Comments for October 3

v.1-15 It is clearer from this record than the Samuel one that the reference to the house, although obviously referring to the great temple that Solomon would build, is, in a greater way referring to Jesus and his work. This house is made of people, and Jesus is the chief corner stone. Unlike the house that Solomon built for God, it will last for ever. To build an actual house, where moth and rust doth corrupt, is clearly a futile exercise, but the house that God will provide Himself is built for eternity. v. 9 makes this clear.

17:10 The promise that Yahweh would build a sure house for His priests is taken up and used to speak of David also. 1 Samuel 2:35 2 Samuel 7:27 1 Chronicles 17:10

v.2 - It appears likely that Nathan's initial reaction here was his own. He made the assumption, as I am sure all of us would have done too, that God would approve of David's plan to build him a house. In fact, as we saw in the previous comment, David was a foundation of the spiritual house, but that is not what is in question in David's mind here.

:1-2 David desires to build the temple
:3-15 Nathan promises David a son and a house
:16-27 David sits before the Lord and reflects on the greatness of what God has done for him.

This chapter demonstrates that David was aware that there had to be a permanent building for God in Jerusalem. In return for his desire he is promised a house made up of children. This causes David to reflect on the magnitude of God's mercy towards him.

Whilst we recognise the promises (:11-15) as something wonderful we should realise that they were not what David wanted. The fact that David threw himself into preparing for the temple even though he would not be able to build it demonstrates that David was willing to submit his will to the will of his God - without question.

17:11-15 There are significant differences between the record of the promise to David here and the same promise when recorded in 2Sam 7:12-16

The differences are explained by the different emphasis in each account. 2 Samuel is emphasising Solomon whilst 1 Chronicles is emphasising Messiah.

V.10 This was the language of Nathan himself, who was specially directed to assure David, not only of personal blessing and prosperity, but of a continuous line of royal descendants.

Nathan, even you, a prophet of the Lord, should not speak without checking up first (1Chron 17:1-15).
There's a lesson for us there, too.

OTHER PLANS
 
How often do we ask God for direction? Often it is easy to remember to seek God's guidance when we are not sure of what to do, but when we think we know what God's will is, do we just rush in and do it? Or do we still stop and ask for guidance?
 
David wanted to build God a house. His plans were very noble ones and it would seem to be in line with the plans God himself had. God had been with David in all his other activities so far, and the inspiration to want to build a temple may have even come from God himself. David ran the idea past Nathan the prophet, and Nathan was so confident that it was the right things to do that he replied to David, "Whatever you have in mind, do it, for God is with you." (1Chron 17:2) It turned out that Nathan was wrong. Though the idea, motivation and signs were all positive, it was not what God wanted David to do. That night God said to David through Nathan, "You are not the one to build me a house to dwell in." (v.4)
 
Could it have ever been the same for us? Have we ever rushed in and done what we thought was right before enquiring of God? Maybe things would have turned out quite differently. Let's make sure, when we make a decision or take an action, that we ask his guidance and seek his blessing before we start. You never know, he may have other plans.

17:1So David managed to build his own house before the ark was brought to Zion. This does not indicate that David was more concerned with his own house than the ark of the covenant. Certain conditions had to be met, one being that David’s enemies had been subdued – Deut 12:10 – before the ark could be brought to Zion.

V.4 Yahweh would not allow David to build the temple. He reserved that privilege for his son, Solomon.  It was not appropriate for David to build the temple in a time of war. David's job was to subdue Israel's enemies round about. David had shed much blood (1Chron 22:8).  After peace was obtained, then the temple could be built (1Kin 5:3,4).  However, David was told that the temple and everlasting throne would come through his greater son, Jesus (vs.11,12).

17:2 Nathan’s recorded response to David’s comment which is not even a detailed comment about what he wanted to do indicates that there must have been a lot of discussion between David and Nathan for the prophet to be able to work out from what David said what he really wanted to do.

17:16 Notice that David ‘sits before the Lord’ when he has received the promise – however whilst the promise God made to David is wonderful it sidelined David as the one who would build the temple. However Davis is still pleased. Why? The answer is that he wanted to do God’s will and when he learnt that he was not the one to build the temple he was happy to accept that and get on with doing things that he knew God wanted. If only we could always be willing to put God’s desires first and not try to reason that we are trying to do God’s will when in reality we are just doing what we want to do!

V.13-14 - (a messianic prophesy quoted from the NIV) "I will be his father, and he will be my son. I will never take my love away from him...I will set him over my house and my kingdom forever; his throne will be established forever." Luke 1:32-33

1Chron 17:13;Heb 1:5.

1Chron 17:11-12 First Principles>Sure mercies of David>King
The descendant referred to in this verse is Jesus Christ, who is the Son Of God (v13). For more about the King, go to 2Sam 7:12-16.

V.2 It is curious that Nathan, the prophet of Yahweh, was mistaken in his blessing of David’s desire to build God’s House.  Of course, Nathan had no reason to think that Yahweh would be against David’s building the House.  However, there is no sense from the text, that Nathan consulted Yahweh before he made his statement to David.  In any event, Yahweh quickly let His wishes be known (vs.3,4).

The lesson for us is to always consult Yahweh in prayer for His guidance, and not assume that we know His mind (Isa 55:9).

17:8-9  Nathan’s comment to David draws twice upon Deut 12 where God promised that He would choose a place for His name.

:8 cut off … enemies Deut 12:10

:9 a place                  Deut 12:11

1Chron 17:11 - "When your days are over" can't refer to Solomon as David was still alive when Solomon became king (1Kin 1:32-35,43) - it refers to Jesus.

1Chron 17:20-22 - Only one God. God went out to redeem a people for himself. Israel would be God's people forever.

17:10 The wonderful thing is that because David for many years had wanted to build a house for God the tables were changed, so to speak, God’s promise to David was so great. David was to have a ‘house’ made up of people.

GREAT ATTITUDE

David had more to offer God than most of us will ever have. David's desire was to build a temple for the LORD. David's plans for the temple were not going to be a flimsy little tin shed - his plans were the real deal. Later, when Solomon completed the work, we can see that David planned to spare no expense in any detail, to make sure that the temple was a place fitting for the God of the Universe.

But though David had such a lot to offer, God declared that David was not going to build the temple, but that David's son would build it. God told David through the prophet Nathan, "You are not the one to build me a house to dwell in." (1Chron 17:4) And later, "When your days are over and you go to be with your fathers, I will raise up your offspring to succeed you, one of your own sons, and I will establish his kingdom. He is the one who is going to build a house for me." (v.11-12)

At this, David could have given up on the whole idea, but instead he humbled himself before God, praised him, accepted his will, and left his son Solomon with a kitset temple ready to put together. David spent the rest of his life preparing for he temple, though he himself could not build it.

Let us develop an attitude like David that gives God our all, whether we benefit from it or not.

