Christmas is a Christian festival commemorating the birth of Jesus Christ, celebrated on 25th December. There are, however, so many things about the celebration of Christmas which have nothing to do with the birth of Christ. Does God really want us to worship Him by celebrating Christmas? Let’s investigate.
How to Worship God
When ancient Israel was about to enter the Promised Land, God gave them some instructions on how they were to worship Him.
Deu 12:29 “When the LORD your God cuts off before you the nations whom you go in to dispossess, and you dispossess them and dwell in their land, Deu 12:30 take care that you be not ensnared to follow them, after they have been destroyed before you, and that you do not inquire about their gods, saying, ‘How did these nations serve their gods?—that I also may do the same.’ Deu 12:31 You shall not worship the LORD your God in that way, for every abominable thing that the LORD hates they have done for their gods, for they even burn their sons and their daughters in the fire to their gods. Deu 12:32 “Whatever I command you, be careful to observe it; you shall not add to it nor take away from it.
God told them to worship Him in the way He commanded, and not by copying the traditions or customs of other nations. Let’s keep this in mind as we delve into Christmas.
The Christmas Tree
Part of celebrating Christmas is to put up a Christmas tree, decorate it with shiny orbs and pretty lights, and sing carols around it. This is worshiping an idol. For those who protest, saying that that they are worshiping God, is anything like this found in the Bible about how to worship God? No. In fact, God specifically calls out this sort of behaviour as futile idol worship.
Jer 10:1 Hear the word which the LORD speaks to you, O house of Israel. Jer 10:2 Thus says the LORD: “Do not learn the way of the Gentiles; Do not be dismayed at the signs of heaven, For the Gentiles are dismayed at them. Jer 10:3 For the customs of the peoples are futile; For one cuts a tree from the forest, The work of the hands of the workman, with the ax. Jer 10:4 They decorate it with silver and gold; They fasten it with nails and hammers So that it will not topple. Jer 10:5 They are upright, like a palm tree, And they cannot speak; They must be carried, Because they cannot go by themselves. Do not be afraid of them, For they cannot do evil, Nor can they do any good.” Jer 10:6 Inasmuch as there is none like You, O LORD (You are great, and Your name is great in might), Jer 10:7 Who would not fear You, O King of the nations? For this is Your rightful due. For among all the wise men of the nations, And in all their kingdoms, There is none like You. Jer 10:8 But they are altogether dull-hearted and foolish; A wooden idol is a worthless doctrine.
Father Christmas (Santa Claus)
Part of celebrating Christmas for children is to tell them about how Father Christmas will visit them when they are asleep on the night of Christmas Eve and leave them presents stuffed in a stocking. What does this have to do with the birth of Jesus Christ? Nothing. Of course, as the children get older, they come to realise that Father Christmas is fictional. So what have parents done? They have lied to their children as part of their worship of God. But God commands us not to lie, in fact He hates lies.
Exo 20:16 “You shall not bear false witness against your neighbor.
Pro 6:16 These six things the LORD hates, Yes, seven are an abomination to Him: Pro 6:17 A proud look, A lying tongue, Hands that shed innocent blood,
Pro 12:22 Lying lips are an abomination to the LORD, But those who deal truthfully are His delight.
Giving Presents
Another part of celebrating Christmas is giving presents to each other, but not to Jesus Christ. This is like celebrating someone’s birthday by giving gifts to each other but not to the person having the birthday. Clearly giving presents has nothing to do with worshipping God. Some may argue that this tradition comes from the wise men giving gifts to Jesus Christ. But did the wise men give gifts to Jesus as a birthday gift or to honour Him as a king?
Mat 2:1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, Mat 2:2 saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”
Mat 2:11 And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh.
The wise men gave gifts to Jesus Christ to worship him as King—not to celebrate His birthday. The gifts of gold, frankincense, and myrrh symbolise Christ’s kingly status, priestly role, and sacrificial death. For more information, see “What is the significance of gold, frankincense, and myrrh?”.
25th December
The day on which Christmas is celebrated, 25th December, is nowhere close to when Jesus was actually born (which was in Autumn). See “When was Jesus born?” for more information.
Christmas Decorations
Another part of celebrating Christmas are the putting up decorations, holly, mistletoe, tinsel, etc. Clearly this has nothing to do with the birth of Jesus.
What Encyclopedias Say
The customary ways of celebrating Christmas, as discussed above, do not have any Biblical foundation. Where do such customs come from?
According to dictionaries, the word “Christmas” comes from Old English Cristes mæsse which literally means “Christ’s mass”. (A Mass is a Roman Catholic church service during which bread and wine are consumed as memorials of Christ’s death.) So the tradition of celebrating Christmas comes from the Roman Catholic Church, which in turn came from paganism.
The Catholic Encyclopedia regarding Christmas states:
Christmas was not among the earliest festivals on the Church.
The first evidence of the feast is from Egypt.
Pagan customs centring around the January calends gravitated to Christmas.
The Encyclopedia Britannica states:
In polytheistic Rome, December 25 was a celebration of the Unconquered Sun, marking the return of longer days. It followed Saturnalia, a festival where people feasted and exchanged gifts. The church in Rome began celebrating Christmas on December 25 during the reign of Constantine, the first Christian emperor, possibly to weaken pagan traditions.
The practice of exchanging gifts began by the 15th century. Traditions featuring the Yule log, cakes, and fir trees derive from German and Celtic customs.
Does Celebrating Christmas honour Jesus Christ?
Many people believe they honour Jesus Christ by celebrating His birthday. However, nowhere in the Bible does God command us to worship Him by celebrating Jesus’s birthday. In fact, God has hidden Jesus’s exact date of birth, so no one knows it. If God wanted us to celebrate Jesus’s birthday, He would have told to do so and given us the date to do it, just like He does with His festivals, Leviticus 23.
We read earlier in Deuteronomy 12:29-32, that God says He doesn’t want us to worship Him in the way that pagans worship their gods. So if we think we are honouring God by celebrating Christmas with all its pagan originated customs, we are deceiving ourselves.
Jesus said:
Mar 7:7 AND IN VAIN THEY WORSHIP ME, TEACHING AS DOCTRINES THE COMMANDMENTS OF MEN.’
Mar 7:9 He said to them, “All too well you reject the commandment of God, that you may keep your tradition.
Christmas observance is a tradition of men. In keeping it, people reject the commandment of God and do not honour Jesus Christ.
Conclusion
Should you celebrate Christmas? No, because celebrating Christmas does not honour Jesus Christ.
Genesis 1 gives an account of creation. The first verse states that God created the heavens and the earth.
Genesis 1:1 In the beginning God created the heavens and the earth;
Some people want to treat this first sentence, or clause (depending on how the translation is punctuated), as a summary statement of creation. There is nothing in the text itself to warrant this. However, putting a break after the first verse makes it impossible to answer the question of when God created the heavens and the earth. It happened at some unknown time in the past, and the first day of creation starts at verse 2.
However, if we treat the first verse as the start of the first day, it simplifies everything.
Genesis 1:1 In the beginning God created the heavens and the earth; Gen 1:2 The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. Gen 1:3 Then God said, “Let there be light”; and there was light. Gen 1:4 And God saw the light, that it was good; and God divided the light from the darkness. Gen 1:5 God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.
