable of making them say things they never intended to say. It’s no wonder the focus of this passage has been on what the scars are. I don’t think it’s Paul’s point at all.
As a writer, and an ex-English major, it is verbs that propel sentences. A better story is written with multiple verbs, than with piles of adjectives. For that reason, I firmly believe that the emphasis in verse 17 is in the verb: “bear,” which happens to be the same word used in 5:10, 6:2, and 6:5—the only other three occurrences in the book. When Paul uses it in 5:10, he is talking about the false teachers being responsible for their teaching, and bearing the judgment of God; in 6:5, he’s talking about everyone on earth being responsible for the fruit of their life. In 6:2, he commands us to bear one anothers’ burdens. In 2 Corinthians 11:28, in the midst of a list of physical difficulties—visible proofs of which were probably present on his body—Paul says, “Not to mention other things, there is the daily pressure on me: my care for all the churches.”
Jesus was marked for His church on the cross (Hebrews 12:2). The members of churches are His bride (Ephesians 5:22-32). Jesus identifies Himself with His bride (Acts 9:4-5). Therefore the pains of the church are the pains of Jesus. If Paul bears the marks of Jesus in his body, then Paul is saying that he is bearing with the members of the church in love.
This can be further proven to be a likely interpretation. As a summary statement, Paul is not bringing anything new into his discussion at this point. The first phrase of the verse is especially telling: “let no one cause me trouble.” We have long been away from discussion about those who were causing Paul himself trouble. It was what he spent 1:11-2:10 discussing. He had to prove that he was qualified to preach Christ. Ultimately, what Paul is saying in verse 17 is that he is totally qualified to preach Christ because he practices what he preaches. By bearing with the saints in love, he is clearly walking by the Spirit and proving that his theology is real; he is a worthy apostle. One of the earliest Christian documents, known as the Didache, or “The Teaching of the Twelve” clarifies about discerning who is a true or false teacher: “and every prophet who teaches the truth, if he does not do what he teaches is a false prophet.”[13] Paul did what he taught; he could be trusted; no one needed to trouble him about that fact anymore.
Paul concludes with only slight derivations from his typical sign-off in verse 18, “Brothers, the grace of our Lord Jesus Christ be with your spirit. Amen.” The conclusions of all of Paul’s epistles are very similar. And here there are three parts to notice that make it slightly unique. He begins by calling them brothers. This is likely to comfort them, lest they have been scared about the state of their position in Christ by the content of the letter. Secondly, he asks that the grace of Christ specifically be with their spirit. This is a wish that those who truly are brothers would be comforted by Christ’s grace. And then he concludes by saying, “Amen.” Cole explains,
Paul, with full meaning, sets his Amen, common at the end of Hebrew blessings and prayers, from which it has passed into Christian usage (1 Cor. 14:16). But it is really an Amen to the uniqueness of Christ and the sufficiency of his cross for salvation, so that it is also an Amen to the whole letter, and indeed to Paul’s whole theological position, since God himself has already set his Amen to Christ (2 Cor. 1:20).[14]
And with that, we’ve come to the end of Galatians. I would argue that my following lyrical summary of the book would pretty well give the main points of the letter:
And if we take a close look at Galatians we’ll see
That Paul wants us to be clear—not in any way deceived
If we follow law we’ve fallen from grace
And it’s up to us to hold our place
Cuz Jesus became a curse for us
And His life is what makes us righteous
For that reason stand firm—resist the yoke
Of slavery that will just leave you choked
Instead walk in love and truly fulfill the Law
Christ did first and His Spirit enables us all.
But, if I just end it there, I’ve not done my job.
This whole book points to the gospel. John MacArthur explains, “The book of Galatians has been called ‘The Crucifixion Epistle,’ not only because it directly mentions the cross or crucifixion some seven times . . . but because God’s redemptive grace, the theme of the epistle, became efficient for men only through the cross of Christ.”[15] And thus, since the song is titled, “Christ Crucified,” I’ll let Shai Linne call you to faith in Christ.