17:3-4 Consider. David had been focused on building the temple since his early teenage years – more than 20 years. His plans seems to be almost complete. He has been assured that he can now do what is in his mind. The next morning he is told by God that he cannot fulfil his wishes but when he is dead his son will build the temple. How would you feel? Disappointed? Angry? Frustrated? Possibly all of these feelings. Not David though. On learning that he could not build the temple he threw himself into preparing the material so his son would be able to finish the work. The reason? David was focused on doing God’s will, not his own. When he realized that God’s will was that he would not build the temple but his son would David threw himself into that work.

17:6   That God “walked” with Israel indicates that He was with them in their journeying. He was not distant from them and unconcerned about their circumstances. Likewise this is true for you and I also. God is not distant and remote from our pilgrimage.

My house or Yours?

It's natural that when we are told something new and multifaceted that we focus on the facet that makes most impact on us. Here with David we can see that he was overwhelmed by the promise that his house would be established forever, hence his repetition of this in v23-27. But looking closely at the wording of the promise we can see that this is not necessarily what God meant.

"I will establish him in My house and in My kingdom forever" (v14)

In other words, it was by being in God's house that David's house, throne and kingdom would last forever. It is by becoming the family of God, namely through His son, that any of us gain everlasting life. God is by nature everlasting, and therefore those whom He counts as His family will likewise take on that same nature.

17:3   In the table in an earlierentry the differences between the account of the promise here and in 2Sam 7 are recorded.

Another difference is that in this verse we read “him that was before thee” whereas in 2Sam 7:15 Saul id mentioned by name. Thus whilst the record in 2Sam 7 focuses on Saul the Chronicles record leaves the time for the fulfilment open, allowing for a later fulfilment.

17:15  The stamen that what David was told was in a vision is the basis for Psa 89:19 helping to establish that this Psalm speaks of the promises recorded in 1Chron 17 and , 2Sam 7

17:1  So clearly David was not just taking his ease because he was in his own house. He was thinking about the things of God and God’s promise to choose a place for His name to dwell – Deut 12:11 – Do we use our own “private” time to do our own thing or are we still engaged in thinking about the purpose of God and haw that purpose might be accomplished?

17:17   Psa 61:6  seems to be a comment by David on the fact that God’s promise was far reaching time wise.

17:23-24        Notice three times the word “established” is used to speak of David’s desire. Solomon – 2Chron 1:9 – continues the theme David started.

v. 16 Says that David went in an sat before the Lord. The only other time this is used in the O.T. is in the parallel account in 2 Sam 7:18. It is used once in the N.T. in Rev. regarding the elders that sat before God.  This would indicate the closeness of David's relationship with God that he would go before and an sit and commune with his heavenly Father. 

17:4    In the parallel record the matter of whether David would be allowed to build a house for God is presented as a question – 2Sam 7:5  - but here it is quite clear. God had no intention of allowing David to build the temple.

17:10   the promise that all enemies will be subdued is because the record is looking forward to the end of death through the work of Christ. The Samuel account – 2Sam 7:9 – says that the enemies have been subdued as that record is looking forward, in the short term, to Solomon.

17:1-3 Nathan’s immediate agreement with David’s plan indicates that David had not kept his ideas to himself. By implication also Nathan understood that God had a “place” in mind where he would place his name and had concluded that David was the one who would implement that plan. The lesson we should take away from this is that we should share our understanding of God’s plan and purpose – the things we discover in the scriptures with other like minded fellow believers. Not only do we encourage each other but our Father notices and records it – Mal 3:16

17:2  Given that Nathan was instructed by God to tell David that he could not build the temple –  17:3 - that he had thought about was Nathan wrong in making his first comments to David?

17:4  In saying that he should not build a house for God we see a clear unambiguous command which Solomon - 1Kin 8:19 – quotes when he builds the temple. Solomon uses more phrases from the prelude to the promise to David. There is value in following up the way that |Solomon focuses on the records of the promises as this will help us to understand the scope of the promise that God made to David.

WHAT MORE CAN WE DO FOR GOD?

Have you ever asked yourself what more you can do to serve God?

David was comfortable in his house. He had all the luxuries he wanted. It was then he realised that God’s house was only a tent. The creator of the universe, the God of Israel deserved better than that! David’s decision was to build a house for God. It turned out that David was not allowed to build the house. But even though David was not allowed to build it, he planned it, provided for it and prepared for it. Solomon actually built it, but David had all but left him with the kit set.

What more can we offer to God or God’s people? What material possessions or talents do we have to share? Maybe we pray a lot for ourselves, but we could begin to pray more for other people. Even the ability to pick someone up to take them to a Bible class or Sunday School might be just the blessings someone needs.

Let’s be like David and examine ourselves. If God has blessed us in some way, let’s pass those blessings on in response to the great God who has blessed us in the first place.

17:9 In speaking of the ineffectiveness of the “children of wickedness” we see a phrase whose ideas a repeated in Psa 89:22 – a Psalm which speaks of the promise that God made to David.

17:9  When Nathan spoke to David he said God would “ordain” a place. We might think that there was some significance in the word “ordain” in a religious context. Before trying to make a point about the word used here we should appreciate that it is the same word that is sued in 2Sam 7:10 where it is translated “appoint” – a word used regularly to simply speak of choosing a place.

v.3 is a warning. We do nothing in our own strength. All of our achievements are God's achievements. This is true whether you are a believer or not. God is the power behind all life, whether you believe in Him or not. If he withdrew His breath, all creation would instantly stop. Let us be sure then, in this knowledge, to attribute all of what we thought were our achievements to God.

29:2 against Egypt
29:4 speaks of Egypt being forced into actions against her will.
29:8 - 12 Egypt is to be made desolate because of her pride.
29:11 Egypt to be uninhabited 40 years.
29:13 - 16 But will be restored after 40 years as a base kingdom - Egypt has never been a major power since the days of Nebuchadnezzar - an evidence for the reliability of the Scriptures.

v.3 - the dragon (08577) is, in the Hebrew, a great sea monster or dinosaur. This is the picture of the Pharaoh of Egypt, who thinks of himself as 'King of the Nile'.

29:2 The judgement against Egypt, close to the destruction of the temple, presents the same message as the contemporary prophet Jeremiah give (Jeremiah 44:30).

29:17 Given that Zedekiah reigned 11 years and there were two kings each who reigned three months the 27th year of Jehoiakim's captivity must be just over 15 years into the 70 years of the captivity.

SUPPORT
Friends are people who can be relied on whatever the circumstances. Friends are there to laugh with us, to cry with us, to share our company and to support us. A true friend is always there when we need them and has our needs at heart as much as their own.
When Israel rejected God, they considered Pharaoh, King of Egypt, to be their friend. While things were going good, he was probably a very good friend to have but he turned out to be unreliable. He broke trust with Israel and Judah and let them down. He was described in this chapter as a staff of a reed to the house of Israel to the house of Israel. The staff is what supports our steps when we are walking. We have to rely on it, that it will support our weight when we lean on it and put our faith in it. But the staff that Egypt was, bent and splintered, letting Israel fall and causing the injury.
We all have friends that will support us in our times of need and we have friends who will break and let us down. But we must aim to be a true friend to our friends. We must be reliable and supportive just as the Lord Jesus Christ is a best friend to us.