At the start of the first day of creation God created the heavens and the earth. The heavens are space and the earth’s atmosphere, which are the two physical heavens, see “What are the three heavens?” God also created the earth, but as verse 2 explains, it had no form, but was covered with water. On subsequent days God formed the dry land, vegetation, and animals. God created the sun, moon, and stars in the heavens (space) on the fourth day. The answer to the question of when God created the heavens and the earth is quite clear. He created them on the first day of the six days of creation.
The term “the Lord’s Supper” is used quite frequently in various Christian churches, usually to mean “Holy Communion”, the taking of bread and wine. Is this understanding correct? What exactly does the Bible say about it? The term “the Lord’s Supper” is only mentioned once in the Bible, and that is in 1 Corinthians 11:20. Let’s look at the surrounding passage for some context.
1Co 11:17 Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. 1Co 11:18 For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it. 1Co 11:19 For there must also be factions among you, that those who are approved may be recognized among you.
The church in Corinth had some problems. There were divisions among the brethren. Paul went on to give an example.
1Co 11:20 Therefore when you come together in one place, it is not to eat theLord’s Supper [deipnon]. 1Co 11:21 For in eating, each one takes his own supper [deipnon] ahead of others; and one is hungry and another is drunk. 1Co 11:22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.
When the brethren came together to eat “the Lord’s Supper”, it was chaotic, eating at different times with some going hungry and others getting drunk. Paul uses the term “the Lord’s Supper” without directly defining it. Was it a regular get-together the brethren had every week or month? Or was it something else? The next verses make it clear that it was something else – the partaking of bread and wine in remembrance of Jesus.
1Co 11:23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 1Co 11:24 and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” 1Co 11:25 In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.” 1Co 11:26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.
The church in Corinth was following what Jesus and His disciples did. Jesus and His disciples ate a Passover meal, which no doubt included a lamb. They undoubtedly washed each other’s feet as Jesus had instructed them.
Joh 13:12 So when He had washed their feet, taken His garments, and sat down again, He said to them, “Do you know what I have done to you? Joh 13:13 You call Me Teacher and Lord, and you say well, for so I am. Joh 13:14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. Joh 13:15 For I have given you an example, that you should do as I have done to you.
It also included the bread and the wine taken in remembrance of Jesus’ broken body and shed blood, again as Jesus had instructed them.
Mat 26:26 And asthey were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, “Take, eat; this is My body.” Mat 26:27 Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. Mat 26:28 For this is My blood of the new covenant, which is shed for many for the remission of sins.
The church in Corinth was getting together on Passover night and having a congregational meal in addition to washing each other’s feet and taking the bread and wine. However, things were getting chaotic to a point where it was dishonouring God. Continuing in 1 Corinthians.
1Co 11:27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 1Co 11:28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 1Co 11:29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.
The behaviour of some the of the brethren on Passover night was such that they were taking the bread and wine in an unworthy manner.
1Co 11:30 For this reason many are weak and sick among you, and many sleep. 1Co 11:31 For if we would judge ourselves, we would not be judged. 1Co 11:32 But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.
Apparently, this bad behaviour had resulted in sickness for many of them.
1Co 11:33 Therefore, my brethren, when you come together to eat, wait for one another. 1Co 11:34 But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come.
Paul instructed them to wait for one another before starting the congregational meal, and if they really couldn’t wait then have something to eat at home beforehand.
Having read this passage in 1 Corinthians, the clear impression is that the common practice in New Testament times at Passover time was a congregational meal that that included the foot washing ceremony and the bread and wine ceremony. Paul uses the term the “Lord’s Supper” to describe this. (See also ‘How often should ”the Lord’s Supper” be taken?’)
Conclusion
Thus, the term “the Lord’s Supper”, as used by Paul, refers to a congregational meal that that includes the foot washing and the bread and wine ceremonies.
The synoptic gospels (Matthew, Mark, and Luke), in most translations, give the impression that the disciples asked Jesus where they were to prepare the Passover on the first day of Unleavened Bread. Yet, Passover precedes the feast of Unleavened Bread, so it looks like the disciples came to Jesus a day late. What is going on here? Let’s take a closer look.
Leviticus 23:4-8 summarise the Passover and the Feast of Unleavened Bread. They are clearly separate.
Lev 23:4 ‘These are the feasts of the LORD, holy convocations which you shall proclaim at their appointed times. Lev 23:5 On the fourteenth day of the first month at twilight is the LORD’s Passover. Lev 23:6 And on the fifteenth day of the same month is the Feast of Unleavened Bread to the LORD; seven days you must eat unleavened bread. Lev 23:7 On the first day you shall have a holy convocation; you shall do no customary work on it. Lev 23:8 But you shall offer an offering made by fire to the LORD for seven days. The seventh day shall be a holy convocation; you shall do no customary work on it.’ “
And here are the parallel verses in the synoptic gospels where the disciples asked Jesus where they were to prepare the Passover.
Mat 26:17 Now on the first day of the Feast of Unleavened Bread [azumos] the disciples came to Jesus, saying to Him, “Where do You want us to prepare for You to eat the Passover?”
Mar 14:12 Now on the first day of Unleavened Bread [azumos], when they killed the Passover lamb, His disciples said to Him, “Where do You want us to go and prepare, that You may eat the Passover?”
Luk 22:1 Now the Feast of Unleavened Bread [azumos] drew near, which is called Passover.
Luk 22:7 Then came the Day of Unleavened Bread [azumos], when the Passover must be killed. Luk 22:8 And He sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat.”
It looks like the Passover is on the first day of Unleavened Bread!
In Mat 26:17, the words “day of the Feast” have been added and do not appear in the original Greek text. In all the above verses, the phrase “Unleavened Bread” is translated from the one Greek word azumos which means unleavened. It is in the plural form, so “Unleaveneds” is the correct literal translation. The plural form of azumos is the first of two keys to understanding the issue.
The second key is understanding that the Passover day was also considered one of the days of Unleavened Bread because unleavened bread was eaten at Passover. Concerning the instructions for eating the Passover given by God to the Israelites in Egypt:
Exo 12:8 Then they shall eat the flesh on that night; roasted in fire, with unleavened bread and with bitter herbs they shall eat it.
Putting these two keys together, it is clear that “Unleaveneds” (azumos) in Mat 26:17, Mark 14:12, and Luke 22:1,7 refer to both the Feasts of Passover and Unleavened Bread. The historian Josephus confirms this terminology in Wars of the Jews, “And indeed, at the feast of unleavened bread, which was now at hand, and is called by the Jews the Passover …” (Bk. II, Ch. I, Sec. 3).
Thus, the first day of “Unleaveneds” (azumos) is the Feast of Passover. This resolves the difficulty in understanding these verses.
A little more can be said about Mark 14:12. The phrase “they killed” is translated from the Greek ethuon, which is in the imperfect tense (action not completed) and third person plural (they). So the phrase “they killed” is better translated as “they were killing”. Now we can understand Mark 14:12 more clearly. On the Passover day, the disciples, seeing that people were starting to kill the Passover lambs, asked Jesus where He wanted them to prepare the Passover meal.
Concerning the time of the end, Matthew 24:22 states:
And unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened. NKJV
If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened. NIV
There is a parallel verse in Mark 13:20.