When I say “Trust in Jesus”, cats look at me like I’m crazy, yet
This song is your “wake-up show” like Sway and Tech
‘Cause sin’s problem is much greater than human hurts
You owe a debt to the Creator of the universe
And trust me son, He’ll do much more than dial your number
The Lord is gonna track you down like a bounty hunter
On judgment day, coppin’ pleas ain’t gonna work
‘Cause God is like a shower drain, He sees all your dirt
The evil you do with your devious crew
You’re rotten to the core, He’s knocking at your door
Your weed and your brew, the freaks that you screw
You’re shopping at the store; you should be dropping to the floor
If you make it your business to pray for forgiveness
The Savior of misfits will take you from His hit list
But say you dismiss this- it shows you’re misled
‘Cause like “The 6th Sense” you don’t even know that you’re dead.[16]
I pray that you wouldn’t wait one more day to trust Christ with your life, and that you would refuse to trust yourself any longer.
This book was one that played a key role in helping to lead to the milestone in Christian history known as the Reformation. As such, I’ll let Martin Luther close us out with the closing words of his commentary, because I second them. “The Lord Jesus Christ, our Savior, who gave me the strength and the grace to explain this Epistle and granted you the grace to hear it, preserve and strengthen us in faith unto the day of our redemption. To Him, the Father and the Son and the Holy Spirit, be glory, world without end. Amen.”[17]
Til next time. (I’m going to take about a month break from exposition of a biblical book, but when I resume, we will be looking at the book of Joshua.)
Soli Deo Gloria. Solus Christus.

[1] John MacArthur, Galatians, 194.
[2] R. Alan Cole, Tyndale New Testament Commentaries – Galatians, (Downers Grove, IL: InterVarsity Academic, 2008), WORDsearch CROSS e-book, 233.
[3] See David B. Capes, Rodney Reeves, and E. Randolph Richards, Rediscovering Paul: an Introduction to His World, Letters and Theology (Downers Grove, IL: IVP Academic, 2011); E Randolph Richards, Paul and First-Century Letter Writing: Secretaries, Composition, and Collection (Downers Grove, IL: InterVarsity Press, 2004).
[4] E Randolph Richards, Paul and First-Century Letter Writing: Secretaries, Composition, and Collection , 171.
[5] Ibid., 173
[6] Ibid., 173. Emphasis in original.
[7] Ibid., 175.
[8] Ibid., 172.
[9] Martin Luther, A Commentary on St. Paul's Epistle to the Galatians.
[10] John MacArthur, Galatians, 210.
[11] R. Alan Cole, Tyndale New Testament Commentaries – Galatians, 237.
[12] For more information on the topic, check out this page: https://en.wikipedia.org/wiki/Stigmata.
[13] Charles Hoole, trans., The Didache: The Teaching of the Lord to the Gentiles through the Twelve Apostles, (London: David Nutt, 1894), WORDsearch CROSS e-book, Under: "Chapter 11". Grammar and wording slightly modified by me for modern readers.
[14] R. Alan Cole, Tyndale New Testament Commentaries – Galatians, (Downers Grove, IL: InterVarsity Academic, 2008), WORDsearch CROSS e-book, 241.
[15] John MacArthur, Galatians, 198.
[16] Shai Linne, “Christ Crucified,” The Solus Christus Project (Lampmode Recordings: 2005), MP3.
[17] Martin Luther, A Commentary on St. Paul's Epistle to the Galatians.