:9,10 - This verse seems to indicate the destruction of the Egyptian Dam causing complete destruction of settled Egypt. Migdol is near the mouth of the Nile, and Syene is modern Aswan where the Dam is located. Egypt here (vs 9) must have assumed independence(as a separate entity): Where countries are controlled by a foreign government, they are featured as dominions of kings(ie. king of South when controlled by Britain)

29:13 In predicting the return of the Egyptians after 40 years - which happened before Israel's return from Babylon - Ezekiel is giving a prophecy which was able to be tested in the lifetime of many of those who went into Babylon (Deuteronomy 18:20-21)

We have read in the past few days of the prophecies of Israel's surrounding enemies. We are now introduced to a series of prophecies regarding Egypt. When we realize that in the past four chapters, we have dealt with six nations, now in the next four chapters we deal with Egypt only. This should tell us the importance of Egypt's role in the future of God's chosen Israel.

V.3 The emblem of Egypt was a dragon.  It symbolized sin, particularly as it pertained to political power. This symbol was adopted in turn by Babylon, Medo-Persia, Greece, and then Rome.  From political Rome it was passed on to ecclesiastical Rome which figures in latter-day prophecy.  The Apocalypse pays particular attention to this when we read such descriptions as Rev 12:9.

V.11-12 Egypt would remain desolate for forty years, and during this time the Egyptian people would be scattered among the nations. Jer 46:19 also refers to this desolation and captivity of Egypt.

The prophet turns to Egypt in today’s chapter. Egypt trusted in its river, the Nile. So God speaks against the country by warning that He would put hooks in her jaws, and pull her out from her beloved river, and dump her in the wilderness (Eze 29:2-7). And now, in our day, Egypt is still there, but of little international importance. God said that they would come again to their land, but would be a base kingdom (Eze 29:13-16). It has come true.

Vs.19,20 Yahweh promised that Nebuchadnezzar would decimate Egypt. 

Vs.10-12 The destruction, and subsequent forty-year desolation of Egypt is taken by some historians from the time of Nebuchadnezzar's invasion.  

Vs.13,14 The restoration of Egypt is seen to occur at the time of Cyrus, coincident with the return of the Jews to the Land.  Egypt has subsequently become a base nation.  The rule of the pharaohs ended with the Persian re-conquest in 343 BC. 

Alexander the Great conquered Egypt in 332 BC.  After him came the Ptolomeic rule of Egypt until Cleopatra's time when it fell to the Romans (30 BC); and continued under the Romans throughout the New Testament era. 

Today, Egypt has some influence in the Arab world as the leader of the Arab League, but has nowhere near the power or influence of ancient Egypt.  In fact, it is largely a puppet of the United States which sponsors Egypt to the tune of $2.5 billion annually.

29:19  The overthrow of Egypt is certain. The evidence that the Egyptians could see was the way that Tyre had already been taken – Eze 29:18  – Egypt, like Tyre, at this time was a powerful nation. But Babylon had been raised by God to fulfil His will therefore no nation could withstand Babylon.

It is interesting to note as we begin reading of the prophecies against Egypt, that from that time of the exodus to the reign of Solomon, we have nothing recorded of any association between the children of Israel and the Egyptians. The bonds during the reign of Solomon must have been a strong one, as he married a daughter of Pharaoh (1Kin 3:1)

Rahab is an epithet for Egypt (e.g. Psa 89:10).  Rahab, in the ancient Near East, was also a mythical sea monster.  Hence, the description of Egypt as found in v.3.

29:1-2 In speaking against Egypt in the tenth year of Jehoiachin’s captivity Ezekiel was speaking about 12 months before Zedekiah was taken captive. Whilst the people in the latter days of Zedekiah’s reign did not hear the words of Ezekiel one might think that they had some idea of what sort of state Egypt was in when he sought to flee there.

In this prophesy against Egypt, it is interesting to note that there is no mention of an individual, or a nation that would bring about this judgement against Egypt. It was the Lord God that spoke to Ezekiel; note how many times the word "I" is used. Even though we learn from history that Nebuchadrezzar of Babylon did invade Egypt later; the message for Pharaoh, was that it was the God of Israel that would bring this prophesy about.

29:4  In saying that the fish in the rivers would stink Ezekiel is reminding Egypt of the way that God had destroyed them with plagues previously- Exo 7:18 - when He had brought Israel out of Egypt.

In this prophecy, we see that Egypt would be punished for being weak (v 6-7). But surely being weak isn't a sin? In v 3 we get a clue to Egypt's attitude: In saying "we made the River" they were being boastful! So in fact their sin was not weakness, but persuading Israel that they were strong. The lesson for us is that we should give people an accurate impression of our capabilities, so that they do not put trust in us to do what we're not capable of. If we find others leaning on us too heavily, we should speak out before we break (v 7). Prov 30:32 and Rom 12:3 council against over-exaggeration.

29:10 Egypt was prosperous because of the Nile. Egypt had no other water supply. If the Nile did not flood each year then their crops failed. So Egypt’s prosperity and power was a consequence of the river. So the promise from God that the river would fail spelled the profound downfall of Egypt. But this was not to be a natural disaster. The drying up of the Nile is a metaphor for a military invasion.

SUPPORT

One of the sins of Egypt in Ezekiel's day was described like this: "You have been a staff of a reed for the house of Israel. When they grasped you with their hands, you splintered and tore open their shoulders. When they leaned on you, you broke and their backs were wrenched." (Eze 29:6-7)

No doubt the people of Egypt were just like anyone else. They put themselves first and didn't worry too much about what happened to the people around them. So even when Israel leaned on them for support, the Egyptians were not too worried about whether their support was good enough or not. In giving way they actually caused more injury to the already needy person.

Over our lifetime, years, weeks, or even on a daily basis, people will come to us for support. It may be that they need someone to talk to, some advice, prayer, something done for them, or support in a material way. If we are able to, it is our responsibility to give them the support they need. Offers of support, or even looking like we might support them, and failing to do so may cause even further problems. We need to be a solid support for those that ask us for support. We need to follow through with what we say we will do. If we say we will pray, let us pray. If we promise we will do something, do it. If we listen, let's not gossip.

Let us be a solid support for each other, a person blessed by the LORD.

V.2 Jeremiah, also, prophesies against Egypt (Jer 46:13).

V.4 To put hooks in thy jaws will bring someone (something) along despite initial reluctance to go. The same expression is made concerning Gog in the latter days. Gog will be persuaded to come down into Israel and Egypt and cause much devastation (Eze 38:4).  Jesus and His Redeemed will dispense with the invaders (Eze 38:22; 39:4).

V.11 The number forty is associated with trial: forty days and nights of rain in Noah’s day; forty years of Israel’s wandering in the desert: Jesus fasted forty days before His temptation.

Vs.18-20 Nebuchadnezzar’s campaign against Tyre lasted 13 years, during which he accomplished little. By way of compensation for His dedication on Yahweh’s behalf, Nebuchadnezzar was given Egypt.

V.21 Here is a reference to Jesus when He returns to take control of worldly affairs (Psa 132:17).