And unless the Lord had shortened those days, no flesh would be saved; but for the elect’s sake, whom He chose, He shortened the days. NKJV
If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. NIV
In quoting from Isaiah, Romans 9:28 states a similar thing:
FOR HE WILL FINISH THE WORK AND CUT IT SHORT IN RIGHTEOUSNESS, BECAUSE THE LORD WILL MAKE A SHORT WORK UPON THE EARTH.” NKJV
For the Lord will carry out his sentence on earth with speed and finality. NIV
What do these verses mean by the days being “cut short” or “shortened”?
The Bible gives a specific length of time for various end time events. Here are some examples.
The time of great trouble at the end will last for a time, times, and half a time, which generally understood to be 3½ years.
Dan 12:1 “At that time Michael shall stand up, The great prince who stands watch over the sons of your people; And there shall be a time of trouble, Such as never was since there was a nation, Even to that time. And at that time your people shall be delivered, Every one who is found written in the book.
Dan 12:7 Then I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by Him who lives forever, that it shall be for a time, times, and half a time; and when the power of the holy people has been completely shattered, all these things shall be finished.
The holy city (Jerusalem) will be trampled underfoot for 42 months (which is 3½ years).
Rev 11:2 But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months.
The two witnesses preach for 1,260 days (which is about 3½ years).
Rev 11:3 And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”
The beast is given authority to exist for 42 months (which is 3½ years).
Rev 13:4 So they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, “Who is like the beast? Who is able to make war with him?” Rev 13:5 And he was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months.
The length of these events has been set by God. God is not going to shorten (or lengthen) them. Which brings us back to the question, what does it mean in Mat 24:22 and Mark 13:20 for “those days” to “cut short” or “shortened”?
Mat 24:22 And unless those days were shortened [koloboo], no flesh would be saved; but for the elect’s sake those days will be shortened [koloboo].
Mar 13:20 And unless the Lord had shortened [koloboo] those days, no flesh would be saved; but for the elect’s sake, whom He chose, He shortened [koloboo] the days.
The Greek word koloboo appears nowhere else in the Bible except in these two verses, so we can’t look at other Scriptures to see how koloboo is used. According to Thayer’s Greek Definitions, koloboo can mean, mutilate, shorten, abridge, curtail. And according to Strong’s, koloboo can mean, dock, abridge, curtail. So there is nothing wrong with the translations.
If we view the shortening in the context of the prophecies in Daniel and Revelation which set a specific time-period of 3½ years, then the meaning becomes clear. God has already shortened the days to 3½ years; the shortening of days is baked into the prophecies. God is letting us know that world conditions will become so dire that no flesh would be saved if He didn’t intervene after 3½ years.
What about Romans 9:28?
Rom 9:28 FOR HE WILL FINISH THE WORK AND CUT IT SHORT [suntemno] IN RIGHTEOUSNESS, BECAUSE THE LORD WILL MAKE A SHORT [suntemno] WORK UPON THE EARTH.”
The Greek word suntemno appears nowhere else in the Bible except in this one verse, so we can’t look at other Scriptures to see how suntemno is used. According to Thayer’s Greek Definitions, suntemno can mean, cut it pieces, cut short, finish quickly, hasten. And according to Strong’s, suntemno can mean, do concisely (speedily), cut short.
Is God going to cut short His work and not do a complete work? There are no other Scriptures which indicate this. Surely a better translation of suntemno is “quickly” which is what many translations have. For example:
For the Lord will carry out his sentence on earth with speed and finality. NIV
FOR THE LORD WILL EXECUTE HIS WORD ON THE EARTH, THOROUGHLY AND QUICKLY.” NASB
Conclusion
The days being “cut short” or “shortened” in Matthew 24:22 and Mark 13:20 should be understood in the context of the prophecies of Daniel and Revelation which set the length of end time events. The shortening of the days has already happened and is baked into the prophecies.
The work being “cut short” or “shortened” in Romans 9:28 is better translated as “quickly”.
There are many different religious or ecclesiastical offices in the various Christian churches: deacon, dean, priest, minister, elder, pastor, apostle, evangelist, rector, reverend, very reverend, bishop, archbishop, cardinal, and even pope, to name just some of them. The people who hold such offices were ordained to them. Most of these offices are not found in the Bible, which leads to the question, what, according to the Bible, are the offices to which someone can be ordained?
The ecclesiastical offices or roles found in the New Testament which men held are listed below.
Greek
NJKV translation
Actual meaning
apostolos
apostle
one sent forth, messenger
diakonos
deacon, minister, servant
servant
didaskalos
teacher
teacher, instructor
episkopos
bishop
overseer
euaggelistis
evangelist
preacher of the gospel
huperetes
minister, assistant
under oarsman, subordinate
kerux
preacher
herald of divine truth, preacher
leitourgos
minister
public servant
poimen
pastor
shepherd
presbuteros
elder
elder
prophetes
prophet
foreteller, inspired speaker
We can also add the offices of Priest and High Priest.
Greek
NJKV translation
Actual meaning
archiereus
high priest
chief priest
hiereus
priest
priest
Under the Old Covenant the priests and high priest were intermediaries between the people and God. But now, under the New Covenant, Jesus Christ is our High Priest, and the role of priest is non-existent.
Heb 4:14 Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.
For completeness here are some other ecclesiastical terms.
Greek
NJKV translation
Actual meaning
diakoneo
ministered, served, deacon
served
diakonia
ministry, service, relief
service
ekklesia
church
congregation
hierourgeo
minister
officiate as a priest
leitourgeo
ministered
served publicly
How are individuals appointed to these roles, and which ones require ordination? Fortunately, there are Scriptures which tell us.
Eph 4:11 provides a list of roles which God hasgiven.
Eph 4:11 And He Himself gave some to be apostles [apostolos], some prophets [prophetes], some evangelists [euaggelistes], and some pastors [poimen] and teachers [didaskalos],
1 Cor 12:28 says that God has appointed apostles, prophets, and teachers in the church. The Greek word translated appointed is tithemi which simply means, set, put, or placed.
1Co 12:28 And God has appointed [tithemi] these in the church: first apostles [apostolos], second prophets [prophetes], third teachers [didaskalos], …
Continuing in the same verse we see that God has also appointed miracles, gifts of healings, helps, administrations, varieties of tongues, which are gifts rather than offices or roles.
1Co 12:28 … after that miracles, then gifts of healings, helps, administrations, varieties of tongues.
1 Cor 12:7-10 provides some more details about gifts God has given for the profit of all.
1Co 12:7 But the manifestation of the Spirit is given to each one for the profit of all: 1Co 12:8 for to one is giventhe word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, 1Co 12:9 to another faith by the same Spirit, to another gifts of healings by the same Spirit, 1Co 12:10 to another the working of miracles, to another prophecy [propheteia], to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues.
The word of wisdom and knowledge are inspired speaking and teaching. Prophecy is foretelling or inspired speaking.
There are also a couple of verses in 1 and 2 Timothy where the apostle Paul describes his role or office. The apostle Paul was selected by God and not by any of the disciples. So the roles he had were all given or placed on him by God.
1Ti 2:7 for which I was appointed [tithemi] a preacher [kerux] and an apostle [apostolos]—I am speaking the truth in Christ and not lying—a teacher [didaskalos] of the Gentiles in faith and truth.
2Ti 1:11 to which I was appointed [tithemi] a preacher [kerux], an apostle [apostolos], and a teacher [didaskalos] of the Gentiles.
With this information we can now return to the table at the start of this article listing the ecclesiastical offices or roles found in the New Testament and add a “Notes” column to show the means by which someone attains such an office or role.