Saturday, March 11, 2017

Sowing and Reaping Reassessed – 6:6-10

I’m probably gonna catch some flak man
But ima swallow this pill like pac-man
Some of these folks won’t tell the truth
too busy tryina get them racks man
Church tryina rob my paychecks
Choir members probably having gay sex
Pastor manipulating, hurting women
I wonder what he’s gonna say next
Bookstore pimpin them hope books
Like God don’t know how broke looks
And tellin me that I’m gonna reap a mil
If I sow into these low crooks
Plus I know ol’ girl a freak, now how she sing the solo
I walked into church with a snapback and they tellin’ me that’s a no-no
That’s backwards and I lack words for these actors called pastors
All these folks is hypocrites and that’s why I ain’t at church.[1]
And if there’s ever been a song written by a Christian artist that truly made me uncomfortable, it would be this one. Especially the line about pastors. The first time I heard it, I felt dirty for listening to it. The pastors that I grew up in the faith under for the first three years of my Christian life were not at all actors. They were some of the realest people I’ve ever known. However, if I’m being totally honest, I’ve turned to these lyrics several times in the past three years in times of anger and frustration to say, “This is what is wrong with the American church.” However, when my ipod played this song in the past week, the heavy emphasis on money, and the specific words “reap” and “sow” got me thinking. In addition, a news article I found on Facebook this week explained that the sixth of the top reasons why 59% of millennials have left the church is because of “distrust and misallocation of resources.” The author explains, “Over and over we’ve been told to ‘tithe’ and give 10 percent of our incomes to the church, but where does that money actually go? Millennials, more than any other generation, don’t trust institutions, for we have witnessed over and over how corrupt and self-serving they can be.”[2] While I don’t agree with the solutions proposed by the article, the point stands that the common, “Give your money and God will bless you,” teaching has done a ton of damage. I say this up front, because today’s passage has Paul talking about sowing and reaping. Let’s look at the context.
Paul writes in Galatians 5:16-6:10,[3] “I say then, walk by the Spirit and you will not carry out the desire of the flesh.  For the flesh desires what is against the Spirit, and the Spirit desires what is against the flesh; these are opposed to each other, so that you don’t do what you want.  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious: sexual immorality, moral impurity, promiscuity,  idolatry, sorcery, hatreds, strife, jealousy, outbursts of anger, selfish ambitions, dissensions, factions,  envy, drunkenness, carousing, and anything similar. I tell you about these things in advance—as I told you before—that those who practice such things will not inherit the kingdom of God.  But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,  gentleness, self-control. Against such things there is no law.  Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.  Since we live by the Spirit, we must also follow the Spirit.  We must not become conceited, provoking one another, envying one another. Brothers, if someone is caught in any wrongdoing, you who are spiritual should restore such a person with a gentle spirit, watching out for yourselves so you also won’t be tempted.  Carry one another’s burdens; in this way you will fulfill the law of Christ.  For if anyone considers himself to be something when he is nothing, he deceives himself.  But each person should examine his own work, and then he will have a reason for boasting in himself alone, and not in respect to someone else.  For each person will have to carry his own load.  The one who is taught the message must share all ⌊his⌋ good things with the teacher.  Don’t be deceived: God is not mocked. For whatever a man sows he will also reap,  because the one who sows to his flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.  So we must not get tired of doing good, for we will reap at the proper time if we don’t give up.  Therefore, as we have opportunity, we must work for the good of all, especially for those who belong to the household of faith.”
And before tying it all together, let me just explain one thing I’m happy about from the past three years: learning how to properly interpret Scripture. Three years ago, I would have said, “The beginning talks about bearing in love, and this talks about sowing and reaping; I’ll tell what the text says without keeping them connected.” However, that’s faulty Bible study. Paul wrote this whole letter. From the first word to the last, it’s one complete argument. We can’t chop it and take what we want where we want and call it exegesis. We have to read all of it as a unit.
So we’ve finally come to the end of this super long section. Paul has proved that the Law is fulfilled through love for one another, but also that the flesh wars against the Spirit. He’s described the results of following the flesh and the results of following the Spirit, and he’s commanded that believers bear with one another in love and it was shown how that fulfills the Spirit’s fruit and successfully wars against the flesh. Today, Paul wants to show us how we bear with those who teach us the Word, and in so doing shows us another way to resist the desires of the flesh, and encourages pastors to remain faithful in their ministry.