A complete picture

This chapter should be read alongside Jer 42-44 where the remnant of Judah returned to Egypt against God's commandment (Jer 42:19). As a result God promised He would send destruction after them to consume them in Egypt (Jer 42:15-22) and finally overthrow Egypt itself (Jer 44:27-30) because they trusted in Egypt, not in God. So once again we can see that the books written at this time illuminate one another. We are familiar with cross-referencing Matthew, Mark, Luke and John to gain an overall picture, and it's just the same with Jeremiah, Lamentations, Ezekiel and Daniel.

29:3 Egypt thought of herself as invincible – sadly around the time of the Babylonian invasion of Israel the Jews thought the same! They thought there was safety in going down to Egypt. Ezekiel told them in captivity that their escapades down into Egypt were of no avail. Egypt would fall just as they had done.

29:15 So Egypt has never been a powerful country since the times of the Babylonians, despite its immense wealth and influence before that time.

29:21 The wonderful promise of the regeneration of Israel, quoting Psa 132:17, was to provide an environment in which Israel would teach the nations – “the opening of the mouth” indicating this.

29:17   Whilst we are only part way through the prophecy of Ezekiel this date marks, in chronological order, that last words of Ezekiel.  So it is significant that (verse :21) that we have the promise of the “branch” in the person of Christ – the “horn of David” that is to bud – quoting Psa 132:17

1. Eze 29:1 - so this was likely 10 years, 10 months, and 1 day after the circa 597 BC captivity of Ezekiel and Jehoiachin.

2. Eze 29:3 - "great"<1419> "dragon"(<8577> can mean a number of things including dragon, serpent, crocodile, etc.) refers to the king of the land of bondage to sin and death i.e. Egypt, and continues on with other powers as noted by Michael Parry in his 2004 comments. The Pharoah's considered themselves divine which reminds me of a continuation of similar thinking in 2Thess 2:3-4. Egypt would be the 7th and final surrounding enemy destroyed which perhaps echos the millenial victory over the last enemy, that of sin and death.

3. Eze 29:14 - note "Pathros"<6624>.

4. Eze 29:18 - some have said the bald heads were a result of soldiers wearing helmets for so many years and every shoulder peeled the result of carrying heavy burdens during the seige of Tyre, this in contrast to Christ who makes our burdens light (Matt 11:28-30) and paid the price for faithful believers wages.

5. Eze 29:18-20 compares with Jer 46:13,19,20 note in Jer 46:19 "Noph"<5297> being Memphis the capital. The spoil of victory over Egypt (an echo of victory over sin and death, and a millenial time of plenty?) demonstrates God's mercifulness in dealing with Nebuchadnezzar and his men of flesh who worked hard to carry out God's bidding (Jer 43:9-12).

6. Eze 29:21 - "horn"<7161> - a reference to Christ and ultimately millenial salvation - (Eze 39:28;Jer 23:5-6;33:15;Zech 6:12;Isa 55:3,10,11;John 1:14;Psa 132:11,13,17,18;Luke 1:69,77,78).

29:7-9  The way in which Egypt was no help to Judah, even though they trusted in Egypt is like the way we trust in the world which cannot help us. The end of Egypt at God’s hand is like the end of the power of sin brought about by the death and resurrection of Jesus. 

29:13  The recovery of Egypt here spoken of will be a fulfilment of Isa 19:22-23

29:1-2  Israel had often looked to Egypt for help and salvation. IN fact when the Assyrians came against Jerusalem in the days of Hezekiah some sought to Egypt for salvation.  Isa 31:1 Likewise at the time of the Chaldean attacks on Jerusalem. So Ezekiel, moved by God, is emphasising that there will be no help found in Egypt.

29:1       Whilst this chapter follows on after chapter 26 it was spoken before that chapter..

29:2  Egypt had been a place that Jews fled to when the Chaldeans besieged Jerusalem. They had been told not to go to Egypt – Jer 42:19 – Now those who had gone to Egypt were going to learn why. Egypt was going to be destroyed.

29:1      We are now around four months before the final overthrow of Jerusalem.

29:1 the judgment on Egypt is part of Ezekiel’s judgment on other nations around Israel. And seems to follow  on from the judgment on Tyre. However those words of judgment –  26:1 – were spoken after the words of judgment against Egypt here. |We should notice the way that the them progresses even though the time at which the events were spoken about are not chronological.

29:16 the phrase “iniquity to remembrance” quotes Num 5:15 to make the point that Israel’s association with Egypt is the equivalent of an unfaithful wife.

29:3 In speaking of the Nile as something that Egypt had made and owned we learn something of the arrogance and pride of the Egyptian leadership. It was true that the Nile was very significant to the prosperity of Egypt. It was true also that the Egyptians had developed the Nile to irrigate their crops. However it was their pride which was their downfall.

In like manner we may achieve notable things in our lives – but it is how we react to those things that matters. Whatever we achieve in this life is fleeting like the grass that withers. Our confidence must be in the eternal things of our God.

29:9 God’s judgments are not pointless. A consequence of them will be that the Egyptians will eventually recognise Yahweh as God. We see similar language throughout God’s judgment son the nations. Maybe we should be on the lookout for them.

29:6 Notice. God has a purpose behind His punishment on Egypt.

The fact that this has not yet happened enables us to realise that this change in Egypt’s understanding of Yahweh will be in the future – the time of the kingdom of God on the earth.

29:3 “dragon” is not the best translation of the Hebrew word <8577>. It is translated “serpent” in Exo 7:9, for example. We find the same word again in Eze 32:2.

ch.4 v.4-5 emphasise the way that Jesus' nature which he had, being like ours, was the very thing that made his sacrifice valid. It was his inheritance of sin from his mother that made him able to die and kill sin in his body as the firstfruits of them that sleep. As a result of him sharing our inheritance of potential sin, we can share his inheritance of eternal life, and in the meantime enjoy a relationship with the Father hitherto impossible. This should make us more determined in our efforts to please our Father in the things that we do.

3:1 In saying 'before whose eyes' the Apostle Paul is not thinking that the brethren and sisters in Galatia were actually present at the crucifixion of Jesus. The evidence of the resurrection of Jesus and all that this implied in terms of the death and resurrection of Jesus rendered the sacrifices of the law of Moses obsolete. The Jewish brethren in Galatia should have taken what they had heard and learnt as if it were their own eyewitness evidence. If thy had viewed the preaching that they had heard like that they would not have been beguiled so easily. Eyewitness evidence is not easily overthrown.

4:12-16 Clearly Paul had been very close to the brethren and sisters in Galatia. However those who would have them turn back to the law of Moses had sought to alienate them from Paul and his teaching. Paul, therefore, appeals to their knowledge of him and previous relationship as a basis to encourage them to faithfulness.

3:27-29 In Christ are Abraham's seed - not those who observe the Law of Moses.

4:5 In talking abut redeeming 'them that are under the law' Paul introduces an interesting concept. Israel were redeemed from Egypt. So we might have thought that they were free. However they were not, it seems, as they were in bondage to the law of Moses. It took the sacrifice of Christ to bring true redemption.