Greek
NJKV translation
Actual meaning
Notes
apostolos
apostle
one sent forth, messenger
Placed by God
diakonos
deacon, minister, servant
servant
didaskalos
teacher
teacher, instructor
Placed by God
episkopos
bishop
overseer
euaggelistis
evangelist
preacher of the gospel
Placed by God
huperetes
minister, assistant
under oarsman, subordinate
kerux
preacher
herald of divine truth, preacher
Placed by God
leitourgos
minister
public servant
poimen
pastor
shepherd
Placed by God
presbuteros
elder
elder
prophetes
prophet
foreteller, inspired speaker
Placed by God
We can clearly see that apostles, teachers, evangelists, preachers, pastors, and prophets are all appointed, or placed in their role, by God. Let’s continue to see what the Bible says about how men are appointed to the other roles.
The first passage is Acts 6:1-6.
Act 6:1 Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. Act 6:2 Then the twelve summoned the multitude of the disciples and said, “It is not desirable that we should leave the word of God and serve tables. Act 6:3 Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint [kathistemi] over this business; Act 6:4 but we will give ourselves continually to prayer and to the ministry of the word.” Act 6:5 And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, Act 6:6 whom they set before the apostles; and when they had prayed, they laid hands on them.
When we read this passage carefully, we notice the following things.
The office to which the seven men were ordained is not mentioned.
The brethren, that is the laity, selected the seven men for ordination.
The apostles performed the appointment or ordination. The Greek word for appointed is kathistemi, which means appointed or ordained.
The apostles prayed and laid hands on those they appointed.
The next scripture is Acts 14:23.
Act 14:23 So when they [Paul and Barnabas] had appointed [cheirotoneo] elders [presbuteros] in every church, and prayed with fasting, they commended them to the Lord in whom they had believed.
Acts 14 describes the journeying of Paul and Barnabas. So “they” is this verse refers to Paul and Barnabas. The word appointed is translated from the Greek cheirotoneo, which means “to vote by raising the hand”. It makes no sense for just two people to vote. If just Paul and Barnabas were making the decision, a different work like kathistemi would be used. However, it does make sense if the same process described in Acts 6:1-6 was used. Paul and Barnabas organized the brethren to select elders, who Paul and Barnabas subsequently ordained.
The final scripture is Titus 1:5.
Tit 1:5 For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint [kathistemi] elders [presbuteros] in every city as I commanded you;
There is nothing mentioned here about the process of ordination. There is no justification for thinking the process would be anything different to what is described in Acts 6:1-6 and Acts 14:23.
As mentioned earlier, Acts 6:1-6 does not mention the offices or roles to which the seven men were ordained. However, Acts 14:23 and Titus 1:5 talk of ordaining elders [presbuteros]. Remember, the brethren are instructed to do the selection. So they must have some criteria in mind when doing the selection. The only ecclesiastical roles for which the Bible gives criteria for their selection are the roles of episkopos (bishop, overseer), and diakonos (deacon, servant). (The Scriptures for these are provided below.) Therefore the word “elders” [presbuteros] must be a term for both overseers [episkopos] and deacons [diakonos]. This is also evident from Philippians 1:1.
Php 1:1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops [episkopos] and deacons [diakonos]:
Where are the “elders”, unless of course they are the bishops and deacons?
For completeness, here are the qualifications for a bishop/overseer [episkopos].
1 Tim 3:2 A bishop [episkopos] then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; 1 Tim 3:3 not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 1 Tim 3:4 one who rules his own house well, having his children in submission with all reverence 1 Tim 3:5 (for if a man does not know how to rule his own house, how will he take care of the church of God?); 1Ti 3:6 not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. 1Ti 3:7 Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.
Titus 1:7 For a bishop [episkopos] must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, Titus 1:8 but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, Titus 1:9 holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.
And here are the qualifications for a deacon [diakonos].
1Ti 3:8 Likewise deacons [diakonos] must be reverent, not double-tongued, not given to much wine, not greedy for money, 1Ti 3:9 holding the mystery of the faith with a pure conscience. 1Ti 3:10 But let these also first be tested; then let them serve as deacons [diakoneo], being found blameless. 1Ti 3:11 Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things. 1Ti 3:12 Let deacons [diakonos] be the husbands of one wife, ruling their children and their own houses well. 1Ti 3:13 For those who have served well as deacons [diakoneo] obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.
There are a couple of Greek words in our table which we have not covered, and they are, huperetes (minister, assistant), and leitourgos (minister). They can be considered the same as diakonos (deacon) because firstly no mention is made of anyone being placed in or appointed to these roles, and secondly their meaning is so close to diakonos.
We can now return to the table listing the ecclesiastical offices or roles found in the New Testament. The rows have been reordered to simplify it.
Greek
NJKV translation
Actual meaning
Notes
apostolos
apostle
one sent forth, messenger
Placed by God
didaskalos
teacher
teacher, instructor
“
euaggelistis
evangelist
preacher of the gospel
“
kerux
preacher
herald of divine truth, preacher
“
poimen
pastor
shepherd
“
prophetes
prophet
foreteller, inspired speaker
“
diakonos
deacon, minister, servant
servant
Selected by laity, appointed by elders
episkopos
bishop
overseer
“
presbuteros
elder
elder
Refers to an overseer or deacon
We can summarise as follows.
There are six roles in which God places men: apostle (apostolos), teacher (didaskalos), evangelist (euaggelistis), preacher (kerux), pastor (poimen), and prophet (prophetes).
There are two roles in which the laity select the men, but the elders (overseers and deacons) appoint: overseer (episkopos) and deacon (diakonos).
The term elders (presbuteros) when used in an ecclesiastical context refers to both overseers and deacons.
The command not to wear a garment of mixed linen and wool is found in two places, Leviticus 19:19 and Deuteronomy 22:11. They are quoted below including surrounding verses related to the subject matter.
Lev 19:19 ‘You shall keep My statutes. You shall not let your livestock breed with another kind. You shall not sow your field with mixed seed. Nor shall a garment of mixed linen and wool come upon you.
Deu 22:9 “You shall not sow your vineyard with different kinds of seed, lest the yield of the seed which you have sown and the fruit of your vineyard be defiled. Deu 22:10 “You shall not plow with an ox and a donkey together. Deu 22:11 “You shall not wear a garment of different sorts, such as wool and linen mixed together. Deu 22:12 “You shall make tassels on the four corners of the clothing with which you cover yourself.
Combining the commands of the two passages we can list them as follows:
Do not let your livestock breed with another kind.
Do not sow your field or vineyard with mixed seed.
Do not plow with an ox and a donkey together.
Do not wear a garment of mixed linen and wool.
You shall make tassels on the corners of your clothes.
To the modern mind (and maybe the ancient mind too) these commands appear strange.
What farmer would try breeding livestock with different kinds? It’s not a plan for producing strong healthy herds. For example, you can breed horses and donkeys to produce mules and hinnies, but they are sterile. What use is a sterile animal?
Who would sow, for example, barley and wheat together? They ripen at different times which would make harvesting almost impossible.
Who would attempt to plough with an ox and donkey together? They are different heights and strengths and would work against each other making plowing almost impossible.
Mixing linen and wool together, is something that can be done and perhaps such a garment combines the best properties of the two.
Making tassels is completely unrelated to farming and seems out of place.