Paul begins in verse 6 by saying, “The one who is taught the message must share all ⌊his⌋ good things with the teacher.” John MacArthur writes, “The seemingly obvious interpretation, and the one that is most common, is that Paul is exhorting congregations to pay their pastors fairly. But although that principle is taught in the New Testament . . . it does not seem to be what Paul is teaching here.”[4] However, I must lovingly disagree. Especially when Calvin, Luther, and another modern commentator all see monetary giving being spoken of here. Cole states, “It is, as often, difficult to decide whether this is the final verse of this section or the opening verse of the next. As usual, it will be best to take it as a ‘bridge verse’, whichever group it is considered as falling under. . . . When Paul says koinōneito, share, or ‘have fellowship’, it is a Christian euphemism for ‘make a financial contribution’.”[5]
Now, lest I dismiss MacArthur too quickly, his explanation must be discussed, because it is helpful to understand the full meaning of our text today. MacArthur sees verse 6 as going with verses 1-5, and wants to equate “the teacher” of verse 6 with one of “the spiritual ones,” in verse 1. He helpfully explains that the word translated “share” in verse 6 is commonly translated “fellowship,” and the word translated “good things” speaks primarily of things that have “spiritual or moral excellence,” and thus “the spiritual Christian who has picked up and held up his fallen brother also builds him up in the word, in whose good things they fellowship together.”[6] Thus MacArthur sees the spiritual believer and the recovering believer as being able to share fellowship together in the good fruit that results from the recovering believer heeding the teaching of the spiritual believer.
I take the time to explain that because it helps add an extra layer to the following verses, even if we understand fellowship primarily as “monetary support.” In verses 7-8, Paul explains the spiritual truth behind his command to share with the teacher. “Don’t be deceived: God is not mocked. For whatever a man sows he will also reap,  because the one who sows to his flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit.” He starts by commanding them not to be deceived. Paul knows that the flesh wants to hold on to every dollar it is given. He also knows that the flesh wants to isolate itself and not fellowship with other believers. He says you can’t trick God; the law of nature—reaping what you sow—cannot be undermined. If a person refuses fellowship with other believers they will reap from the flesh; if a person hoards every dollar they are given, they will reap from the flesh. God cannot be mocked. I want to give two examples for how this process works in the life of Christianity today: one in the context of the local church and one in the context of the wider Christian world.
First, in the local church we are called to share with those who teach us the word. We share with them by giving our money—tithe/10% is never called for in the New Testament. The model is actually to give until it hurts. Listen to this from Luke 21: “He looked up and saw the rich dropping their offerings into the temple treasury. He also saw a poor widow dropping in two tiny coins. ‘I tell you the truth,’ He said. ‘This poor widow has put in more than all of them. For all these people have put in gifts out of their surplus, but she out of her poverty has put in all she had to live on.’” (Luke 21:1-4). She gave 100%. Paul will connect this act of giving to the Spirit’s manifestation of love in 2 Corinthians 8:8-9, “I am not saying this as a command. Rather, by means of the diligence of others, I am testing the genuineness of your love. For you know the grace of our Lord Jesus Christ: Though He was rich, for your sake He became poor, so that by His poverty you might become rich.” This is what our giving to the ministry should look like. (And in Galatians 6:6 it is a command.) Since we reap what we sow, the teaching will reflect itself in our lives. If the teaching is all talk and no action, the lives will be all talk and no action. If the teaching is judgmental and degrading, the hearers will become judgmental Pharisees. For this reason, the pastor should teach accurately so the people keep giving. He shouldn’t have to preach one sermon a month on giving to keep people convicted about the need to give; they should do it willingly because he teaches accurately and models it in his own life. In the same way, if a ministry is fruitless, there is no need to sow monetary funds into it to keep it going, especially if it is doctrinally off or failing in the Christian living it produces.
In much the same way, as Christians, we read books written by other Christians. When we do this we are sowing into their ministry, and fellowshipping with them. Since the teaching becomes the living and we reap what we sow, we should not spend time in worthless Christian media. If we do, it will come out in our life. If Christians only purchased biblically sound, gospel centered works, it would spur pastors worldwide to be accurate, biblical, and Christ-centered; and a revival of sorts would take place in the church which could then lead to a revival in the world.