3:24,25 'Schoolmaster' or 'tutor' (RV) is not a very good translation of Pedagogue Rather he was the one who ensured the child accepted the discipline of education rather than being the teacher.

4:22-26 If we only had the Genesis record of the matter of Agar we doubtless would never have been able to develop the allegory that Paul presents. He, as an New Testament prophet, and by inspiration, expounds the Old Testament.

3:18 Whilst Paul is keen to establish the superiority of the promise over the law we should dwell for a moment on the fact that we are associated with God because of a promise - that is not by some inalienable right conferred on us by a law.

4:6 We are so familiar with the concept of God as our Father that the force of this verse might be lost on us. The message here is particularly to Jews. A review of the Old Testament will show that Israel were never encouraged to speak of God as their father.  This, then, was a totally new concept to them.

3:17 Christ will dwell in our hearts to the extend which we develop his mind in ourselves. It is not some mystical event over which we have no control. Nor is it something that does not require our effort. Elsewhere (Gal 4:19)  Paul says that he strove for the formation of Christ in the brethren.

4:13 And so again we are directed to realise that 'unity' is the objective in all things.

3:13  The Lord was made a curse when he was crucified, for that was the implication in the act. It was not the character of the Lord that was cursed by the Law, but the flesh. It was a lesson reminding us all that the righteous life of one who thus hung upon the cross was only revealed by figuratively "crucifying the flesh" day by day. God who is righteous and just raised Jesus from the dead because death could not hold him(Acts 2:24). In other words, if God had not raised Jesus from the dead, God would have been revealed as unjust, for Jesus had committed nothing worthy of death. Therefore, the righteous of God was revealed in raising him from the dead, and giving him life eternal.

4:22-31 Paul draws from the Old Testament to illustrate Bondage vs. Freedom (i.e. the Law vs. Christ). He equates: Hagar (bondwoman) with Sinai (the introduction of the Law) which equalled (at the time) Jerusalem (i.e. perpetuation of the Law). The offspring of this line were of the flesh (ordinary birth) and in bondage. 

On the other hand: Abraham (via Sarah) gave the son of promise (who is free, not from the bondwoman; spiritual, not of the flesh (i.e. ordinary birth), because of miraculous birth through God).  This equates to spiritual Jerusalem (i.e. free from perpetuation of the Law because of Christ).  The bondwoman (The Law) was to be cast out so that sons of freedom (followers of Christ) might reign.

Gal 3:8-9 - All nations (gentiles included) would be blessed through faith and thus God announced the gospel in advance to Abraham (who was prior to the law) in Gen 12:2,3,7; Gen 13:14-17; Gen 15:4-5; and Gen 22:2-18 (the simulated sacrifice of Isaac was an echo of Christ who was Abraham's spiritual son). Gal 3:16,19,20 - Abraham's seed was Christ who fulfilled the law Matt 5:17-18 and was the mediator between God and man 1Tim 2:5. Gal 3:26-29 - if we are baptised into Christ we are all one in Christ and heirs according to the promise to Abraham.

Paul had to constantly contend with the Judaisers who were trying to persuade brethren to adhere to the Law.  He attacked false teaching (and teachers) and exhorted brethren on the Truth.  He was a true shepherd (like the Lord) who cared for his flock.  He was more interested in correcting false beliefs than in excommunicating those who held them.  We should take note of this, lest we become too trigger happy in our rush to excommunicate.

3:8 In quoting Gen 12:3 ‘in thee shall all nations be blessed’ Paul reinforces his argument abut faith coming before law and introduces the call of the gentiles in the context of the promises to the gentiles.

4:21-26 When this letter was read out to the ecclesia there must have been a double take in the minds of some. Did he really say that! That the law of Moses is related to the son of the bond woman? But that indeed is what Paul said.

4:19 In talking about travailing ‘again’ we learn of the degree to which the Judaisers had influenced the brethren. However Paul, rather than simply rejecting the brethren because they had become confused about what was right and wrong. Started all over again to teach them the gospel. Herein is a lesson for us.

3:20 Jesus is the mediator between God and humankind. He is the only one who can stand in the gap (Eze 22:30). His sacrifice on the cross was an act of reconciliation, bringing God to us (Matt 1:23; Col 1:19,20); and bringing us to God (1Pet 3:18).

3:10   Those who felt observance of the law was important would rejoice in their adherence to it. However that very law condemned them as the principle proves. The law was unable to be kept in totality by any man.

3:27-29 True believers of Christ are subject to the same promises as Abraham.  He was promised the land of Canaan (Israel) for an everlasting inheritance.  That promise has not been realized, and so Abraham will be raised from the dead to have that promise fulfilled (Heb 11:8-10, 13).  By extension, all dead believers in Christ will be raised to inherit the same promise.

3:19 To the Jew who ‘boasted in the law’ it must have come as quite a shock to be advised that the law was added because of transgression. The danger is that one can make the ‘rules’ the thing to worship rather than realise that the ‘rules’ are made for law breakers. Our ecclesial lives should not be governed by rules but by Divine principles.

3:10 See Deut 27:26.

3:13 See Deut 21:22,23.

3:17 Much time elapsed between the Covenant given to Abraham and the appearance of Jesus, over 1900 years. Even from the giving of the Law, the appearance of Jesus was almost 1500 years. And yet, through the passage of time, the promises to Abraham still stand (3:29).

3:28 There is great freedom in Christ for both male and female.  However, there are still points which mark the difference in roles, for example 1Cor 14:34.

4:10 Ecclesial members were continuing to uphold Jewish feasts and sabbatical and jubilee years.

Just like me

Notice in 4:29 "you are all one" not "you are all the same". It's sometimes easy to confuse the two. We like to make everyone else like us because we know very well that they will never be as much like us as we are. You're the best at being you. This is a common desire to all of us. Take for example the Pharisees who were always going on about the Sabbath: "Why aren't you like me, keeping completely away from work?" not mentioning the fact that Pharisees didn't have full time jobs to go to or demanding masters to serve. So to expect others to be like them gave the Pharisee a sense of superiority, because others could never be quite as good at it as them.

We can do this too when we focus on our best character traits and expect others to reach our level in those traits, but omit to mention other areas we're not so great at. So Paul says "you are all one", in other words you are a body made up of separate functions which are great when they come together. We should look for character traits in others that can complement our weaknesses, rather than focusing on being just like me. And this is a healthy way to be, since it fosters respect for one another, not criticism.

3:11 It is all down to a careful reading of Scripture. Hab 2:4 is clear but it requires a willingness to understand that passage against the background of Deut 27:26

The Galatian converts wanted to stick to a religion of rules and regulations (4:21). Paul explains that this is fine for children (4:1-3) but there comes an end to this childish stage where we have to move on to maturity (3:24-26). Children grow up best when they know just what's allowed, and what's not. They need the boundaries set by rules. Adults can get so much more done than children because they are not bound by rules, but principles. It's not that the rules are wrong (they're there for the immature who need them) but if we stick to them we are never able to function as mature Christians. Imagine an adult not being allowed to leave the garden unaccompanied, or having to go to bed at 8pm every night without fail. Paul calls these rules the "weak and beggarly elements" because rules can't give life. Only faith in Jesus gives life.