This just adds to the perplexity of these commands. The first three you wouldn’t normally do anyway, the fourth perhaps you would, and the fifth strange.
How are these verses to be understood? There are two ways to approach these commands. We can take these instructions literally (which doesn’t make much sense) or we can take them figuratively. The figurative approach is, I believe, the correct one, and support for this is found with the apostle Paul. There is a similar command relating to farming found in Deuteronomy 25:4.
Deu 25:4 “You shall not muzzle an ox while it treads out the grain.
Again, we might ask, who would do such a thing anyway? If you want your ox to keep working and not tire, you would keep it fed. In 1 Corinthians 9:1-14, the apostle Paul explains that those who preach the gospel should live from the gospel, that is, ministers should be able to make a living from their preaching and not be forced to find secular work. Part of his argument is based on Deuteronomy 25:4.
1Co 9:9 For it is written in the law of Moses, “YOU SHALL NOT MUZZLE AN OX WHILE IT TREADS OUT THE GRAIN.” Is it oxen God is concerned about? 1Co 9:10 Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope.
Paul is saying that the command, “You shall not muzzle an ox while it treads out the grain,” was not written to be taken literally, but rather figuratively.
Another example in Paul’s writings is found in 2 Corinthians 6:14 where he writes, “Do not be unequally yoked together with unbelievers”.
2Co 6:14 Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? 2Co 6:15 And what accord has Christ with Belial? Or what part has a believer with an unbeliever? 2Co 6:16 And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: “I WILL DWELL IN THEM AND WALK AMONG THEM. I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE.”
It sounds much like Deuteronomy 22:10, “You shall not plow with an ox and a donkey together”. When farmers use two animals to plough together, they yoke them together, so it might well have been written, “You shall not unequally yoke an ox and a donkey together”. With this in mind, Paul’s explanation of Deuteronomy 22:10 is figurative: don’t entangle yourself with those who are Godless.
So, what then is the figurative meaning of not wearing a garment of mixed linen and wool? We need to understand the framework in which the various instructions in Leviticus and Deuteronomy were given. God gave these instructions so that Israel would not follow the pagan practices of Egypt and Canaan.
Lev 18:1 Then the LORD spoke to Moses, saying, Lev 18:2 “Speak to the children of Israel, and say to them: ‘I am the LORD your God. Lev 18:3 According to the doings of the land of Egypt, where you dwelt, you shall not do; and according to the doings of the land of Canaan, where I am bringing you, you shall not do; nor shall you walk in their ordinances.
Lev 18:24 ‘Do not defile yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. Lev 18:25 For the land is defiled; therefore I visit the punishment of its iniquity upon it, and the land vomits out its inhabitants. Lev 18:26 You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you Lev 18:27 (for all these abominations the men of the land have done, who were before you, and thus the land is defiled), Lev 18:28 lest the land vomit you out also when you defile it, as it vomited out the nations that were before you.
Furthermore, God wanted Israel to be holy as He is holy.
Lev 19:2 “Speak to all the congregation of the children of Israel, and say to them: ‘You shall be holy, for I the LORD your God am holy.
What is God telling the Israelites in these chapters? He is telling them not to follow the traditions and religious practices of the surrounding pagan nations which were totally opposed to the ways of God. God is commanding, do not partake of the ways of the pagan world in any shape or form.
The four strange commands relating to agriculture listed earlier:
Do not let your livestock breed with another kind,
Do not sow your field or vineyard with mixed seed,
Do not plow with an ox and a donkey together,
Do not wear a garment of mixed linen and wool,
are all figurative ways of saying the same thing. Do not practice pagan traditions and religious practices. Do not mix such pagan ways with God’s laws. God is reinforcing His message in Leviticus 18 (quoted above) in agricultural terms that are easily pictured. As the Israelites went about their daily farming, the commonsense agricultural laws were a constant reminder to them not to partake of the ways of the pagan world.
But what about the last command about making tassels for the corners of their clothes? The command for tassels is also found in Numbers 15:38-39 where God gives the reason.
Num 15:38 “Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. Num 15:39 And you shall have the tassel, that you may look upon it and remember all the commandments of the LORD and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined,
The reason for wearing the tassels is to remember the commandments of God and not follow the ways of the pagans. This is the same figurative meaning as the previous four commands relating to agriculture. It’s not out of place at all. God is just saying the same thing in different ways: do not partake of the ways of the pagan world.
Conclusion
The commands in Leviticus 19:19 and Deuteronomy 22:9-12,
Do not let your livestock breed with another kind,
Do not sow your field or vineyard with mixed seed,
Do not plow with an ox and a donkey together,
Do not wear a garment of mixed linen and wool,
You shall make tassels on the corners of your clothes,
all say the same thing: do not partake of the ways of the pagan world in any shape or form. That is their figurative meaning. The literal meaning was not God’s intent:
1 Cor 9:9 Is it oxen God is concerned about? 1 Cor 9:10 Or does He say it altogether for our sakes? For our sakes, no doubt. …
The Galatian church was turning away from the gospel of Christ to another gospel. The apostle Paul wrote to the Galatian church to warn them.
Gal 1:6 I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, Gal 1:7 which is not another; but there are some who trouble you and want to pervert the gospel of Christ.
This was very serious because in the next few verses Paul says:
Gal 1:8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. Gal 1:9 As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.
Paul explains that the gospel he preached he had received directly from Jesus Christ. The implication being that they should believe him and not someone else that comes to them with a different gospel message.
Gal 1:11 But I make known to you, brethren, that the gospel which was preached by me is not according to man. Gal 1:12 For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.
What was this false gospel the Galatian brethren were turning to? We are going to carefully look at what Paul wrote and in so doing find out what false gospel the Galatian brethren were turning to. In doing so we will explain the following terms.
The circumcision
Justified
Works of law
Grace
The curse of the law
Under law
Under grace
After Paul states he received the gospel directly from Jesus Christ (verses 11 and 12) he covers a little bit of his former life, his conversion, and how he met the apostles and how they accepted each other recognising that Paul had a been given a ministry to preach to the Gentiles and Peter to the Jews. Then Paul recounts how he withstood Peter to his face.
Gal 2:11 Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed;
Why was Peter to be blamed? To understand what was going on an explanation of “the circumcision” is helpful. In Jewish thinking, Gentiles were unclean and should be avoided. A significant number of the Jewish converts to Christianity held on to this thinking, whom Paul referred to as “the circumcision”. In practical terms, this led them to teach that Gentile converts to Christianity should also adhere to the Jewish rites, especially circumcision, and avoid those Gentile converts who refused. This was affecting many brethren in Galatia and thus had become a big problem.
“The circumcision” was a group of Jewish converts who believed Gentiles converts were unclean and should be avoided, unless they adhered to the Jewish rites, especially circumcision.
Gal 2:12 for before certain men came from James, he [Peter] would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. Gal 2:13 And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.
At one stage Peter was happy to eat with the Gentiles, but when some brethren came from James who were of the “the circumcision” group, he stopped eating with the Gentiles. Why? “The circumcision” group were influencing Peter’s thinking. Paul had to correct him, and so Paul addresses the problem.
Gal 2:14 But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, “If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews?
The heretics in the Galatian church taught that Gentiles had to adhere to the Jewish customs. We will address why they taught this after examining the next two verses, 15-16, in which Paul explains how, given our sinful state, we are made right with God.