We must sow to the Spirit so that we can reap eternal life and avoid fulfilling the desires of the flesh. We must not sow to the flesh because if we do, we reap corruption, and this is first shown in a lack of assurance of salvation. People—like the majority of millennials today—who avoid church are sowing to the flesh and reaping corruption. I personally believe the biggest problem with millennials is their pride: they can’t take it if someone says they are wrong, and since the first premise of the Gospel is that everyone is wrong, no millennial—or really anyone else—wants to hear it. Thus they avoid the church and put up smokescreens so they can continue to sow to their flesh.
And then in verses 9-10 we see an exhortation to persevere in love for believers—summing up the whole section. “So we must not get tired of doing good, for we will reap at the proper time if we don’t give up.  Therefore, as we have opportunity, we must work for the good of all, especially for those who belong to the household of faith.” It is hard work to bear with each other. It is hard to sacrificially give our resources away. It is often very hard to resist the desires of the flesh. However, we must rest in the Spirit and let Him manifest Himself in our lives. The truth is there: we will reap if we don’t give up sowing. This earthly life is the opportunity to sow. Sowing to the Spirit—the sowing we must not give up—is done through bearing with one another, fellowshipping with one another, not hoarding resources from one another, and by resisting the desires of the flesh. We also sow by doing the exact opposite, but that will result in corruption and we must give that up right now.
If your pastor is faithful to the Word and to pointing you toward Christ, give of your resources. Especially if he is a fulltime pastor who is employed by the church. He relies on you for support. If he is taking care of your spiritual needs, you owe it to him to help support him. If you don’t give of your resources, you want to reap corruption from the flesh.
However, if your pastor is not faithful to the Word, you are not sowing to the Spirit by giving to his ministry. Unfaithfulness to the Word—and neglect of the Gospel as presented in Galatians—leads to the unhealthy situation that Paul had to correct in this letter. The reason he’s spent so much time on the difference between the flesh and the Spirit is because legalism and lawlessness both lead to fleshly corruption, and not to the Spirit’s eternal life. If your pastor does not preach the gospel, you will not reap eternal life by giving to him, but rather corruption from the flesh.
It is important to note what Paul says at the end of verse 10. We must work for the good of all, but especially for believers. When millennials are all about causes in the world, that’s great, but when they neglect to come to church because they feel that the church isn’t doing enough for those “out there,” they are missing the point. We—as the church—owe love first and foremost to our own. Only after loving believers to the nth degree are we to show love to the world. And the primary way we’ll show the world love is by telling them they’re wrong and that only in Jesus can they be made right.
Why do you neglect to give to the church? Is it because you don’t belong there because you have yet to be made a part of it by the blood of Jesus? I would plead with you to believe in Him today. Find a church that points you to Him and get involved. Love others well, which includes giving up your resources, and sow to the Spirit for eternal life.
In conclusion, the church has done a lot of damage in the name of “sowing and reaping.” However, that is because they have separated the act of giving from the fruit of living. The teaching is promoted by the giving. The teaching shows its true colors through the living that follows. If you want to live a life of love to God and others, give to teaching that accurately represents who God is. This will lead to eternal life, and is another way in which we win the war against the flesh, walk by the Spirit in freedom, and prove that we are not under Law but rather fulfilling Christ’s Law by bearing with one another in love.
Til next time.
Soli Deo Gloria. Solus Christus.

[1] Lecrae, “Church Clothes,” Church Clothes (Reach Records, 2012).
[2] Sam Eaton, “59 Percent of Millennials Raised in a Church Have Dropped Out—And They’re Trying to Tell Us Why,” Faith It, http://faithit.com/12-reasons-millennials-over-church-sam-eaton/.
[3] 6:6-:10 are bolded because those are what this post is focusing on.
[4] John MacArthur, Galatians, 182.
[5] R. Alan Cole, Tyndale New Testament Commentaries – Galatians, (Downers Grove, IL: InterVarsity Academic, 2008), WORDsearch CROSS e-book, 228.
[6] John MacArthur, Galatians, 182.