3:1   The way that the Galatian brethren and sisters gave credence to wrong teaching meant that they  did not ‘obey the truth’. We should note that wrong doctrine is not just ‘wrong’ but that acceptance of the error prevents an acceptance of that which is true. One cannot both believe truth whilst believing error.

Gal 3:27

For as many of you as have been baptized into Christ have put on Christ."

The apostle Paul makes it very clear that the only way we can put on Christ is through baptism. There is no rationalizing this away. The verb Paul uses is Strong's concordance #<1746> enduo "...(in the sense of sinking into a garment)..." We sink into Christ at baptism and this begins the process of the developing the "new man."

How do we develop the "new man"? We read in Col 3:9-10, "...ye have put off the old man with his deed; and have put on (enduo) the new man, which is renewed in knowledge after the image of him that created him." Note the similarity of Paul's terminology and approach. The previous verses show us the fruits of the old man that we are to put off. At baptism we "fling off our dirty clothes of the old way of living," and "put on clean fresh clothes of the new way of life" - J.B. Phillips. We learn that the only way to do this is to grow in our knowledge of the Truth, and turn from the errors of our old ways.

Let me just quote J.B. Phillips graphic explanation found in, "The New Testament In Modern English" on Eph 4:17-24. "This is my instruction, then, which I give you in the Lord's name. Do not live any longer the futile lives of gentiles. For they live in a world of shadows, and are cut off from the life of God through their deliberate ignorance of mind and sheer hardness of heart. They have lost all decent feelings and abandoned themselves to sensuality, practicing any form of impurity which lust can suggest. But you have learned nothing like that from Christ, if you have really heard his voice and understood the truth that Jesus has taught you. No, what you learned was to fling off the dirty clothes of the old way of living, which were rotted through and through with lust's illusions, and, with yourselves mentally and spiritually re-made, to put on the clean fresh clothes of the new life which was made by God's design for righteousness and the holiness which is no illusion." "Put on" in verse 24 is also the verb enduo.

There is no mistaking the fact that the apostle Paul here is telling us that baptism into Christ is essential, but it does not stop there. It begins a lifetime process of growing into Christ - from a reprobate mind to developing the very mind of Christ (Eph 4:23) without which we are "none of his" (Rom 8:9).

Gal 3 to chapter 4

While these chapters emphasize the importance of correct beliefs, it is incorrect to take from these chapters the assumption that the apostle Paul was more interested in correct beliefs than dis-fellowshipping those with false beliefs. The fact is Paul was not just interested in preserving the purity of doctrinal truth; he was ALSO interested in the disciples striving to walk according to truth (Gal 2:11-14; 1Thess 2:11-12). Both go hand in hand, and to separate one from the other simply will not work. To keep such in fellowship hoping they will eventually change is not a Scriptural teaching, and we are in danger of the sin of presumption!

From 1Cor 5 to chapter 16, Paul fired against the Corinthians' carnality, against their pride, against their love of human wisdom, against their sectarian spirit, and against their splits and quarrels. He was adamant, zealous, and stern, and dealt strongly with their mistakes, and the reason he gave for this was because he was a loving spiritual father who begot them in the Word. Paul used a very unique, personal and intimate metaphor in describing himself as a spiritual father in his relationship with the disciples, his children (1Cor 4:15). Paul felt a tremendous sense of responsibility just as a natural father would to his own children.

We read in 1Cor 5:1-5: “It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife… in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our lord Jesus Christ, to DELIVER SUCH AN ONE UNTO SATAN, FOR THE DESTRUCTION OF THE FLESH, THAT THE SPIRIT MAY BE SAVED in the day of the Lord Jesus.” In other words, Paul said to dis-fellowship him, but not give up on him in hopes of saving him!

In Paul’s letter to Titus, he writes, “A man that is an heretick after the first and second admonition reject…” (Titus 3:10). We find this same principle in Matt 18:15-17. In keeping errorists in fellowship in the hopes of saving them, we are not doing them any favours, not doing the ecclesias any favours, and not doing the teaching of the truth of the Word any favours. Paul's message to every Age is: “Be ye followers of me, even as I also am of Christ” (1Cor 11:1). “Followers” is, mimetes, # <3402>, and from which we get the English word, “mimic.” We are to imitate him.

4:8     The true believer moves from being alienated from God to being an heir of the promises made to Abraham. However before that change in relationship with God, no matter what the individual thought of themselves, they worshipped ‘no gods’.  We do well to understand the truth of the distinction between truth and error.

Gal 4:28-31. Several today.

3:12   The quotation from Lev 18:5 shows clearly that the law was about doing what was required. The Jews saw simply doing what the law required as all sufficient. However God wanted men and women to see beyond the letter of the law of Moses to the principles which determined those laws. Whilst we do not have a “law” to keep we can still be like the Jews in that we may slavishly follow a rule without understanding the principles which determine the wisdom of the action.

3:22    When Paul writes of those without Christ being “all under sin” he uses similar language to the way that the leper in Israel who was to be “shut up” – Lev 13:4

Gal 3:27-28; Gal 5:16

“For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” “Walk in the Spirit, and ye shall not fulfill the lust of the flesh.”
The new man in us begins at baptism, and it is our responsibility to nourish the new man. How do we do this? The apostle Paul tells us it is by putting on Christ. How do we put on Christ?
Put is the Greek word, enduo, # <1746>, and literally means to "sink into a garment." We must sink into the Christ-garment at baptism and clothe ourselves with the new man. Paul then goes on to describe that newness is connected to reconciliation with God and with one another. We have a tendency to sometimes forget the latter.
The new man conducts himself according to the Word of God (cf. Rom 13:9-14; Col 3:9-17). The new man is Christ in us (Col 1:27-28; cf. 1Cor 15:47-49). The new man does not yield to the flesh, but yields to the guidance of the Word of God (Eph 4:26,31; Col 3:8; James 1:19-22; cf. Prov 1:5; 10:19; 12:15; 16:32; 18:2). The new man walks in the Spirit (Gal 5:16,25) producing the fruit of the Spirit (Gal 5:22).
Whoever claims to be born from above and is baptized, but is not walking in the Spirit, walks in sin, lives in sin, and deludes him/her-self. Believers who listen to the Word, read the Word, preach the Word, but do not act on the Word have not spiritually sunk into Christ’s garment. Believers who walk in the flesh are only happy when their fleshly desires are being fulfilled. They become faithless and unbelieving when things don’t work out the way they would like them to. To walk in the flesh is a Biblical expression for those who do not obey God and do His will; they move forward in baptism, but later moved backward.
Life in the Spirit is a journey. When we walk in the Spirit we move forward. This requires balance, direction, and locomotion. Baptism does not produce in us some sort of magical transformation. It takes time and effort to walk in the Spirit, and occasionally we may go off track, but having put on Christ, we strive to change that course and keep moving forward. It is a daily conscience decision of choosing to walk by faith and in faith (cf. Eph 4:22; Col 3:10).
While the world strives for a new home, a new car, new clothes, new and improved I-gadgets, the children of God strive for a new “self” - a real change in our old nature (Gal 6:14). There are no shortcuts in learning to walk in the Spirit and the choice of moving forward or backward is entirely ours. 
 