Gal 2:15 “We who are Jews by nature, and not sinners of the Gentiles, Gal 2:16 knowing that a man is not justified by [the] works of [the] law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by [the] works of [the] law; for by [the] works of [the] law no flesh shall be justified.
The Greek word translated “justified” is dikaioo, which means declared or rendered just or innocent.
Justified means made right with God (innocent before God).
Paul was very clear that we are not justified by keeping the law. The phrase “the works of the law” is translated from the Greek ergon nomou, which literally means “works of law”, as there are no articles. The “the’s” are not in the Greek. As there are no articles, Paul is not referring to specific laws such as the Ten Commandments, but any law.
Works of law are any acts of obedience to any law.
We are not justified by keeping the Jewish customs which those of “the circumcision” wanted to impose on others. Neither are we justified by keeping the Ten Commandments. There is no act of obedience to any law which justifies us. We are justified (made right with God) only through faith in Jesus Christ. Paul is very clear about this point. In Romans 3:20 Paul writes the same thing.
Rom 3:20 Therefore by [the] deeds of [the] law no flesh will be justified in His sight, for by the law is the knowledge of sin.
The phrase “the deeds of the law” is translated from the same Greek phrase ergon nomou, which literally means “works of law”, as there are no articles. It should be translated “deeds of law” and not “the deeds of the law”. Paul writes the same thing again in Romans 3:28:
Rom 3:28 Therefore we conclude that a man is justified by faith apart from [the] deeds of [the] law.
Now we can answer the question, why did the heretics in the Galatian church teach that Gentiles had to adhere to the Jewish customs? The answer is, because these false teachers believed that they were justified by keeping the law and Jewish customs.
In the next verses, 17-18, Paul addresses a possible objection to being justified by faith in Jesus Christ.
Gal 2:17 “But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not! Gal 2:18 “For if I build again those things which I destroyed, I make myself a transgressor.
If we are justified while in a sinful state does that make Christ a minister of sin? Absolutely not. But if we seek to be justified by the law, we end up sinners (because we cannot keep the law perfectly).
In the next two verses, 19-20, Paul explains that we should now live our lives for God.
Gal 2:19 “For I through the law died to the law that I might live to God.
We are already dead to the law. That is, we have broken the law and are sinners and consequently we are under the death penalty. For sin is the breaking of the law, 1 John 3:4. But Christ has died in our place, for our sins, that now we might live our lives for God (live in a way that pleases God).
Gal 2:20 “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.
Christ now lives in us through His Holy Spirit and helps us obey God.
The next verse, 21, can be confusing.
Gal 2:21 “I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.”
Psalm 119:172 says “all your commandments are righteousness”. How can God’s commandments be righteousness and yet righteousness not come through them? What is the explanation?
The Greek words translated “righteousness” (dikaiosune) and “justified” (dikaioo) in verses 16 and 17 are similar. They come from the root word dikaios, meaning innocent, just, right. In fact, another meaning of dikaiosune is “justification”. So, a more consistent translation is:
Gal 2:21 “I do not set aside the grace of God; for if justification comes through the law, then Christ died in vain”.
In other words, we do not set aside the grace of God. We need the grace of God for justification (for being made right with God). Grace is God’s favour or unmerited pardon. In this verse Paul says: We need God’s favour; for if being made right with God comes through keeping the law, then Christ died in vain, (because if we could be made right with God by keeping the law, then Christ need not have died for us).
Grace is God’s favour or unmerited pardon.
Continuing in chapter 3.
Gal 3:1 O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified?
Again, Paul makes clear that the Galatian brethren had gone astray by believing that they were justified by keeping the law.
Gal 3:2 This only I want to learn from you: Did you receive the Spirit by [the] works of [the] law, or by the hearing of faith?
Again, the phrase “the works of the law” is translated from the Greek ergon nomou, which literally means “works of law”, as there are no articles “the” in the Greek. They received the Spirit by faith, not by any works of law.
Gal 3:3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?
The Galatians were turning to the false teaching that salvation could be achieved through works of law. They knew that they had started by faith, but somehow, they now believed that they could finish by relying on their own strength.
Gal 3:4 Have you suffered so many things in vain; if indeed it was in vain?
By turning aside from the truth, they were in danger of losing out on salvation and making all their sufferings as Christians pointless.
Gal 3:5 Therefore He who supplies the Spirit to you and works miracles among you, does He do it by [the] works of [the] law, or by the hearing of faith?
Paul reiterates his point that God worked in their lives by their faith and not by their keeping of any laws.
Gal 3:6 just as Abraham “believed God, and it was accounted to him for righteousness [dikaiosune].”
This is a quote from Gen 15:6, when God told Abraham – before he had any children – that he would have a son and in fact have descendants as numerous as the stars. The Greek word translated righteousness is dikaiosune which can also mean justification. Paul drives home the point that justification comes through faith in God using this example of Abraham.
In the next verses, 7-9, Paul explains that God promised eternal life to Abraham, and that we receive the same promise of eternal life if we are sons of Abraham.
Gal 3:7 Therefore know that only those who are of faith are sons of Abraham.
We are the sons of Abraham if we have the same faith as Abraham.
Gal 3:8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.”
“In you all nations shall be blessed”, is a quote from numerous places of a promise God made to Abraham, (Gen 12:3, Gen 18:18, Gen 22:18). The promise was that the Messiah would come as a descendant of Abraham. The blessing to all nations is that salvation shall be offered to all nations through the Messiah.
Gal 3:9 So then those who are of faith are blessed with believing Abraham.
If we are of faith, then we will receive the blessing promised to Abraham.
What was the blessing promised to Abraham? It may not be apparent from the Old Testament alone, but Abraham was promised eternal life. The New Testament makes it clear. We just read in verse 8 that the gospel was preached to Abraham. In other words, the same gospel that Paul preached, Abraham had preached to him.
Note that the whole world was promised to Abraham.
Rom 4:13 For the promise that he [Abraham] would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.
The promise of the earth was not just to Abraham but to the faithful too.
Mat 5:5 Blessed are the meek, For they shall inherit the earth.
Christians are heirs of the same of the same promise.
Gal 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. Gal 3:29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.
The promise to Abraham and his spiritual children (true Christians) was that they would be heirs of the world.
Rom 8:17 and if children, then heirs; heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.
Not just heirs of the world but joint heirs with Christ to be glorified with Christ (in eternal life). And so we see that Abraham was promised eternal life.
In the next verses, 10-12, Paul explains that no one can achieve justification through the law.
Gal 3:10 For as many as are of [the] works of [the] law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.”
Paul quotes from Deuteronomy 27:26. The law Paul refers to is everything God gave through Moses, including the Ten Commandments. Anyone who breaks the law is under a curse. Of course, we have all broken the law.
Gal 3:11 But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.”
No one can be made right with God through keeping the law. “The just shall live by faith”, is a quote from Habakkuk 2:4. In other words we are justified by faith and not by law.
Gal 3:12 Yet the law is not of faith, but “the man who does them shall live by them.”
The phrase “the man who does them shall live by them” is a quote from Leviticus 18:5. To obtain justification by the law one would have to keep it perfectly. For as James says:
James 2:10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.
But we all sin.
Rom 3:23 for all have sinned and fall short of the glory of God,
So, no one can achieve justification through the law. We are all under a curse as a result of breaking the law, Gal 3:10.
This is a big problem. How can we be justified? How can we be made right with God? We cannot do it through the law. The answer is of course through Christ, and Paul explains this in the next verses, 13-14.