3:13-14        The quotation from Deut 21:23 is designed to show that the Old Covenant and faith in Jesus are incompatible.  Paul then takes his audience back before the Old Covenant, quoting Gen 28:4, to show that God’s purpose started long before the giving of the law. This is why Abraham is so important in this chapter.

It seems we dont realise or forget sometimes just what the Lord Jesus Christ achieved for us? Even quite simple things in Gal 4:5-6 we see that because Jesus died and took away the law the gentiles as adopted sons can now call Yahweh father. The churches say he died instead of us, but thats really limiting what he did for us!

There is much in these verses about the law leading only to death etc.

Let us see such an example how the law bought not life on its own but death and could not on its own give redemption.

Num 19:11 tells us that touching a dead body makes someone (under the law) unclean. So defiling in fact was a dead body that the person who touched the corpse was unclean for 7 days, even the place the corpse was even a grave when touched would make someone unclean.

See my notes on Numbers 19 but the point is we see clean people being made unclean, the priest, the assistant etc. They had followed the law to make someone clean but had become unclean doing it!

The only way the process of death and uncleanness be stopped was by a sacrifical offering.

So we seethe types and shadows in the law and in the death offering that our great high priest DID have to die, because his flesh was unclean a death offering had to be made. We also see how he died for us, in the sense that he can officiate on our behalf showing us the example and we see how his death purged his sin nature and that it wasn’t just in reward for a life of obedience. We could say of course that Christ touched dead bodies, well yes he did but he was never defiled by flesh and what happened to those dead bodies? They came to life.

3:15     Paul speaks of no man adding to the covenant to Abraham. So what about the Law of Moses? Paul deals with this – Gal 3:19 – saying it was added because of transgression. Of course it was not “added” by man. Even Paul’s opponents would have recognised that it came from God.

Gal 3:16

“Now to Abraham and his seed {Christ} were the promises made…”

After the Great Flood, the earth was repopulated by Noah’s three sons, Shem, Ham, and Japheth. Shem was the ancestor of all the sons of Eber (Gen 10:21). Eber is the source of the word Hebrew. Shem is the father of the Hebrews and believed to be Melchizedek AFTER the flood.

Shem had five sons, Elam, Asshur, Arphaxad, Lud and Aram (Gen 10:22). Arphaxad’s son was Cainan, who was the father of Shelah and Arphaxad’s grandson (Luke 3:36). Shelah was the father of Eber, Shem’s great grand-son (Gen 10:24). Eber’s descendents settled in Ur of the Chaldees (Gen 11:31), Haran (Gen 11:27) and Paddan Aram (Gen 25:20).

Abram descended through the line of Arphaxad. Eber, or Heber was the great-grandson of Shem, Terah was 3x great-grandson of Eber, and Abram was the son of Terah. Abram was a native of Ur of the Chaldees, a major city of Mesopotamia (means between the rivers - i.e. Tigris and Euphrates River). It was the center of rich Sumerian culture and a hub of economic activity. Today, it is Iraq, and had Abram lived today, he would be considered a natural-born Iraqi. Josh 24:2 mentions that Abram at one time worshiped other gods. It was common for the Sumerian culture to worship a moon god.

Abram’s brother, Haran died in his native land in Ur of the Chaldees (Gen 11:28), after which Terah, Abram’s father (Gen 11:26) headed out with Abram, his son, Sarai, his daughter-in-law, and his grandson, Lot, for the land of Canaan (Gen 11:31). They tarried at Haran (Syria) for a substantial amount of time and there Terah died (Gen 11:31,32).

Yahweh commanded Abram while in Haran to get out of his country and from his kindred and from his father’s house unto a land He would show him (Gen 12:1) Abram left Haran with his family and they journeyed south to the land of Canaan, which today is Israel.

Abraham came from the line of Shem through his son, Arphaxad. The Bible shows that the Hebrew descendants are from the patriarchal line and it was through the line of Shem through his son, Arphaxad that Yahshua came too (cf. Luke 3:36)! Both  patriarchal and matriarchal lines were given only for the Messiah for a specific purpose, showing he is both king and priest.

Gal 3:17; Acts 7:6

The apostle Paul writes: “… the law which was four hundred and thirty years after…” (cf. Exo 12:40,42).

Stephen said: “… his seed should sojourn in a strange land, and that they should bring them into bondage, and entreat them evil four hundred years.” (cf. Gen 15:13).

These years are often disputed and said to contradict each other, but a closer examination will reveal that this is not the case.

From the call of Abram from Haran to the Exodus after which the Law came was 430 years (cf. Gen 12:1-4; Acts 7:2,3). This included the time Abraham resided in Canaan to the giving of the Law after the Exodus.

The prophesied time the Israelites would return to Canaan, Abraham’s seed, Isaac, and their descendants would sojourn in a strange land; that they would be in bondage and ill treated for 400 years (cf. Exo 6:4; Heb 11:8-13). Isaac was born 25 years after the promise and Abram’s call out of Haran, and was mocked by Ishmael, his half brother, who was half Egyptian, when Isaac was weaned (Gen 21:8,9). Isaac would have been five years old when this ill-treatment commenced, which was 30 years after Abram’s calling and promise. This continued right into the time Joseph came to power, as Scripture tells us that it was an abomination for the Egyptians to eat with the Hebrews (Gen 43:32).

Josephus in Antiquities of the Jews wrote that the Israelites “left Egypt in the month of Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham cane into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt” (II. 15.2).

The Septuagint on Exo 12:40 has: “And the sojourning of the children of Israel, while they sojourned in the land of Egypt, and the land of Chanaan, was four hundred and thirty years.”

Two hundred and fifteen years was the time Jacob/Israel and his descendants lived in Egypt because of a great famine and before the Exodus. This was 215 years after God’s promise to Abram. From the time of Abram’s calling to Israel’s entrance into Egypt was also 215 years.

According to the ages as recorded in the Bible, we have the following:

Abram 75, Yahweh makes promise to Abram and leaves Haran (Gen 12:1-4). Years to the Exodus are 430.

Abram 75-85, Yahweh tells Abram his descendants will be sojourners in a land that is not theirs and will be servants and afflicted for 400 years (Gen 15:13; Acts 7:6). Years from the Promise, 0-10 years, years to Exodus, 420.

Abram 85, lived now 10 years in Canaan; Hagar becomes his wife and she conceives Ishmael (Gen 16:3,4). Years from the promise, 10, years to the Exodus, 420.

Abram 86, Ishmael is born (Gen 16:15,16). Years from the promise, 11, years to Exodus 419.

Abraham 100 (Ishmael 14) Isaac is born (Gen 21:5). 25 years from the promise, years to the Exodus, 405.

Abraham 105, Isaac is weaned and Ishmael mocks/persecutes Isaac (Gen 21:8,9; Gal 4:29,30). Years from the promise, 30, years to the Exodus 400.

Abraham 140, Isaac 40 and marries Rebekah (Gen 24; Gen 25:20). Years from the promise, 65, years to the Exodus, 365.

Abraham 160, Isaac 60 when Esau and Jacob are born (Gen 25:26). Years from the promise, 85, years to the Exodus, 345.

Abraham 175, Isaac 75, Jacob 15, Abraham dies (cf. Gen 25:7). Years from the promise 100, years to the Exodus, 330.

Isaac 151, Jacob 91, Joseph is born. Years from the promise, 176, years to the Exodus, 254.

Isaac 168, Jacob 108, Joseph 17. Joseph sold into slavery and taken to Egypt (Gen 37). Years from the promise, 193, years to the Exodus, 237.

Isaac 180 , Jacob 120, Joseph 29. Isaac dies (Gen 35:28,29). Years from the promise, 205, years to Exodus, 225.

Jacob 121, Joseph 30, is made second to Pharaoh in Egypt (Gen 41:46). Years from the promise, 206, years to the Exodus, 224.

Jacob 130, Joseph 39, Joseph reveals himself to his brethren, two years into the famine with five years left (Gen 45:4-6; 47:9). Years from the promise, 215, years to the Exodus, 215.

Jacob 147, Joseph 56, Jacob dies (Gen 47:28). Years from the promise, 232, years to the Exodus, 198.

Joseph 110, dies (Gen 50:26). Years from the promise, 286, years to the Exodus, 144.

64 years pass from the time Joseph dies to when Moses is born (cf. Exo 6:16-20).

Moses 3 months old, adopted by Pharaoh’s daughter, (Exo 2). Years from the promise, 350, years to the Exodus, 80.

Moses 80, with Aaron begin the Exodus from Egypt (Exo 7:7; Exo 12:40,41; Gal 3:16,17). Years from the promise, 430, year to the Exodus, 0.

Gal 3:28

“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.”

Some things are never appreciated until they are gone. Likewise, some people are never appreciated until they are gone. In this fast-paced world we tend to lose sight of what the most important things in life truly are. We forget that Scripture tells us we are one body in Christ in need of each member (1Cor 12:12). Yet, the body treats some of its members like the insignificant other.

Being in Christ is a tremendously important phrase to keep in mind. It is this interwoven unity of all the members into the one body brought about in Christ. We belong to Christ, we are in Christ, we are one in Christ, so that all that Christ is, we are! We experience this togetherness in one body, though many members yet are one body in Christ.

We are redeemed together, justified together, forgiven together, created anew together, our needs met together, loved by Yahweh together, perfected together, living forever together and all this created in the glorious unity in Christ and for the glory of Christ (cf. Rom 12:5). Everybody is somebody because we are all in this together in Christ.

Through this life we are to walk arm and arm together, ready to uphold one another, giving the support we, ourselves, may need some day when we falter, yet striving to feel our way through the darkness to reach the light. We know the Light is there, we just need to reach out.

As members of the body of Christ, we have a grave responsibility. Are we truly in Christ; is he in us? Are we a human body, or a Christ body? Have we lost heart, have we lost our empathy, our sympathy, have we lost our compassion one to another, do we not enter into their pain (1Cor 12:26)? Do we speak badly of other members, not realizing how much a part of us they really are? Then one day, the din is silenced, but felt within. A member is lost. We cry, we grieve, we struggle with the loss, we may even feel guilty as to what role we played in it, but it is too late.

Oh, I know it is sometimes hard to convey our feelings into words, but the weight of the hand on a shoulder, a clinging hug, a kiss, a kind word – these reveal the spirit of our humanity. We are a single whole of many parts. We turn our pain into a source of strength even through times of sorrow. How beautifully the Scripture describes the true ecclesia of Yahweh! This is what we must aspire to before it is too late.

Peter, Paul, and Mary, in the song, Where Have All The Flowers Gone, touches on this. I have abridged it and substituted soldiers for people. “Where have all the people gone, long time passing… Gone to graveyards, everyone… Oh, when will they ever learn, Oh, when will they ever learn.” When will we ever learn, oh, when will we ever learn?

Gal 3 and 4   In chapters 2 and 3 Paul has provided some evidence of his authority. Now, in these chapters, Paul turns to yet more authority. He starts to expound Scripture. There are over a dozen direct quotations form the OT in these two chapters which is a marked difference to the first two chapters of the letter.

'But when the fulness of time was come' Gal 4:4

He could not have been "made under the law," if he had appeared after the law had passed out of operation; and he could not have become "the end of the law," had he been born while it was in the full career of its national mission. His appearance at the exact time chosen was a necessity from this point of view.

From Nazareth Revisited - 'The Necessity for Christ in the Divine Scheme of History'

Gal 3:28

“… for ye are all one in Christ Jesus.”

In Eph 5:30 we read what it is for believers to be one in Christ. It is to be members of his flesh and of his bones; it is to be one flesh with him. Paul uses the analogy of marriage to describe this intimate relationship we ought to have as the body in Christ (cf. Mark 10:8). Our bodies are one whole entity and if divided into pieces, it cannot be one whole body (cf. 1Cor 12:12-27).

The apostle Paul styles those who are adopted in Christ as “the Israel of God” (Gal 6:16; Eph 2:19,20). We are Israel by adoption, but those one in Christ can be cut off because being part of the one body comes with conditions. Our adoption is revocable! Paul is very explicit on this point. If God did not spare the natural branches of the Olive Tree, Israel, we are to take heed lest He also not spare us (Rom 11:21,22)!

Cut in Rom 11:22 is # 1581, ekkopto, “… hew down…” It is the same word Christ used in Matt 3:10; Matt 7:19, and Luke 3:9.

Not all Israel were of Israel, nor are the adopted Israelites today. Most of them did/do not have a good and honest heart (cf. Matt 13:23; Luke 8:15), and as Robert Roberts said, “They were not of the right stamp.”  A lot is entailed in being a one flesh bride of Christ“… for he that is joined to the Lord is one spirit” (1Cor 6:17; Eph 4:4). If we fail to meet the conditions, we will be cut off. To teach one flesh is irrevocable is like the principle pagans teach, “Once saved, always saved.”

3:1      When Paul writes of the crucifixion of Jesus having been “set forth” before them we are reminded of Luke’s words – Luke 1:1 – when talking of other gospel records. Maybe this is an indication that the Galatians had already seen a copy of one of the gospel records.

3:5  the challenge is simple. The believers throughout Galatia saw miracles. Such miracles were not a consequence of accepting the Law of Moses. They were a manifestation of the Holy Spirit which was poured out after the resurrection of Jesus. The “works” or lack of such “works” would establish the credibility of the message spoken.

4:13 there were those in the first century who presented themselves as “strong” and sought a following even though their doctrine and lifestyle was contrary to the gospel. Paul, by contrast, does not appeal to being “strong”. Rather by speaking of the “infirmity of the flesh” acknowledges that the strength of the message is of God.

Gal 4:13-15

“… if it had been possible, ye would have plucked out your own eyes, and have given them to me.”