Gal 3:13 Christ has redeemed us from the curse of the law, …
The curse of the law is the death that results from breaking it, not the law itself. That the law is not a curse is clearly evident from what Paul wrote in Romans 7:12, “The law is holy, and the commandment holy and just and good”.
The curse of the law is death that results from breaking the law.
Gal 3:13 …having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”),
Paul quotes from Deuteronomy 21:22-23. Jesus Christ, by being crucified and in effect hung on a tree as a condemned criminal, died for us; He became a curse for us.
Gal 3:14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.
Christ suffered the penalty for our sins, which was death, that all people might be justified through faith in Christ and receive salvation.
In the next verses, 15-18, Paul goes into more detail about the promise made to Abraham and how it relates to salvation.
Gal 3:15 Brethren, I speak in the manner of men: Though it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it.
When a covenant made by man is confirmed no one annuls or adds to it. Likewise with the covenant God made with Abraham, (the promise of the Messiah to Abraham), no one annuls or adds to it.
Gal 3:16 Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ.
Of the various promises God made to Abraham, the one Paul refers to is the promise of a Messiah, through whom salvation comes. It is the promise that in Abraham all the families of the earth shall be blessed, Gen 12:2-3, Gen 18:18, Gen 22:18.
Gal 3:17 And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect.
The 430 years later almost certainly refers to 430 years from the covenant in Genesis 17 when Abraham was 99 years old, because it is the only covenant which mentions Abraham’s age. See “When and what were the 400, 430, 450 and 480 Years?” for a detailed discussion on this. The law which was 430 years later is the Ten Commandments and all the statutes and judgments which were given at the time of Moses. This law cannot annul the promise of the Messiah which God made to Abraham.
It should be noted that the Ten Commandments which God gave to Moses and the nation of Israel existed before Moses. For example, the fourth commandment to keep the Sabbath existed from creation when God rested on the seventh day. In Gen 4:7 God cautioned Cain about “sinning” in and Rom 5:14 Paul refers to Adam’s transgression (or sin). Yet sin is transgression of the law, 1 John 3:4. So the law (the Ten Commandments) obviously existed from the beginning of creation.
Gal 3:18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.
The “inheritance” is the promise of the Messiah and eternal life God made to Abraham. Salvation does not come through the law, but through God’s promise to Abraham. The natural question at this point is, if salvation does not come through the law, then what is the point of the law? This is the exact question which Paul addresses in the next verses, 19-25.
Gal 3:19 What purpose then does the law serve? It was added because of transgressions, …
What is the purpose of the law? Paul answers with “it was added because of transgressions”.
The phrase “it was added because of transgressions” is a poor translation. In verse 15 Paul says that no one annuls or adds to the promise of salvation through the Messiah. Paul is not going to contradict himself by saying that the law was “added” to this promise. Something is wrong with the translation. The “added” in verse 15 and in verse 19 are translated from two different Greek words. The word “add” in verse 15 is translated from the Greek epidiatassomai. The word “added” here in verse 19 is translated from the Greek prostithemi. Prostithemi can mean to place additionally, to lay beside, or to annex. For example:
Act 12:3 And because he saw that it pleased the Jews, he proceeded further [prostithemi] to seize Peter also. Now it was during the Days of Unleavened Bread.
Act 13:36 “For David, after he had served his own generation by the will of God, fell asleep, was buried with [prostithemi] his fathers, and saw corruption;
A better translation is: “It was placed beside [the promise of the Messiah] because of transgressions”. The Literal Translation simply has: “it was for the sake of transgressions”.
What does “because of transgressions” mean? We know from Rom 3:20 that, ”by the law is the knowledge of sin”, that is, the law shows what sin is. So, the law was placed beside the promise of the Messiah to show what sin is.
Continuing in verse 19.
Gal 3:19 … till the seed should come to whom the promise was made. …
The seed is, of course, The Messiah, which was the promise. Does that mean we don’t keep the law now the Messiah has come? Of course not. A few verses later, verse 21, Paul asks: “Is the law then against the promises of God?” And he answers: “Certainly not.”
Continuing in verse 19.
Gal 3:19 … and it was appointed through angels by the hand of a mediator.
The Greek word translated “angels” is aggelos which means messengers. Angels could refer to the angelic realm or it could simply refer to human messengers such as Moses and the other prophets.
Summarising what we’ve covered in verse 19, adding explanatory text in brackets, we have.
Gal 3:19 What purpose then does the law serve? It was placed beside [the promise of the Messiah] because of transgressions [to show what sin is], till the Seed [The Messiah] should come to whom the promise was made [the promise was made to Abraham]; and it was appointed through angels [messengers] by the hand of a mediator [God].
The mediator was God Himself. The following verse makes that clear.
Gal 3:20 Now a mediator does not mediate for one only, but God is one.
Normally a mediator mediates between two parties, not for one party only. But in this case since God was both the mediator and one of the parties, He mediated for one only.
Gal 3:21 Is the law then against the promises of God? Certainly not! …
The law is not against or in conflict with the promise of the Messiah.
Gal 3:21 … For if there had been a law given which could have given life, truly righteousness would have been by the law.
If it were possible for justification to come through the law then it would. Justification has to come through faith in Christ.
Gal 3:22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe.
We have all sinned, as it says in Romans 3:23, “for all have sinned and fall short of the glory of God.” The promise, that is the promise of eternal life, comes by faith.
Gal 3:23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Gal 3:24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.
Before faith came, that is before Christ came, the law that was placed alongside the promise was our tutor. In what way was the law given to Moses a tutor? The law was a tutor to help us with the higher standard that Christ expects. Now faith has come, that is Christ has come, He demands a higher standard. The law was a tutor to help us with the higher standard. When Jesus Christ came, He magnified the law. He fulfilled what was written in Isaiah 42:21, “He will magnify the law”. For example, the law says, “You shall not kill”, but Jesus taught do not become angry with someone without a cause.
Mat 5:21 “You have heard that it was said to those of old, ‘YOU SHALL NOT MURDER, and whoever murders will be in danger of the judgment.’ Mat 5:22 But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire.
For example, the law says, “You shall not commit adultery”, but Christ taught do not lust after someone.
Mat 5:27 “You have heard that it was said to those of old, ‘YOU SHALL NOT COMMIT ADULTERY.’ Mat 5:28 But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.
A Jew who kept the law would be much closer to the mind of Christ than a Gentile who did not. In that way the law was a tutor.
Gal 3:25 But after faith has come, we are no longer under a tutor.
We are no longer under a tutor means we are no longer under the law because the law was our tutor. Paul wrote something very similar in Romans:
Rom 6:14 For sin shall not have dominion over you, for you are not under law but under grace.
But what does “not under the law” mean? It cannot mean that we no longer have to keep the law; otherwise Paul’s next statement in Rom 6:15 makes no sense.
Rom 6:15 What then? Shall we sin because we are not under law but under grace? Certainly not!
What then does Paul mean by saying that Christians are not under the law? He gives that answer in Romans 3:19:
Rom 3:19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.
Note that a consequence of being “under the law” is being “guilty before God.” In other words, those who are under the law, which is all the world, are guilty of breaking the law and are under its condemnation..
Under Law means “guilty before God” for having broken the law.
Paul makes clear in Romans 3:24 that we are justified by God’s grace, by God’s favour, not through anything we do.
Rom 3:24 being justified freely by His grace through the redemption that is in Christ Jesus,
Paul refers to this by using the term “under grace”.
Under grace means “justified freely by His grace” through faith in Jesus Christ. (We are no longer guilty before God, not by something we do, but as a gift from God by His grace.).
So when Paul writes in verse 25, “after faith has come, we are no longer under a tutor”, he means, after faith has come (after Jesus Christ has come), we are no longer under a tutor (under the law, or guilty before God).
Continuing in verse 26.
Gal 3:26 For you are all sons of God through faith in Christ Jesus. Gal 3:27 For as many of you as were baptized into Christ have put on Christ.
Now that faith has come, we are sons of God, and those baptized now have put on Christ. In other words, Christ lives His life in us, as Paul explained earlier in Gal 2:20.
Gal 2:20 I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.
And of course, Christ is not going to lead us to sin by breaking His law. Continuing in verse 28.
Gal 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. Gal 3:29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.
In Christ we are all the same. We are all heirs to the same promise regardless of whether we are physical descendants of Jacob (Jew or Greek), regardless of our status in society (slave or free), and regardless of our gender (male or female). Now that we belong to Christ, we have access to the promise of salvation made to Abraham, because we are considered spiritually Abraham’s seed.
Conclusion
The Galatian heresy was the teaching that justification (being made right with God) comes through keeping the law. Justification comes by God’s grace through faith in Jesus Christ.
The law is holy, just, and good; it defines Godly behaviour. So we strive to keep the law as Jesus lives in us through the Holy Spirit, although we cannot do it perfectly.
Genesis chapter 5 gives a list of Adam’s descendants to Noah, which span ten generations. Each of the names of these ten patriarchs has a meaning. The names of these ten patriarchs and their meanings, taken from Strong’s and Brown-Driver-Briggs, are shown below.
Adam
red, ruddy, a human being
Seth
put, place, appoint
Enos
mortal
Cainan
nest, fixed, dwelling
Mahalaleel
praise of God
Jared
descend, come down
Enoch
discipline, train up
Methuselah
man of a spear
Lamech
from an unused root of uncertain meaning
Noah
rest, quiet
Putting the meaning of these names in order gives:
Man is appointed mortal in his dwelling (earth). The praise of God (Jesus) came down to make disciples, was speared (pierced) by a man, who is unknown, to give rest (to mankind).
How remarkable that the main theme in the Bible is summarised in the names of the first ten patriarchs.
The Bible doesn’t reveal an exact age of Jacob for when he married, but we can get a good estimate.
We know that Joseph was 30 years old when Pharaoh set him over all of Egypt, and that the seven years of plenty happened shortly afterwards.
Gen 41:46 Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Gen 41:47 Now in the seven plentiful years the ground brought forth abundantly.
Gen 41:32 And the dream was repeated to Pharaoh twice because the thing is established by God, and God will shortly bring it to pass.
So, Joseph was 37 at the start of the 7 years of famine.
It was two years into the famine when Joseph revealed his identity to his brothers and implored his brothers to bring their father to Egypt.
Gen 45:6 For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvesting. Gen 45:7 And God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance. Gen 45:8 So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Gen 45:9 “Hurry and go up to my father, and say to him, ‘Thus says your son Joseph: “God has made me lord of all Egypt; come down to me, do not tarry.
So, Joseph was about 39 years old when his father, Jacob, arrived in Egypt.
Jacob lived 17 years in Egypt and died when he was 147 years old.
Gen 47:28 And Jacob lived in the land of Egypt seventeen years. So the length of Jacob’s life was one hundred and forty-seven years.
So, Joseph was about 56 years old (39 + 17) when his father Jacob died (aged 147). And so, Jacob was about 91 years old (147 – 56) when Joseph was born.
Looking at Jacob’s life, he worked for his uncle, Laban, for 20 years. When Jacob left Laban, he reminded his uncle of the length of his service.
Gen 31:38 These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock.
But Jacob did not marry Rachel and Leah until he had worked 7 years.
Gen 29:20 So Jacob served seven years for Rachel, and they seemed only a few days to him because of the love he had for her.
So, Jacob married and started having children 7 years into his 20 years of service to Laban. Jacob’s wife, Leah, had four sons in quick succession, and then stopped bearing.
Gen 29:31 When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren. Gen 29:32 So Leah conceived and bore a son, and she called his name Reuben; for she said, “The LORD has surely looked on my affliction. Now therefore, my husband will love me.” Gen 29:33 Then she conceived again and bore a son, and said, “Because the LORD has heard that I am unloved, He has therefore given me this son also.” And she called his name Simeon. Gen 29:34 She conceived again and bore a son, and said, “Now this time my husband will become attached to me, because I have borne him three sons.” Therefore his name was called Levi. Gen 29:35 And she conceived again and bore a son, and said, “Now I will praise the LORD.” Therefore she called his name Judah. Then she stopped bearing.
At this point Jacob was at least 4 years into his marriage. Then the hand maidens of Rachel and Leah (Bilhah and Zilpah) each bore two sons, whose pregnancies may have overlapped.
Gen 30:5 And Bilhah conceived and bore Jacob a son. Gen 30:6 Then Rachel said, “God has judged my case; and He has also heard my voice and given me a son.” Therefore she called his name Dan. Gen 30:7 And Rachel’s maid Bilhah conceived again and bore Jacob a second son. Gen 30:8 Then Rachel said, “With great wrestlings I have wrestled with my sister, and indeed I have prevailed.” So she called his name Naphtali. Gen 30:9 When Leah saw that she had stopped bearing, she took Zilpah her maid and gave her to Jacob as wife. Gen 30:10 And Leah’s maid Zilpah bore Jacob a son. Gen 30:11 Then Leah said, “A troop comes!” So she called his name Gad. Gen 30:12 And Leah’s maid Zilpah bore Jacob a second son. Gen 30:13 Then Leah said, “I am happy, for the daughters will call me blessed.” So she called his name Asher.
At this point Jacob was at least 6 years into his marriage. Leah then had two more sons and a daughter.
Gen 30:17 And God listened to Leah, and she conceived and bore Jacob a fifth son. Gen 30:18 Leah said, “God has given me my wages, because I have given my maid to my husband.” So she called his name Issachar. Gen 30:19 Then Leah conceived again and bore Jacob a sixth son. Gen 30:20 And Leah said, “God has endowed me with a good endowment; now my husband will dwell with me, because I have borne him six sons.” So she called his name Zebulun. Gen 30:21 Afterward she bore a daughter, and called her name Dinah.
At this point Jacob was at least 9 years into his marriage. Rachel then had Joseph.
Gen 30:22 Then God remembered Rachel, and God listened to her and opened her womb. Gen 30:23 And she conceived and bore a son, and said, “God has taken away my reproach.” Gen 30:24 So she called his name Joseph, and said, “The LORD shall add to me another son.
When Joseph was born, Jacob was at least 10 years into his marriage. Since Joseph was born before Jacob and all his family left Laban 13 years into his marriage (after 20 years of service, Gen 31:38), Joseph was born no later than 13 years into Jacob’s marriage.
We established earlier that Jacob was about 91 years old when Joseph was born. Since Joseph was born 10 to 13 years into Jacob’s marriage, Jacob must have married when he was about 78 to 81 years old.
Thus, Jacob was about 80 years old when he married.